Jpic book

We cannot separate the topic of ecology from unwavering defense of life and the just distribution of goods for all.

JUSTICE, PEACE AND INTEGRITY OF CREATION

JPIC.JUSTICE, PEACE AND INTEGRITY OF CREATION

INTERNATIONAL WORKSHOP ROME APRIL 2015

PASSIO FOR LIFE, FOR THE LAND

PASION POR LA VIDA | PASION POR LA TIERRA

JPICPASSIONIST WORKSHOP ON JPIC JUSTICE, PEACE AND INTEGRITY OF CREATION ROME, APRIL 2015

PASSION FOR LIFE, PASSION FOR THE EARTH 5 The 46th General Chapter (2012) of the Passionist Congregation proposed that the dimension of Justice, Peace and the Integrity of Creation (JPIC) be considered as an important aspect of the international mission of the Congregation. It stated:

JUSTICE, PEACE AND INTEGRITY OF CREATION

“OUR PASSIONIST VOCATION IS A CALL TO

JOACHIM REGO

General Superior of Passionist

CONTEMPLATE AND PROCLAIM WITH WORDS AND DEEDS OF JUSTICE AND PEACE JESUS CRUCIFIED, IN SOLIDARITY WITH THE CRUCIFIED OF TODAY….WE PASSIONISTS HAVE HEARD THE CRY OF THE CHILDREN, THE AGED, THE POOR AND THE ABANDONED. WE HAVE HEARD THE CRY OF THE EARTH. WE HAVE SEEN THE FACE OF THE SUFFERING. THE PASSION OF CHRIST CONTINUES IN THE PASSION OF THE CRUCIFIED OF TODAY. OUR LIVING OUT OF THIS EXPERIENCE CHANGES OUR HEARTS, ANIMATES OUR COMMUNITY LIFE AND IS THE ÍMPETUS FOR OUR MISSION.”

In response to this call, Fr Jesús María Aristín CP from the Secretariat for Solidarity and Mission took the initiative to organize a Seminar-Workshop for Justice, Peace and the Integrity of Creation which was held in SS Giovanni e Paolo, Rome from 13 - 19 April 2015. The Seminar-Workshop brought together JPIC coordinators from the Passionist Family throughout the Congregation. Its aim was to offer them the opportunity to listen to one another and share experiences, coordinate activities, and give further training.

Further, eminent speakers and presenters were invited to animate and lead the participants in deepening their knowledge and reflection in this key area of our Christian spirituality. We were indeed blessed to have such a wide variety of presenters who represented many of the gifts of the Spirit: wisdom, knowledge, faith, healing, prophecy, discernment, preaching, teaching, charity, non-violence (cf. 1Cor. 12:4-11). They were able to impart not only knowledge, but to be examples of witnesses in the front lines of the call to justice and peace.

As Passionists we are convinced that Jesus died in the cause of justice and right. These are the values Jesus stood for in his proclamation of the Kingdom, the Reign, the

Rule of God – a Kingdom of Justice, Peace and Love. By his actions and relationships of healing, forgiveness, mercy, understanding and respect, and by his condemnation of unjust structures and oppressive power, Jesus placed himself in the ‘firing line’ of those who were threatened by the challenge of conversion (metanoia) and a new way of being: the way of a just, merciful and loving God.

the benefit of a powerful few, thus preventing a future of peace and harmony and prosperity for all.

Our Founder, St Paul of the Cross, whose charismatic vision we continue to live today, saw in the Passion and Death of Jesus “the greatest and most overwhelming work of God’s love.” We, Passionists, are called to keep alive the Memory of the Passion of Jesus which is still real and continues today LQ WKH FUXFLÀHG DQG VXIIHULQJ KXPDQLW\ DQG earth: “…we share in the joys and sorrows of our contemporaries as we journey through life toward our God. We wish to share in the distress of all, especially those who are poor and neglected; we seek to offer them comfort and relieve the burden of their sorrow” (Const. #3).

Above all, through our contemplation of the Crucified, may we form hearts of compassion for those people, situations and creation ‘crucified’ today:

A priority of our programming for mission today is: “In joyful hope, we make our own Christ’s Passion for the crucified and for the earth.” This comes from our commitment to follow Jesus and to “preach Christ Crucified” (1Cor. 1:23) which we see as having significant meaning and relevance for the world today…indeed for all time. Our Constitutions remind us:

“THE PASSION AND DEATH OF JESUS ARE NO MERE HISTORICAL EVENTS. THEY ARE EVER-PRESENT REALITIES TO PEOPLE IN THE WORLD OF TODAY, ‘CRUCIFIED’ AS THEY ARE

BY INJUSTICE, BY THE LACK OF A DEEP RESPECT FOR HUMAN LIFE, AND BY A HUNGRY YEARNING FOR PEACE, TRUTH, AND THE FULLNESS OF HUMAN EXISTENCE.” (CONST. #65) It is my hope that the contribution, participation, and experiences shared during this Seminar-Workshop will challenge us, especially in the Passionist Family, to be a voice for the voiceless and to bring to light the injustice, discrimination, abuse of power, violence, greed and fear which oppress people and destroy our earth and environment for

Let us look for opportunities to join forces with other like-minded people of good will, so that the unjust suffering of those who feel disempowered and abandoned may be given attention and their yearnings for a better future be realised.

“COMPASSION ASKS US TO GO WHERE IT HURTS, TO ENTER INTO PLACES OF PAIN, TO SHARE IN BROKENNESS, FEAR, CONFUSION, AND ANGUISH. COMPASSION CHALLENGES US TO CRY OUT WITH THOSE IN MISERY, TO MOURN WITH THOSE WHO ARE LONELY, TO WEEP WITH THOSE IN TEARS. COMPASSION REQUIRES US TO BE WEAK WITH THE WEAK, VULNERABLE WITH THE VULNERABLE, AND POWERLESS WITH THE POWERLESS.” MCNEILL, MORRISON & NOUWEN

PASSION FOR LIFE, PASSION FOR THE EARTH 7

JUSTICE, PEACE AND INTEGRITY OF CREATION

The Workshop on JPIC held in Rome from April 13 to 19, 2015 focused on subjects relating to Volunteering, ONG and Ecology.

This International Seminary has constituted an excellent opportunity to know each other, to raise questions and to create and share answers. This book reflects the main contributions of the participants and I hope it will be a source of future and new reflections.

Our last General Chapter, under the paragraph on the ‘Aspects of International Mission’ of the Passionist Congregation states as a starting point “The Charismatic Testimony of the Passionist Community”, followed by “In joyful hope we make our own Christ’s passion for the crucified and for the earth”. This seminary is part of the overall actions proposed by this Chapter.

JESÚS Mª ARISTÍN

Secretary General for Solidarity and Mission

Passionist Community and passion for the crucified are two elements walking together.

As is stated in our Constitutions:

“WE ANNOUNCE HIS PASSION AND DEATH, NOT ONLY AS A PAST HISTORICAL EVENT, BUT AS A REALITY THAT IS PRESENT IN THE LIFE OF MEN WHO ‘ARE CRUCIFIED TODAY’ BY INJUSTICE, THE ABSENCE OF A PROFOUND SENSE OF HUMAN LIFE, AND THE HUNGER OF PEACE, TRUTH AND LIFE”(65). “OUR APOSTOLIC ACTIVITY IS AN EXPRESSION OF COMMUNITY LIFE”(67).

While dealing with subjects related to JPIC and to the ‘crucified’, we often do not go beyond sterile discussions on what saint Paul of the Cross did or did not 300 years ago when he founded our Congregation. I do not want to enter into this discussion, but I am sure that today Paul of the Cross would listen to the voice of the Church’s pastors, in particular the voice of Pope Francis, who in the fourth chapter of Evangelii Gaudium, on ‘The Social dimension of Evangelization’, writes: “In what follows I intend to concentrate on two great issues which strike me as fundamental at this time in history. I will treat them more fully because I believe that they will shape the future of humanity. These issues are first, the inclusion of the poor in society, and second, peace and social dialogue.” (EG 185).

I do not believe it is possible to think that

what the Pope states as “fundamental at this time in history” could not affect our Passionist family. As the Pope says, “no ecclesial interpretation has the right to relativize it.” (EG 194); “Any Church community, if it thinks it can comfortably go its own way without creative concern and effective cooperation in helping the poor to live with dignity and reaching out to everyone, will also risk breaking down, however much it may talk about social issues or criticize governments.

It will easily drift into a spiritual worldliness camouflaged by religious practices, unproductive meetings and empty talk.” (EG 207).

This subject has also been very present in the Magisterium of our Superior General, Fr. Joachim Rego. He has not dedicated a particular Circular Letter to it, but he has it very present in his different Letters and interventions, as in the texts below:

SAINT PAUL OF THE CROSS ENCOURAGES US

NOT TO REMAIN PARALYZED BY FEAR (19/10/2012).

WE ARE ‘PART OF’ AND NOT ‘BESIDES’ THE CHURCH, FOR WHOM WE EXIST AND WORK… WE ARE UNITED IN PRAYER WAITING FOR THE ELECTION OF OUR NEW POPE, TO WHOM WE PROMISE OUR SUPPORT AND OBEDIENCE, AS SAINT PAUL OF THE CROSS DID (PASCUA 2013).

THE WORDS “LET US PUT UP THREE SHELTERS”

COULD LEAD US TO FEEL COMFORTABLE AND SECURE AND TO BE LESS CONCERNED WITH THE NEEDS OF THE OTHERS. (TO THE PASSIONIST YOUTH, PONTA GROSSA, 21/07/2013) LET US GO TO ‘THE PERIPHERIES’, WHERE WE WILL FIND THE MYSTERY OF SIN, OF SUFFERING, OF INJUSTICE, OF IGNORANCE, OF ACTING WITHOUT RELIGION, TO THE PERIPHERIES OF ALL HUMAN MISERY. (TO THE YOUTH OF THE PASSIONIST FAMILY, RÍO DE JANEIRO, 24/07/2013)

LET THE LORD GRANT US THE GRACE OF BE-

ING AGENTS OF RECONCILIATION AND PEACE (19/10/2013).

WE PASSIONISTS ARE CALLED TO LIVE THE MOURNING FOR THE PASSION… THAT CONTINUES IN OUR DAYS AND IN EVERYDAY’S HISTORY: WARS AND STRUGGLES, RACISM AND HATRED, HUMAN EXPLOITATION AND OF NATURAL RESOURCES, ABUSE OF POWER, POVERTY AND INJUSTICE. WE DO NOT NEED TO LOOK SO FAR TO FIND THESE REALITIES … THEY ARE CLOSE

TO US. MY QUESTION IS: HOW DO WE, PASSIONISTS, MOURN (GRIEVE) FOR THESE PERSONS OR SITUATIONS?...LET US LIVE IN SOLIDARITY WITH ‘THE CRUCIFIED’ GIVING THEM OUR SUPPORT (19/10/2014).

MY REFLECTION FOR THIS CHRISTMAS IS INSPIRED BY THE DECLARATION OF POPE FRANCIS AND OTHER 12 RELIGIOUS LEADERS AGAINST MODERN SLAVERIES (CHRISTMAS 2014).

The holding of this ‘Workshop Seminary on Justice and Peace’ in the framework of the ‘Year of the Consecrated Life’ gives us a good opportunity to reactivate in us what can help us to achieve the objectives indicated by Pope Francis for this year: To look to the past with gratitude, to live the present with passion and to embrace the future with hope.

I beg the Lord, the Sorrowful Virgin, our patroness, and Saint Paul of the Cross, to help us to materialize the fourth hope of the Pope for this ‘Year of Consecrated Life’:

“I ALSO EXPECT FROM YOU WHAT I HAVE ASKED ALL THE MEMBERS OF THE CHURCH: TO COME

OUT OF YOURSELVES AND GO FORTH TO THE EXISTENTIAL PERIPHERIES. “GO INTO ALL THE WORLD”; THESE WERE THE LAST WORDS WHICH JESUS SPOKE TO HIS FOLLOWERS AND WHICH HE CONTINUES TO ADDRESS TO US (CF. MK 16:15).

A WHOLE WORLD AWAITS US: MEN AND WOMEN WHO HAVE LOST ALL HOPE, FAMILIES IN DIFFICULTY, ABANDONED CHILDREN, YOUNG PEOPLE WITHOUT A FUTURE, THE ELDERLY, SICK AND ABANDONED, THOSE WHO ARE RICH IN THE WORLD’S GOODS BUT IMPOVERISHED WITHIN, MEN AND WOMEN LOOKING FOR A PURPOSE IN LIFE, THIRSTING FOR THE DIVINE… DON’T BE CLOSED IN ON YOURSELVES, DON’T BE STIFLED

BY PETTY SQUABBLES, DON’T REMAIN A HOSTAGE TO YOUR OWN PROBLEMS. THESE WILL BE RESOLVED IF YOU GO FORTH AND HELP OTHERS TO RESOLVE THEIR OWN PROBLEMS, AND PROCLAIM THE GOOD NEWS. YOU WILL FIND LIFE

BY GIVING LIFE, HOPE BY GIVING HOPE, LOVE BY GIVING LOVE. I ASK YOU TO WORK CONCRETELY IN WELCOMING REFUGEES, DRAWING NEAR TO THE POOR, AND FINDING CREATIVE WAYS TO CATECHIZE, TO PROCLAIM THE GOSPEL AND TO TEACH OTHERS HOW TO PRAY. CONSEQUENTLY, I WOULD HOPE THAT STRUCTURES CAN

PASSION FOR LIFE, PASSION FOR THE EARTH 9 BE STREAMLINED, LARGE RELIGIOUS HOUSES REPURPOSED FOR WORKS WHICH BETTER RESPOND TO THE PRESENT DEMANDS OF EVANGELIZATION AND CHARITY, AND APOSTOLATES ADJUSTED TO NEW NEEDS”.

In the meeting with the Superior Generals (November, 2013) the Pope stated that “Charism is not like bottles of distilled water”, and several times, both in Evangelii Gaudium and in other interventions, he has told us no to be afraid to get dirty, to walk, even if we fail; not to let the fear of failure to paralyze us. I hope the material contained in this booklet and the work performed in the Workshop will help us to walk in this direction, in order to be able to find today’s ‘marshlands’ where Paul of the Cross expects us for invigorating our Passionist Family’s life and mission.

The title we have chosen highlights the intrinsic unity that exists between the Passion of Christ and our passion for life and for earth. They are parts of the same Mystery of Salvation, which includes the Death and Resurrection of Christ.

PASSION FOR LIFE

Christ gave his life for us, because He loved us passionately. And we must give our lives for those we love, namely all our brothers; we all are brothers. Passion for life means to defend all kinds of life: human, animal and vegetable. It is true that human life is worth more than anything else, but human, animal and vegetable lives are interrelated.

Everything is interrelated. We need animals and plants to live, and we can destroy them or defend them. Our aim is to defend “passionately” all human, animal or vegetable life. To respect the natural order of nature, that’s why we say that we have “passion for life”.

PASSION FOR EARTH

For us, Passionists, Passion is a very charming word; we feel it intimately ours, very Passionist. It is apparent that Earth is suffering its passion, we are crucifying it with so much pollution and mistreatment... We neglect it and abuse it. Thus the best response to

Earth’s Passion is Passion for Earth: to seriously take over the defense of Earth and Ecology. We want to live with passion (passionately) our commitment of protecting and defending the Earth. Earth is suffering, we cannot close our eyes to this cruel reality.

Our response, the best response is our passion for Earth.

“Let’s not sell our mother Earth. Let’s not become as those persons without feelings that sell their own mother; let’s not give up to the temptation of selling mother Earth”, as the bishop of Rome has said.

Regarding this subject we are longing for the Encyclical announced by Pope Francis for next June. We are sure he will not deceive us!

EXEMPLARY LIVES

When I was a Kid I liked to read those comic strips called “Exemplary lives”, with the lives of saints and of emblematic characters of history. Exemplary lives that shaped our hearts and minds, transmitting values for living. Memorable persons we’ll never be able to forget.

Tell me which models you offer the youth, and I’ll tell you what kind of education you are giving.

Finally, this Workshop Seminary intends to be a homage and a sign of gratitude to so many Passionist missionaries who have delivered their lives for the Gospel. Many names are in our minds, but we only want to recall Fr. Carl Schmitz, murdered in the Philippines, Fr, Mario Bartolini, who continues to struggle in defense of Amazonian Peoples’ lands, and Fr. Thomas Berry who with his reflections educated our ecological awareness and taught us to look after Creation and protect it.

004 Preface 006 Introduction Letter to future generations 034 [Adolfo Pérez Esquivel] 040 Chronicle of the Workshop

CONFERENCES 072 Martin Newell, CP 080 José Antonio Osaba 084 Joseph Mitchell, CP

PASSIONIST EXPERIENCES 098 Adeco [Milagros Domínguez] 100 Argentina [Carlos Saracini] 106 Brazil [Gabriele Cipriani] 110 Brazil, Exalt Prov. [Eraldo Furtado] 112 Bulgaria [Anna Santarelli] 114 Colombia [Tarcisio Gaitán] 116 Cuba [Evelio Rodríguez] 120 Philippines [Rey Ondap] 124 Passionist Formation [Martin Coffey] 126 Indonesia [Sabinus Lohin]

© PASSIONISTS EDITOR: SECRETARY GENERAL OF SOLIDARITY AND THE MISSIONS. Texts and coordination: Jesús Mª Aristín C.P. Special thanks to Marina Llorente for the production of the website: www.jpicpassionist.org and Gorka Méndez for her assistance. Thanks to Antonio Mª Munduate, C.P. for his invaluable assistance, both in the preparation of the workshop and its production. Design: D.Is. Printing: Gambon S.A. Photographs: Passionist archives and stock photos.

England 128 [Catholic Worker] 134 Kenya [Peter Ochieng] 136 Lagun Artean [Oscar Arias] 140 Papua New Guinea [Kevin Dance] 144 Parish of Bilbao [Román Elexpuru] Passionists International [Miroslaw 148 Lesiecki] 152 Peru [Mario Bartolini] 156 Portugal [Rosto Solidario] 160 D.R. Congo [Vital Otshudialokoka] Tanzania [Priscus Massawe, Roberto 164 Dal Corso y Oscaro Biferi] 176 Thomas Berry [John Kathoka Muthengi] USA: Passionist Volunteers 182 International [Brendan O`Leary] 184 Ecuador [David Benito] 188 Mexico [Francisco Pereyra] 192 Central America [Carlos San Martín]

ATTACHMENTS 201 Evaluation 202 Homilies 206 Biography of Thomas Berry

BEING WORD AND ACTION THAT PROMOTE JUSTICE

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC.

and denounce inequality, to stir up the culture of solidarity and sense of community of our peoples, in the environments where we live.

TO PROMOTE THE DEFENSE OF HUMAN RIGHTS

Individual and collective, in the light of the Gospel.

To insist, in particular way, in the religious communities.

TO MAKE KNOWN AND TO VALUE THE RIGHTS OF MOTHER EARTH

Even through specific actions (demonstrations, matching, activities etc.). THE RIGHT OF

INDIGENOUS PEOPLES, LAND RIGHTS, RIGHT TO WATER, RIGHT AT HOME

WE WANT

ACTUALIZE THE OLD PATTERNS OF RELIGIOUS LIFE

To support the new paradigm of JPIC and make credible the work for justice and the dignity of the person. JPIC must be, must be TRANSVERSAL, present in all dimensions of our lives and in our actions. JPIC is the new way to express our charism. This is the new paradigm of Passionist life. The JPIC FORMATION must be present in the initial and ongoing formation.

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC.

WE WANT NON-VIOLENCE WE BELIEVE IN PEACE

We believe in PEACE and we hold it necessary to achieve it through objectives, concrete actions, all around us, aware that “without justice there is no peace.”

KEEP AN ACTIVE STRUGGLE FOR PEACE

Without support those who create a violent system that generates poverty and injustice.

TO PROMOTE AN EGALITARIAN SOCIETY

Where women are not suppressed, maltreated and handled violently.

PERSUADE THAT NON-VIOLENCE Is a way of life; to form on this aspect consciences, educating the mindset of people.

OPT FOR BANKS AND FINANCIAL INSTITUTIONS

That do not maintain, nor support wars and violence.

To promote a sober lifestyle.

DECLARATION OF INTENT. INTENT. OF THE FIRST INTERNATIONAL. INTERNATIONAL. WORKSHOP JPIC. JPIC.

CHANGE OUR THINKING

We believe it is useful, necessary and important to CHANGE OUR WAY OF THINKING in relation to the care of creation. To achieve this, we propose:

TO PROGRAM A “SPECIAL YEAR”

DEDICATED TO THEMES SUCH AS “PASSION FOR THE LAND” and

prepare adequate material suitable for this activity. You must bear in mind the motherland and realize that we are his children.

WE WANT CARE FOR CREATION

PROMOTE A “GREEN ENVIRONMENT” Personal and communal, in our homes and in the provinces.

WHO IS THOMAS BERRY?

To promote and TO RAISE AWARENESS OF THE WORK DONE BY THOMAS BERRY, CP. His approach

to the theme of creation is valid for believers and non-believers.

To make an attempt, in the liturgy field and in proper offices, A RE-READING STARTING FROM PREOCCUPATIONS FOR LAND AND JUSTICE. The same for the

other forms of prayer and devotions, like the Way of the Cross, etc. In every encounter to make reference to JPIC.

WE WANT DIGNITY FORM THE CONSCIENCE

In this area it is necessary: To educate and especially in terms of the relationship between the poor and the earth.

IMPLICATION

To make it in such a way that OUR HOMES CHANGE ALWAYS MORE INTO PLACES OF HOSPITALITY, and

open our local communities to groups working for needy people, justice etc.

JPIC OFFICE

Each Province or JURIDICAL ENTITY WILL HAVE A JPIC Office which still is not present.

PRACTICE SOLIDARITY

To show solidarity in different ways possible. TO OFFER OURSELVES AS VOLUNTEERS.

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC.

WE WANT COMMON GOOD

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC. Let us say first that it is a GIFT OF GOD and, as such, must be

respected. But it is also a primary good for the utility of the whole world, so there is a need to:

SAVE AND AVOID WASTE

Working to raise awareness, through social campaigns dedicated to the theme of water and proposes a concrete commitment in the construction of wells in the missions.

Water is a common good, it should not be owned by a few.

In all of our homes, where possible, we should consume tap water and do not consume the commercialized bottled mineral water.

KNOW

The SOURCES OF FRESH WATER IN THE COUNTRY and in areas where we live. To promote campaigns Of human rights, through an analysis of the causes and a raise complaint against laws that violate the right to water and making petitions to authorities as www. avaaz.org and others who offer this service or raising complaint on such issues.

PROMOTE CAMPAIGNS

Know the potential conflicts around water sources: the abuse of crops, contamination that mining brings, the various interests and raise their voices to denounce and protect this resource for future generations.

Make awareness of the care for WATER resources, GOOD AND COMMON RIGHT, through small actions.

WATER

WE WANT

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC.

Enforcing RIGHTS OF REFUGEES, accompany them and help them be recover a life worthy of dignity and insert them in the society.

DENOUNCE TRAFFICKING IN PERSONS As a new form of slavery. Get involved in finding solutions and working with groups, as Talita kum UISG ...

TO OFFER SOLIDARITY

to refugees, so that they can integrate into society and provide them with: Reception in religious houses. Aid in the paperwork. Language courses in the country where they are, to keep in our homes.

INVEST JUDICIOUSLY

Investing our money IN PROJECTS OF DEVELOPMENT AND GROWTH OF THE POOREST COUNTRIES; invite

the heads of Banks to explain what are the criteria and the ways in which they invest our money.

SMART SAVINGS

Assess the CHOICES OF SAVING AND RESPECT FOR BASIC GOODS,

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC.

Take the effort TO VERIFY THE ETHICS OF THE BANK where our

communities have the money on deposit to explain to the leaders of the banks that we are not favorable to earn as much as possible from our stores, thus encouraging speculation.

WE WANT SOLIDARITY ECONOMY

facilitating the purchase of foods that avoid an exaggerated (for consumption) packaging and at the same time encouraging those that promote recycling of packages.

SOLIDARITY ACTIONS

To accompany our poor brothers whom we meet in the mission through acts of solidarity, PROMOTING THEIR INDEPENDENCE, THEIR SELF-DEVELOPMENT AND PROMOTE THEIR SKILLS.

DEVELOP PROJECTS

That empower poor people to be able to manage their own products, without the need for intermediaries, and have the opportunity to buy those they might need.

PROMOTING ETHICAL BANK. ENCOURAGE THE WOMEN, WHO ARE MORE ENTERPRISING AND RESPONSIBLE IN THE ECONOMIC SECTOR.

FOODS

WE WANT A UNITED WORLD

Opening of our communities (and homes) to people and groups who need (... Need to be loved, recognized and integrated)

SOCIAL PROMOTION

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC.

Work that favor the Social Promotion must prevail over the anxiety acquiring enough revenue for our maintenance.

PROJECTS

Transforming our PROJECTS IN SOLIDARITY STRUCTURES where people around us not only “workforce”, but the beneficiaries of the product of our work. We believe this helps to create a kind of opening of our communityhome to people and promotes the idea of an open community.

Our projects must be a force to transform unjust structures.

TO PROMOTE PROJECTS OF PRODUCTION

of food commodities of prime material or products like (flour, oil, milk, eggs, oil, bread, fish, meat ...) and the possibility of access to these goods, avoiding the temptation to export elsewhere or outside our product , just to have a greater profit.

APPROACH

BRINGING OUR COMMUNITY TO THE WORLD OF THE NEEDY, to see, feel and

experience the reality of suffering that is all around us, without going undetected.

THINK OF A ATTENTIVE AND PRECISE STUDY, CAPABLE OF RENDERING OUR FACILITIES SUITABLE FOR A JUST AND PROPER RECEPTION OF THESE POOR AND DISADVANTAGED. TO DO THIS, WE NEED TO NETWORK WITH OTHER ORGANIZATIONS THAT ARE ALREADY OPERATING IN THE FIELD OF GIVING ASSISTANCE TO THE POOR, TO SHARE OUR POSSIBILITIES, IN CONTACT WITH WHAT IS ALREADY BEING DONE FOR THIS PURPOSE ON OUR TERRITORY.

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC. Aware of the pain of so many wounded hearts, we want to:

WORK ALONG BORDER

Provide opportunities during formation, so that as to come into contact with the reality of the crucified; experiences systematic contacts with communities that carry out this type of activity.

WE OPEN OUR HEARTS

FACILITATE VOLUNTEERING Be more sensitive and

ATTENTIVE TO THE NEEDS OF PEOPLE WOUNDED by life or who

are in difficulty because of their mistakes: we must always give priority to the reception on the judgment (compassion).

TO ACCOMPANY THOSE WHO SUFFER

To be present in the suburbs.

Go out of ourselves.

COLLABORATION

To work with other congregations and groups… As already the case with the USG, UISG, UN, FAO ...

WORKING IN NETWORK ACTION GROUP

Create an “action group” to continue the work of this seminar, which maintains contacts, share issues, the work of JPIC, through e-mail and other computer tools.

DECLARATION OF INTENT. OF THE FIRST INTERNATIONAL. WORKSHOP JPIC.

Conducting Seminars like we had in Rome locally.

DISCLOSURE

From the secretariat JPIC support the proposals of other groups to COLLECT SIGNATURES AND SUPPORT to the various activities that refer to JPIC: rights etc.

DIFFUSION

To inform and TO SPREAD THE SERVICE OF JPIC in the local communities of our congregations (there is only one Passionist Congregation, therefore we should say: Our Congregation).

Create a LOGO to identify and give visibility to this work.

Include JPIC in our web, in our groups, in the basic communities…

PASSION FOR LIFE, PASSION FOR THE EARTH

WORKSHOP ROME APRIL 2015

PASSION FOR LIFE, PASSION FOR THE EARTH 35 and the “mother earth”, which gratefully receives the seed that will give good fruit.

LETTER TO THE FUTURE GENERATIONS OPEN THE DOORS OF HOPE ADOLFO PÉREZ ESQUIVEL Nobel Peace Prize 1980

During life, every person lives the experience in a personal and collective level, according to their roots and culture, spirituality, life conditions the social, political and economic. These are experiences that enrich and intersect with other cultures, knowledge, people and stories; the great wealth of the people is the diversity, and it is this that preserves the identity of a people.

The current life pushes through new roads and opens the doors with the hope of building up new horizons. I am certain that this will happen with those who have the ability to dream and create new utopias, with those who maintain a critical consciousness and becomes the protagonist of his own life and builder of his own history. Every life has unfathomable secrets, to every creature God has given the freedom to discern the way to go, and in this walk, the opportunity to share the bread and freedom, as the experiences and knowledge that our ancestors have left for us in heredity.

I wish to share some spiritual experiences, those that Gustavo Gutierrez noted with the expression “you have to drink in your own pit,” or tap into our inner life, the Gospel

We must protect the goods of creation in a time when the biodiversity and richness of “mother earth” is at risk, often violated by the irrational exploitation, such as the destruction of forests, environmental disasters, financial speculation, the consequences of pollution of seas and rivers, the madness of war, looting and destruction of the goods of creation, the violence that has planted the weeds in the heart and the bowels of the earth which shout their pain.

Our brother, Pope Francis, is well aware of the goods of creation and invites us to a faith commitment to protect the gifts that God has given us, of which we are part.

A native brother said that “everything we do to Mother Earth, our Pachamama, has consequences today and in the future ..., there are children who sell their mother and do a lot of evil on her, everything has its effect; the father sun who knows everything will punish them”. Life gives his gifts and many times we look without seeing, hear without listening; each must discover the ways and drink from his own well.

As a child I had the grace to have by my side an indigenous woman who raised me and educated, my grandmother, who taught me to listen to the silence of God and the voices of silence that say something to everyone.

He was an elderly illiterate, who spoke Guaraní mixed with Spanish; at her side I learned to know, love and respect the “mother earth”; taught me that, before planting or to cut a flower, cut down a tree or sow, we have to ask permission to the mother, the tree and the rose garden, to live the ‘inner balance and respect creation.

They are living things that belong to God and that you have everything, only they ask from you respect. My grandmother had understood the language of birds, and the secret of their flight; many times he spoke with the plants and animals, she knew how to hear the silence and bless the lives and honor the memory of her ancestors, who had taught her the ancient wisdom of the Guarani people, their secrets, spells and rituals

to honor ancestors and save their memory with the passage of time. This is a story not written, but deeply felt by the people in her pursuit of the “land without evil”.

The ancient Guarani people speaks of the search for the “land without evil”: it is the promised land, as we can understand from the Holy Scriptures - Book of Genesis - the incessant anxiety of freedom, the right to equality for all, the possibility of feeding of their own culture, their own efforts and hopes. It is the story that is transmitted orally: mouth to mouth, eyes to eyes, from generation to generation. Compared to the time elapsed, the memory is present among many moons and suns, that mark the path of life, where the past becomes present and helps to build the future.

MEMORY IS THE STORY OF LIFE

One day, talking with grandmother, while we were sitting in the garden, surrounded by plants and animals, I asked her: “Grandma, what will happen when I grow up? - His face swarthy, marked by deep wrinkles, brightened with a deep smile and remained silent, with eyes closed, looking within herself, and then said: “My son... when you grow up, tell the story of my people scattered on the mountains, the forest and our elders who went away ... away ... never to return. Without memory peoples die slowly. “ She watched the field and the garden listening to the harmony of the sunset. I knew that in these moments grandmother passed the border of this present to meet with the ancestors. They were moments of profound communion.

AS A CHILD I DID NOT UNDERSTAND MANY THINGS, BUT I FELT; I REMAINED MOTIONLESS, TO ENJOY THAT MOMENT SO MYSTERIOUS. They spent many moons and many suns, winters and springs, and in the garden grew the flowers and the trees extended their branches up to the sky. In these years I have learned that wisdom is a gift for life, to understand its essence, to share the ability to live and hope to build together new beginnings, to transmit and offer seeds of life.

PASSION FOR LIFE, PASSION FOR THE EARTH 37 The twentieth century has seen many challenges for humanity. The twenty-first must open the doors of hope. Each, from his seat, must make memory and contribute to make the world a better place for all.

LETTER TO THE FUTURE GENERATIONS

What we have the courage to sow today, we shall reap.

We all have a story and dreams to fulfill. In this journey it is necessary “to look within”, that is within ourselves, within the culture of our people, its spiritual values, and search through memory the way to re-unite with ourselves and with our fellowmen.

If we take a look at the twentieth century, we realize that it was a time full of violence, technological and scientific progress, of light and darkness in which humanity found itself immersed. As stated by the former UN Secretary, Uth Than: We have to decide for the co-existence or non-existence.

The horizon of life of mankind is facing challenges that we need to confront from the places where we are; the so-called globalization is the control of populations, a more stronger system of domination and subjugation for many human beings.

It has generated mechanisms of domination over countries in the developing world, such as the Foreign Debt, which I call the Eternal Debt, which excludes and condemns two thirds of the world population to poverty, addiction, social exclusion, and it causes the lack of resources to meet the basic needs of the people.

The economic and political power favors its own interests to the detriment of the people, creating consumer societies and market policies that cause individualism at the expense of those principles of solidarity of a society.

Within the society there is a structural disorder, where the human being has been changed from an active subject has become object, thus leading to confusing of development with exploitation.

Light and shadow dominate the internation-

al scene and put question about the present and the future life of the people.

Future generations will be the protagonists of the twenty-first century and those who precede them must prepare a path of hope.

All is not lost; we can still build new spaces of freedom, values, identity and spirituality for every people and develop a Culture of Peace, present in the consciousness and put into practice in everyday life.

We learned that no one can sow with clenched fists; to sow you have to open the hand. In the barn of life there are seeds of solidarity, which must bear fruits of truth and justice. It will depend on men and women charged with the responsibility of sowing the seed and will depend also on those who will be occupied with the reaping of the harvest; The fruit will be reaped based on the love that was put.

As an educator, the objectives and purposes of education have always been the center of my interests. The great Brazilian educator, Paulo Freire, spoke of Education as a practice of liberty, and the role of the educator-educating and of educating – educator. In other words, there is a mutual and fraternal reciprocity in education. This exercise is necessary to eradicate the authoritarianism of the ABC education. Education means to ensure that every person has a critical consciousness to properly discern the true values, it means to awaken the consciences of men and women in the name of freedom. Only if we are free men and women can we love fully.

It is necessary to have the memory and discover in the values of each people what our predecessors have left us, not to stay stuck in the past, but because it can help us understand the present and to build the future.

We are masters of our destiny.

UNESCO has affirmed that peace is born in the minds of men and women and it is there that we must build the bastions of peace.

In this sense, I would like to share some thoughts that might help find some tracks of the challenges of the new millennium. First, there is a need to obtain spaces of liberty for the good of humanity.

I refer to those millions of faces of our brothers and sisters in the world, from children to young people, the elderly, women, indigenous people, blacks, mulattoes, those professing different faiths, who believe in God, whatever the name, the Giver the life of humanity and the universe.

These faces challenge us, claiming a place in life, the right to live with dignity.

A million of them the hope of a life has been taken and in return have been wrapped in poverty and excluded from society. Were subjected to the violence of hunger, a silent bomb that kills more than those killed in war. You must always keep in mind these brothers and sisters who claim the right to a dignified life, where the right to equality is placed before. It is said that the people live in democracy but in reality what is increasing is social inequality.

Behind the statistics, financial budget, political speeches, if there is no consistency between saying and doing, we fall into the void; behind the programs that are advertised and not accomplished there are faces who call for a fraternal aid and solidarity.

Millions of brothers and sisters ask love and solidarity, the great message of Jesus Christ: “Love your neighbor as yourself.

There is a key point, impenetrable for many, about the existential anguish of Sisyphus and of the actual Sisyphus: the thoughts, feelings, desires, resignation, the capitulation; Or the anxiety of freedom and rebellion, the non-resignation to monitor the weight of resignation.

What do you think when he takes on his shoulders the stone and try to bring it to the top?

What’s on your mind when the stone falls, when he runs out of energy and everything seems useless?

Sisyphus watch the stone roll back to the foot of the mountain, descends and so begins again his drama. Obstinacy, rebellion, helplessness of knowing that every effort does not produce results is reflected in the weight of his heroic destiny without any result.

The historical fatalism ends up destroying his will and so we come to the end of the story. But it the people who write the story and is a story not written, but deeply experienced in search of the “land without evil”.

The peoples were forged to the resistance and the struggle for freedom, for the de“IS IT POSSIBLE? - OR IS IT JUST AN IMPOSSIBLE fense of human rights and to safeguard the DREAM? OR AS THE POET SAID: “DREAMS ARE values that have given vitality and enabled him to grow up under the protection of a DREAMS.” hope received from their predecessors.

In Greek mythology there is the figure of The twenty-first century will be the result of Sisyphus, an Olympian god who suffers the efforts and progress towards a culture of the punishment to carry on his shoulders a peace and understanding between individu‘huge stone that he must place on top of the als and peoples. mountain, but to the measure that the more climbs the more the weight increases, until We need to break the cycle of violence with the stone falls and rolls back down the foot new alternatives based on respect and coexof the mountain. Ostinato, takes the stone istence, which allow the growth of a collecand try again to climb to the top. tive consciousness and the values of peace and non-violence.

His punishment is to be “the useless hero” for all eternity.

Human rights are indivisible and necessary for true democracy and a path of liberation How many Sisyphus are there these days of individuals and peoples. who suffer from a present that is repeated?

Maybe we should think of the existential disEvery person who loves freedom, law and tressed Sisyphus and that of our civilization.

PASSION FOR LIFE, PASSION FOR THE EARTH 39 equality, must be the defender of the law.

As Henry Thoreau says, the law is necessary for life and coexistence between individuals and peoples, but you also need to keep a critical conscience and responsibility in the social sphere.

Not all the law is right; we must resist unjust laws until their repeal is done. What is legal is not always fair.

Today there are many unjust laws and situations that damage the human race, to be assumed by future generations.

I will mention a few that relate to international and local.

The Foreign Debt, immoral and unjust debt that keeps in check for two thirds of the world population, it generates hunger, unemployment, lack of resources for education, health, quality of life and environment, and causes the exploitation of the poorest.

The real winners of wars and armed conflicts, dictatorships that affect people in different parts of the world, with the entire string of dead, disappeared, imprisoned, tortured, are traffickers of death and manufacturers of weapons, not the people.

There is a risk that a repetition of the story of the useless hero, the condemned existential anguish the terrible cycle of violence, with no chance to overcome the inertia of not wanting to change the course of history and take the challenge of building new possibilities of life. Real change will be possible if we will present the faces of these millions of brothers and sisters who are seeking a place in life, the right to dignity. They are the protagonists of their lives and the builders of their history. The horizons on fire death that characterized the twentieth century must be overcome by new lease of life. You have to build a new building where, between light and space of life and hope, where the habitat is at the service of the human being.

In May of ‘68, in Paris, the students raised flags of resistance and creativity that said: “let’s be realistic, demand the impossible.”

A challenge of life, where the impossible

becomes possible. Get it depends on each of us.

Alfred Einstein said that “in times of crisis, creativity is more important than knowledge.”

I conclude this sharing, with an invitation to start putting the dreams of each to build everyone’s dream and make it real.

PASSION FOR LIFE, PASSION FOR THE EARTH 41

JPIC SEMINAR WORKSHOP: SUMMARIES ANTONIO Mª MUNDUATE General Consultor

The seminar-workshop on Justice, Peace and Integrity of Creation started at the Passionist General House in Rome at 8.45 am, with a brief moment of prayer.

The organization of the seminar has mobilized, for various logistics services – translators, speakers and assistants totaling to about 90 people from 23 countries. Almost all of the participants are members of the Passionist family: the Congregation of the Passion of Jesus Christ, the Sisters of the most Holy Cross and Passion, the Daughters of Passion and of the Sorrows of Mary, the Passionist Sisters of St. Paul of the Cross and some lay people. The objective of the Seminar-Workshop was the formation of those who work in this field and sharing experiences related to activities that take place in different places of the world.

The work of the day was moderated by Father Giuseppe Adobati. The first reflection was led by Giovanni La Manna, a Jesuit priest, Rector of the Institute M. Massimo of Rome, member of the Commission of political asylum in Rome and President of Astalli

Foundation. Father Giovanni, starting with the phrase of Pope Francesco “refugees are the flesh of Christ”, has shared their experience in this pastoral context. Here are some of the reflections he shared:

He stressed the importance of personal and community prayer, in order to be strong and face this demanding mission that requires time. We must also pray with the poor because their prayer is like a protective shield.

The starting point for work with refugees – and all those in need – is the fraternal hospitality. We must safeguard their dignity. To be refugees and to escape from one’s country, leaving the family and work is not, in most cases, a deliberate choice.

The meeting with the poor leads us from the experience of good Friday to Easter.

There is always talk about being united, putting people at the center, but this continues to be a dream. The immigrant, the refugee is seen as an enemy. In fact, we do not go beyond sharing material things, while the person remains on the edge. It is what happens to the merchandise, which is moved from one side to the other of the world without any problems. Getting a residence permit involves many formalities and a complex documentation, despite the fact that numerous laws exist in favor of acceptance and defense of the rights of persons. We live a continuous inconsistency and schizophrenia.

Our greatest poverty is cultural: misinformation and disinterest. In addition to working with people directly affected, we must multiply the work of information and public awareness of the society.

The second morning reflection was led

by Mons. Marco Gnavi, the parish priest of Santa Maria in Trastevere, where the Community Saint Egidio has an operating center. Mons. Gnavi is a member of several committees and groups of ecumenical commitment. From numerous concrete examples, he presented the work that the community of Saint Egidio does. He also shared his personal experience. Below are some of his reflections: The poor are “alter Christus.” This must be our starting point. The poor cannot be reduced to charitable service users; they are our brothers and sisters, members of the community. The separation between faith and charity has had negative effects in the Church itself, as well as the absence of the poor from the liturgical celebrations.

He also invited us to reflect on our personal reality: we are part of a mystery of inequality: Why is it that I do not lack anything, while others lack everything? In this context he recalled the fathers of the Church, for whom alms giving and the exercise of charity were an opportunity that they had to give, partly to overcome this inequality.

Regardless of the last 2000 years and more of Christianity, we have recently begun a journey… these are the first steps of a Christianity that is called to shine in the world.

What changes over time is not the Gospel and Christianity: it is we who change and thus make it more understandable.

From his own experience, he recalled the many cases of persecution and martyrdom, because evil cannot withstand the good… and he left us a challenge. In Rome there are about 6,000 destitute and, at the same time, there are more than 600 General Curie and more than 26,000 religious. If the religious took this issue seriously, they could resolve it quickly, giving a great testimony to the Church and the world. If every General Curia made a concrete gesture of welcome, this would multiply in all communities of the world. The afternoon work consisted in sharing of activities that are carried out in different parts of the world.

There are many activities that we carry out in the field of Justice, Peace and Integrity of Creation, though we are not aware. Today we had the opportunity to learn about: The development project of agriculture and animal husbandry in Tanzania, presented by Father Roberto dal Corso. Initially the project was meant only to address the economic problems of the Passionists; then it was realized that it did not make sense to seek only their own development if they had not kept in mind the situations surrounding the religious. This project revolves around three

PASSION FOR LIFE, PASSION FOR THE EARTH 43 principles: 1_What is produced may be consumed within this geographical territory, 2_ Sober and simple religious life, 3_The gradual improvement of those aspects that help people. With great effort the project goes forward and it is opening up to new realities: preparation courses in agricultural and livestock work and, soon, it will work in the health sector.

In connection with this project, the youth of the Vocations Centre of the Shrine of Saint Gabriel, in Italy, have done voluntary work.

During the year, in addition to training, various activities are held to raise funds and, in summer, they go to Tanzania and participate in various activities.

The same youth group develops other activities with the Passionist religious men and women who work in Bulgaria, during a summer month, participating and helping in the activities of an orphanage. This year hopefully 20 young people will be travelling to Tanzania and 10 to Bulgaria.

Finally, Father. Rey Carvyn Ondap, of the Philippines, explained the process of formation of the provincial office for Justice, Peace and Integrity of Creation. He also presented the activities and the projects on which they have started working.

On the last session of the afternoon there were discussions in groups about the first day of the seminar workshop. The day ended with the celebration of the Eucharist, presided by Fr. Jesús María Aristín, General Secretary for Solidarity and Mission.

GROUP CONTRIBUTIONS

ITALIAN LANGUAGE GROUP [1]

RESONANCES AND SHARING AFTER THE FIRST DAY’S WORK THE TESTIMONIES OF

THE MORNING WERE MUCH APPRECIATED, BECAUSE THEY HAVE HIGHLIGHTED THE NEED FOR A PRACTICAL APPROACH TOWARDS PEOPLE LIVING IN POVERTY AND HARDSHIP, RECALLING THAT “YOU WILL ALWAYS HAVE THE POOR WITH YOU”.

It was significant, and it still is important to better understand the connection that the

two speakers have expressed, about working with/for the poor and the necessity of prayer (as the foundation of their rescue efforts and practical help) It is noted that (as also mentioned by the speakers) it would be appropriate for a greater involvement of all religious communities in the rescue/response to the poor, because their commitment and example, is capable of drawing many lay people in getting involved in this service; The complexity of meanings of poverty was also highlighted. It is different to talk about poverty here in Europe (having one or more poor or misfits to assist), and to talk, on the other hand, of poverty that is lived in poor countries, where our missionaries, despite their commitment to the people and the poor, and all their simplicity, self-sacrifice and poverty, will never be considered “poor” people, because they are seen as increasingly richer and more capable than the indigenous population.

We were reminded that we cannot talk about poverty without mentioning its consequences and its causes: the poor, marginalized and in those in difficulty, are the product of a system that produces poverty; the system, which is the cause of poverty, is created by individuals and groups of economic, political, social power, who decide and choose to fulfill their interests and do not recognize the dignity of each person, do not take into account and do not recognize the consequences of these choices; for this reason, we do not just ask what we can do to help the poor people of the world (who are the consequence or the result of the unjust system), but we must also ask ourselves what we can do to change the people who are in the power structure (which is the cause of poverty); how do we help them, somehow announcing the Gospel to them so that they understand and change.

Even our ministry to the poor whom we encounter on the street cannot be confined to an emergency solution (a meal, a bed, some help ...) we have to think and consider a comprehensive solution that helps people

PASSION FOR LIFE, PASSION FOR THE EARTH 45 to feel welcome and to find the strength to live with their own history and dignity; From the evidence presented in the afternoon the importance of action, communication and information emerged: we live in a world that makes us see and understand what someone wants, but there is broad information about what is happening in the world; our first commitment is to inform ourselves and to seek all the ways to know what is happening, surpassing the silences and cover-ups that the media produce.

In the stories that were presented the strength of sharing with the local people where we work emerged. No matter who you are or what you do, it is important that you decide to accept the other as one to share your love and longing for humanity.

In the afternoon session the sharing was on two ways to act: solve the problems and tackle the causes.

How far can we get? We know how far we can get with the action, but how far can we get with protesting and denouncing? Sometimes we are officials of a system that kills.

If a person dies of hunger, it is clear that we can and we must give her to eat, but can we find the causes creating their hunger? It is necessary to organize, unite with other people for this commitment and in this fight. It is a fight against the system that must come from the union of the Church with its communities.

Poverty must lead all to question themselves; not only Christians, although believers have one more reason to wonder about this reality.

There are people who suffer because of the system that we are supporting with our lives. The liberal neo-capitalist (and patriarchal) system is the most atheist in the world.

Until this system is deemed valid there will not be less inequality or poverty. It is a system that is damaging even religion. It has bought our brain. How much brain do I have remaining? They sell goods to us and they create needs. In this way, we become complicit in the system.

[T

HE MILK FROM THE COWS OF ZENNETI IMPROVES THE NUTRITION OF CHILDREN AND HELP THE FAMILY ECONOMY.

We too, fall in the risk of living globalization of indifference, with the habit of being, thinking and judging on the surface and without passion. Only through closeness to the people and to their discomfort, we can see the world near and far in a way that is genuine and concerned.

GROUP CONTRIBUTIONS

SPANISH LANGUAGE GROUP [1]

WHY DO WE CHRISTIANS NEED TO SOLVE

PROBLEMS AND NOT STRUGGLE AGAINST THE CAUSES THAT CREATE THEM?

The two conferences gave many suggestions, manifesting a prophetic and critical dimension, always united with prayer. The first conference helped us to discover a world of extreme poverty that lives behind beautiful buildings: we are touched by what we see on television and scared by what we see on the streets. This reflection led us to the encounter with ourselves, our comfort. It is a pity that because of shortage of time we could not discuss with the first speaker. The second conference gave us guidelines and we were able to ask questions. We were surprised to hear how poverty is a reality that will always be, as something inevitable.

Economic needs, generate solidarity. That is the example of Cuba, where the Church is growing in credibility in front of a discredited government. The Church has got this reputation because of her sense of disinterested

service. How do we deal with the realities of poverty and inequality without falling into becoming merely a social welfare? We in the Church the experience go together towards something? This remained a pipe dream?

We cannot canonize economic poverty. We help people because they reach out to us asking for help. Often, in this field, we delete with our elbow what we wrote with our hand.

The situation of violence, terrorist groups: the image of God which is used to justify and legitimize the actions of conquest throughout history is still present and an interpretation of the old testament that seems to present God as one who protects those who believe and curses everyone who is not on God’s side continues to be cause for exclusion, alienation and refusal of dialogue.

We are all brothers and sisters, and so we must take care of each other, especially of the poor.

GROUP CONTRIBUTIONS

ENGLISH LANGUAGE GROUP

IT WELCOMES THE CONTRIBUTION OF THE PASSIONISTS IN PROMOTING YOUNG LAY LEADERSHIP. THE OFFICE OF JPIC OF THE CONGREGATION MUST NOT REMAIN AT A THEORETICAL LEVEL, BUT MUST PASS TO PRACTICAL. Promote networking. Share jobs and responsibilities. The creation of a Board of editors for the web pages of the Congregation to prepare translations for different groups.

JPIC becomes part of the education process at all levels, with personal meetings. Train and inform. We appreciate sincerely the opportunity that gives us this meeting; encourages us and is a stimulus for our work.

We propose that the next Synod review the ethical dimension of our investments and that this information is shared as a path of openness with our donors. A very important element to be taken into account in all of our decisions is the ecological impact of same. These decisions shall be regularly reviewed. Consumerism is the financial Empire that enslaves us; We must respond to this challenge as people of the Gospel.

Unless we grow together it is not worth it.

We must continue and deepen the reflection on the causes of poverty. Most scientists accept the signs of God but reject religion; often we get lost because of our vision of God, of the poor and of the world.

The provocations of Pope Francis on the poor are an ongoing challenge. Often we refer to the poor as a single reality, and the reality is that poverty has many faces and forms.

Volunteer experiences are very different and represent a challenge. We need serious organizational dynamics to go deep; an organization that accompanies the processes before, during and after the mission. We need to be careful not to lose the mystical dimension and thus ending up as just an NGO, as Pope Francis reminds us. We need to encounter, promote and transform.

Many people get into the world of crime because they lack other opportunities in life.

The number of the poor is increasing in Europe and in Italy. What response can consecrated life give? What are we doing?

To be “baptized” by the poor should be an aspect of our formation; it must be an integral part of our training. Where the poor are starving we must be fighting, footing along with the crucified.

A church, a consecrated life reaching out: going out to meet people. We are accustomed to staying in the Church, welcoming those who seek. How do we establish a meeting with those far, with those who do not come to our churches?

GROUP CONTRIBUTIONS

ACTS OF THE DAY

WE TALK A LOT ABOUT THE POOR AND OF-

We started the day by praying in the chapel of the Retreat House. The proceedings of the day, as yesterday, were moderated

PORTUGUESE LANGUAGE GROUP

FICIAL DOCUMENTS CONFIRM OUR CONCERN, BUT WE DO VERY LITTLE.

TUESDAY, APRIL 14

PASSION FOR LIFE, PASSION FOR THE EARTH 47

by Father Giuseppe Adobati. The reflection was led, for both sessions, by Father Alex Zanotelli, a Comboni Missionary. Father Alex was for some years the Director of Comboni Magazine in Italy (Negrizia) and a missionary in the outskirts of Nairobi (Kenya). He is currently living in one of the most difficult areas of Napoli (Italy) where, through his testimony, conferences, writings and involvement in social issues, promotes a new vision, thinking and living.

He began by inviting us to be aware of the potential that we have as religious and those who work with us, to bring changes in society. Zanotelli declared himself one “converted” by the poor at a time when while in Kenya he decided not only to work for the poor or for the poor, but to live with them and suffer their own death, in order to better understand their reality. Starting from our workshop seminar theme, Passion for life, Passion for the land, he reminded us that, as Passionists we must include in this theme: ‘passion for the crucified.’ He then remembered with gratitude the teachings of Fr. Thomas Berry (+), one of the few theologians who approached with depth the theme of creation.

His reflection was developed in three points: 1_The word, 2_How to read the system in which we live, 3_What can be done to change this system.

In order that this discussion does not remain an ideology or sociology it is necessary to start from the Word of God. The first word of God is creation: every living thing, every tree, and every leaf is a miracle of creation.

He mentioned the letter to the Romans and St. Augustine: the first Bible that God gave to us is creation. And then the written word, the Bible: over 1500 years of Jewish experience, the experience of Jesus and the early Christian communities. Zanotelli spoke about the book of Exodus and the Prophets.

He invited us to review the experience of Exodus as the movement of a small human group that does not want to be enslaved and seeks its freedom, through experience with a God who is not on the side of the Emperor, of the Pharaoh, but with the poor people.

Starting from this experience the people set

out on the way to realize this dream. On the other hand, the prophets throughout history criticize the people that forget to realize the dream and so return to be slaves of the system, of the Empire.

How do we read the system in which we live? The reality of the Empire survives and is based on three pillars: A_The economy in the hands of a few. During the Roman Empire the powerful were a small a 5%, the dispossessed were 95%; Today these percentages have changed slightly: 10%/90%.

B_There is a policy of oppression, the weapons, so that this majority serve the minority.

C) Imperial religion that helps to support the state of destitution and feeds the hope of a future paradise.

The experience of Exodus implies a break with the empire. It leads to a distributive economy that avoids accumulation, symbolized in the manna which is shared to the extent that there is no one in need; a life in communion and in fraternity, without oppression and a totally other, transcendent God, who is free.

Jesus was born in the largest empires and invites his fellow citizens to become aware of that reality: the dream of God remains.

Jesus warns against the empire and is crucified. His resurrection tells us that the dream remains. Father Alex points out the repeated breaking of bread, as much in miracles as in the Last Supper. Citing an important Italian moralist, he recalls the two commandments that can summarize the teaching of Jesus about money: Do not enrich yourself and if you have wealth it is for sharing. Zanotelli concluded the discussion recalling another author: our disgrace is that Christians read the Gospel as if they had no money and use money as if you do not know the Gospel.

With many examples and data from international bodies Father Alex has helped us to understand and read the reality of the system we live in. The current system is an empire.

It is based on economy and, even worse, on finance and speculation. The data of the recent Conference in DAVOS (Switzerland) indicated that in 2016, 1% of people will have greater wealth than the sum of the remain-

PASSION FOR LIFE, PASSION FOR THE EARTH 49 ing 99%. There is a dynamic of oppression: a few consume almost everything and the majority has to bear. There are weapons, especially nuclear weapons, those that hold back any revolution. As Pope Francis reminds us many times, the current economic system is an unfair system that kills. It kills with hunger, it kills with war and kills and it kills natural creation.

version, but we must work to transmit these values to the society in which we live. What is good cannot be forced.

In his reflection Father Alex emphasized on climate change that our planet will go through in a few years: either we remain in a liberal neo-capitalist economy that kills and destroys or do something to change the system in a few years that we have before us. Upcoming climate change will change everything; we still have a chance to do something.

In the final part of the reflection Father Alex Zanotelli invited us to encounter ourselves through those things that relate to our personal lives, our communities and institutions:

What can we do? There is a fear that calls us to action, to reach out, to get on the move, because there is a goal, a hope, a dream.

But when there is no goal there only remains a fear that cripples.

In front of the dictatorship of public banks we need to offer the ethical prohibition of speculation. It is necessary to touch the system where it can hurt, i.e. withdrawing the funds, looking for ethical banks, demanding information about the use of our money. We must have values so as not to close our eyes; we must ask ourselves sincerely as religious: where is our money?

In the face of the current financial system, we need to be aware that we are living beyond our possibilities. We have to go back to simplicity, following the example of life.

We need to reconsider our food, means of communication, life style etc.

[ I 2016 1%

N OF PEOPLE WILL HAVE MORE WEALTH THAN THE REMAINING 99%.

The third aspect of the reflection shows us the steps we can take to change this system. The challenge is always that of conversion, to see reality in a new way. Traditionally we have reduced the call to conversion to something personal: change your life, change the world. We are aware that this is not the case: twenty centuries of personal conversion has not led to any change of structures. The other attitude (Marxist) was: change the structures and thus the people will change. Even this did not happen. Many of today’s capitalists are in countries where a socialist structure was imposed. It is necessary, certainly, to start from personal con-

Raw materials, oil, coal should remain where they are. We must pull out our monetary investments from those banks that invest in big mining companies and that traffic with these assets to the detriment of the poor causing so many wars.

In front of war, we need to engage active non-violence. Gandhi learnt it from Jesus; we do not stop to reflect on it. There are many active non-violence initiatives explained in several manuals. Let us put it into practice.

small groups, meeting around the Word of God and the reality; they can change their lives. Getting organized and working in network. The problem is that even the consecrated life is far from the dream of God, from the dream of Jesus. Our life is far removed from the evangelical radicalism and from that of our founders having lost its prophetic force and there is very little that we can say to the world if there is no radical change in us.

In conclusion he recalled various phrases of Pope Francis where we are invited to get involved in the fight against this evil system; It is not a problem of atheism, but anthropology: the human being has been reduced to only one of its needs: consumption.

In the afternoon session Paulo Costa presented the work that the Association “Solidarity Face” – Portugal does to help the Passionist presence in Angola. Father Gabriele Cipriani shared with us the Basic Education Movement of the Brazilian Bishops Conference.

The sessions ended first with groups sharing the experience of the day; this was followed by the Eucharistic celebration presided by Fr. Rey Carvyn Ondap, Philippine.

GROUP CONTRIBUTIONS

ITALIAN LANGUAGE [1]

RESONANCES AT THE END OF THE DAY. THE TESTIMONY AND THE PROPOSAL OF FR. ALEX ZANOTELLI HAVE OFFERED AN OPPORTUNITY FOR EVERYONE TO REFLECT ON THE REALITY THAT WE ARE LIVING IN OUR WORLD; HIS

We should be informed. The system knows all of us and we do not know anything about the system. We need less television and more critical information and serious study.

PROPOSAL FOR A READING OF REALITY AND ITS REFLECTION ON POSSIBLE ACTIONS TO TAKE, APPEAR AS AN INVITATION TO LEARN MORE, AND BETTER, THE CAUSES OF EVIL IN THE WORLD WE LIVE IN; IT IS ALSO IMPORTANT THE INTERPRETATION OF TODAY’S EMPIRES (OR STRONG POWERS) THAT DOMINATE THE WORLD, BY TAKING AWAY RESOURCES FROM THE VAST MAJORITY OF THE POPULATION;

He concluded his presentation by reminding us the great value of the witness of consecrated life to create small communities,

His proposal has opened various questions concerning the implementation of some projects that being initiated in our African

missions. These projects initiated among the poor and for the poor, seek to promote socio-economic growth, but, first, they require the ability (and design) and funds to invest; one wonders, then, how we can initiate an economic project (made for production and sale) for self-sustenance for us missionaries for our presence and our propoor activities (according to the guidelines of some areas and dioceses of Africa), and the proposal (of Father Alex) to pull out of economic strategies based on an unfair and unjust system that has to be fought; how can we help the poor by being poor and renouncing to be entrepreneurs though economic and social action? Our experience leads us to “living poor” (even though not at the level of local people), to create sufficient profit for the use of all; but, to do this, we must resort to means which are not poor, because these are based on wealth, on the possibilities, on investment, on production and on profit (if this is in keeping with solidarity and fairness).

From the presentation of Fr. Alex on the dominion of financial empires (which has given up to 1% of the world’s population the 90% of the world wealth) also emerges the question of how to reconcile the action of passive resistance and fight against the strong economic power of the powerful, and work for social advancement in various small local realities? While the action of resistance and struggle against the strong powers of the world, which are globalized, requires a great movement and a great publicity and impact on information (events, conferences, books, meetings, etc.), because it has to be seen and communicated (the higher the circulation of the information, the greater the effectiveness of the involvement of the people) and shared by many (must use all tools to create communication and network, to connect.) In addition, there is no time to lose (we must act quickly and immediately, because the world is rapidly deteriorating, and we must act together), on the other hand, each social promotion action (human education, school, work, economic) which is for a local reality, has to be very focused on an area (a place, a population) has few resources, does not make headlines, has no advertising , and needs a lot of time and pa-

PASSION FOR LIFE, PASSION FOR THE EARTH 51

JPIC SEMINAR-WORKSHOP: SUMMARIES

tience to see the actual fruits. How can we fight against the strong powers and at the same time keep a commitment to social promotion, in its various facets? What is the most urgent of the two actions? What is the most connected to the proclamation of the Gospel?

We must remember that poverty is not a value, it has never been to anyone! Not to Christianity either! We cannot seek poverty for herself. Nobody wants to be poor. Father Alex lived the experience of poverty to be able to understand what it means to be the last. This experience must be respected and accepted. But we wonder: after his experience of a poor man among the poor, what did he do for them? The problem of poverty remains larger and more complex than we can understand. Other missionaries have tried to live a similar life experience among the poor in other countries of Africa. In a similar experience in Ivory Coast, the poor did not accept the missionaries to live their poor life; and the poor invited the missionaries not to live this experience. The poor did not understand what it meant for the missionaries (who had the task of giving hope to the people, to help them overcome poverty), going to live like the poor. This is not what the missionaries were supposed to do.

It makes no sense to live in poverty, if not to bring out the poor from the same. We must fight with all our strength to get out of poverty, to free the people from poverty. This is the way of so many of our small projects of social development that wants to help people out of poverty.

The provocations of Father Alex invite us to think differently and to act in a way that is better informed and with care. The testimony of Father Alex who allowed himself to be baptized by the poor of Korogocho, expresses the commitment that he took to live among and to be poor. This testimony expresses his commitment to educate the poor, by their poverty, learning to live modestly and freely growing in solidarity.

This provocation is helpful even to us in the West, where our lifestyle is not poor and above all, we are not ready to give up this style, to be poorer and more sober. For this we need a formation for sobriety and pover-

ty, particularly for young people, but not for the alone. This applies to all of us religious as we are called though a religious vow to live and witness detachment from material wealth. We have to overcome the idolatry of money, which can negatively affect even our religious life. We need to better understand the injustice present in the world, in order to be free from the economic securities that are still and always conditioned by this sick and unjust system. We must seek and apply the new criteria for the administration of ecclesiastical property, which the Holy See and the Church’s Magisterium is gradually introducing.

It was emphasized that, as Father Alex said, about the possibility of life for everyone on our planet, these are true statements: there are resources and opportunities for all worldwide, but we have to overcome selfishness and allow their redistribution. It is not true that we have too many people on Earth; It is not true that we cannot sustain ourselves in the future. The real issue is who manages resources and those who decide the fate of all life. These are the strong powers, placed in the hands of a few. It is true that if there is no solidarity, great resources are not enough even for the few. Those who have the power want to concentrate all human activities around a single resource (oil, gas, coal, water ...), take over by storm the same resources, to control, to create dependence and to hold onto everything around them.

It was also recalled that several NGOs of Western countries, are doing a lot to help the social and human development in the poorest countries (work projects, educational projects, health projects). But it always seems that the movement from rich countries to poor countries prevails: there is still no movement of solidarity within the poor countries themselves who receive this aid from outside. We need to do more to promote and to encourage those who receive foreign aid NGOs to promote an action toward their brethren, starting from their own internal forces. This is a question above all of the gift received and enhancement of growth towards independence and not to wait for someone from outside, always to help us. We must not let people get the

idea to just wait for someone to come from abroad to solve their problems, but we have to encourage people to share what they have received and learned.

GROUP CONTRIBUTIONS

SPANISH LANGUAGE

IDEAS CANNOT BE PURSUED WITHOUT MEANS. THERE ARE PROBLEMS WITH VOLUNTEER WORK, IN BRAZIL AS WELL AS IN ARGENTINA. WE HAVE TO TRAIN

VOLUNTEERS SO AS TO ACT TO CONTRIBUTE TO SOCIAL CHANGE.

The reflection, while not new, has its strength in the testimony and leads us to the same conclusion: “it is impossible for anything to change as long as this system is deemed valid.” The proposals are aimed at the West.

In developing countries the work should be more in line with active resistance.

One key is education. A critical education that forms the people with critical conscience, who can see the injustice in our world. Not any form of education does generate changes.

How and where do I find myself? Am I a spectator or do I take a critical stance that leads me to fight against the system?

The change must be in harmony with the Gospel, otherwise it makes no sense. Every change happens through the spiritual dimension. Do we or do we not believe in Jesus? This is not thinking about a lost, but of a Father who welcomes us.

A very revealing vision of God’s Word was presented to us. In an evil system there are always seeds of hope and love. There is need to discover the importance of simple things and the value of those little things in a world in which both the society as the Church seek success and increase in numbers.

GROUP CONTRIBUTIONS

PORTUGUESE LANGUAGE

RESONANCES ON THE DAY. MANY AGREE WITH WHAT FATHER ALEX SAID: THE PROBLEM IS THE ACCUMULATION OF WEALTH IN

THE HANDS OF A FEW. THIS IS NOTHING NEW FOR LATIN AMERICA. IT IS NOT AN IDEOLOGY; FOR QUITE SOME TIME THIS EVIL WAS RAISED BY LIBERATION THEOLOGY; UNFORTUNATELY, THIS THEOLOGY WAS PERCEIVED AS A THREAT TO THOSE IN POWER, THOSE WHO HAVE PASSED ALL THE STRATEGIES TO FIGHT IT AND TO SILENCE ITS VARIOUS LEADERS AND POPULAR MOVEMENTS. THESE CAMPAIGNS HAVE HAD AN ECHO INSIDE THE CHURCH.

Pope Francis is having great acceptance and reception among the people; even nonbelievers feel attracted by his way of proposing the missionary activity of the Church. The resistances are by those who do not want to change.

Some vocations live preoccupied by liturgical aspects, the vestments, the outward appearance ... we must question ourselves about the formation that is offered in seminaries and religious houses.

A Church that limits itself only to work with “those who come” does not respond to current impulses of evangelization. We must reach out, approach those who are far and establish new relationships. We have to understand the people’s needs and offer a response that comes from the Gospel.

We cannot repeat the experience of 1970s; the world has changed and there are new challenges: Ecology, ecumenism…we must reclaim the values of liberation theology that may be valid today.

In addition to the liturgical celebration, people need personal contact with priests and consecrated persons, not only, material help. The Pope reminds us that we are not an NGO; We must respond to this need, welcome, know, and listen. The “poor” must find place in our thoughts, in our spirituality, in our hearts. The conversion of Father Alex was made possible thanks to this personal encounter: direct experience converts us.

It is not possible to live the same experiences and still want to work alone. We must welcome diversity, share experiences, and learn

PASSION FOR LIFE, PASSION FOR THE EARTH 53 from each other, recognizing in each their particular abilities.

Concerning engagement with the defense of life, we must build bridges and dialogue with other churches. We need to humbly admit our limitations, because we cannot solve all the problems.

ACTS OF THE DAY

WEDNESDAY, APRIL 15

We started this working day with prayer. FR Martin Newell invited us to reflect on active non-violence. The work was moderated by Father Augusto Canali.

Father Martin was a diocesan priest and entered in our Congregation in 2004. He is currently the first Consultor of the Province of St. Joseph (England, Wales, and Scotland), Member of the “Catholic Worker” and advocate of non-violence. The text of his speech will be posted and published in the Acts of this Seminar-Workshop. In the first part of his speech, Father Martin has shared his personal experience, lived in special circumstances (London, England), in the knowledge that many of the realities experienced by participants in this Seminar-Workshop differ greatly from his. He explained that the reason for his existence and engagement with active non-violence come from an experience of faith: following Christ. The choice of Christ was non-violence, and so did the early Christian communities. In films, and cartoons there is the idea that the problems are resolved with violence. This is not the right choice. It is not violence that saves, but the redemptive suffering of the Lord.

We have the example of Jesus, who did not remain passive in front of the reality of his time. Unfortunately, sometimes, due to an inaccurate translation of the Bible, there is the idea that the non-resistance of Jesus, turning the other cheek, was a passive attitude. What Jesus demonstrated is non-resistance with violence. [not to face violence with violence] The concrete actions of non-violence, as the demonstrations, the chaining of oneself

in front of government buildings and other forms of protest led Father Martin more than twenty times in prison, for a total of nearly eight months in jail. The journey of our society is always the same: it starts with oppression; it passes to rebellion and ends into violence. We must react immediately in front of oppression.

Violence, as all other reality is something globalized. Conflicts can be far away from us, but the company that seems distant and that promotes violence actually has a branch or a commercial delegation in other areas (at least in London this is this happens); It is here that we must show our non-violent reaction and protest. First non-violence was not to perform military service. Today non-violence manifests itself in other ways.

We have to think seriously and not allow social media to distract us. Major events of the story started with small acts of non-violence: the independence of India, the recognition of the rights of women or blacks, the end of racial segregation. Every small battle won in the field of non-violence there brings us closer to the final victory. Sometimes the results are good, sometimes a failure. Along this journey we are convinced that it is the choice of Christ.

This group was founded by Dorothy Day, [Oblates of Saint Benedict] with Peter Maurin (France, 1877 – USA, 1949). Dorothy was born into a Protestant family in Brooklyn, on November 8th, 1897 and died in New York on November 29, 1980. Divorced, she terminated the pregnancy for fear of being abandoned by her lover; journalist, social activist, Benedictine Oblate, Christian anarchist and faithful member of the Catholic Church. Has has become known especially for campaigns in favor of social justice, in defense of the poor, and the anti-nuclear movement, against the recruitment for the war in Viet Nam, etc. She founded the movement of “the Catholic Worker in 1933.

In March 2000 the Archdiocese of New York started the process of her canonization.

This is the prayer for her canonization: Merciful God, you called your servant Dorothy Day to show the presence of Jesus among the poor and the abandoned. Through the continued work of the works of mercy, she

PASSION FOR LIFE, PASSION FOR THE EARTH 55 embraced poverty and gave a categorical testimony on justice and peace. Count her among your saints and guide us to be friends of the poor of the Earth, and to recognize You in them. We ask this through your Son Jesus Christ, Messenger of the good news to the poor. Amen.

our place is still being close to the Cross, a Cross, a Gospel that has always been something revolutionary. Apart from being an activity that is not well understood, I never lacked the support of my Bishop as a diocesan priest, neither that of the religious superiors now that I am a Passionist.

Martin defines the “Catholic Worker” as the basic community within the Anglo-Saxon culture. They are people who pray together, work together and live animated by a strong spirituality. Often, several religious congregations share this experience, enriching its own charism. The actions of this movement, regardless of their effectiveness, attempt to be meaningful. With a series of slides Father Martin showed some of the activities that

During the dialogue some concern were manifested: the reality of weapons as toys for children, the sense of a celebration that remember the 100 years since the First World War or the other war anniversary events, the present forms of violence: mafia, human trafficking, guerrilla warfare, education, risk of falling into these options through ideological attitudes etc.

In the afternoon, before the team work, there was a presentation of several projects that the province of the Sacred Heart is continuing: Federation ADECO (Fr. Julio César Rivera), ADECO Euskadi and Asturias in Spain (Mila Domínguez), ADECO Mexico (Fr. Juan Francisco Pereyra), Passionist Welfare Service, El Salvador (Fr. Carlos San Martín), LAGUN ARTEAN in Bilbao-Spain (Óscar Arias), Passionists in Ecuador/Panamá (Fr. David Benito) , Passionists in Cuba (Fr. Evelio Rodriguez) and Passionists in Bolivia (Fr. Pedro Fuentes and Fernando Beltrán). The Eucharist, presided by Father Juan Ignacio Villar, was the culmination of our day.

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S ASSIONISTS, EVEN TODAY OUR PLACE IS TO STAY BY THE CROSS.

the Catholic workers perform, many of these follow the evolution of the liturgical year and take place in parks, in front of the Government buildings, subway stations, prisons etc.; on some occasions there are ecumenical level actions.

The objectives and work of this movement are marked by three things: the service, hospitality and continuity. There are several houses that host and help refugees and other persons who do not enjoy governmental attention. With the Gospel phrase: “you did it to me” (Mt 25), Martin summarizes the spirituality and the action of this group.

What this means is that, as Passionists today,

GROUP CONTRIBUTIONS

ITALIAN LANGUAGE [1]

RESONANCES AT THE END OF THE DAY. THE EXPERIENCE OF FR. MARTIN NEWELL

APPEARS AS CLEARLY THE FRUIT OF HIS PERSONAL GROWTH PATH AND DISCERNMENT IN FAITH IN JESUS CHRIST. FOR THIS REASON IT SHOULD BE UPHELD AND RESPECTED IN ITS UNIQUENESS, EVEN IF IT IS NOT ENTIRELY UNDERSTANDABLE. FOR THOSE OUTSIDE OF ITS CONTEXT, LIFE AND ACTIVITY (THAT IS THE SOCIAL, POLITICAL, ECONOMIC, SITUATION AND THE CHURCH OF ENGLAND AND THE UNITED KINGDOM), IT APPEARS DIFFICULT TO ACCURATELY GRASP THE NUANCES OF HIS CONCRETE ACTIONS.

It is clear the theoretical principles and theology, by which he is inspired, principles

which, despite not being shared by all, still offer an interesting opportunity to reflect about the different meanings and objectives of the proclamation and the apostolate of Jesus in His time and today.

In the light of the presentation of the different actions of “active non-violence” organized by Fr. Martin Newell, in recent years, in collaboration with the Catholic Worker Movement, he is aware of having to still further the value and meaning of this activity.

The impression is that the actions brought

by Fr. Martin, and his associates, were made in small groups, without a real popular event with great participation of people, and thus a real media resonance. We wonder: How these actions have touched the hearts and minds of the people? It is worth risking jail to express this clear personal opposition, however symbolic, defenseless against the power and choices of the British Government?

Are there other avenues to challenge, or provoke and make people reflect? Is it and does it remain a matter of personal consistency? (because I am opposed to this system, then I object and boycott!).

We appreciated the reference of Fr. Martin Newell to the Passionist charism, and also to the choice of the young Paul Danei to abandon the crusade against the Turks to open up to another action of the proclamation of the Gospel that is not violent.

It seemed interesting to us the use of various acts of provocation and protest, of bible quotations and spiritual content, as well as the reference to liturgical celebrations, and the contents and methods of prayer, as well as symbolic rituals, granted by the ecclesial tradition. All this certainly was a provocation, rich in Christian tradition to invite us to reflect on economic policy choices in the light of God’s truth. But communicating the faith today is always the victim of misunderstandings. Therefore, we ask: how much and how these actions have actually communicated the value of faith they wanted to bring? Is there is a risk that these activities are a reality that is an end in itself, without any real resonance (or hype) information or level of reflection to the people?

Another element that seems necessary to

clarify is the contribution of Fr. Martin’s experience with his Passionist community. Often in our religious reality, there are some religious who feel called to start a specific apostolate, prompting some consensus and some misunderstanding on the part of all the other brothers/sisters. In these cases that are personal projects, it is not easy to discern what is better, but the overall experience tells us that it is better to prefer shared and community projects, and on the other hand, ensure that a personal projects are shared and supported by the others.

Therefore, we wonder about the action and the experience of Fr. Martin: is his act, a true expression of his community and Passionist Province? To what extent is it not a single solitary experience? How is he integrating the Passionist community with his previous and current membership in the Catholic Workers Movement?

We seem to find in the action of Fr. Martin, something of the demonstrations for peace (or life or respect) that we do at Popular preaching or missions, trying to involve all the people, and pass through the streets of the city to be a sign and an invitation to reflection. His proposal appears as a witness to those who challenge the power to remind all the powerful people of their responsibilities.

On the evidence of the various activities offered in the afternoon, it was agreed that its proximity and contact with real people’s lives was highlighted. All the various missionary initiatives are working with people who need various types of aid and relief efforts. This direct involvement with the needs of the people fascinates and attracts, because we in Italy have to exercise a service to help people always subject to many laws and protocols that actually, slow down and turn away the needy.

It looks like a real “strength” that responds to specific needs of the people, in the first person, with their own means and limits, but with the belief that our contribution is irreplaceable. However, the question has emerged on How to make these actions stable in order to help meet the needs of the people. How do we ensure the necessary, from an economic point of view and management?

PASSION FOR LIFE, PASSION FOR THE EARTH 57 From the socio-political contexts described in the various interventions, it is clear that the countries where our brothers in Latin America operate, they are marked by a lot of violence and conflict. The need to work to create peace in an “angry world” and in continuous conflict, making this service always with little means and with much opposition was highlighted. Here too the question arises if and how we can prepare to stand in a context of great violence and tension: are we all ready to work with the necessary trust, hope and patience? How can we live this simplicity and service to be considered normal, without losing our mind thinking we have to change the history of those people?

How to ensure that all this is being done at EU level and collectively, rather than individual enterprising lone missionaries?

which we live, how to overcome the liturgical routine, lacking connection with people.

Ultimately, it highlights the great sacrifice that the missionary life in these countries of Latin America requires all those who agree to live this experience. For this reason we consider a good opportunity to offer our young people in formation, we can pass some formation period in these realities of toil and poverty, to learn the missionary passion and love of humanity to be saved with the proclamation of salvation by Christ.

Projects cannot be limited to specific initiatives, we must have a broader view to ensure continuity.

GROUP CONTRIBUTIONS

PORTUGUESE LANGUAGE

RESONANCES ON THE DAY’S PROCEEDINGS. FATHER MARTIN’S EXPERIENCE LED US TO REFLECT ON THE NEEDS OF THE CHURCH AND OUR CONGREGATION TO BE PRESENT IN THE NEW AREAS OF THE SOCIETY. WE NEED A LOT OF CRITICAL SENSE. New experiences require an accompaniment on the part of the community; productive attitudes are not of rigidity and allout defense of what has always been done.

Welcome, warmth and openness lack in our communities. This does not mean that we should all do the same things, but that we are brave to open ourselves to new realities and to support those who work in them.

We liked his way of updating the liturgy; made us think about how we can make the Memory of the Passion in the new reality in

The need for networking as a Passionist family, to learn about the experiences of various groups, to share the work and initiatives is again manifested. What should be done to get the echo of this Seminar-Workshop as part of our local communities?

Each reality in which we live is an area in which there are numerous actions and initiatives, but this involves we ourselves reaching out to get in touch with reality, to make decisions that are consistent with the context in which we live.

It is necessary to disseminate information to ensure unity and grow in identity.

ACTS OF THE DAY

THURSDAY, 16 APRIL

After prayer and breakfast, we started this working day. Father Augusto Canale was the moderator. D. José Antonio Osaba has shared with us his experience and motivations of his work in development projects.

José Antonio graduated in law and social sciences at the University of Deusto, run by the Jesuits (Bilbao/Spain) and has been working for over thirty years with development projects and social action. He is a member of the NGO “World Rural Forum”, and was the Coordinator of the international year of family agriculture, which FAO declared in 2014.

He began by recalling what links him to the Passionist family: as a member of the Basque Government he has collaborated with the NGO ADECO, of the Passionists, since its Foundation (1991). He also had the contacts that the Passionist Sisters of St. Paul of the Cross, in Congo [DRC], and, in recent years, with the community of Saints John and Paul (Rome), who welcomes him when, he comes to work and to report to the FAO. The community has also hosted several groups of participants in the World Agriculture Forum last year.

JPIC SEMINAR-WORKSHOP: SUMMARIES

PASSION FOR LIFE, PASSION FOR THE EARTH 59 In the first part of his speech José Antonio presented to us some personal experiences, thanks to which today he is involved in working for the poor. Born in Cuba, son of Spanish immigrants, he went back to Spain to complete his studies. During the participation in the ignatian retreat sessions, along with other students, he asked himself: “what can I do for the poor?” He begun to work in the outskirts of Bilbao, which in those years (1960) was experiencing a great industrial development, which is why so many immigrants arrived there from other parts of Spain in search of work. Thus a small community of students was formed and created a cooperative to address the needs of these poor people.

Before the obligation of military service he appeals to conscientious objection as a Cuban. However, to continue to reside in Spain one must have a contract of employment, so, putting aside his academic qualifications he starts working as a laborer. Shortly after, due to the dictatorship, he left Spain and went to France. This trip marked the beginning of new knowledge of the realities of the world.

He lived the revolutionary dreams in Paris, in 1968 clandestine conditions, which is why he had always accepted precarious jobs. A friend who was leaving for Mexico invited José Osaba to replace him in his work in Paris, which was to consider all applications for aid for cooperative projects that come from all over the world.

Thus José Osaba begun to travel the world, beginning with Asian countries. Vietnamese and Cambodian realities represent for José the turning point or “the fall from the horse”, as the Apostle Paul. The Communist system represents for him the end of the dream of his youth: the transformation of the world.

This situation and the meeting with the Vietnamese Church, that in the midst of the attacks and persecution was to care for the poor, leads to a new vision of the world and decides to work for the poor.

After sharing of José space for a moment of dialogue and exchange of opinion on some issues was given: the handling of the problem of the poor, the validity of small development projects, the problem of landlord-

ism, the risk of simply speaking, the role of the International Organizations (UN, FAO, etc.) in the service of the powerful, the International Monetary Fund, the World Trade Organization etc.

The reflections and questions have given the possibility to José Antonio to clarify and make certain aspects more concrete: Remember the words of Jesus: “The poor will always be with you” is not a manipulation. It is to be realistic, although it hurts: We cannot solve most of the big problems of the Earth: hunger, peace etc.

jor problems such as the problem of children, of millions of kids ... but when we ask “where do we start?” we remain silent. We have to start from something concrete, to understand what is within our possibilities.

We need to be this little parable of the Kingdom: starting to be light.

The religious tell of their activities and the work they do. People in knowing our work can say: it is worth helping Passionists! And also, it is worth being Passionist! Volunteering is a source of vocation to the consecrated life. Our work has to be seen as work of the Passionist family.

That poverty cannot be eliminated does not mean that we should not work in favor of overcoming it.

In the second part of the morning there was a change in the program. Several projects were presented:

We must accept that we cannot restore the sun (light) to a world that is in darkness, but we have an obligation to be a small candle, a candle that lightens and illuminates where it stands, namely in the reality where we live.

Passionist presence in the Peruvian Amazon (Fr. Mario Bartolini).

From NGO (the World Rural Forum) many activities in support of peasant family are carried out, because the problem of hunger is not resolved with FAO’s activities (many times manipulated by large economic interests), but giving the possibility for each peasant family-who are those who most suffer from hunger to have the ability to produce and cultivate their food.

Passionist JPIC formation (Fr. Martin Coffey, Secretary General for Formation).

It is easy to criticize the great world institutions and bodies and rightly so. But we lack a bit of self-criticism and this also applies to the religious congregations, given their inability to work together, even within the same Congregation (this was stated on the basis of his experience of working with some congregations.)

We run the risk of remaining in an intra-history ideology, forgetting that the Gospel message is transcendent. There is the resurrection, there is eternal life. We must be convinced of this when we do our work.

We must enhance our small scale activities, this small candle that together with others can make a great light. We speak of ma-

Our presence at the UN: ‘Passionist International’ (Fr. Miroslaw Lesiecki).

Projects of the Daughters of the Cross and Passion in Argentina (Sister Angélica Algorta).

In the afternoon we participated in a videoconference held by Nobel Peace prize winner Adolfo Pérez Esquivel. His presence was planned at the seminar, but since Esquivel will be in Rome in early May – staying at Saints John and Paul – to meet Pope Francis, because of his age and health could not cope with two trips in such a short time. For this reason, overcoming some technical difficulties, we have participated in the video conferencing thanks to our community of Buenos Aires, where Adolfo was.

In a brief biography appearing on Wikipedia we read that Adolfo Pérez Esquivel (born in Buenos Aires, Argentina November 26, 1931) is an Argentine activist leading defender of human rights and the right to self-determination of peoples; an advocate of non-violence and peaceful struggle for justice and freedom, and proponent of liberation theology. In 1980 he received the Nobel Peace

Prize for his commitment to the defense of democracy and human rights through non-violent means against the military dictatorships in Latin America. In his acceptance speech, he told the world that he does not assume personal honor, but accepted “on behalf of the people of Latin America, and especially for my poorest brothers and sisters, because they are most loved by God; in their name, my Indian brothers, peasants, workers, young people, thousands of men and women of goodwill who renounce their privileges and share the life and the way of the poor and struggling to build a new society.”

In his presentation, Adolfo started from the complex situation in which we find ourselves, but at the same time with the possibility of new openings. He spoke of the role of hope as that of fuel to the engine: without it we cannot move on.

In his sharing he put diversity at the center of. The only world we have is the Earth that we must cherish and protect. And what that tells us the Earth is diversity. Creation talks of diversity and we have to learn from it. We must promote a culture of acceptance, dialogue and a philosophy of diversity. When human lives are uniform, when they become a monoculture that leads to creation of the masses, the reaction is always violence. Working for peace is not the absence of conflict; is working to disarm the armed conscience: a fundamental dimension in this process is education. This, as the practice of freedom, is irreplaceable.

Another aspect is the difference between rights and services. Water is a right and when it gets to the tap at home it is a service, and services are charged. We must clarify what is a right and what is a service; This is because it causes conflicts.

As tools for building peace he mentioned love and joy. We must transform the situations of injustice into struggle for the way of justice. Many times we wonder if it is possible to achieve world peace; We must respond to historical fatalism with love and joy. To the question how to implement this, the answer was: the political will. Peace is not won, it is built.

As an example he reminded us of the work of

PASSION FOR LIFE, PASSION FOR THE EARTH 61 Jesus, who built a community, joining forces in a project of transformation of reality that continues today. A difficult task, but exciting.

Answering some questions about the situation in Latin America he said that a significant change has started after meetings between the different countries. This meant that the USA had to review their position on the military bases in several countries.

In the end, for our own personal reflection has left us a question and a caution: the question: where are we going? The caution: If you don not know where you are going, go back.

With the Eucharist, presided by Fr. Miroslaw Lesiecki, representative of “Passionist International” at the UN, we ended the fourth day of the Seminar-Workshop of JPIC. We still had the necessary energy to carry on.

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HE URSERY SCHOOL IN VEYULA (TANZANIA): A VIEW OF THE MANY PROJECTS BY OUR MISSIONARIES.

GROUP CONTRIBUTIONS

ITALIAN LANGUAGE [1]

RESONANCES AT THE END OF THE DAY: AFTER LISTENING TO THE TESTIMONIES OF TODAY, WE HAVE BEEN COMFORTED BY

SEEING THAT THERE ARE MANY FIELDS OF ACTION AND PROJECTS OF MISSIONARY AND SOCIAL PROMOTION, SUPPORTED BY OUR PEOPLE AND THAT THEY INSPIRE US. IT IS ENCOURAGING AND COMFORTING TO US TO SEE AND HEAR HOW WELL WE ARE DOING IN

THE WORLD, REACHING OUT TO PEOPLE WHO LIVE DISPERSED AND IN DISTANT PLACES, DESPITE THE MANY PROBLEMS IN PEOPLE, IN STRUCTURES AND IN WEAKNESS OF EACH ONE OF US.

Positively impressed the testimony of Jose Antonio Osaba, especially for his human journey, complicated with suffering, but also very rich, with difficult moments lived with a searching spirit and hope. Even the testimony of the nuns’ welfare service in Argentina was a great act of hope, a bet on the humanity of the people, especially young people of the street, for which we are striving to offer a path to human growth and recovery in the sharing. Every person is a precious treasure to purify and improve in order to shine in their unique richness.

The testimony of Fr. Mario was among the “strongest” because it is an expression of belonging and identification with an oppressed people, of which he became leader, thanks to his passion, his loyalty and his courage. His presence in the Amazon Mission for nearly 40 years is surely the secret of his passion and his courage. However, there arises the question of how his work can continue after him, because he continued alone.

Most if not, all depends on his charisma, and if his project and action is not supported and lived by a religious community, how will he continue his missionary activity? How to make a treasure of his experiential heritage common to all of us?

The action of denouncing and protesting in favor of the rights of peoples and of the oppressed is certainly important, but it is not enough. Today it is no longer enough to denounce and reclaim a fairer world, because the dynamics and forces in the field have changed compared to 40 years ago. We do not believe that the only enemy of Latin America is both the political and economic power of the USA! Today we can no longer speak only of a “great enemy”, but we have to talk about many enemies, who can be powerful Nations, multinational corporations, terrorism, underworld crime, corrupt rulers etc. The global reality of today’s world is very complex and, in some respects, evil and its strategies appear invincible by any

attempt to do good. So this is not the only way to fight against them. The real power is the way of doing good, concrete love, which happens through people and their growth: the value of each good deed, large or small, that is done in many places, in different ways, it should not be lost but sooner or later, it will mature and this is the most significant and incisive.

From our missionary experiences (Congo, Haiti, Tanzania) it clearly shows that the real power is economic. For this, if once upon a time there was a military confrontation between the two blocs, East and West, today everything is more nuanced and confused, determined solely by the logic of economic interests and investments. And so, the real powers today are the new and old economic powers, which find in poor countries and in development, an opportunity to do business, and become masters at low cost. They are (companies and products) from China, or India, or Korea, or Brazil and everything is tied to the logic of profit. In Africa the presence of Chinese companies that are taking up all the major business activities stands out …and not only that. Making good agreements with Governments, these Chinese businesses, get a free field to enter in poor countries to buy, develop and then sell their earnings to us making huge profits.

Not always, however, is their action considered negative by the people. Chinese products in Africa are often considered a good cheap solution, which improve people’s lives; though they know that the quality of these products is not very high, but would prefer to spend less than trying out quality products that they cannot afford.

To sustain the denouncing and protests like that of Fr. Mario does not seem anywhere possible, both because the powerful would not wait long eliminate without scruples those who denounce and protest (what happened so far to Fr. Mario), or because the denouncing would not have value, if not coordinated with other bodies in the ecclesial world. In Congo, for example, where the Catholic Church has a clear and strong position in front of the people and the Government, the bishops do not allow religious (or even their national organiza-

tion) taking position officially on issues of socio-political life of the country. Then an action such as that of Fr. Mario would have been opposed outside the Church, but also from the inside, because only the bishops want to speak in front of the Government and the various institutions of socio-political economic power.

In addition, in several countries in Africa as well as in Haiti, there is a growing tension because of the rulers who do not accept democracy and become more menacing and tyrannical, mismanaging public funds for their own interests, not accepting the process of change with elections, creating and favoring of concealed terrorist phenomena, with burglaries, robberies and violence to provoke fear and create the silence (as happened in Burundi last year with “the unexplained murder of Italian sisters , which was then discovered to have been organized by the Government; as is happening in Haiti, with a series of robberies and violence against Catholic religious communities, to push them to leave the country).

The Passionists International presentation to the UN sparked interest and questions about its activity and effectiveness: what is the real sense of the activity of this presence: does it serve to lobby in the decisions taken by the diplomats of various countries to the UN, or does it serve to raise awareness of the religious and laity on the problems of the world? What are the signs of its effectiveness? How can we help and support this presence and service?

GROUP CONTRIBUTIONS

SPANISH LANGUAGE [1]

Since most members of this group are from the Province of the Sacred Heart (SCOR), they will have the opportunity to meet the coming days 16, 17 and 18 for programming the activities of JPIC within Province.

GROUP CONTRIBUTIONS

PORTUGUESE LANGUAGE

RESONANCES AT THE END OF THE DAY. WE

MUST RAISE AWARENESS OF OUR PRESENCE AT THE UN. THROUGH THE NETWORK, WE CAN INFORM THE COMMUNITY, IN ORDER TO SUPPORT THIS PRESENCE.

PASSION FOR LIFE, PASSION FOR THE EARTH 63 Informing in internet on campaigns that are taking place in favor of life.

Time has not been provided for in the seminar to share the reflections that arise within the groups.

During the time of formation the young should get in touch with the service and experiences that take place in some communities.

Beyond the traditional aspect of formation there is a need to live concrete experiences.

Experiential formation must not be closed.

We must understand the Gospel proposal directed to the poor. Shallow reading can lead to wrong conclusions and does not help to involve us in working with the needy.

We should not fool ourselves either to eliminate poverty, but neither can we accept that

GROUP CONTRIBUTIONS

ENGLISH (DAYS: 14, 15 AND16)

There is need to work to find other alternatives to violence. The unjust financial structures create and retain poverty. We must never forget the causes of poverty.

Different situations require different responses, both in individually and collectively. We found a great variety of talents among us.

It is a pity that the report of the representative of Passionists International to the United Nations and the work of JPIC in the Philippines was not given more time.

We need to be using networking for the presentation of projects. It is necessary to have experts for the presentation of projects and the raising of funds.

We have to be positive and orientate the forces and actions not so much to what we “oppose”, but “to what we can do”: natural environment, women, children...

More meetings in the future. This Seminar-Workshop was an important step for our congregation with respect to JPIC. It is a great sign of hope for the future. We need to contact experts to find out what is best to participate in international meetings and how to achieve more efficiently the objectives that we propose.

[

THE “GOLGOTHA CENTER OF SPIRITUALITY”, ON THE SHORES OF LAKE VICTORIA, PROCLAIMS THE GOSPEL OF THE CROSS.

the poor are exploited.

The service of the Church in education must go beyond what we do in schools or Catholic universities; every aspect in the context of evangelization has an educational dimension.

The experiences of religious colleges are contradictory. On the one hand the values we are trying to convey, the other the fulfillment of standards and legal requirements and costs. We must never lose the sense of the religious boarding school as a place of evangelization.

In the process of formation “inclusion” is the key word; reaching out and going towards the poor and the suburbs, as Pope Francis has asked us to do. Reinterpreting the dimension of contemplation; for Thomas Berry contemplation consists in observing and reading creation from a new cosmological vision. The question arises as to which the next step to this process is for us gathered here this week.

FRIDAY, APRIL 17

Moderator of the Session: Fr. Martin Coffey.

Before starting the work planned for this day, a framework for the elaboration of a Declaration at the end of this Seminar-Workshop on JPIC was presented. The Declaration revolved around ten words:

DECLARATION OF INTENT JPIC SEMINAR-WORKSHOP 1_We want to be [word] or strong message that promotes JUSTICE and denounce inequality and... Focus on NON-VIOLENCE as an expression of the Gospel…

2_We believe in PEACE and, through small goals, we want to achieve it around us…

3_We consider useful to change the way we treat the EARTH on which we live… LET US TAKE CARE OF CREATING… 4_We affirm our love for the poor… For “moving away from where we live in comfort.”...

5_We want future generations to draw WATER from springs and wells. We must defend them for future generations…

6_We must denounce to the institutions fact of REFUGEES… 7_We plan actions of ECONOMY SOLIDARITY (Fair Trade and ethical Banking). In everyday life, with the intention of…

8_Opening our communities and HOUSES to other realities: groups and/or persons who need to be loved, recognized, and integrated in society…

9_Let we enter sincerely into solidarity with the WOUNDED HEART… 10_Grow confident in the way we COMMUNICATE and NETWORK… According to the program of this seminar workshop, the last two days are devoted to the themes of ecology, the natural environment and the creation. Father Joseph Mitchell gave his presentation. Born on August 15, 1950, joined the Passionist Congregation (Holy Cross Province-USA) on December 29, 1976. He holds a B.A in Psychology, M.Div., and M.A in Philosophy, Cosmology and Consciousness. Currently he directs the Passionist Earth and Spirit Center. He presented the figure and the thought of Father Thomas Berry, CP (1914-2009), of the Province of Saint Paul of the Cross (USA). He first said that the figure of Father Thomas has often been mis-

understood and, in a sense, left aside, due to the novelty of his thought, even by the Congregation. Without any doubt, if Thomas Berry had been able to participate in this Seminar-Workshop he would have felt at ease.

In his presentation (the text will be published in the Conference’s final document) Father Joseph Mitchell presented the observations and insights of Thomas Berry, ideas that open up the field to the reflection in the current crisis situation, which is ecological, cultural and spiritual. Berry has proposed a way to venture to a possible future in which affirms and proclaims the sacred dimension of creation. Fr. Joseph Mitchell’s presentation took up both sessions in the morning and was thus divided: 1) The Great Story (the cosmos), 2) The Great Work to do (with the cosmos). The schema follows here below:

WHERE ARE WE?

Our current situation. What ideas of the natural world do we have? The modern vision of the world: our ideas about the natural world.

What is the current situation of life on the planet?

HOW DID WE GET TO THIS POINT?

Crisis and development of cosmology. What do we know of the nature of the universe?

What is the history of the universe and what is the history of humankind?

WHAT CHANCE WE HAVE FOR THE FUTURE?

Ecozoic era: the right relationship with the world. Starting from which idea are we in relationship with the world? Possible human being. Alienation and renewal. Humans have become a planetary presence: exploitation, technology, consumer habits. The end of the Cenozoic era. Tecnozoic era: the condition to enter into Ecozoic era. What is our role as human beings within the Earth community?

STARTING FROM HERE, WHERE DO WE GO?

The Great Work. Orientation of this Great Work that lies ahead. A spirituality of the Earth. Christian moral values for the Ecozoic era. What does it take to be a blessing to all living beings? How can we progress towards a viable and hopeful future?

PASSION FOR LIFE, PASSION FOR THE EARTH 65 After the power point presentation, we had time to share in the hall and ask questions to the speaker.

ated (consumption) packaging and at the same time encouraging those who promote the recycling.

The afternoon session included the presentation of different projects and realities where we are working:

We can study ways to avoid waste and consume more tap water, renouncing bottled water and not buying it ... to avoid the exploitation of water sources for the purposes of economic interest.

Province of Exaltation (Fr. Eraldo Furtado); Passionist Sisters of St. Paul of the Cross (Sister Emmanuela Oretti); Earth and Spirit Center, United States (Fr. Joseph Mitchell); Charles Lwanga Vicariate, Kenya (Fr. Peter Ochieng); Viceprovince of The Savior, R.D. Congo (Fr. Vital Otshudialokoka) Project and work in Haiti (Fr. Enzo del Brocco).

The day ended with an exchange of opinions, discussions and resonances in groups, especially on the Declaration of intent. The Eucharist was presided by Father Tarsicio Gaitán, a Colombian Passionist.

GROUP CONTRIBUTIONS

ITALIAN LANGUAGE [1]

Declaration of intent – JPIC Seminar-Workshop. Action points and possible and practical commitment from us:

NUMBER 7: SOLIDARITY ECONOMY, FAIR TRADE

Assuming the commitment to ensure the ethics of the banks where our communities have money on deposit: bank managers to be informed that we are not in favor of earning the highest possible interests for our deposits (favoring the speculation), if our money is not invested in the service of development and growth of the poorest countries; invite the heads of the banks to explain what are the criteria and the ways in which they invest our money.

Assess the possible choices of savings and respect for primary goods, encouraging the purchase of foods that avoid an exagger-

In our experiences of mission it is important to help the poor people to be able to promote themselves with their own initiatives and commitment. It is not fair and correct to carry on with charity that creates dependence; It is always better that (except in cases of emergency or first aid) we pass the message that our aid is to encourage capacity building in people to earn what it takes to keep their lives through their share of the market or business. So we are looking for projects where people can access the primary and essential goods (food, water, medicines, and clothes) but always with their contribution, large or small, but important. They can become the first retailers of their/our product, and at the same time compete and catch up with the others fairly.

NUMBER 8: OPENING OF OUR COMMUNITY (AND HOUSES) TO INDIVIDUALS AND GROUPS WHO NEED...

In our missionary presence it is important that we work in favor of social development, thus overcoming the anxiety of having sufficient revenues for our maintenance; We must transform our projects, not only to profit opportunities for us (and for those working with and for us), but also ensure that the experience of working together can create wealth (to know, to be able to make and temporary goods) shared with all the people that are around us. People around us, are not only “the workforce” to produce goods which are resold to others; people around us have to be the first to benefit from the product of our work. We believe this helps to create a sort of opening of our community-houses to the population that favors the idea of an open and shared village. In projects of production of raw materials or products (flour, oil, milk, eggs, oil, bread, fish, meat ...) we should always encourage people and their ability to access these goods, avoiding the temptation

PASSION FOR LIFE, PASSION FOR THE EARTH 67 to export our products elsewhere or out just to have a greater profit.

This is a time where the urgent needs of the society, and also the internal and external message of the Church, drives us to do something to approach the world of the poor which is very close to us, but that we as the Passionist religious feel as a reality that affects us directly or specifically. We must first work for our formation and change of mentality that allows us to hear and see the reality of suffering and discomfort around us, as “something about which we are concerned.”

Our convents in the past have always been places where the poor and the alienated people were a welcome, either passing or first aid of some kind ... in the guesthouses of our communities. Today we have the paradoxical situation of having houses too big for our use and we could certainly ex-

wounded by life, or who are living in difficulty because of their mistakes: we must always see to it that hospitality prevails over prejudice or judgment.

idence permits…] Italian language courses in our houses. In both (water and refugees) is essential to work together and to be in network.

GROUP CONTRIBUTIONS

GROUP CONTRIBUTIONS

NUMBER 5: WATER

NUMBER 9: WOUNDED HEARTS

SPANISH LANGUAGE (2) We need to know the sources of fresh water in the country and in the area where we live and learn about potential conflicts around them: the abuse of crops, mining contamination, the various interests ... and raise our voices to denounce abuses and protect this resource for future generations.

Do petitions, analyze causes, denouncing laws that violate the right to water, in collaboration with bodies such as “change.org” or “avoaz.org” or others who are involved in denouncing commercialization of water.

Create awareness of caring for resources using small concrete actions.

NUMBER 6: REFUGEES

Enforce the rights of refugees, accompanying them, helping them recover a dignified life and to reintegrate into society. Denounce trafficking of persons, which is a new form of slavery. In Argentina and Chile we do not have, at this moment, any difficult situation regarding refugees.

PORTUGUESE LANGUAGE Offer possibility during formation, so that the young come into contact with the realities of the crucified; systematic experiences, contacts with communities that carry out this type of activity. Propose missionary experiences in difficult situation during the time of formation.

NUMBER 10: NETWORK COMMUNICATION

Create a group to continue the work of this seminar, which keeps our contacts, share problems of the work of JPIC, through e-mail and other electronic means.

Organize seminars like this at a local level.

From the Secretariat of JPIC support proposals for other groups to collect signatures and support different activities that refer to JPIC: defense of rights etc.

Inform, disseminate the service of JPIC in local communities of our Congregation; create a logo to give visibility to our work.

GROUP CONTRIBUTIONS

GROUP CONTRIBUTIONS

ITALIAN LANGUAGE [2] [

RAFTING ON THE AMAZON RIVER. IT IS ONE OF THE MOST PRIMITIVE RIVER TRANSPORTS.

pect to use one part for the reception of the needy. Obviously this idea requires a careful and precise consideration, able to enable our facilities and ourselves, to make the correct and proper reception of these poor and needy. To do this, we must work in a network with other realities that are already operating in the field of assistance to the poor, in order to share our ability, keeping in touch with what is already being done for this purpose in our region. We can be more sensitive and attentive to the needs of people who are

NUMBER 5: WATER

We affirm first of all that water is a gift of God and, as such, must be respected. But it is also a primary resource of world utility. This must encourage us to save money and avoid wastage. Our proposal is to work to raise awareness using social campaigns dedicated to the theme of water and concretely propose a commitment in the construction of wells in the missions.

NUMBER 6: REFUGEES

Solidarity with refugees, so that they can integrate into society and provide them with: Reception services in religious houses. Assistance in their paperwork for documents [res-

ENGLISH LANGUAGE

NUMBERS 3 AND 4: CARE OF CREATION AND THE POOR

Form consciences, particularly in terms of the relationship between the poor and the Earth.

The liturgy, proper Passionist office [breviaries missals etc.] need a re-reading informed by concern for the Earth and for justice. The same needs to be done with other forms of prayer and devotions: the Way of the Cross, etc.

Since we are an international Congregation, develop a special year dedicated to topics such as “Passion for the Earth,” preparing suitable material.

Restart conversations and involvement by inviting all those who work in this area of JPIC to assume such new involvement.

Prohibit the use of bottled mineral water in all our houses. Realize a ‘green’ review of personal and communitarian life in our houses and in the Provinces. Present the Office of JPIC in those organizations where it is not present.

That our houses they become more and more welcoming places, opening up our space to groups that work for people in need, justice etc. Practice solidarity in different ways. Offer ourselves as volunteers.

Promoting and raising awareness of the work of Thomas Berry. His approach to the theme of creation is valid for believers and non-believers.

Look for ways to pastoral work in network to support our religious and collaborators. Use social media and the web.

ACTS OF THE DAY

SATURDAY, APRIL 18

Moderator of the sessions: Fr. Martin Coffey. Fr. Jesùs Aristìn gave an evaluation form to those present, so that they can make an assessment on the Conference (what was positive, what to improve, proposals, suggestions) and invited them to return the completed form by the end of the day; He also informed us that tomorrow, Sunday, we celebrate the Eucharist in the chapel dedicated to Saint Paul of the Cross 08.00 o’clock in the morning, followed by breakfast and then end with the final session.

Since the speaker this morning, Sister Antoinetta Potente, will not arrive before noon, we begin the session sharing group reflections and proposals to be included in the final Declaration; for information, we recall the contributions of groups in Acts of the Seminar Workshop of yesterday. Then more projects and activities of JPIC of the Passionist Family were presented: ‘Passionist Volunteers’, St. Paul of the Cross Province (USA) (Brendan O’Leary).

PASSION FOR LIFE, PASSION FOR THE EARTH 69 Passionists in Colombia (Fr. Tarcisio Gaitàn).

Passionists in Papua New Guinea (Fr. Kevin Dance).

Daughters of the Passion of Jesus Christ and of our Lady of Sorrows (Sister Lucila Elizalde).

Passionist Sisters of St. Paul of the Cross in Congo DRC (Sister Augustine Kasuku).

‘Passionist Solidarity’, Italy (Franco Nicolò) In the afternoon Sister Antonietta Potente spoke to us. (She was Born in Loano, Italy, 1958), she is a nun of the Dominicans of Saint Thomas Aquinas; she has a doctorate degree in moral theology. She taught at the Angelicum in Rome and at the Theological Faculty of Central Italy. Since 1994 she lives in Bolivia, first in Santa Cruz de la Sierra and Cochabamba. She formed a new form of community life for together with indigenous Aymare.

She was a member of the Theological Com-

to speak of nature, because it is the deepest language and that is what transforms all elements into “subject.” The language of farmers of those who live always close to the land is also valid. In addition, the same depth is present in those who suffer from hunger and thirst, caused by violence of war meted on the natural environment, not allowing the cultivation of the land.

A second aspect of her thought, as she put it, is the problematic relationship between humanity and the ecosystem; It is a relationship that is difficult to enter into the Church thought, despite the fact that it is a relationship that invokes the mystery. In the Church there is the comment of biblical texts that refer to nature, but nothing else. The problem is that our training is anthropocentric (or, even worse, male-centric). The centrality of the human being and, at the same time, the fear of having to deal with primitive cultures and indigenous peoples that would introduce elements relating to idols, has limited this relationship. We are concerned about our salvation, but we do not integrate this with nature and the ecosystem.

mission of the Latin American Conference of Religious (2000-2004). She currently teaches theology at the Catholic University of Cochabamba and cooperates with the Institute of Theology Andina de La Paz. She is currently in Italy, for health reasons.

The other premise is a question about what we look for: what does it mean for a congregation concerning itself with nature and the ecosystem? Is it the fashion of the moment?

Is it fear of the situation in which the world finds itself? It is important to remember that the origin of the Judeo-Christian spirituality what appears at the beginning is not human: Heaven, Earth, the abyss, light, water, animals and eventually humans. Note that the translation of Gen 1:6 speaks of separating the upper waters from the lower waters, but the original text says “Let’s make a roof”, i.e. the idea of creation is the idea of building a house with everything needed for humans, to live in; This house is the ecosystem. To meet God we must cross this biodiversity. The more we distance ourselves from nature, the more we do it to ourselves and to God. This must be the real interest of our approach to diversity: closer to ourselves and to God: here is the spirituality.

Her reflection began with a poem by Charles Baudelaire (1821-1867, France), to affirm the language of poetry, which is more suitable

After the reference to poetry and some premises, the reflection covered what Sister Antoinette calls “our context.” For us

G [ (D .R .

ARMENT MAKING IN LODJA EM EP OF CONGO).

to be alienated from nature, where diversity exists, has resulted in chaos, division and separation; We have isolated the human being from nature, the cosmos, from the creation. If we are unable to rebuild this world of relationships with our habitat, we will not be able to have relations between us humans and thus with God. If we do not have the right relationship with nature, we cannot have the right relationship among ourselves and with the mystery. What is missing in the West is precisely this relationship. It is necessary to have the right relationship with the ecosystem, to better understand the mystery. This must be the interest of every religious family: to better understand the mystery of God, which is the human being, placed in the ecosystem.

Water, land, forests ... are topics that seem far away and even we are scandalized when these topics are mentioned, as if none of this has anything to do with the Church.

Sister Antoinette returned to the theme of language. As a starting point, she says that she does not like to talk about creation (valid word among believers), because the creation leads us, unwittingly, to a reality that is outside of us and that is the work of God the Creator. She prefers talking about cosmic biodiversity: biodiversity because it refers to a fundamental element of creation: cosmic diversity, because it is something that infinitely goes beyond us. We are a speck of dust in the cosmos. This change of language also allows us to come close and dialogue with non-believers.

In this change we must introduce the word humility. We need to realize that we are not the only ones who care to heal, to take care of creation, but on the contrary, we need biodiversity to take care of us. In Chapter 6 of the Gospel of Luke, Jesus puts life at the center. He says that we should not worry about what to eat, what we shall wear...these are our rights because God cares. In return Jesus asks us to get out of ourselves and worry about life. Life is at the center. This is the starting point of spirituality: moving out of ourselves is a mystical act. Often we think we save our history, our charism…What is the use of struggling to save, to give life, if we are unable to get out of ourselves?

The ecosystem cares for us, gives us food and drink, it also gives us a home (the indigenous people are taking care of the land, trees and then the soil and leaves give them a home).

Continuing the reading of the sixth chapter of the Gospel of Luke, Antoinette points out that eating and dressing are in relationship with justice. In this context, Antoinette understands religious vows from the perspective of the ecosystem and the proposal to make a new ecological, vow, a vow to live the right relationship with the Earth and with the universe. We need to think and pray with the Psalms, which speak to us of nature, Earth, water, rain ... but everything we have say in words does not become a choice.

She presented the difficulty of making progress in this field from our reality: we live in large monasteries far from reality; we have to go to the suburbs and go unarmed. The suburbs through the fourth song of the servant of Yahweh (in the Prophet Isaiah): mean those who have no face or appearance. Meet them and restore to them them a face, their beauty that has been stolen; the encounter with the creation replaces this beauty. She invited us to read and meditate the text of Micah (6:8): learn to walk in a new way and thus translate into new ways our spirituality. She invited us to review our Passionist emblem: the cross at the center as the tree of life. It would be such a beautiful thing to re-read the Passionist charism and spirituality from the cross, not so much as a tree of sacrifice, but as the tree of life, of abundance. Also the heart as a symbol of life, passion intended not only as feeling.

And what is important, is to do this re-reading together with others that are journeying even beyond the boundaries of our charisma or Congregation.

The issue of formation is important. Although we speak and write so much, formation proposals do not change. It remains a formation done isolating ourselves from reality. We are currently putting together people who will bring to the world what the world does not need. Society needs normal people.

In the final dialogue, proposing a reinterpretation, to our charism, Rm 8: creation groans (in eager longing) living death as a reality

PASSION FOR LIFE, PASSION FOR THE EARTH 71 of silent abandonment because we do not know anything about it. Dwelling on the toil of living, this was the Passion of Christ, not so much the cross but the effort of living. His death started when he came into this world.

The Eucharist, presided by Father Kevin Dance today, marks the end of our work and the seminar workshop.

SUNDAY, APRIL 19

Moderator of the sessions: Fr. Augusto Canali. The day began, the third Sunday of Easter, with the celebration of the Eucharist in the chapel of St. Paul of the Cross, led by Fr. Joachim Rego, our Superior General.

At 09.45 in the morning we began the final session of the Seminar-Workshop with the approval of the final declaration. The text, prepared with the additions proposed by the groups, was read and corrected. This is not a legal document, but a conclusive document of this Seminar-Workshop on JPIC, which gathers our efforts during this seminar and indicates the way forward.

Then there was a moment during which the evaluations were expressed about the seminar: what was positive, things to improve and suggestions for the future. The full text of the final evaluation will be attached to the Acts of the Seminar Workshop. With General satisfaction of everyone present, at 11.35 a.m. the seminar ended.

PASSION FOR LIFE, PASSION FOR THE EARTH 73

NON-VIOLENT ACTION TODAY CONFERENCE 1 MARTIN NEWELL

Non-violent activist.

I am speaking here of my own experience and motivation. The first and most important basis of my motivation is my faith, and my conviction that Jesus is a pacifist, that Jesus is non-violent. This is revealed in his teachings and most powerfully in the Passion, where Jesus reveals at least two aspects related to this subject: Firstly, that the myth of Redemptive Suffering is true, not the Myth of Redemptive Violence. Secondly, that the love of God is a non-violent Love, as He observed when he said that God sends rain on the just and the unjust alike.

The second aspect of my motivation is the conviction that this does not mean that Jesus was passive. Jesus actively confronted injustice and the powerful in his life and ministry. And specifically, he also broke the ‘Law’ as it was interpreted in his time.

For example, he defended his disciples taking and eating ears of corn on the Sabbath.

He regularly healed people on the Sabbath ( Mark – man with the withered hand) – and specifically chose to do such a thing – on the Sabbath – in the synagogue – in front of

the gathered community and the local leaders. He could presumably have waited. He wasn’t even asked – it has been pointed out that in other healings, those in need asked Jesus to do so – on these occasions, it was Jesus who took the initiative.

These ways of reading scripture encourage and inspire me to follow the example of Jesus in confronting the authorities, the powerful, in my time and place, with non-violent direct action and civil disobedience.

[I can go into more detail on this if you want.]

More currently, it has been particularly the witness and example of Catholic Workers and those I have met through that movement, that have led me to certain practical actions. As a result, I have been arrested somewhere between 15 and 20 times, and have spent a total of about 8 months in prison, most of which was for a period of just over six months, back in 2000 / 2001. The issues we have confronted in these actions are mostly around war and preparations for war: the Iraq, Afghanistan invasions, the cause of freedom for East Timor, British nuclear weapons, the arms trade, military drones, military recruitment generally. I have also been associated with non-violent protests relating to asylum and immigration policies, minimum wages, and climate change.

I believe in the UK, helping destitute asylum seekers to remain in the country, who been given a deportation order to leave, is technically an offence, although I have not known anyone be prosecuted for it.

The most dramatic non-violent direct action I have taken part in was the ‘Jubilee Ploughshares 2000’ action in November 2000.

This was in the tradition of the faith based ‘Ploughshares movement’ and part of the British ‘Trident Ploughshares’ campaign. We hammered on a nuclear weapons convoy vehicle and put it out of action for 6 months, spending over 6 months also in prison. My main motivation in terms of current analysis is that we, as British people, as western Europeans, as ‘1st World’ people, are members of the privileged class globally. These weapons systems and wars are used to maintain our riches, privileges and comforts, at the expense of the lives and impoverishment

of the poor elsewhere. This is true since the flip side of Pope Paul VI’s statement “If you want peace, work for justice” is “if you want to prepare for injustice and violence, prepare for war.” This is true even where the weapons are not ‘fired’, for example nuclear weapons. As in an armed robbery, the threat of use is usually enough.

The truth of this analysis, and the truth that peace and justice are just the two sides of the same coin, as are violence and injustice, was shown to me particularly clearly in the case of East Timor. This was a case of invasion and oppression of a small and weak country by its large and powerful neighbour, Indonesia - a matter of injustice. However, in the UK, when I got involved with the then Liverpool Catholic Worker and the Timorese refugees living there, I found myself taking direct action at a British Aerospace factory where they made Hawk jet planes which were being exported to Indonesia and used over East Timor. A matter of the arms trade, apparently. And the bigger and more powerful country of course had to prepare for that war, like all other wars.

And it is the large, wealthy and powerful who win such wars, since they have the resources to be able to step up to the next level of violence. The US military even have a name for it in their military doctrine, ‘escalation dominance’. The ‘highest’ level of violence is of course the nuclear option. And it is what the Roman’s did when faced with the Jewish Revolt: they stepped up to the next level of violence, and completely destroyed Jerusalem and the Jewish nation.

CHRISTIANS AND EMPIRE TODAY

Jesus as we know, was born on the fringes of a small country, which was itself on the fringes of a large empire. He taught his followers ways of maintaining their dignity and freedom in the face of what was, in any conceivable future as far as the people of his time were concerned, insurmountable oppression. They only hope they could see was that God would send a Messiah who would miraculously change the pecking order, and put them on top. But the Messiah was not like that.

So what would Jesus have had to say to followers who lived in Rome and who were

PASSION FOR LIFE, PASSION FOR THE EARTH 75 Romans citizens? St Paul was of course one of those, and he spent most of his time in Rome in prison, before being executed, as were many other Christians. This is relevant because this is my position, and the position of millions of other Christians who live in ‘1st World’ countries, and it is especially important in the post-Christian or culturally-Christian ‘west’.

We are called, as Daniel Berrigan said, to a practice and a theology of ‘resistance to Empire’, from its heartlands. We are called to live in solidarity with the poor and crucified on the margins of Empire, and the poor and neglected, who are also crucified in a different way, at its heart. We have similar freedoms to those Roman citizens had: they had a vote too, at least some of them. We are called to oppose the practices and policies of exploitation and oppression of the corporations and governments that have a

young men (or women) to fight their wars any more. All they need is our silence and our taxes. So non-violence has to go onto the front foot, we have to actively put our bodies in the way of the war machine and the corporate machine, we have to be willing to pay the price of our convictions. This is something people can see as authentic, not all talk and no action as the churches are so often seen to be. We also have to re-learn how to live simply, to live voluntary poverty with the poverty of the global poor in view, not the comforts, amnesia and sedation of the entertainment industry. We need to avoid being like Peter in the palace courtyard, warming our hands by the fire of minor privileges of empire, while offstage Christ’s screams can be heard.

So, let’s go live with the poor, lets campaign and organise, lets protest and resist, lets go to the global corporations offices or factory and protest, lets blockade, lock – on, occupy, sit on the roof, whatever it is that is both non-violent and legitimate, and at the same time not acceptable to business-as-usual, to the filthy rotten system and the established disorder. It might seem as if nothing can change, but the Roman Empire has long gone, and our faith in Jesus remains, and we know change does happen. To paraphrase one of my Diocesan seminary lecturers, ’if you don’t wash your neck, it will just get more and more dirty.’

A HISTORY OF ACTIVE NON-VIOLENCE [T

O LIVE IN SOLIDARITY WITH THE POOR AND CRUCIFIED IN THE PERIPHERY OF THE “EMPIRE”.

presence in our countries. We are called to do this sacrificially, to follow the way of Jesus along the via crucis, to put our bodies in the way, to step out of our comfort zones.

Its relatively safe for us, not unlike the way is was relatively safe for Roman citizens to ask questions. But on the edges of empire, the poor are still disposable and those who oppose the system are still executed.

One aspect of our contemporary reality in the West is that because of the developments of technology, they don’t need our

For a comprehensive history in a short book, in the English language at least, I recommend “Non-Violence – The History of a Dangerous Idea” by Mark Kurlansky. Pax Christi in England also publish a pamphlet called “Nonviolence Works! – 60 nonviolent victories of the Past Century”.

It is necessary to talk about active non-violence not least because pacif–ism is often confused with passiv-ism. It is certainly not the case that as Christians we can abdicate some responsibility for the course of history, for the prevention or at least resistance to evil in all its forms. We cannot be passive.

On the other hand, it is not our job to save the world – God has already done that. Our

vocation is to be faithful to God’s call, to be truly and fully human as Jesus was, to be who we are called to be, children of God, so that we can truly reflect the face of God in whose image we are all created.

Those who call us to war, those who ‘beat the drums of war’, often portray the situation as one of impending doom, in apocalyptic terms. If we do not ‘do something’, the world is about to end, or at least the world as we know it. And that ‘something’ is defined as the most drastic thing possible, violence, war.

And war and violence is believed to ‘work’.

Sometimes of course it does ‘work’, at least in the short term. Of course on the whole violence tends to work for those who are powerful in human terms, those who are wealthy and in control. It tends not to ‘work’ for the poor and the powerless, because they don’t have enough resources, enough ‘power’.

They will also tell us that non-violence ‘does not work’. But history is proving otherwise.

As much as the 20th century was a century of violence and wars, it was also a century of non-violence. Non-violence is powerful.

Non-violent struggles have changed the world. The Suffragist movement in the west brought votes for women. Gandhi’s non-violence brought independence to India and fatally undermined the justification for Empires.

Martin Luther-King’s non-violence brought civil rights for U.S. blacks. Movements of nonviolent resistance were a key factor in the downfall of apartheid in South Africa, Communism in Russia and Eastern Europe, and the Marcos regime in the Philippines.

Non-violent resistance movements played a key part in achieving independence for East Timor: I know because I played a very small part in that. Trident Plougshares and Faslane 365, the non-violent direct action wing of the British anti-nuclear movement, have played key part in bringing the UK close to nuclear disarmament. I have also played a small part in that. And I know there were and are many others around the world.

That is not to say that non-violence will ‘work’ all the time. Nothing, humanly speaking, works all the time. Often the forces ar-

rayed against it are just too great. Walter Wink suggests that non-violent resistance movements are in some ways like violent resistance movements: we are fighting a non-violent guerrilla war where the most important thing is not necessarily to fight or win a particular battle but to survive to fight another day.

Wink in his book “Engaging the Powers” ponders ‘how’ it works. In one sense, it is based on a faith in God or in human nature, that truth and love speak deeply to the human heart. That the exposure of injustice and violence to the light of truth makes it that much harder to continue. But Wink proposes specifically, based on some psychological insights that it is impossible for a person to experience wonder and hatred at the same time, and that this wonder is what is transformative.

He quotes two stories. One of a woman who woke up to find a strange and threatening man in her room. She started to talk to him and engage him, despite her deep fear.

Eventually she felt he had begun to relax and relate to her, so she asked him to leave.

He said he had nowhere to go, so she told him firmly he could sleep on the couch, she would give him and blanket and breakfast.

She stayed awake trying to calm her nerves all night, and he left in the morning. Another true story tells of a Religious Sister living in a rough area of town, walking home on her own late at night. Hearing footsteps coming closer behind her, she realised she was being followed. She turned round and asked the man coming up behind her to carry her shopping bags. He obliged and walked her safely home.

[On a side note, I suspect that wonder is a key experience in positive transformation of all kinds. Dorothy Day, quoting Dostoyevsky, said that “the world will be saved by beauty”. The beauty that is meant is naturally not just physical beauty but moral and spiritual beauty too. Actions and words and people’s spirit can be beautiful too. And perhaps it is beauty in all those forms that can provoke the response of wonder, of deep pondering that can lead us to a place we never knew existed.

It is a truth we as Catholics should know:

NON-VIOLENT ACTION TODAY

PASSION FOR LIFE, PASSION FOR THE EARTH 77 the Church has so often relied on the power of beauty: in church buildings and religious art, as well as in liturgy. Grace was a Zimbabwean woman who was staying with us at the London Catholic Worker some years ago. She used to go to both Pentecostal churches and sometimes Catholic churches too. I asked her what she thought, what her impressions were, of Catholic churches and services. She said they were ‘beautiful’ and ‘dignified’. It was this beauty and wonder that brought Dorothy Day to conversion to Catholicism. And I do believe that beauty in all its forms can inspire us with the highest values and desires, as opposed to other things, like passionate preaching and speaking, which can inspire people in all kinds of ways, including to do the most despicable evil. In contrast, I believe true beauty can only inspire to what is good, beautiful and true. ] Anyway, the point of that side track is to simply point out that this reliance on wonder is in a sense integral to our faith as Catholics.

I have my own personal experiences, not just of non-violence engagement in the context of political protest and faith based witness, but also in the in a sense more personal and equally vulnerable context of living and working among the crucified. I was mugged some years ago while living at the Catholic Worker. My training in non-violent instincts helped me to minimise the harm to myself and not give my attackers what they wanted (a group of teenage boys who wanted my mobile phone, in the dark alongside a canal). I did not involve the police on a matter of principle, in that I did not believe it would help break the cycle of violence. On the other hand, at one moment my non-violence broke down and I swore at the boys when they appeared to have given up, and that only made things worse for a while.

On another occasions I put myself between two guests at the Catholic Worker drop-in soup kitchen who were circling each other, one threatening the other and saying he had a knife in his bag, and the second one winding up the first. I knew them both, had a rea-

sonable relationship with them. At one point I asked the first, Dean, “are you going to attack me”. He said “of course not”, so that gave me courage to keep putting myself between them. At this point there was noone else in the hall I was in, and it seemed too late to get help. Again, I didn’t want to call the police if I could avoid it at all, and any way by the time they arrived they would be too late. I did manage to defuse the situation, I was severely shaken afterwards, but my relationship with both those men was strengthened afterwards, and both of them were much less of a handful at the soup kitchen after that. Previously, they had both been among our most difficult ‘customers’.

Another time at the soup kitchen, I had a big Polish guy, Alex, come swinging his fists at me as I was trying to get everyone to leave. He came closer until he was pretty much in my face. I stood there calmly and watched him. He then gave up and left. Later, another day, I heard him say to another guest, “Martin, he’s a really good guy.”

We also ran a community cafe in those years, Peters Cafe, in the crypt of St Peters Anglican Church. We had a customer, or guest, much like the men described above.

He had a very aggressive air about him, and had a habit of using unwelcome suggestive language towards women and creating a hostile, unpleasant atmosphere generally, but for women in particular. He disappeared for a year or two and came back, starting along the same lines. I challenged him, perhaps not in the best way possible.

He started arguing with me vociferously so I asked him to leave. He had me up against a wall at one point, while I was still asking him to leave. At one point he said, “If you shut up, I’ll go.” So I did, and he went. He didn’t come back again. Once again, I didn’t want to call the police, obviously I didn’t want violence, but I didn’t want to let him get away with it either. I could in fact have handled it better, but I believe my calmness and lack of obvious fear or overt anger helped.

In all these situations, I achieved my basic aim: preventing violence, protecting the vulnerable, and getting everyone out, without recourse to violence or force (eg

calling the police). Either violence or calling the police could have had serious consequences for the continuance of the soup kitchen, for various reasons (Among others, it was held in a URC church building who had to consider their neighbours and other users). It would have also been extremely detrimental to the work of the cafe as safe place to come to. I also believe that there was a deeper outcome with those at the soup kitchen, that of a degree of conversion in the three men. They made much less trouble for us afterwards, and there was a respect from them for those of us who ran that place. It helped create an atmosphere of respect and trust so that we were able to continue to open up every Sunday to a group of people on what could have been called the ‘front line’, and was at times called the ‘murder mile’, in a very rough neighbourhood in Hackney, in the east end of London. Not that it was all a happy ending. Dean was stabbed and killed elsewhere some years later. I think Alex still attends the soup kitchen. Winston, the third, was put in prison after the London riots of [2010?] and when he came out he seemed to be a broken man, all the fight had gone out of him. Which you never know, might have been a good thing.

I am not an academic. Nor am I really a theorist of non-violence. I do have ideas about the best ways to engage with people in confrontational situations, both personal and political, but not such that I have worked them out systematically. But I have an increasing amount of experience that tells me this is true, as well as a continually growing confidence that this is both Gospel truth and a central dimension of the meaning of the Passion of Jesus Chrsit. And that is in addition to the plentiful evidence of the wider world.

SCRIPTURE: PACIFISM AND ACTIVE NONVIOLENCE IN THE LIFE, TEACHING AND PASSION OF JESUS.

I want to start with looking at a text from Luke’s Gospel, with the help of a reading of the Gospels by Albert Nolan, in his book “Jesus Before Christianity”, written in apartheid era South Africa.

In Luke 13:1-5 , Jesus is told about “the Galileans whose blood Pilate had mixed with their sacrifice.” Jesus replies that these were no worse sinners than any others, and nor were “those eighteen who died when the tower in Siloam fell on them”. And he says to those present, “unless you repent, you too will all perish.”

Why am I focusing on this obscure passage? In a sense, precisely because of its obscurity. It was only when I read Nolan’s book, and then found this reference in the New Jerome Biblical Commentary, that this text made sense. The Jerome Commentary says of the tower of Siloam, “Is possibly an aqueduct bringing water into Jerusalem, or part of the fortifications” and in passing comments that “Jesus is not commenting on the rightness of the cause of the zealots.” The story of the Galileans whose blood Pilate mixed with that of the sacrifices is extremely reminiscent of the events where it is known from other sources that Pilate massacred Jewish rebels against the Roman occupation. Why else would Pilate be doing such a thing? It can then be inferred that these deaths are the result of some Zealot action against the Roman occupation, both in the case of the tower of Siloam incident, and of the Galileans whose blood was mixed with the sacrifices.

This obscure reference makes a lot more sense in the light of Nolan’s view that Jesus foresaw the destruction of Jerusalem.

Not in any magical way, but in the same way that we may foresee climate change and global warming coming unless we change our ways. Or, similarly, in the way anti-nuclear activists from the 1950’s could foresee nuclear war and global destruction coming, unless there is serious a change of heart: that is to say, repentance.

The implication is that his hearers will perish if they do not repent of the hatred in their hearts for the Romans, and seek non-violent ways to oppose the injustice and oppression of the Roman occupation.

They will perish – in fact did perish- when the Jewish Revolt happened and the Roman’s totally crushed the rebellion and destroyed Jerusalem and everyone in it. It was

PASSION FOR LIFE, PASSION FOR THE EARTH 79

NON-VIOLENT ACTION TODAY

this final eruption of the (understandable) hatred and resentment among the Jewish people for their Roman occupiers that led to their own destruction. This was at least a central element of Jesus’s call to repentance for the people of his time. When Jesus wept over Jerusalem in Luke’s Gospel he says “Would that you, even you, had known on this day the things that make for peace” (Luke 19:41-44)and then immediately goes on to predict the military destruction of Jerusalem.

There are many references in the Gospel’s to Jesus predicting the destruction of Jerusalem: for example and most obviously, in Matthew Chapter 21. Jesus says “Not one stone will be left upon another, everything will be destroyed.” And “You will hear of wars and revolutions... do not be frightened... they will seize you and hand you over to the synagogues and to imprisonment...that will be your opportunity to bear witness...When you see Jerusalem surrounded by armies, you must realise that she will soon be laid desolate... then those in Judaea must escape to the mountains.

Many academic scripture scholars say that these must have been added later, after the Jewish revolt and the destruction of Jerusalem. Many others, ordinary Christians, maybe assume that Jesus knew this because of his Divine nature, being able to see the future in a way not accessible to the rest of us. But Jesus in the Gospels tells us to read the signs of the times. Following the above texts, immediately after predicting the destruction and telling his followers to flee when it is coming, Jesus says, “think of the fig tree... as soon as you see them bud, you know that summer is near” (Luke 21:29-30).

So, Jesus is advocating a change of heart, repentance from the hatred for the Roman occupiers. Is he advocating then that his own people give up the struggle for freedom from foreign occupation and oppression? Is that what is meant by non-violence?

Walter Wink examines carefully the vital texts from the Sermon on the Mount where Jesus tells us to ‘love your enemies... pray for those who persecute you... turn the other cheek.... if they take your cloak, give

them your under garment too.... walk the second mile....” He analyses what these injunctions meant in their context. They were all situations of where an oppressed person has virtually no power, and Jesus is giving his hearers a way of asserting some dignity and freedom in their powerless situation, and of putting their oppressor on the back foot, disconcerting them.

with the Romans, as well as the place where the local elite were based who exploited their own people. For example, during the Jewish revolt, one of the first things the rebels did was burn the records of debts kept in the Temple, and the build up of debt to pay taxes was the way in which the peasants were robbed of their ancestral lands and reduced to landless labourers.

This is exactly what Jesus himself does during His Passion, when he is being ‘tried’ before the Sanhedrin and before Pilate. He mostly refuses to answer the questions they ask him. When he does speak, as often as not he questions them; “If I did something wrong, point it out...Why did you strike me?” , “Who told you that I am a King?”

In his silence and in his words, He is refusing to accept the right and the power of His persecutors to define the situation and win the argument. In Matthew, the text states Pilate “is amazed”. (Matthew 27:14).

On the other hand, when he is asked for help by the Roman Centurion, to heal his (presumably Jewish?) servant, Jesus does not actively confront him, but agrees to help. Even today, in the UK and I’m sure elsewhere, to suggest to a soldier that they leave the military is a serious offence, ‘incitement to disaffection’. Jesus chose his moment in which to confront the injustice of the occupation and its collaborators, much as anyone working or witnessing for radical social change today must do. And this was not that moment, but instead a moment for building bridges, for reaching out to a member of the enemy group who was already sympathetic to the Jewish people and open to their wisdom and faith.

Also even on the via dolorosa and on the cross, Jesus practices exactly that love of enemies that he has advocated: He speaks gently to the women of Jerusalem, he does not complain, he even prays for those who are executing him; “Father forgive them, for they know not what they do”. And he maintains his dignity, even in what would surely be moments of despair, he quotes the Jewish scriptures, “My God, my God, why have you forsaken me?”.

Jesus is advocating a form of non-violent resistant to injustice and violence. The three suggestions in the ‘Sermon’ are just that, only suggestions, not set in stone to be slavishly followed. Jesus himself led a non-violent street theatre with the Palm Sunday entrance of Jerusalem, in which by riding on a donkey into the city (and not a horse, which was a military animal comparable to a tank, and the usual way for victorious kings to enter a city) he is imitating what King Solomon did, and pronouncing himself as bringing a reign of peace to the land. That is, as a non-violent Messiah.

Likewise, the cleansing of the Temple was a symbolic act aimed at the Temple system, which was the heart of Jewish collaboration

CONCLUSION

I am not an academic. Nor am I really a theorist of non-violence. I do have ideas about the best ways to engage with people in confrontational situations, based on my experience, both personal and political, but not such that I have worked them out systematically. But I have an increasing amount of experience that tells me this is true, as well as the plentiful evidence of the wider world. In addition, I have a continually growing confidence that this is both Gospel truth and a central dimension of the meaning of the Passion of Jesus Christ. And therefore, that a key dimension of the ‘memoria passionis’ for our times is to bring to life the reality of the passion by bringing to life the reality and power of active non-violent love.

Walter Wink spent a long time in apartheid era South Africa. It was a key time for him. He says that at some point he challenged an assembly of church people. He said, stop debating about violence. You are

not going to use violent struggle anyway.

There is no real possible objection to using non-violent methods. Stop theorising, and get behind the non-violent struggle for liberation and justice. I suspect that is about where we are at too.

PASSION FOR LIFE, PASSION FOR THE EARTH 81 justices, suffering of entire populations, we need to be aware of the impossibility to solve all the problems of the world, to at least overcome the problem of underdevelopment.

HOW TO WORK TODAY IN DEVELOPMENT PROJECTS? CONFERENCE 2 JOSÉ ANTONIO OSABA

Sustainable Development Advisor

I WOULD LIKE TO SHARE THE FOLLOWING REFLECTION WITH THE PASSIONIST RELIGIOUS, ABOVE ALL WITH THOSE WHO CARRY OUT THE MINISTRY IN DEVELOPING COUNTRIES AND WHO DAILY HAVE TO CONFRONT THE RAVAGES OF UNDERDEVELOPMENT, HUNGER, MALNUTRITION, ETC.

Pope Francis, on several occasions, has stated that the Church is not an NGO. This observation will help us to approach the topic questioning our thinking, in order to understand the social work of our religious.

I would also like to clarify that I would like to share these reflections in a spirit of recognition of a plurality of approaches, feelings, experiences, which must be accepted with an attitude of listening, fraternal dialogue in view of mutual enrichment. As in other areas, there is no absolute truth, nor exclusive models.

CENTRAL IDEAS

Although we are tempted to take radical attitudes in front of the severity of the in-

For a long time I felt uncomfortable with the phrase of Jesus “you will always have the poor with you.” For this reason, for a long time I was too self-centered and not very mature from experiential point of view.

The consequences were a social radicalism, claiming to create revolutions that could transform social relations in order to put an end to exploitation, poverty, yes, poverty.

A clear look at the realities of the world today and always, shows us the truth of those words of Jesus.

After “gone round the world more times” looking for those global and definitive saving processes, ‘I fell from the horse’ awaking to my senses to see the outstanding fragmented revolutionary processes in which I had believed. The poor, who number billions, continue and will continue to be in our midst.This essential discovery taught me some basic things: The Christian message, although from different perspectives, does not contemplate a return to the garden of Eden, but a tough, demanding, pilgrimage to the encounter with God in eternity of God’s love. I am aware that we can argue about the meaning of God’s Kingdom and God’s righteousness, and I hope that we will be able to do so. I would like to add, as further clarification of my approach, a consideration of the Polish philosopher Leszek Kolakowski, drawn from an article “The crisis of Christianity”: Christianity cannot get rid of the tension that comes from the very nature of its task: communicate in this visible world, and through its tools values that are not of this world. You can’t eliminate this tension, if not eliminating one of its terms: namely, how Reformation radicals sought to do, freeing Christianity from its relationship with the subject, body, here-below, and social life (denying, so, in fact, the work of the Incarnation) or, as do many contemporary progressives, redu-

cing Christianity to a political program, depriving it of its religious roots (what leads, however, to deny the Incarnation). In fact, Christianity is a belief that God became flesh and this isn’t “a day anywhere” in the vague darkness of a prehistoric time, but a place and a well-defined time (Christianity). Therefore, it is assumed that the body cannot be exclusively evil; the invisible values can play a visible form, which the secular history may be the instrument through which the holy story, the story of redemption reaches its expression.

This helps me to understand that, although our limitations at the time of wanting to transform the world are so obvious, social action of Christians (the preferential option for the poor?) fits in the essential perspective of salvation, in the values of the Gospel.

Putting aside the global changes, unattainable in the actions and development projects we need to give priority to what is concrete, local, what is in our ability, in our actions.

When it comes to the implementation of socio-economic type, job creation, it is better to train and form the laity (men and women), so that they can take charge of development actions, without overburdening pastoral commitments of religious men and women. And all this, having very in counts the different charismas, in many of which social and religious aspects, largely overlap (education, health etc.).

Care has to be taken not to launch into projects that have no chance to be self-sufficient economically, since it is inadvisable to keep these initiatives through endless subsidies that keep them “artificially” in operation. This principle can have exceptions when it comes to educational initiatives and health among very poor populations, since it will be a very difficult task to ensure that the beneficiary population can be self-financing.

At the beginning we must bear in mind that the development of religious congregations must have as first recipients most marginalized social sectors; I think, however, it

PASSION FOR LIFE, PASSION FOR THE EARTH 83 is not advisable to be very strict and include dimensions that are necessary for the development of a given society: universities, research centers etc. These and other criteria will be the subject of dialogue and debate during the meeting in Rome.

PASSION FOR LIFE, PASSION FOR THE EARTH 85 human-Earth relations. Drawing on his broad knowledge of world religions and his deep feeling for the journey of the universe, he identified “story” as a means of guiding humans into the future.

THE EARTH STORY AND THE GREAT WORK CONFERENCE 3 JOSEPH MITCHELL

President of the Passionist Earth & Spirit Center.

FR. JOSEPH MITCHELL, CP IS PRESIDENT OF THE PASSIONIST EARTH & SPIRIT CENTER IN LOUISVILLE, KENTUCKY (HOLY CROSS PROVINCE). THE GOAL OF THE EARTH & SPIRIT CENTER IS TO HELP RESTORE THE SACRED CONNECTION BETWEEN THE EARTH AND ITS PEOPLE. IT IS INSPIRED BY THE VISION OF THOMAS BERRY, CP: “THE HUMAN COMMUNITY AND THE NATURAL WORLD CONSTITUTE A SINGLE SACRED COMMUNITY.”

The mission of the Passionist Earth & Spirit Center is to inspire, educate and mobilize religious institutions and people of faith to assume an active role in caring for God’s creation, embracing Gospel justice, and nurturing spiritual wisdom.

THOMAS BERRY, CP

Thomas Berry (November 9, 2014 – June 1, 2009) was a Passionist priest, cultural historian, professor, author, Earth scholar and geologian. He was an original and prophetic voice for the Earth community. As a gifted speaker, an original thinker, and an inspiring teacher, Berry reshaped our thinking about

“Thomas Berry was the earliest and most important voice to describe the profound importance of the disconnection between humans and the natural world, and what that could mean for the future of our species.”

– Richard Louv, New York Times William Nathan Berry was born in Greensboro, North Carolina on 9 November 1914. He entered Passionist Community in 1924 and was ordained in 1942. He served as a missionary to China, where he learned Chinese culture and languages, as well as Sanskrit, from 1948-1949. In 1951, he earned a Doctorate in European Intellectual History from Catholic University of America. From 1951-1954 he ministered as a United States Army chaplain in Germany. From 1975-1987 he served as President of the American Teilhard Association. He was professor of Asian studies at Seton Hall University and St. John’s University (1956-1965), and director of the graduate program in the History of Religions at Fordham University, New York (1966-1979).

He served as founder and director of the Riverdale Center of Religious Research in Riverdale, New York (1970-1995). In 1995 he retired to Greensboro, North Carolina. On 1 June 2009 he died at age 94 and is buried at Green Mountain Monastery in Greensboro, Vermont.

His key publications were: The Dream of the Earth (1988), The Universe Story (written with physicist Brian Swimme; 1992), The Great Work: Our Way Into the Future (1999), Evening Thoughts: Reflection on the Earth as Sacred Community (2006), The Christian Future and the Fate of Earth (2009), and Sacred Universe: Earth, Spirituality, and Religion in the 21st Century (2009).

SYNOPSIS

This presentation will focus on the issues of JPIC by asking: how can we bring forth

an environmentally sustainable, socially just and spiritually fulfilling human presence on the planet?

We live at an extraordinary moment when the traditional conceptual framework of our world is being challenged and new perceptions of what it means to be human are emerging. Recent scientific discoveries have awakened us to the remarkable and magnificent creativity of our planet as a living system.

The talk will present the observations and insights of Thomas Berry. His ideas invite a multifaceted reflection on our current ecological, cultural and spiritual crises. As the lists of crises in our world multiply, Berry offers a way forward into a viable future by deeply affirming the sacred quality of creation.

1_WHERE ARE WE? OUR CURRENT SITUATION. What are our current assumptions about the natural world? What is the present life-situation on the planet?

2_HOW DID WE GET HERE? A CRISIS OF COSMOLOGY. What do we know about the nature of the Universe? What is the story of the Universe and the story of the human?

3_WHAT’S POSSIBLE FOR THE FUTURE? THE ECOZOIC ERA. How do we orient ourselves

to the world in which we live? What is our role as humans within the Earth community?

4_WHERE DO WE GO FROM HERE? THE GREAT WORK. What is required for us to become a blessing for all life? How can we move forward into a viable and hopeful future?

DEDICATION “TO THE CHILDREN”

TO THE CHILDREN. TO ALL THE CHILDREN || TO THE CHILDREN WHO SWIM BENEATH THE WAVES OF THE SEA || TO THOSE WHO LIVE IN THE SOILS OF THE EARTH || TO THE CHILDREN OF THE FLOWERS IN THE MEADOWS AND THE TREES IN THE FOREST || TO

ALL THOSE CHILDREN WHO ROAM OVER THE LAND, AND THE WINGED ONES WHO FLY WITH THE WINDS || TO THE HUMAN CHILDREN TOO. || THAT ALL THE CHILDREN MAY GO TOGETHER INTO THE FUTURE AS A SINGLE SACRED COMMUNITY.

PASSION FOR LIFE, PASSION FOR THE EARTH 87

WHERE ARE WE?

Our Current Situation. What are our current assumptions about the natural world? What is the present life-situation on the planet?

A_THE MODERN WORLDVIEW: OUR ASSUMPTIONS ABOUT THE NATURAL WORLD The Earth is considered to be: the background in which we live our lives a resource for economic purposes an object of scientific research. We have lost a sense of intimacy with the natural world.

“Our difficulty is that we have become autistic. We are talking only to ourselves. We are not talking to the rivers, we are not listening to the wind and stars. We have broken the

The Earth is becoming polluted in its atmosphere, toxic in its waters, transformed in its physical structure, diminished in the fertility of its soil, depleted in the loss of its forests, desolate in the loss of species, and threatened with nuclear waste with no reliable means of disposal.

MODERN COSMOLOGY There is a strong sense of disconnect between the human and the natural world. No generation has known so much about the Earth. And no generation has been so alienated from the Earth. Unwittingly we have set into motion massive industries which are altering the Earth systems which have been keeping this planet hospitable to life for 4.5 billion years. Transforming the physical structure of the planet. Altering the biological systems of the planet. Changing the chemistry of the planet

HOW DID WE GET HERE?

Crisis of Cosmology. How do we understand the world in which we live? What is the story of the Universe and the story of the human?

[ “T

HAT ALL CHILDREN MAY WALK TOGETHER TOWARD THE FUTURE AS A SACRED COMMUNITY”.

great conversation. By breaking that conversation we have shattered the universe.”

Thomas Berry “Our progress as a civilization has been in direct proportion to our diminishment of the planet’s life-systems.” – Thomas Berry B_THE CURRENT SITUATION “It is all a question of story. We are in trouble now because we do not have a good story.

We are in between stories. The Old Story, the account of how the world came to be and how we fit into it, is no longer effective. Yet we have not learned a New Story.”

Thomas Berry, CP in “The New Story” (1978)

B_DEVELOPMENT OF COSMOLOGIES 30,000 years ago: Emergence of conscious self-awareness. 5500 years ago: First written cosmology. Earth as flat, stationary, center of the universe. 1900 years ago: Ptolemy the first astronomical treatise.

“It is all a question of story. We are in trouble now because we do not have a good story. We are in between stories. The Old Story, the account of how the world came to be and how we fit into it, is no longer effective. Yet we have not learned a New Story.” – Thomas Berry, CP in “The New Story” (1978). The goal is to read the story taking place all around us. The new cosmology. Cosmogenesis: an evolutionary understanding of the universe.

A_CRISIS OF COSMOLOGY Cosmology: the concept a people (culture) has about the world (time and space) and their place in it. Scientific cosmology: a branch of astrophysics and astronomy- Cultural cosmology: a concept we have about the world and our place in it. A cosmology comes from observation.

Ever since humans developed the capacity to think and reflect - awed by the magnificent beauty world around them, terrified by the forces of nature strong than themselves - they would ponder, “where did we come from?” and ask “what is our role?”

1543_NICHOLAS COPERNICUS His epochal book, De Revolutionibus Orbium Coelestium (On the Revolutions of the Celestial Spheres), is a landmark in the history of science that is often referred to as the Copernican Revolution. It removed

the Earth as the center of the universe.

speeds proportional to this distance from us.

This discovery was the first observational support for the Big Bang theory which had been proposed by Georges Lemaître in 1927. Lemaître, a Belgian Catholic priest and physicist, published a paper in an obscure Belgian journal, Annales de la Societe Scientifique de Bruxelles. In that paper, he showed that the data collected by Hubble and two other astronomers up to that time was enough to derive a linear velocity-distance relation between the galaxies, and that this supported a model of an expanding universe based on Einstein’s equations for General Relativity.

1609_GALILEO GALILEI Galileo has been called the “father of modern observational astronomy”. In 1609, his development of the telescope confirmed Copernicus’ assumptions.

Every scientist in the modern world, including Einstein, thought the universe came ready-made. The assumption that the Earth was created on October 23, 4004 BC was preached by Rev. James Ussher, an Anglican Archbishop, and referenced in an introduction to the King James Bible.

1678_ISAAC NEWTON In 1678 Newton published Philosophiæ Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy) and presented a mechanistic worldview.

In 1915, Einstein, in his General Theory of Relativity had predicted an expanding universe, but retracted.

POST-MODERN COSMOLOGY We are living at a time comparable to Copernicus and Galileo. People are confused.

A new world view is emerging from information gathered by sophisticated telescopes and microscopes. It is another cultural earthquake.

1905_ALBERT EINSTEIN Special Theory of Relativity. E=mc2 – energy and mass are two dimensions of one reality.

Light travels 186,00 m/p/sec (5.8 trillion per year) (297,600 km per sec).

1968_EARTH SEEN FROM SPACE Apollo space program A totally new perspective of our home planet 1995_HUBBLE DEEP FIELD We now know that the universe has over 200 billions of galaxies.

2013_NEW INFORMATION CONTINUES We can see back over 13 billion years to the time when the universe was an infant. We have a picture of universe at 370,000 years old.

THE GREAT STORY

1924_EDWIN HUBBLE Discovery of Andromeda galaxy. Discovery of galaxies – a separate star system. Andromeda is approximately 2.6 million light years away. Hubble’s findings fundamentally changed the scientific view of the universe.

1929_HUBBLE An Expanding Universe. Galaxies beyond our local group are moving away from us at

“Both education and religion need to ground themselves within the story of the universe as we now understand this story through empirical knowledge. Within this functional cosmology, we can overcome our alienation and begin the renewal of life on a sustainable basis. This story is a numinous revelatory story that could evoke the vision and the energy required to bring not only

PASSION FOR LIFE, PASSION FOR THE EARTH 89 ourselves but the entire planet into a new order of magnificence.” Thomas Berry, CP Until the 20th century there was virtually no reliable information about the universe as a whole. Now that has changed. And most of us do not know what to do with that information. It took millions of scientists, with painstaking investigation, collecting and analyzing data, developing mathematical formulas to construct a comprehensive story of our universe. The challenge before us is to identify the meaning and implication of the Great Story and to ingrate it.

THE EARTH STORY AND THE GREAT WORK

“If the supreme disaster in the comprehensive story of the Earth is our present closing down of the major life systems of the planet, then the supreme need of our times is to bring about a healing of the Earth through a mutually enhancing human presence to the Earth community.” Thomas Berry, CP

WHAT’S POSSIBLE FOR THE FUTURE? THE ECOZOIC ERA How do we orient ourselves to the world in which we live? What is our role as humans within the Earth community?

THE PROPER RELATIONSHIP WITH THE WORLD “We might summarize our present human situation by the simple statement: that in the 20th century, the glory of the human became the desolation of the Earth and now the desolation of the Earth is becoming the destiny of the human.” Thomas Berry. CP “From here on, the primary judgment of all human institutions, professions, programs and activities will be determined by the extent to which they inhibit, ignore or foster a mutually enhancing human-Earth relationship.” – Thomas Berry, CP THE VIABLE HUMAN “We need to move from our human-centered to an Earth-centered norm of reali-

ty and value. Only in this way can we fulfill our human role within the functioning of the planet we live on.” Thomas Berry, CP. The Earth is primary; the human is derivative.

ALIENATION AND RENEWAL Overcoming the faulty assumptions of the modern worldview: Humans are an insertion into the planet. Challenged by the discovery of an evolving universe. Our wellbeing comes from consumption. The perils of an extractive economy. The Sacred dwells in a transcendent realm. Thomas Sprat (16351713), historian of the Royal Society. Isaac Newton (1642-1727) – the paradigm of a clockwork universe HUMANS HAVE BECOME A PLANETARY PRESENCE “We are at the present time participating in an unparalleled change in the human-Earth situation. The planet that ruled itself directly over these past millennia is now determining its future largely through human decision.” Thomas Berry, CP “As the dominant species, humans have become increasingly adept at adapting to the Earth. Suddenly, we are faced with a new dynamic – one where the survival of the species and entire ecosystems depend primarily on human activity and the choices humans make.” Thomas Berry, CP In the last 70 years, humans have undergone a sudden shift in our presence on the planet.

Human population. Human technology. Human habits of consumption.

Humans have become a new kind of force.

No other species has been able to alter the biological, chemical and physical features of the planet as we have. The scale and extent of the impact of humans is different than it was just 100 years ago.

1_HUMAN POPULATION 1800 less than 1 billion. 1900 less than 1.6 billion. 2011 less than 7 billion.

How much is 7 billion? It would take 200 years to count to 7 billion. 7 billion steps would take you around the globe 133 times.

In 1800, the world population was 1 billion.

PASSION FOR LIFE, PASSION FOR THE EARTH 91

THE EARTH STORY AND THE GREAT WORK

About every 5 seconds 5 people are born; 2 people die.Nearly everywhere humans are living longer. In 2010, the average person lived 69 years. In 1960, the average person lived 53 years. All these humans are putting pressure on the planet. They want food, lumber and bricks for homes, energy, water, computers, lawn mowers, cars, spoons, chopsticks, and gadgets.

Food – To keep us with the growing demand for meat consumption, 30% of land surface of the Earth is now used for grazing animals.

18% of green house gases (cause of global climate change) come from methane released by cows.

Water – Lake Chad, once one of Africa’s largest fresh water lakes, provides water to some 30 million people in Chad, Cameron, Niger, Nigeria. It has shrunk 90% since 1960 because of reduced rain fall, damning its tributary streams (for electricity), and increased irrigation.

2_HUMAN TECHNOLOGY We are altering the world with our technological prowess. Every species alters its environment. But human technology has amplified the human impact on the natural world.

12,000 years ago developed agriculture and began the domestication of plants and animals. 5, 000 years ago irrigation systems were constructed in Egypt. Within the last 100 years humans have become a planetary-altering presence.

Mountain Top Removal. Developed in late 1980’s. 470 mountains have been leveled.

Destroys the top soil, forests, wildlife habitat, headwater streams. Damming rivers.

Releasing chemicals into the atmosphere.

Altering the waterways of the planet (data from Norton’s History of Chemistry) The oceans are being alters in a definitive way and will never be the same. In 1940, 500,000 tons of industrial chemicals were released into the planet. In 2000, 200,000,000 tons were released into the planet. In the Gulf of Mexico there is a dead zone size of Massachusetts where no major life forms can survive. It is caused by nitrogen and phosphates used in industrial agricultural technology upstream.

3_HUMAN CONSUMPTION Extraction of resources. Manufacturing Waste disposal Human have a ravenous appetite to consume the resources of the planet. The 20th century saw a shift from an ever-renewing organic economy to an extractive economy based on petroleum. An extractive economy is a terminal economy.

Petroleum Economy: In 1848, the first oil well was drilled in Russia. In 1859, the first oil well was drilled in U.S in Pennsylvania. We are now so conditioned by our dependence on petroleum and its benefits that we can hardly imagine life without these benefits.

Petroleum is the basis of our food systems, transportation system (cars, airplanes), energy, clothes (artificial fibers), plastics (toys, kitchen appliances, furniture), medical procedures, storage bins, IPhone, and the ubiquitous plastic bag.

Construction of Homes: In 1950, the average size of a new home in the U.S. was 980 sq feet (298 meters). In 1970, the average size of a new home in the U.S. was 1500 sq feet (457 meters). In 2010, the average size of a new home in the U.S. was 2480 square feet (755 meters).

Global Footprint: If the bio-mass of the Earth were divided equally among 7 billion human beings, each person would be entitled to 1.8 hectares (4.5 acres). It is possible to calculate the ecological footprint of a family, a corporation, or a nation. Data from www.globalfoorprint.org.

Waste Disposal: In the Pacific Ocean there is an island of garbage the size of the state of Texas.

Extinction of Species: Each year we are losing planets and animals in growing numbers.

The loss of species is a profound experience.

Once a species is gone, it is gone forever. No previous generation ever had to deal with this experience. Thomas Aquinas asked: Why are there so many different things in the universe? His reply: “Because the divine could not image itself forth in any one being, it created a great diversity of things so that what was lacking in one would be supplied by the others and the whole universe together

would participate in and manifest the divine more than any single being.”

and more than 75% of all land animals go extinct. Probable cause is volcanic activity which brings about climate change.

TERMINATION OF THE CENOZOIC ERA “We are not just passing into another historical period or cultural modification. But more specifically, we are terminating the last 65 million years of life development.” Thomas Berry, CP The major developments of the Cenozoic took place entirely apart from any human intervention. In the future, the human will have a comprehensive influence on almost everything that happens.

“While the human cannot make a blade of grass, there is likely not to be a blade of grass unless it is accepted, protected, and fostered by the human. Our positive power of creativity in the natural life systems is minimal, while our power of negating is immense.” – Thomas Berry, CP Sequence of Life Developments. Universe story: 13.7 billion years. The universe is the only self-referential reality in the phenomenal world. It is the only text without context.

Everything else has to be seen in the context of the universe. Earth story: 4.5 billion years Story of Life: 3.9 billion years. Precambian era ended 542 simple life forms. Carbrian era ended 443 complex life forms - Era of sea creatures. Mesozoic era ended 65 – era of reptiles. Cenozoic era of mammals. Periods of major Mass extinctions.

542 years ago. More than half of all marine and land species are extinguished, apparently as a result of climate change. It takes Earth 25 million years to recover its biodiversity, much of it with new creatures.

354 years ago: The second great extinction was probably due to shifting landmass creating a change in climate. As many as 70% of species vanish. It takes Earth 30 million years to recover.

250 years ago: The third and largest extinction occurred at the end of the Permian. It has been estimated that as many as 90% percent of all marine species are lost

206 years ago: Climate change – in particular an increase in rainfall – again seems to have been an important cause. About half of all species are lost, opening up opportunities for a relatively new species to emerge as dinosaurs explore expansive dimensions of size and speed.

65 years ago: The event takes half the species, including the dinosaurs which go extinct, opening creative new possibilities for our own ancestors, the mammals. Suspected cause is a giant meteorite crashing into Earth, severely disrupting Earth’s ecosystem.

It takes 30 million years for Earth’s biodiversity to recover.

Today: The sixth extinction is currently taking place as the Earth is losing species at a rate of 20,000 per year. Causes: garbage waste destroying natural habitats; air pollution from industry and transportation; heavily populated areas expand and destroy habitat; logging industry destroys forest; introduction of massive amounts of chemicals which modify biological functions.

TECHNOZOIC ERA Characteristics of the Technozoic Era: A radical disconnect between the human and the natural world. Plundering the Earth’s limited resources. Disrupting the basic life-systems of the planet. Overlaying mechanistic patterns on a living system The outer world and the inner world on the human are inter-related. “What happens to the outer world happens to the inner world. If the outer world is diminished in its grandeur then the emotional, imaginative, intellectual, and spiritual life of the human is diminished or extinguished.”

Thomas Berry, CP We have a magnificent sense of the Divine because we live in such a resplendent world.

“If we lived on the moon, our sense of the Divine would be as dull as the lunar landscape.” Thomas Berry, CP Our quest for wonderworld is creating a

PASSION FOR LIFE, PASSION FOR THE EARTH 93 waste-world. “Without the soaring birds, the great forests, the sounds and coloration of the insects, the free-flowing streams, the flowering fields, the sight of the clouds by day and the stars at night, we become impoverished in all that makes us human.”

Thomas Berry, CP ECOZOIC ERA “The biggest single question before us is the extent to which this technological-industrial-commercial context of human functioning can be made compatible with the integral functioning of the other life systems of

CONDITIONS FOR ENTERING THE ECOZOIC ERA The universe is a communion of subjects, not a collection of objects. The current pathology is as an autistic relation of the human to the natural world. It is healed in its deepest roots as soon as we perceive that the entire universe is composed of subjects to be communed with, not primarily of objects to be exploited.

1_The Earth exists, and can survive, only in its integral functioning. The Earth cannot survive in fragments any more than any organism can survive in fragments. Yet the Earth is not a global sameness. It is a differentiated unity and must be sustained in the integrity and interrelations of its many bioregional aspects.

2_The Earth is a one-time endowment.

The Earth is subject to irreversible damage in the major patterns of its functioning. The Earth is primary and humans are derivative.

The present distorted view is that humans are primary and the Earth and its integral functioning only a secondary consideration - thus the pathology manifest in our various human institutions.

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HE UNIVERSE IS COMPOSED OF THOSE WITH WHOM WE CAN BE IN COMMUNION.”

the planet. We are reluctant to think of our activities as inherently incompatible with the integral functioning of the various components of the planetary systems. It is not simply a matter of altering our ways of acting on a minor scale by recycling (which presupposes a cycling that is devastating in its original form), by mitigating pollution, reducing our energy consumption, limiting our use of the automobile, or by fewer development projects. Our efforts will be in vain if our purpose is to make the present industrial system acceptable. These steps must be taken, but according to my definition of the Ecozoic Era there must be more: there must also be a new era in human-Earth relations.”

Thomas Berry, CP

3_The Earth is a single community. There is no such thing as a human community in any manner separate from the Earth community. The human community and the natural world will go into the future as a single integral community or we will both experience disaster on the way. The natural world is the larger sacred community to which we belong. To be alienated from this community is to become destitute in all that makes us human. To damage this community is to diminish our own existence.

4_We need to understand the new cosmology. Our greatest single need is to accept the story of the universe, as we now know it through empirical evidence, as our sacred story. The universe story is our story. We cannot know ourselves in any adequate manner except through this account of the sequence of transformations of the universe and of the planet Earth through which we came into being. It could be considered as the most magnificent of all creation stories.

5_We need a new language; an Ecozoic language. We need a multivalent language, one much richer in the symbolic meanings than language carried in its earlier forms when the human lived deep within the natural world and the entire range of Earth phenomena. We need to redefine words like “progress” and “profit.”

WHERE DO WE GO FROM HERE? THE GREAT WORK What is required for us to become a blessing for all life? How can we move forward into a viable and hopeful future? “History is governed by those overarching movements that give shape and meaning to life by relating the human venture to the larger destinies of the universe. Creating such a movement might be called the Great Work of a people.” Thomas Berry, CP The present situation can be described in three sentences: In the 20th century, the glory of the human has become the desolation of Earth. The desolation of Earth is become the destiny of the human. All human institution, professions, programs, and activities must now be judged primarily by the extent to which they inhibit, ignore, or foster a mutually enhancing human-Earth relationship.

The trajectory of the Great Work is to carry out the transition from a period of human devastation of the Earth to a period when humans would be present to the planet in a mutually beneficial manner. Our immediate role in the Great Work is moving the human project from its devastating exploitation of the Earth to a benign presence.

THE GREAT WORK The Great Work is to reinvent the human at the species level, with critical reflection, in a time-developmental context, within the community of life-systems, by means of story, and shared dream experience.

1_To Reinvent the Human. This suggests that the planetary crisis we are facing seems to be beyond the competence of our present cultural traditions. No culture at the time is sufficient for the task at hand. What

is needed is something beyond existing traditions. The most fundamental aspect of the human is the ability to “give shape to ourselves.” In light of the Universe Story, we need a new appreciation of our cosmocentric identity. The human has brought the entire set of life systems of the planet to an impasse. The viability of the Earth and the viability of the human is in question. Our present difficulty is that we envision the universe simply as a physical reality. We have lost the awareness that the universe from the beginning has been a psychic-spiritual as well as a material-physical reality.

2_At the Species Level. This project is beyond the capacity of any nation or cluster of nations. It must be a planetary project.

The entire human species is at an impasse because we have brought the whole set of life systems of the planet to an impasse. We must reconsider how we understand our role as humans. Why are we here? What is the role of our species? No culture ever had what we know from science – the insights and the new information we have about the origin and nature of the world in which we live. All of our major human institutions – economics, politics, law, religion, and education – must find new cultural expressions.

3_With Critical Reflection. The reinventing of the human needs to be done with the utmost competence. We need all our scientific knowledge. We cannot abandon our technologies. We must, however, ensure that our technologies are coherent with the technologies of the natural world. Our knowledge needs to be a creative response to the natural world, rather than a domination of the natural world. Critical reflection keeps the motivation clear. This is not a quixotic return to some previous pristine era of innocence or a romantic attraction to the natural world.

Either of those motivations would not bring the urgencies of what we are about. The natural world is violent and dangerous as well as serene and benign. Our intimacy with the natural world must not conceal the fact that we are engaged in a constant struggle with natural forces. This struggle gives inner substance to the living world and provides the never-ending excitement that we are on a grand adventure.

PASSION FOR LIFE, PASSION FOR THE EARTH 95 4_Within the Community of Life-Systems.

Because the Earth, at present, is not adequately understood either by our spiritual or by our scientific traditions, the human has become an addendum or an intrusion, We have found this situation to our liking since it enables us to avoid the problem of integral presence to the Earth. This attitude prevents us from considering the Earth as a single society with ethical relations determined primarily by the well-being of the total Earth community. Humans must learn to consider themselves part of the Great Story – the story of the galaxies, the story of the Earth, the story of life.

modern view of materialism and reductionism that has objectified nature primarily as a resource for human use.

5_In a Time-Developmental Context. We now understand the universe and the planet Earth, not simply as an ever-renewing sequence of seasonal transformations, but as an emergent process going through an irreversible sequence of transformation episodes, moving in general from lesser to greater complexity in structure, from lesser to greater modes of consciousness, and from lesser to greater freedoms.

Our genetic coding determines not only our identities at birth; its guidance continues also in every cell of our bodies… We need only to listen to what we are being told through the very structure and functioning of our being.

This movement constitutes what might be called the cosmological dimensions of the program we are outlining here. Our sense of who we are and what our role is begins where the universe begins. Not only our physical shaping, but also our spiritual and cultural shaping begin with the formation of the universe.

6_By Means of Story. It’s all a question of story. We are in trouble just now because we do not have a good story. We are in between stories. The old story, the account of how the world came to be and how we fit into it, is no longer effective.

The story of the universe that we know through empirical observation is our most valuable resource in establishing a viable mode of being for the human species. This journey of the universe is the journey of each individual being in the universe. It is an exciting revelatory story that gives us our identity and guidance.

This new story – a coherent evolutionary story – is our best hope of breaking through the

7_Shared Dream Experience. We need guidance. Our immediate tendency is to seek guidance from our cultural traditions. Yet in this case our need for guidance is beyond what our cultural traditions are able to give.

We need to go to the Earth, as the source whence we came, and ask for its guidance, for the Earth carries the psychic structure as well as the physical form of every living being upon the planet.

The human is less a being on the Earth or in the universe than a dimension of the Earth and indeed of the universe itself…. Ultimately our guidance on any significant issue must emerge from this comprehensive source.

As with any great artistic work, we attribute its greatness to the imaginative capacities of the artist. Only out of imaginative power does any grand creative work take shape.

Since imagination functions most freely in dream vision, we tend to associate creativity also with dream experience. In this context we might say: In the beginning was the dream. Through the dream all things were made, and without the dream nothing was made that has been made.

Bottom of Form. We must also recognize that few things are so destructive as a dream or entrancement that has lost the integrity of its meaning and entered into exaggerated and destructive manifestation. The “dream” of the modern world has wrought the destruction that is taking place in the entrancement with industrial civilization. Such entrancement must be considered as a profound cultural pathology. It can be dealt with only by a creative vision capable of giving birth to a new more integral expression of the entire planetary process.

PASSION FOR LIFE, PASSION FOR THE EARTH 97 GUIDANCE FOR THE GREAT WORK “The basic mood of the future might well be one of confidence in the continuing revelation that takes place in and through the Earth. If the dynamics of the Universe from the beginning shaped the course of the heavens, lighted the Sun, and formed the Earth, if this same dynamism brought forth the continents and seas and atmosphere, if it awakened life in the primordial cell and then brought into being the unnumbered variety of living beings, and finally brought us into being and guided us safely through the turbulent centuries, there is reason to believe that this same guiding process is precisely what has awakened in us our present understanding of ourselves and our relation to this stupendous process. Sensitized to such guidance from the very structure and functioning of the Universe, we can have confidence in the future that awaits the human venture.” – Thomas Berry, CP A SPIRITUALITY OF EARTH

[E

L DERECHO A LA TIERRA: DERECHO INALIENABLE DE LOS PUEBLOS Y SUS GENTES.

“The spirituality of the Earth refers to a quality of the Earth itself, not a human spirituality with special reference to the planet Earth.

Earth is the maternal principle out of which we are born and from which we derive all that we are and all that we have. Simply put, we are Earthlings. The Earth is our origin, our nourishment, our educator, our healer, our fulfilment. The human and the Earth are totally implicated, each in the other. If there is no spirituality in the Earth, then there is no spirituality in ourselves.”

“The Earth is a communion of subjects, not a collection of objects.” Subjectivity is in each creature and ecosystem as well as in the planet as a whole. This subjectivity is the numinous dimension of Earth that evokes awe and wonder.

Teilhard de Chardin observed that the universe from the beginning had a physical and psychic component – matter and spirit are evolving together over time. From this perspective, human consciousness and spirituality is not an addendum, but rather in continuity with the unfolding universe. Humans are spiritual because Earth is spiritual.

What makes humans unique is not that humans are spiritual and other Earth creatures are not. What makes humans unique is their ability to celebrate the spirituality of Earth in the special mode of conscious self-reflection.

Not to recognize the spiritual dimension of Earth reveals a radical lack of spiritual perception on our part, not a lack of spirit within Earth.

Christian Moral Values for the Ecozoic Era Reverence – a creation is God’s first revelation: Respect: For life in all of its expressions. We have developed moral teaching concerned with suicide, homicide and genocide, but we have not developed effective teaching concerned with biocide (the killing of the life systems of Earth) or geocide (the killing of Earth itself). Restraint: From over-consuming. Redistribution: Justice and equity. Responsibility: God gave humans dominion, not domination

“THE FUTURE CAN EXIST ONLY WHEN WE

UNDERSTAND THE UNIVERSE AS COMPOSED OF SUBJECTS TO BE COMMUNED WITH, NOT AS OBJECTS TO BE EXPLOITED.” THOMAS BERRY, CP

PASSION FOR LIFE, PASSION FOR THE EARTH 99 through the story, theater and workshops, starting from the smallest (childhood education) and finishing in high school.

Education projects are also held in the parishes and in the places of non-formal education. Through moments of fun and entertainment, it seeks to consolidate a culture of peaceful, fair and supportive of consumption.

ADECO IN SPAIN

Also we try to work to achieve a certain effect in both political and social, participating in debates, radio programs, social networks, Facebook, Twitter, blogs, web ... maintaining a dialogue with the different political forces and institutions , with which it works. This work is not done individually, but with the two coordinators of NGO’s of Adeco both in the Basque Country and Aragon.

PASSIONIST EXPERIENCE 1 MILA DOMINGUEZ & JULIO RIVERA Project leaders

THE DIFFERENT OFFICES OF ADECO IN SPAIN WORK IN DIFFERENT REGIONS. WE HAVE CREATED THE FEDERATION ADECO FORMED BY: ARAGON, ASTURIAS, CANTABRIA, CATALONIA, BASQUE COUNTRY, NAVARRE, RIOJA, VALENCIA, MADRID (UNDER CONSTRUCTION) Adeco Basque Country and Adeco Aragon are more involved in the preparation of development projects and in raising awareness of our society. These projects are done in collaboration with other partners in the developing world. It is trying to succeed in a transformation of the people who are beneficiaries of the projects. They work in very different fields: health, adolescence, the empowerment of women, peace, etc ..., always trying that the named beneficiaries are increasingly active part, from diagnostic through to evaluation.

Adeco Basque Country and Adeco Aragon works in the following countries: El Salvador, Panama, Dominican Republic, Peru, Puerto Rico, Cuba, Mexico, Bolivia, etc ...

In projects of Education, Adeco works

ADECO Aragon also supports a Fair Trade shop that opens its doors every weekend and with the help of volunteer tries to bring to the company, (fairs, schools, etc ...) another form of consumption and more ethical support.

In the offices of ADECO Valencia it works with volunteers and employees who go to other countries. its work is training and support.

ADECO in Catalonia (seat of recent formation) is working on local initiatives to support marginalized populations living in extreme poverty in Barcelona.

ADECO in Asturias well maintain throughout the years the support for the solidarity week in Mieres, where together with the municipality and other organizations they want to bring into the society a different point of view of solidarity.

All together we form the Federation ADECO, a new way of joining forces in order to live in solidarity group, increasing the belief that living together and sharing the Passionist spirit is another way of building a better world.

The twenty-five years of life of ADECO with more than 200 projects have been years of

enthusiasm, work and achievements, and above all the commitment to carry every day a grain of sand to make tomorrow a mountain of social justice.

PASSION FOR LIFE, PASSION FOR THE EARTH 101

JUSTICE, PEACE AND INTEGRITY OF CREATION IN ARGENTINA PASSIONIST EXPERIENCE 2 CARLOS SARACINI

Provincial Superior of Argentina

WE SHARE THREE EXPERIENCES THAT WE ARE ENCOURAGING IN THE PROVINCE OF THE IMMACULATE CONCEPTION: 1. THE PASSIONISTS AND MICROCREDIT: STOOLS TO SIT, STOOLS TO EMPOWERMENT The stools is a project for which the micro-entrepreneurs, in situation of social vulnerability, have access to micro-credit and training for their own initiatives of work.

They are also an area in which the bonds of community integration are built to deal with personal problems and those of neighborhood.

In 2011, a work team of the parish of Santa Cruz - Buenos Aires - where the Passionists religious stay, they started the experience of the stools in Campana (70 km north of the capital of Argentina). There lived a Passionist, Bernard Hughes (now he stays Ingeniero Juarez - northern Argentina, where there are the Passionist Sisters). In 2013 we repeated the experience in Santa Cruz and in 2014 in the suburb of Buenos Aires of Boulogne, another place where there are the Passionists.

In 2013 we launched three stools of microcredit, vocational training and community organization in the Campana and by 2014 these groups had expanded to 13 in the three territories.

In 2013, 21 entrepreneurs have received loans and training to start or improve their work at the Campana. There are at the moment 120 in the three territories. They started kiosks in their own homes, services to cut the lawn, selling clothing and preparing sandwiches Milanese.

“I could grow my business”, “I can buy more products”, “It was of help to keep my business”, “is another entry for my family”, “helps me to work”, “I could sell products to my neighbors,“”I was able to start a micro-enterprise “… are some of the comments we received in a recent evaluation of the project we did in the Campana.

As for stools, those who approve or deny the granting of credit to his teammates are from 5 to 10 members of the group and are always ones guarantee each other especially in the event of non-payment by those who receive microcredit.

Participants not only receive loans, but they are also masters of the stools and of capital allocated to them. This is one reason for the sense of belonging and commitment of entrepreneurs within the group. Of the 267 loans in the three territories for a total of 209,700 pesos ($ 24,670), only in 13 cases it was necessary to use a guarantors to follow up push those who were given loan to pay their loan, this small group represent 4.8% of the total.

The groups have training weekly or fortnightly. “Exchanging ideas at the meeting”, “I have new suppliers”, “thanks to the stool I learned to handle my business,” “makes me feel able to run my business,” “I feel accompanied”, “we help other entrepreneurs” , “It help not to not feel lonely,” “I learn to recognize the costs and put prices”; those were kind of comments from entrepreneurs in Campana, we visited and followed them in their management and difficulties.

The stool is not just a bank that lends money, but also a place to learn, share and organize themselves as a community. In groups they begin to forge links between members of the same district, as Campana and Boulogne, or different lands, as in Santa Cruz. They are places of resonance of personal problems: from disease to domestic violence and sexual abuse, and community conflicts. In 2014, at the initiative of entrepreneurs of Bell, we collected more than 400 signatures of neighbors in the neighborhood of Saint Gaetano to reclaim from the one responsible for the security the lack of street light, problems with sewage and buses, conflicts over land ownership, the insufficient collections of waste, electrical service and medical attention.

Without the support of the spiritual and economic from the Passionist family and in particular the Manzana Santa Cruz and the Passionist nuns, it would not have been possible, in 2014, the development of the project of “stools”. Nor, without the support of the Civil Association “Puertas abiertas to solidario trabajo”, nor without the economic contribution of the Spanish Achalay, the Argentine banks of Valores and Galicia, the Swiss cement maker Holcim and special donors. In 2015 will continue the collaboration with the Passionists, the nuns, the association “Puertas abiertas”. We also received donations from the Norwegian embassy in Argentina, Holcim, the Brazilian oil company Petrobras and the French company Air Liquide. The project would not be possible without coordination with state agencies, such as kindergartens, schools, health centers and community integration.

THE PASSIONISTS AND HUMAN RIGHTS: THE MOTHERS OF PLAZA DE MAYO One of the experiences lived in the Province of the Immaculate during the last military dictatorship (1976-1983) was to be a refuge and stay at the Mothers of Plaza de Mayo.

In 2009 we made a film, “Santa Cruz, refuge of resistance”, where we told our story. The December 8, 1977 were arrested 12 people of our parish of Santa Cruz to Buenos Aires who were looking for their missing loved ones: the three founders of the

PASSION FOR LIFE, PASSION FOR THE EARTH 103

Horacio Elbert

Gabriel Horane

Remo Berardo

Raquel Bulit

Julio Fondovilla

Alice Domon

Patricia Oviedo

Esther Careaga

Mary Bianco

Azucena De Vicenti

Leoni Duquet

Angela Audad

Mother of Plaza de Mayo, Esther Careaga, Mary Ponce de Bianco and Azucena Villaflor de De Vicenti, two French nuns Leonie Duquet and Alice Dumon and seven other young people.

They had meetings in the parish which were organized to search for their loved ones. Of the 12, five bodies reappeared after being thrown into the sea and buried in unmarked graves for 28 years.

In July 2005, were found five bodies: Azucena, Esther, Mary, Leonie and Angela... today are buried in the garden of the Church of Santa Cruz. Peliculasantacruz. blogspot.com.ar can be found at the film and see how we lived Passionist spirituality with these sisters crucified during the military dictatorship.

THE PASSIONISTS AND INDIGENOUS PEOPLES We are about 40 years in the north of Argentina, in the Province of Formosa, where we accompany people indigenous Wichi, Qom and Pilagá. We have come a long way.

Lately, among the people in Qom, has emerged the figure of a leader, Felix Diaz, who is joining various forces for a struggle that has lasted for centuries. We Passionists are supporting in this regard. The June 24, 2013 was received, along with his wife Amanda and Father Francisco Nazar, by Pope Francis. Together with Adolfo Pérez Esquivel we have joined efforts so that we received enough energy, in order to make more visible this situation of injustice. We had the honor to house them at our House of ss. John and Paul.

PASSION FOR LIFE, PASSION FOR THE EARTH 105 Today we continue to accompany them.

Following the release (“They kill us every day”) that is being spread in the accompaniment going on in the center of Buenos Aires.

The Qom say: they kill us every day and so is the night From Saturday, February 14, 2015 the brothers of the community of the people of Qom were camped in the Av. 9 de Julio De Mayo.

The declaration of a state of emergency health care and housing in our area The judgment and punishment for those responsible for the ideological and actual tens of murders - among the dead we have Roberto López - and victims of violent attacks by gangs in uniform and civilian, serving the interests of the landowners, who organize our extermination with Insfran, with the complicity of Cristina.

Our cause is continually silenced by the media that are in the hands of the national government and at the same time, we have not achieved significant coverage in the media that are in opposition.The fact is that, after having lived for centuries in a part of what is now the Argentine territory, we have been pushed to the wall by a politics of mass expulsion from our homes.

This policy is aimed at the destruction of the indigenous population, through a number of actions: abandonment, persecution and murder.

We therefore ask all of you who inhabit the country and until now do not know anything yet, to become aware of what is going on and help us resist the face of such violence that is eliminating our community. In the province of Formosa, the governor Gildo Insfran acts against us with impunity, knowing that the government of Cristina will be an accomplice of the crimes that criminals are taking place against our families.

The cynical official politics on the one hand created the CNA (National Institute for Indigenous Affairs), however, not only did our requests and proposals heard, this Institute systematically misrepresents its functions: distributes personal advantage to divide the people and put one group of people against the other brothers of the community. We claim: The immediate end to the persecution of Qom and other communities of indigenous peoples throughout the country.

The immediate cessation of the plundering of our territories.

[T

HE POPE RECEIVES IN AUDIENCE PÉREZ ESQUIVEL, THE NOBEL LAUREATE FOR PEACE ALONG WITH FELIX DIAZ OF THE ETHNIC GROUP QOM

PASSION FOR LIFE, PASSION FOR THE EARTH 107 Great Jubilee, the first fraternity campaign promoted jointly by the Christian churches together in the National Council of Christian churches (CONIC) was held.

The Ecumenical Fraternity Campaign of the year 2000 had as its theme human dignity and peace and how the way forward into the new millennium without neglected people. In these formulae is the yearning for the arrival of those days in which human dignity will be respected, and recognized as an inalienable right.

JUSTICE AND PEACE IN BRAZIL

The theme of human dignity and peace was very appropriate to unite the churches for joint actions in favor of those whose dignity is wounded in the most hidden parts of life, openly in broad day light and behind political scenes.

The second Ecumenical Fraternity campaign was held in 2005. The theme was solidarity and peace – blessed are the promoters of peace.

PASSIONIST EXPERIENCE 3 GABRIELE CIPRIANI C.P.

Executive Secretary of MEB

SINCE THE YEAR 2000, AS AN ADVISOR OF THE NATIONAL CONFERENCE OF BISHOPS OF BRAZIL-CNBB AND LATER AS DEPUTY EXECUTIVE SECRETARY OF THE “NATIONAL COUNCIL OF CARITAS OF THE CHURCH OF BRAZIL- CONIC, I HAD THE OPPORTUNITY TO BE PART OF THE NATIONAL COMMISSION OF COORDINATION OF THE BROTHERHOOD CAMPAIGNS PROMOTED JOINTLY BY THE MEMBER CHURCHES OF THE CONIC. I later worked as Chairman and as a Secretary in the organization called “Centre of Consultation and social support Initiative CAIS. Currently I work as Executive Secretary of the “Movement for Basic Education -MEB”, a body linked to the National Conference of Bishops of Brazil. In addition to these services I always participated in pastoral service in parishes.

THE ECUMENICAL FRATERNITY CAMPAIGN The Brazilian Catholic Church, from 1964, is organizing an annual national campaign called “Fraternity Campaign.” In 2000, at the end of the millennium, in the context of the

The goal was to help overcome violence in Brazil not through political repression, but organizing groups of conflict mediators and peacemakers that could oppose the logic and practice of violence, such as structural and direct violence and any form of exclusion and intolerance.

The third Ecumenical Fraternity campaign of 2010, dealt with economic issues that cause injustice, social inequality and conflicts. I had the theme Economics and Life and as key message: You cannot serve both God and money (Mt 6: 24c). Again we got interested in the problem of peace and a dignified life, arguments already present in previous campaigns.

There is NO peace when the economic interests sacrifice and replace people and create unacceptable inequalities. Living by faith means to understand and internalize this. Anyone who subscribes to an economic system that marginalizes and which generates despair in many people, in fact, has no brotherly love. It is essential to review the current system governing economic and financial issues, so that the human being and

right to a dignified life are at the center of decisions.

The next Ecumenical Fraternity Campaign will be in 2016 and will have as theme the common house is our responsibility, and as key message caption “But let justice roll on like a river, righteousness like a never-failing stream!” (Amos 5:24). Two fundamental dimensions, to be considered at the same time, because there is life: the preservation of nature and the issue of justice.

THE CENTER FOR ADVICE AND SUPPORT OF SOCIAL INITIATIVES [CAIS] The CAIS is a center that focuses particularly on monitoring of diocesan projects and other social development projects supported

by Misereor of Germany. From 2007 to 2014 I dedicated myself to structuring this Centre, in which currently Dom Afonso Fioreze, Passionist, Bishop of Luziana (GO) is president.

Experts in planning, monitoring and evaluation of the CAIS sustain approximately 50 projects funded by Misereor every year in the regions of North and North-East of Brazil and they visit the most remote dioceses within the country.

BASIC EDUCATION MOVEMENT [MEB] The Movement for Basic Education [MEB] is an organization linked to the National Conference of Bishops of Brazil [CNBB]. It was founded on March 21, 1961. It acts directly for popular education in various regions of the North and North-East of the country, where socio-economic indicators show situations of extreme poverty.

MEB’s mission, as defined in the statutes, is to “contribute to the promotion of human and integral formation of youth and adults through the development of popular education programs with the aim of forming masses of citizens who seek to take the roads that can overcome social exclusion.”

Social mobilization, literacy for young people, adults and the elderly and education for access to citizenship rights, are the responsibility of the regional team in each of the Brazilian States in which we operate. Didactic coordination, planning, management con-

PASSION FOR LIFE, PASSION FOR THE EARTH 109 trol and evaluation of the results of actions are monitored by the national team located in Brasilia.

Currently the MEB develops projects of basic education and community development in the States of Alagoas, Ceará, Maranhão, Piauí, Rio Grande do Norte and San Pablo, serving 4,700 people living in settlements and camps, who live in camps of extreme poverty.

To conclude this brief report, I quote the words of Dom José Vicente Távora, one of the founders of the MEB, together with Dom Helder Camara: “my firm position as defender and preacher of the Gospel, does not give me the right to remain silent in the face of social injustice, as well as it does not allow hatred among men and classes. I think the greatest assets that we must defend include freedom and the human person, and we shouldn’t do it with words, but creating the conditions that can be expressed in an openly, sincerely and justly organized society.”

PASSION FOR LIFE, PASSION FOR THE EARTH 111

PROVINCE OF THE EXALTATION OF THE HOLY CROSS PASSIONIST EXPERIENCE 4 ERALDO FURTADO Promoter of JPIC

FROM THE UNION OF THE THREE VICARIATES, CELEBRATED LAST YEAR THE LORD HAS BROUGHT TO LIFE THE PROVINCE OF THE HOLY CROSS AFTER A JOURNEY OF PRAYER, REFLECTION AND JOURNEYING. THE DREAMS, CHALLENGES AND ACHIEVEMENTS UNITES TOGETHER TO FORM A LARGER PROJECT: EVANGELIZING STARTING FROM THE MEMORY OF HIS PASSION. IN THIS PERIOD WE SEE THE WORK DONE BY THE RELIGIOUS IN THE JPIC. THEY ARE:

Parishes: religious who work directly in the parishes accompany and encourage workers to care for the poor with food distribution by means of the Pastoral Social movements and the Church.

Assistance with food, medicine and other needs: pastoral of mercy / Society of St. Vincent of Paul / Dispensary St. Paul of the Cross: collect and distribute food in baskets, make a list of the needy and accompany families to improve their economic condition.

Orientation support and prevention: Pastoral Care of Children, Pastoral by Sobriety,

Prison Ministry and Ministry of Health. There are plenty of actions in this area of care of life that would be difficult to mention here.

We will just mention some principal activities which are done in almost every the parishes where the Congregation carries out in harmony with each particular Church.

SAINT PAUL OF THE CROSS PASSIONIST WORKS Inside the structure of the Province exists an NGO called SAINT PAUL OF THE CROSS PASSIONIST WORKS which is a philanthropic non-profit making entity that seeks only to welcome and encourage children, adolescents and their family when they are in social risk. These jobs are managed in the States of the Holy Spirit and Minas Gerais. It is governed by the fathers who form the administration of this entity and correspond to the Law of the Brazilian State. But all the religious have participation. The jobs are distributed as follows: In the State of the Holy Spirit, we have the DOM MAURO PROJECT, at Ipaù, Vila Velha. This project has existed for more than 25 years and in recent years has received this name in honor of the Passionist Bishop Dom José Mauro who died in an auto accident.

The project now takes care of 70 children and adolescents from 11 to 17 years. To stay in this project they have to be enrolled in the school. The project also offers workshops for dance, computer science, music, sports, ethics and citizenship and taekwondo. This project survives thanks to the economic Passionist collect through the voluntary service and partnerships with companies that help in payments to officials. The motto is: “To preserve life with love.”

In the State of Minas Gerais, we have the PROJECT OF LIFE, Barbacena. It has existed for 17 years and has been idealized by Fr. Edmundo de Ciccio, who died in a car accident three years after the start of construction. The Project was initiated with the aim of taking care of families of low income.

Currently it consists of four blocks and works all day. This project survives thanks to the money that Passionist works generate from the voluntary service and partnerships with companies that help in payments of offi-

cials. The project functions this way: nursery, waiting. Dispensary: distribution of food and guidance to families of low render. Life Project. Outdoor project: levies, promotes, encourages volunteers among others. All this means a sum of 183 children and 200 adolescent, and also their families and other people.

SCHOOLS The Works Passionist also administers two schools: one in the city of Cariacica - ES and the other in Belo Horizonte - MG, with about 1,600 students of the middle class. Not only provides a quality education, but also represent an important field of evangelization and contributes significantly to the maintenance of economic and social projects also with the structure of the Province.

PASSION FOR LIFE, PASSION FOR THE EARTH 113 his enthusiasm and desire of living; young people with their dreams and projects.

THE YOUTH IN THE MISSION OF BULGARIA PASSIONIST EXPERIENCE 5 ANNA SANTARELLI Lay volunteer

IT HAS BEEN THE HALLMARK OF THIS MISSIONARY EXPERIENCE IN BULGARIA THAT BEGAN AUGUST 3 AND ENDED IN AUGUST 18, 2014. A GROUP OF YOUNG AND ADULTS, AFTER A PERIOD OF PREPARATION AND SHARING WITH THE FATHERS AND THE PASSIONIST SISTERS OF ST. GABRIEL, TOOK A JOURNEY TOWARDS THIS PART OF THE WORLD.

It was a passion that left us still in wonder, the passion that –positively contaminated us, the passion that led us to absorb ourselves into another culture, the passion of being persons living together with other persons alive, the passion to desire a full and conscious life, the passion ... which led us to answer YES to God’s action. The donation of I and in YES has always a certain advantage, ours, was that of having made an experience of the graciousness of love in giving and in receiving. In these eighteen days, God loved us always through someone: the elders with the richness of their memory; the orphans with their special need of love; the concrete testimony of our disability of being differently disable was an added value for all of us so-called normally able; the teenager with

The mission posts we visited were Malchika, Svishtov, Ruse and Belene; here we laughed, sang, played, danced, shared, ate, talked and prayed TOGETHER. The people were available and welcoming towards us simply with their glances, hugs and smiles. We made a living and concrete experience of what it means to be “SENT” in serving the others and in making ourselves good neighbors to another without expectations, projections and prejudices. With this spirit of availability we lived fully the dimension of gift in the service, each one of us lived his or her own faith, where it was possible through the other and with the other to make an experience of Christ alive and present in the history of each person. The mission in the land of Bulgaria ended, we all returned to our daily chores but with something more in respect to what we had before went: the awareness in the heart that the mission has no boundaries, has no particular geographical location but is among us, is around us wherever we are.

PASSION FOR LIFE, PASSION FOR THE EARTH 115 The town has two parishes; about two years ago the bishop asked us to administer the other parish, which is in a rural area. We are accompanying the farmers, while the central government approved the study for largescale mining projects. All this will have serious consequences for the inhabitants.

WORK FOR JPIC IN COLOMBIA

ST. GEMMA Is a parish of the middle class, which involves a great job from the pastoral point of view.

It is located in Medellin. Among the commitments, the Foundation “Building the Future” works to achieve the socioeconomic development of the poorest families in an area of town. The goal is to give them a home, instead of the shack where they live.

Since 2008 were donated 126 homes to as many families.

PASSIONIST EXPERIENCE 6 TARCISIO GAITÁN

Promoter of JPIC

THE PASSIONISTS ARE PRESENT IN COLOMBIA FOR ABOUT 90 YEARS AND ARE LOCATED IN SIX DIFFERENT PLACES OF THE COUNTRY. IN

SOME OF THESE PARISHES WE CARRY OUT SOME ACTIVITIES THAT WE WANT TO SHARE WITH OUR BROTHERS OF THE CONGREGATION.

COLOMBIA (DEPARTMENT OF HUILA) Is a town located between two regions and has a strong presence of the FARC ( perhaps armed Revolutionary of Colombia), which for 50 years in opposition to the Colombian state and today are in dialogue for peace in L ‘ Havana (Cuba). Since 2006 the Passionists guide the parish center. The pastoral work involves us as actors of peace in this armed conflict. A preventive action has been promoting the education of street boys, through the Foundation “Saint Gemma Home of passage.” Which is a home to 20 to 30 children who study at the College of the municipality. The home was founded by the Congregation and is directed by the same religious who are in the parish. It is also conducting a hospice owned by the municipality, which house 15 elderly and are assisted in all their needs.

BOGOTÁ AND CAJICÁ Here we are trying to help families who are in a situation of poverty and forced migration within the same country. At Bogotá we have breakfast program for children living in the vicinity of the parish. At Cajicá there is a program of assistance to the families economically poorest; support to help the children study, health care and, in particular, market activity.

PARTICIPATION IN THE WORKING COMMISSIONS FOR JUSTICE AND PEACE Some time ago, the then Vice Province was organically linked to the Inter-congregational Commission for justice and peace, of the Conference of Colombian Religious.

This had led to the formation of a team of work formed by different religious involved with the theme “Justice and Peace”. With the disappearance of Inter-congregational Commission, the Passionists concerned continued to participate in a personal and as volunteer in the various organizations that deal with the defense of human rights. Along with these, and always working on a network with other social organizations, some of them that have Christian background, developed the following work: Full support to communities, families and people who, in different parts of the country have been victims of human rights violations

or crimes against humanity. Some communities, both rural and urban, have chosen to resist nonviolently the attacks from armed groups. The support tends to reinforce the principles and community organizations.

A formation to the “victims” through a methodology and teaching that will help them discover the attitudes of the Lord Jesus in confronting the death and pain; possession of such attitudes to give a Christian foundation and church to work for justice and the defense of their rights.

Participation in the organs of coordination at regional and national level, which have preserved the option for the victims as subjects of rights and political decisions.

Participation in the organs of coordination of Christian type (Catholic or not), which guarantees the practice of justice and peace as a natural requirement of the Christian faith.

Active participation in local campaigns for the promotion and defense of human rights along with other church organizations and social partners and with the Office of the UN. In some of our homes, there were areas of shelter for victims and / or to members of the organizations involved in the defense of human rights.

Celebration of the memory of the martyrs of Latin Americans and Colombians who have given their lives for the construction of the Kingdom of Life, and commemoration of facts horrendous (massacres, assassinations, forced disappearances, extrajudicial executions, etc.) who attack the aspirations of the people. All these we do with the purpose of strengthening the hope and to preserve the memory.

PASSION FOR LIFE, PASSION FOR THE EARTH 117 may not have enough to eat at home we share this snack at the end of the meeting so they have something to eat.

This catechetical project promotes an education on human values that put the person at the center and help them become protagonists of their growth. The help comes through educational materials, games, activities and festive celebrations. We also use a playground that we have within the structure of the community. The objective is to facilitate the relationship between children based on respect and creating space for entertainment and sharing.

JPIC IN CUBA

We also have a mini library with books of various specific literature for this age, whose reading can help them in their growth.

It could be opportune to acquire some teaching aids that allow us to improve our teaching methods, according to the times we live in; however, DVDs, video, TV, etc. are difficult to find.

PASSIONIST EXPERIENCE 7 EVELIO MIGUEL RODRÍGUEZ SOTO Promoter of JPIC

IN A CONTEXT OF GREAT MATERIAL POVERTY AND PROFOUND CRISIS OF VALUES, THE CHURCH IS OPEN TO THE NEEDS OF HUMAN BEINGS, THROUGH INITIATIVES THAT SEEK TO ALLEVIATE THE DIFFICULT LIVING CONDITIONS OF THE POPULATION.

In our religious community and parish of La Habana, we have organized several projects, which we present: caring for children, the elderly, the sick, prisoners and other categories of persons requiring a reinsertion in society: alcoholics and drug addicts.

THE CARE OF CHILDREN

We have worked out a project for children called “Foundation for the Future” (developed in the catechesis for children aged between 6 and 14 years), whose Director is Fr. Francisco Javier Chamero Bravo cp. It is an initiative within the teaching of Catechism, which began in 1980 and has about 100 children, boys and girls, who receive a catechesis adapted to their age. The days when there is catechism we share a snack that for many it would be breakfast; for those who

THE CARE OF ELDERLY PEOPLE

We have named this project “kitchen and dining hall of fellowship for elderly people.”

The person in charge of this project is Fr. Francisco Javier Chamero Bravo, cp. Since 2000 we have used some parish buildings and community dining rooms. Thanks to a team of volunteers we can give food to 140 people. In the dining halls 40 people are served three times a week; to the other 100, who are ill, we bring the food home and often the same elderly persons who dine in our premises bring food to those who cannot come. Still others help in the preparation of the lunch.

that they come away from their house. In addition, there are those important dates, such as birthdays, Christmas, mother’s day and father’s day celebrations.

THE CARE OF THE SICK

HEALTH PASTORAL MINISTRY We devote much attention to the sick of the community, especially to those who cannot participate in the Eucharist. For this commitment we have a good group of “health pastoral workers “ and extraordinary Ministers of the Eucharist who visit the sick from time to time, at home or in hospital. The contact person for this pastoral ministerial commitment is one of the priests of the community.

He meets monthly with this group of pastoral workers to encourage them in their efforts, train them and accompany them on visits to homes, hospitals, and at funerals.

MEDICINES We have a health care clinic under the supervision of one of our religious competent in this area. The clinic is run by two volunteer doctors, pharmacists, and members of the parish community. The volunteers provide this service joyfully, for which the community is grateful. This project began in the mid-90 ‘s and is organized as follows:

The project seeks to help the elderly persons to spend time with each other and with other people. We try to take care of various kinds of needs: physical and mental health, personal hygiene (cut hair, toenails, we provide medical care, help keep their clothes clean etc.)

Reception: This is done from Tuesday to Friday, in the morning, in a room used for the purpose of receiving people (not just the parish community), who may need medication or a medical examination. Sometimes we lack the essential medicines like antibiotics and pain killers. People only need to submit their medical prescription and, if we give them the drug for free. If we are not able to provide this, we contact other parishes or religious communities that offer the same service. Often we deal with people who live in areas far removed from our community.

We receive drugs through private donations or by religious who return from trips or who come to visit us. Affordable drugs are few; most are expensive and are found in pharmacies and in hotels.

In summer we organize a tour, with elderly people who are self-sufficient, at sea or in a tourist town; It is often the only time all year

On some occasions the drug (or reactants for laboratory analysis) is produced in the country, but is exported as a foreign curren-

PASSION FOR LIFE, PASSION FOR THE EARTH 119 cy to the detriment of the population. When the person in need cannot afford buying a drug that we do not have we try to look for it and provide.

THE CARE OF THE FAMILIES OF DETAINEES PRISON MINISTRY

The peculiarity of this pastoral care is that only members appointed by the Diocese may enter prisons. Our commitment is to offer support to family members of detainees, through periodic meetings throughout the year on some specific dates: the feast of our Lady of Mercy (the patron saint of prisoners) Christmas, Mother’s day and Father’s day and on birthdays.

When you can help families also materially, in accordance with the needs of the detainees or giving legal advice.

CLOTHING SERVICE

For many years we do a clothes distribution service to those who have low income.

A parishioner volunteer basis, is available from Tuesday to Saturday, in the morning and the afternoon. We try to meet all those who are in need of clothes. The parishioner who carries out this service tries to find out if persons asking for clothes also have other needs and, where possible, we try to help them. We receive many clothes thanks to the generosity of our parishioners or other persons who, though not attending Church, want to collaborate in this type of service.

Many benefit from this charitable activity.

OTHER SERVICES [R

EPARTO DE AYUDA EN LOS BARRIOS MAS ALEJADOS DE NUESTRA MISIÓN EN CUBA.

PASSIONIST SISTERS SUPPORT OF SAINT PAUL OF THE CROSS Our sisters carry out projects with single mothers, children of dysfunctional families, children with disabilities, etc. We sponsor these meetings and celebrations that are taking place with our support in the facilities of community and in the parish.

ALCOHOLICS AND DRUG ADDICTS ANONYMOUS We provide our premises free of charge for some groups of alcoholics and drug addicts

anonymous. In addition, we offer our support when required. A religious is usually present in special moments, for example, at conferences (2 or 3 per year) organized in such a way as to foresee a talk by the priest.

COURSES IN ANTHROPOLOGY AND THE SOCIAL DOCTRINE OF THE CHURCH These courses are held in the premises of the community and of the parish, but are not taught by us. We allow them to be held, because they are a social investment for a better future of society that should have Christian knowledge foundation. In our opinion, it is a formation that is not provided anywhere else, however high their teaching standards may be.

CONCLUSION

We carry on all our pastoral and social mission, always keeping in mind the following guidelines: poverty eradication, food security, hunger eradication, equality of rights between men and women, the rights of the child, respect for the natural environment (ecology), sustainable development, justice and education for peace, promotion of education and health, ensure social, civil rights of all citizens.

PASSION FOR LIFE, PASSION FOR THE EARTH 121

PASSIONIST CENTER FOR JUSTICE, PEACE, AND INTEGRITY OF CREATION PHILIPPINES Director of JPIC of The Philippines

MISSION “Protected dignity of the crucified ones’ of today for self- determination and environmental preservation”.

GOAL To keep and make alive the memory of Christ’s Passion. As JPIC promoters we commit ourselves to: Promote a culture of peace and a just society. Liberate the crucified ones of today from all forms of oppression.

Protect and sustainably develop the whole of creation.

OBJECTIVES To educate people on the spirituality of JPIC leading them to recognize how faith always serves justice and peace. To conduct education and training about basic human rights leading people to act on behalf of justice.

CHRONOLOGY

To provide direct legal assistance to individual and community cases. To conduct advocacy work that will allow people to mobilize themselves towards attainment of JPIC. To collaborate with JPIC- related programs in all Passionist parishes, formation houses, lay partners and missions. To establish strong networking, solidarity work, with other JPIC in- charge from other Passionist provinces, UN, and among existing worthy non- government agencies which uphold the basic principle of JPIC.

HOW IT HAS BEEN OPERATED? Through a Concept Paper. PROPOSED AND APPROVED OFFICIAL NAME: Provincial Chapter May 21, 2013 “PASSIONIST CENTER FOR JUSTICE PEACE AND INTEGRITY OF CREATION, INC. ”

SERVICES 1_Education and Training: Without a specific program for educating the communities on the issues of the day including their rights and obligations e.g IP communities regarding IPRA Law, other existing laws including on the latest approaches in natural resources management, it will be difficult for the communities to help themselves. This component will engage in regular conduct of community trainings, field schools, including school of living traditions and other relevant approaches to uplift the awareness and educational level.

VISION “A peaceful and just society preserving the

2_Campaign and Advocacy: This component is intended to any campaign and advo-

PASSIONIST EXPERIENCE 8 REY CARVYN ONDAP

integrity of creation under the light of the Spirituality of the Passion”.

PC- JPIC IS AN IMPLEMENTATION OF OUR 2009 LEGISLATION OF THE PROVINCE OF THE PASSION OF CHRIST. LEGISLATION #29 (ON APOSTOLATE). “THE CENTER FOR JUSTICE AND PEACE AND INTEGRITY OF CREATION SHALL BE ESTABLISHED AND FUNDED. AT LEAST ONE PERSON SHALL BE ASSIGNED FULL TIME.” November 4, 2009: Appointed as JPIC incharge. November 4, 2009 to December 2012: JPIC had been under CMIP Program.

December 8, 2012: JPIC was declared to be an independent office of the province.

January 2013: Making of the concept paper on JPIC. May 2013: Formally operated as independent ministry.

cacy for the environment, justice and peace programs. This would include mining and coal plant issues, renewable energy, climate change concerns.

3_Community Organizing: This component will help nurture the lost social systems in the community and if necessary it will work to facilitate the establishment of processes and structures to promote social cohesion and enhance the cultural identity of the IP communities for example.

4_Direct Policy and Legal Advisory Services: The center will forge partnership and collaborate with other like- minded entities to provide the necessary legal and policy services to the affected individuals and communities.

SCOPE, MODE OF OPERATION AND PERSONELL The center will be serving the already existing communities of the Passionist all throughout the Philippines.The center is to be composed of the Executive Director and the various point persons of its key component which can outsource to existing partners.

Since the center is activity- based, its annual budget comes from the community of supporters of the Passionist Congregation and the regular subsidy of the province.

ORGANIZATIONAL STRUCTURE JPIC is under the structure of the province.

It is under the guidance of the provincial superior, its council and the whole community.

The JPIC in- charge is the direct person to spearhead such apostolate. Under him the staff that would do the different tasks and programs. It is composed of education and training, campaign and advocacy, policy and legal services, book keeping, cashier and driver. The JPIC in- charge in each parish, formation house, lay partners and mission shall have a mutual collaboration with the JPIC in- charge of the Province.

ACTIONS DONE AND ON- GOING Purchase of JPIC gadgets. Identified the social issues to face. JPIC Activities.

UN celebrations – earth day, world food day, human rights day,etc.

PASSION FOR LIFE, PASSION FOR THE EARTH 123 Climate change seminars.

Anti- open pit mining advocacy and mobilizations.

Anti- coal fired power plant legal battle and mobilizations.

Information Education Campaign on Climate Justice.

Solar Panel Project. Tree Planting. Fact Finding Mission Legal Services: Assisted 2 rape cases – mission area. 2 land grabbing cases – mission area and parish. 1 illegal detention casemission area. 148 Labor Cases – parish. 2 IP Cases via Customary Laws – mission area.

Revival of IP Customary Laws. Facilitated the repatriation of 43 abandoned Filipino fishermen in Indonesia. Congressional inquiry (Citramina Labor Case)

PASSION FOR LIFE, PASSION FOR THE EARTH 125 also the measure of real holiness. The fruit of a balanced and realistic formation is a new person and a transformed community.

JPIC AND FORMATION PASSIONIST EXPERIENCE 9 MARTIN COFFEY

Executive Secretary for Formation.

I OFFER THESE FEW REFLECTIONS SIMPLY TO REINFORCE THE IMPORTANCE OF JPIC FOR AN INTEGRAL FORMATION TO PASSIONIST LIFE. Formation really means transformation into Christ. It is a process of change and growth in a person and in the community. Through the action of the Holy Spirit we become more and more like Christ. That means we come to share the mind and heart, the values and attitudes of Christ.

Throughout the Gospel Jesus manifests the compassion of God for the weak and most vulnerable people around him. He meets people who are poor and hungry. They approach him, he touches them, he is close to them. Jesus is moved by the same compassion that moved the God of the Exodus.

God heard the cry of his people, he saw their suffering and he came to their assistance to deliver them from bondage.

Formation means coming to share in the compassion of Jesus. The effectiveness of formation can be measured by the compassion and kindness of our young men. This is

Compassion is not just a sentiment, and is certainly not sentimentality. It is a “suffering with” that grows through close contact with and knowledge of real people who are suffering and in need. Closeness and solidarity is the only way to know poor people. And only real knowledge can move the human heart and change us to be really caring.

Compassion and commitment to the poor cannot be learned from books. That only gives us a theory. Active engagement and concrete love is learned in relationships and close contact with real people. “It is because I met Anna, and I know her children, that I am moved to love her and find ways of helping her. “ Compassion is only a beginning. But with it we can move on to work for the change of those unjust structures that perpetuate conditions of poverty and suffering for so many.

Exploitation and greed are inflicting great suffering on millions of vulnerable people as well as destroying God’s beautiful earth of which we are an integral part and on which we all depend. This is an intolerable injustice that we are working to change.

Our students will benefit greatly from living close to people in need and coming to know them by name. We need to be more creative and energetic in providing the opportunities for them to spend time away from their familiar surroundings and in places of greater material need. There they will acquire the kind of knowledge that will change them and help them in their study and reflection. It will move them to seek practical ways of helping the people they know. It will give them a new lens through which to read the Gospel and understand the message of Jesus. In the light of their experience they will have a greater appreciation of the relevance and necessity of the social teaching of the church.

It is my hope that an integral formation of mind and heart and spirit will enable our young people to hear the words of Jesus

with new ears and new understanding. The proclamation that the Kingdom of God is coming “on earth as it is in heaven” will then be Good News for the poor people they know and love and indeed for the whole creation.

PASSION FOR LIFE, PASSION FOR THE EARTH 127

COMMISSION OF JPIC IN INDONESIA PASSIONIST EXPERIENCE 10 SABINUS LOHIN

General Consultor

TO SUPPORT THE EXISTENCE OF THE JPIC COMMISSION OF OUR CONGREGATION, THE PASSIONIST PROVINCE OF INDONESIA IN 2007, SET UP A COMMISSION OF THE SAME. As its primary mission for justice, peace and integrity of creation, in Indonesia the JPIC Commission is doing the same. From its inception, the Commission has initiated cooperation with the LSM, institutions and related organizations. Part of this collaboration is looking for a variety of information on companies and environment together with the group of the PSE and WALHI of the Archdiocese of Pontianak - Borneo. Data that has been collected has been used as part of a file that can be used by colleagues in need. Some of these files have been printed for human missions. Our journalist colleagues are ready to cooperate with our JPIC Commission to publish the results of research, events, case finding, and other related information.

In eastern Indonesia our JPIC Commission has built relationships with the JPIC who have and are fighting for the people who

are in situations of injustice. For example, in Flores the JPIC of our Divine Word colleagues is struggling to defend people who have conflicts in mining, fishing with explosives, employment issues and land rights.

Two years ago in the parish of Tana Rawa we planned to promote the Go Green with activities like planting trees, only that we cannot achieve it for because of the cost involved.

As of now our JPIC Commission has collaborated in carrying out the apostolic work of mission programs of our province. For example, in 2011 the Commission sent members to participate in the Mission of the people in the parish of Loncek and Retok Sei Ambawang and in 2012 to Demit and Sekukun [Sandai] Landai Mantawa [Nanga Taman], Cenayan [Nanga Mahap], Amak [Sekadau] raising social awareness of the impact of plantations of Kelapa Sawit, land rights, as

well as the conflict with of the company with the society, the illegal extraction, workers, human rights, land law. The response to the Commission’s work is good. Our JIPC Commission is experimenting with programs of ecology and conservation of plants in our field in Engsalang, Bukit Benuah and the center of our Spirituality in Nile. This commission is studying several pilot sites of protected forests and the conservation of rare plants in some places.

PASSION FOR LIFE, PASSION FOR THE EARTH 129

THE CATHOLIC WORKER MOVEMENT PASSIONIST EXPERIENCE 11 MARTIN NEWELL

Non-violent activist

THE CATHOLIC WORKER MOVEMENT . THE CW MOVEMENT I AM SPEAKING ABOUT IS THAT STARTED BY DOROTHY DAY AND PETER MAURIN IN 1933 NEW YORK CITY, USA. NOT THE MOVEMENT STARTED BY CARDINAL CARDIJN IN BELGIUM, FAMOUS FOR THE SEE – JUDGE – ACT METHODOLOGY. The American CW movement is famous for its houses of hospitality for the poor and homeless, and for its uncompromising opposition to war and injustice of all kinds. For example, a CW was the first person to go to prison in the USA for publicly burning a military draft card during the Vietnam War. I am going to speak about the nature and development of this movement, and then examine it for the lessons we might be able to learn for our own life and witness as Passionists. This comes from my personal experience of 20 plus years of being a friend of the CW in Britain and Europe. For 8 years of that time I was missioned to live in the London Catholic Worker, while being a Passionist. The Catholic Worker in London is based in a house of hospitality (that is in

fact a disused parish church building) providing a home for 20 men who are refused asylum seekers and are therefore destitute, not allowed to work or claim any social security benefits. The house is named after Giuseppe Conlon, an Irish Catholic who was falsely imprisoned for making an IRA bomb in London in the 1980’s, and died in custody.

The group also run a drop-in soup kitchen, as well as being involved in solidarity activities on refugee and asylum issues, and anti-war protests.

Catholic Worker communities are built on the practice of the Works of Mercy and the words of Jesus; “whatever you do to the least of these you do to me.” , words that give us the courage as Passionists to say that the cross of Christ continues to be experienced in history. So Catholic Worker communities are based in Houses of Hospitality as places to practice the works of mercy, feeding the hungry, welcoming the homeless and the stranger, caring for the sick, visiting the prisoner. These Houses of Hospitality are also places to organise opposition to the works of war and injustice, since “what we do to the least of these”, what we do to Christ, includes invading, killing, bombing, oppressing, impoverishing, neglecting Him in His poor and oppressed. Again, we as Passionists, can see these realities as clear examples of Crucifixion among us. The CW movement has no Head Quarters: each house or community is autonomous: the CW movement can be characterised as Catholic pacifist, communitarian anarchist.

But back to the history: Dorothy Day, a communist – anarchist journalist become Catholic, was searching for a way to put into practice her social and political convictions, as a Catholic. She was searching for Saints who would change the social (dis)order, not just care for its victims. After pouring her heart and emotions out in prayer to God in the National Shrine in Washington DC, she went home to New York to find the editor of the Catholic newspaper, Commonweal, had sent Peter Maurin to her apartment. Peter was basically a homeless French peasant intellectual. Through extensive reading in public libraries, he had developed a deceptively simple synthesis of Catholic ideas for

the ‘renewal of the social order’, in the context of the American “Great Depression”.

After some time educating Dorothy with these ideas, he told her to start a newspaper to “explode the dynamite of Catholic Social Teaching” - in fact, he wanted her to print his ideas. As a journalist, this caught Dorothy Day’s imagination. So they started the “Catholic Worker” paper, as the Catholic equivalent of the Communist “Daily Worker”. Of course, she didn’t just print what Peter wanted, but reported on all the social issues of the day.

But the paper did advocate Peter’s three plan programme for the renewal of the social order: Houses of hospitality, round table discussions for the ‘clarification of thought’, and farming communes for the promotion of what he called back then the ‘Green Revolution’, a return to working the land. More broadly, the ‘revolution’ the CW called for was one of ‘changing the world one heart at a time, starting with ourselves’, a ‘revolution of the heart’. While the circulation of the newspaper took off, rapidly reaching ...180,000, people also started to come looking for these houses of hospitality: some in need, some to offer help. And as Dorothy said, “we could not just say ‘Go, be thou fed’. So the first house of hospitality started, and others started their own CW groups, houses and papers around the country. Before WWII, there were about 20 CW houses and communities.

Peter and Dorothy were both pacifists: as a result support and numbers dropped during WWII, but the movement survived and flourished again afterwards. CWs were prominent in anti-nuclear protests from the 1950’s onwards, in protests against the Vietnam war and other American wars before and since, in the Sanctuary movement, hosting refugees from American low-intensity wars in Latin America, and many other protest and solidarity movements in the USA up to today. Amon Hennacy, the self – styled ‘one man revolution’ took the movement’s pacifism onto the front foot, and led CWs, including Dorothy Day, into American prisons for refusing to take part in nuclear war test drills. In the 60’s the CW was at the heart

THE CATHOLIC WORKER MOVEMENT

PASSION FOR LIFE, PASSION FOR THE EARTH 131 of the Catholic left that included people like the Berrigan brothers, who served long prison sentences for ‘draft board raids’, and from the 80’s onwards, for incarnating the prophecies of Isaiah and Micah in ‘Ploughshares’ actions, hammering and pouring blood on nuclear nose cones and the like.

By now, there are approximately 200 CWs, mostly in the USA but also in Canada, Mexico, central America, western Europe, one in Africa, Australia and New Zealand. Dorothy has been called ‘the most significant and interesting person in the history of 20thcentury American Catholicism”, and the movement she founded has had an impact out of all proportion to its size. It has also been called an early example of ‘base communities’ in an American context, and the writing that comes out of it an American version of Liberation Theology.

What can we, as Passionists, as fellow disciples of the one Lord, learn from this movement? Is there anything? Why? One reason why I believe we can learn from the CW movement, is that from my experience, I can say that this movement has many similarities to a Religious Order or Congrega-

between communities. There is a definite ‘esprit de corps’, a spirit of mutual support and appreciation. It is an expression in its time of a more radical following of Jesus. There is a commitment as part of its spirit to a real voluntary poverty and an outreach to the poor.

In fact, in a sense I would say that in this movement it is possible to discern the underlying spiritual realities that call Religious Orders and Congregations into being, without all the institutional structures that we have, and which can at times obscure the deeper motivations behind it all.

Another reason I think we can learn from the CW movement is the simple fact that it is growing. How many Religious Orders in the ‘west’ are growing and vibrant? Pope Francis speaks of a faith that evangelises by attraction, and the way of life of this movement does indeed appear to be attractive to significant numbers of people such that they are attracted to join its life, even though there is not, cannot by its very nature be, any overall strategy for such growth. There is something of its very nature, its simplicity, its directness, its authenticity, that speaks today.

I would also argue that we can learn from the CW movement because of its concern for ‘faithfulness’ rather than ‘success’. As Jose Orbegozo said in one of his letters to us when he was General, what matters more is significance, not efficiency. This concern in reality can be found in CW communities where the concern is for small scale operations, for a faithful witness, for voluntary poverty, over maximising ‘output’ and programmes for change.

[TS

RAFFIC AND OVERCROWDING IN A MALL IN AIGON (VIETNAM).

tion. There is a clear charism, coming from a founder, with a clear mission. There are people living in intentional communities with a life, prayer and work. They meet on a regular basis and visit each other, and people move

For example, Dorothy Day popularised a new word, “precarity”, as an interpretation of voluntary poverty. She refused an offer of a massive donation from a corporation – in fact, the “Catholic Worker Aims and Means” forbids the taking of money from government or corporations, as it effectively becomes a means of bribery and control, such that the message is compromised in order not to offend big donors, the wealthy and powerful. How often this happens to all kinds of organisations! The houses rely predominantly on donated food, equipment,

furniture, relying on what is old and second hand. The community members eat the same food, wear the same clothes, and use the same facilities, as those they share their home with, and imitate Jesus’s ‘open table’ practice of eating with the poor, the marginalised, the unclean – in fact, with all-comers.

No en-suite bathrooms there!

This implies getting rid of our boundaries that protect our comfort zones. One of the reflections that has made its impact on me recently, is the realisation that, in our world of historic prosperity and comfort in the west, and elsewhere, voluntary poverty is virtually impossible. We are surrounded by a tidal wall of ‘stuff’, so that even relying on providence and donations we can, materially speaking, have everything that we need, and more. We end up protected behind a wall of the stuff, or perhaps more accurately imprisoned by it, shut away behind our doors. All this stuff takes so much caring for! It shuts us of from real human need, and blinds us to the destruction of life on God’s earth. And the real boredom of this comfort zone leaves us craving for entertainment. One way to deal with all this is to break those boundaries, to invite the poor in, to our meal tables and in our bathrooms, and to hear in or outside the room as we pray, the realities of our brothers and sisters who are not secure inside the decaying yet strong walls of Religious Life. This I believe is a key truth for us as Religious, as Passionists, in the west. This may not sound so remarkable to our brothers in the ‘global south’, but in the ‘west’ I think so.

As I remarked earlier, some have seen CW communities as early examples of ‘base communities’, and the writing that comes out of it as a form of ‘liberation theology’ . Daniel Berrigan SJ however has said that liberation theology came out of a context of oppression and poverty, out of a context of a struggle for liberation. CWers however recognise that the context in the ‘west’ – certainly in the USA – is not predominantly one of poverty and oppression, but one of privilege and power. We westerners are not on the whole the oppressed, we are the oppressors. So what is needed is not a theology of liberation, but a theology – or rather, even before that a prac-

tice – of repentance and resistance: repentance from our privileges and resistance to the injustice and violence where it starts – which is ‘at home’ – in my case London, which has been my home for nearly all my life – one of the great global centres of power – economic, military, financial and political. And for Passionists, following the example of CWers, this repentance can easily take the form of what might in another language be called ‘acts of penance’: non-violent direct action, or ‘active non-violence’, leading us along the path of Jesus’ passion, of arrest, trial, conviction and sentence.

This is a good place to be: marginalised in a society of power and wealth. Along with life intimately alongside the poor and neglected, this social location is one of the lived realities which has helped to keep CWers faithful to their vocation, and aware of the true nature of the society around them. And this is all the more true as globalisation means that even in the west, the poorest people have increasingly come from the most impoverished and troubled parts of our world.

In this way, life among the poorest in our societies connects us personally, in a very real way to the troubles caused by the policies and practices of our governments and corporations, apparently on our behalf.

Estate Agents say there are only three things that matter: location, location and location.

For Cwers, this has also been true. For us as Passionists, there is an equally deep truth.

If we wish to contemplate in an authentic way the continuing crucifixions of our time, we have to locate ourselves in every sense among the crucified of our day. If we wish to follow Christ on His way of the Cross, in solidarity with the crucified as He was, we need the fruits of this contemplation to guide us and strengthen us. If we wish to speak and act in the ways of the non-violent love of God, of the non-violent Cross, we need also be sure that we are on the side of the oppressed and crucified, and not merely reinforcing the status quo by limiting the response of those who struggle for justice. As A J Muste said “you must be a revolutionary before you can be a pacifist”.

On that note, I am reminded of a phrase I

PASSION FOR LIFE, PASSION FOR THE EARTH 133 came across in a CW newspaper (for there are many). It was “The Catholic Worker is not afraid to speak in the language of faith for fear of being thought reactionary”. And let’s face it, this is true. Faith, Christianity, Catholicism, especially in its institutions, is often, certainly in the west, thought of as being reactionary. Some of us are happy with that.

We want to be ‘reactionary’, in the sense that we hold on to a ‘conservative’ vision of what we are about, of the Church and the Gospel. However, if we believe the struggle for social justice is important – and really that is taken for granted in Catholic teaching today (it should not be necessary to call it ‘Catholic Social Teaching’) – then the situation is different. Then, many of those who are our allies will equate ‘reactionary’ with bad. And we probably do too. And one consequence of that is the liability to downplay the explicit expression of our faith, in order to be acceptable on the political ‘left’.

[ “A

RREPENTIMIENTO DE NUESTROS PRIVILEGIOS”

So this confidence of Cwers in using the language of faith – of Scripture, of Jesus, even of Catholic tradition – in a new way, captures my heart. It gives me new life, I have tried to learn it, and to find ways to deepen it. I can’t tell you all about it, you have to read it yourself, but the CW use of the Catholic phrase ‘the works of mercy’ and ‘voluntary poverty’ for example, can give you a taste of it. But really, it isn’t too difficult to appreciate when living that kind of life, while studying the scriptures, praying the psalms, and discovering the radical Gospel tradition. Because that is the kind of context which the Gospels and the Scriptures, on the whole, came from in the first place.

In summary, I believe that this kind of life could make real these words: “ ‘We Passionists, in solidarity with the crucified of today, open ourselves to the force of the cross to confront injustice prophetically and to announce the God of Life in a credible way.’ Another world is possible… another Church is possible… another way of being Passionist is possible.” [Studies on Passionist History and Spirituality, number 32: “ JPIC Passionist”,]

PASSION FOR LIFE, PASSION FOR THE EARTH 135 ratively identified, it still faces a lot of internal challenges in issues relating to peace initiatives in various areas, tribal conflicts, terrorism and threats, corruption, human rights violations, oppression of the poor, marginalisation, gender discrimination, high rate of poverty, social injustices, frequent demonstrations and strikes, youth unemployment, environmental degradation and pollution, just to mention but a few.

JPIC IN KENYA

RESPONSE BY THE OFFICE OF JIPC Our Passionist Office that deals with the promotion of peace and justice and integrity of creation coordinates its activities and where possible address some of the above mentioned challenges in the society. It does so by reaching out to people through local leaders in the parishes, schools, colleges and universities.

PASSIONIST EXPERIENCE 12 PETER OCHIENG

Promoter of JPIC

LOCATION AND THE OFFICE BEARERS: THE KENYAN VICARIATE OF ST.CHARLES LWANGA

HAS THE OFFICE THAT IS SPECIFICALLY CHARGED WITH RESPONSIBILITY OF PROMOTING PEACE AND JUSTICE AND ENHANCING INTEGRITY OF CREATION. THE HEAD OFFICE IS LOCATED IN NAIROBI AND IT HAS BRANCHES IN THE DIOCESES WHERE THE CONGREGATION HAS ITS PARISHES AND MISSIONS.

The coordinator is Fr. Peter Ochieng Owino assisted by Fr. Robert Ochieng Odongo.

These two leaders work in collaboration with other local leaders in different social setup, like the parishes, learning institutions such as the schools, colleges, and universities.

THE SITUATION IN KENYA

Kenya is located in the eastern part of Africa.

It is one of the fast developing countries in Africa. It has acted as a harbour of peace initiatives and political stability to neighboring countries like Southern Sudan and Somalia government. It hosts a lot of refugees from the neighboring countries. Besides a lot of progress in many areas that can be compa-

The office responds to the needs of the society by organising periodical social sports and games during school holidays for the youth. It organises seminars and workshops to create awareness by teaching people on their human rights. It initiates group support to help the disadvantaged members of the society, like the orphans, widows, the aged, and the sick.

CHALLENGES Often the office gets a lot of challenges with regards to finance to facilitate its administrative movements, so far it has no official vehicle that can be used by the office bearers. It often lacks funds to effectively organise its seminars and workshops, and to prepare for the social sports events for the youth.

However, the office is active and doing its best a midst these challenges.

PASSION FOR LIFE, PASSION FOR THE EARTH 137 MISSION The Reception Centre Lagun Artean is an association linked to Caritas Bilbao, which deals with the social reintegration of homeless and other people experiencing homelessness or at risk of exclusion.

Our commitment is to welcome these people, offer social assistance, accommodation and coverage of basic needs, an educational intervention in biopsychosocial perspective and prevention, denunciation and social awareness.

LAGUN ARTEAN

Our activity is developed in Bilbao, where we have welcome centers and public housing.

Our intervention is to act as referees to create a relationship with the excluded, providing meeting places and relationship.

GENERAL OBJECTIVES To be a meeting place of personal contact that allows the start of a process of integration.

PASSIONIST EXPERIENCE 13 OSCAR ARIAS

In-Charge of Economy Sector of Lagun Artean.

LAGUN ARTEAN (= BETWEEN FRIENDS) WAS FOUNDED IN THE SPRING OF 1983 AS A

CIVIL ASSOCIATION PROMOTED BY A GROUP OF YOUNG PEOPLE OF THE PARISH OF THE PASSION, IN THE DISTRICT OF DEUSTO IN BILBAO. THESE YOUNG PEOPLE WANTED TO CONTINUE THEIR COMMITMENT TO THE CHURCH IN SOCIAL JUSTICE, IN RESPECT OF THE HOMELESS.

The first project of Lagun Artean was a day care center “low profile”, the style “coffee and cordiality”, a meeting place for about 40 people passing, it was managed entirely by volunteers and funded by Caritas of the Passion, the parish community and the Passionists.

January 17, 1984 is officially the association with the name “Reception Centre Lagun Artean”. Around the middle of the same year, the Centre of “parochial” became “sectorial” and took charge of managing the Caritas of the nine parishes of Deusto.

The Centre was transferred to Julio Urquijo 9, where there was the inauguration on 8 December 1984.

To be a place of social accompaniment, offering hygiene – health, to avoid harm and risks to people living in the street and who cannot access the social and health services: administration of medications, appointments with doctors and social services, instilling of habits regarding health awareness and hygiene etc.

PROGRAMS

To be a place of rehabilitation, where the person can develop without any social relations of friendship and feel welcomed, among friends, at home. Be a place of belonging, an alternative family, for those who have lost or never had family ties.

To be a place of learning, laboratories of life and social skills that can strengthen the itinerary of reintegration.

Being a place of reintegration, in which each person accessing the normalization of their social situation, taking into account its shortcomings, weaknesses, forces and their degree of autonomy.

Being a place of prevention, By avoiding exclusion before they actually happen: work with immigrants and other realities in situation of high risk of exclusion.

Being a place where we create awareness, so that society recognizes the total dignity of human beings and know the dehumanizing and unworthy life that many have to endure, as it generates exclusion and how we can deal with it.

VALUES The principles that mot vate our actions are as follows: Brotherhood: The other person is the same as me: recognition

GROUP

POST

TERM

TIME

WELCOME DAY CENTER

20

HOMELESSNESS

MEDIA

WITHOUT TERM

SOCIAL LABORATORIES

100

HOMELESSNESS

MEDIA

WITHOUT TERM

OUTPATIENT / MONITORING

S/L

HOMELESSNESS

MEDIA

WITHOUT TERM

RESIDENTIAL SERVICE CENTER AT NIGHT - HOSTEL

32

HOMELESSNESS

LOW

MEDIO-LARGO

APARTMENT MENDIGANE

4

DRUG ADDICTS

HIGH

LONG

APARTMENT LUZARRA EGOITZA

9

HOMELESSNESS

HIGH

LONG

APARTMENT BLAS DE OTERO

4

HOMELESSNESS

HIGH

LONG

APARTMENT HEGAZ

4

YOUNG IMMIGRANTS

HIGH

LONG

APARTMENT ETXEZURI

9

HOMELESSNESS

HIGH

LONG

APARTMENT BETANIA

7

HOMELESSNESS

HIGH

LONG

APARTMENT MENDIPE

4

HOMELESS

HIGH

LONG

BORGO «AIZE ONAK»

10

IMMIGRANTS

HIGH

LONG

APARTMENT BETIRAKO

4

MEDIATION

INDEPEND.

LONG

APARTMENT «IRUÑA»

6

WOMEN

HIGH

LONG

APARTMENT «RAMÓN Y CAJAL»

2

WOMEN

HIGH

LONG

APARTMENT MUGABE

6

WOMEN

HIGH

LONG

TOTAL POSTS

101

PASSION FOR LIFE, PASSION FOR THE EARTH 139 of the rights and dignity as a person. Attitude based on respect as a human being like me. Get Closer by their side Our commitment is to stand next to people, from unconditional acceptance, listening, accompanying. Our style of work and relationship is characterized by this standing next, be a reference and make possible meetings. Autonomy: Our intervention is to pursues self-development of people in their respective contexts (social, family, work ...), therefore we respect and we encourage them to be themselves protagonists in our services. In carrying out our activities, we who work in Lagun Artean seek a balance between common work and the necessary professional autonomy. Customization and completeness. We give personalized attention according to the needs of each person.

In addition, this intervention has a comprehensive nature that tends to create a global model of welfare that covers, properly coordinated activities among them; health attention, psychological services, friendliness, social care, occupational, cultural and so on.

In order to customize and make full our intervention, it is necessary to develop strong teamwork and proper coordination and networking with other public and private entities. Participation: So that our intervention may to facilitate the participation of people in their process of social incorporation and operation of services of Lagun Artean. So that we offer the services of professionals and volunteers who work for Lagun Artean, as well as other members and social workers. Quality: We conserve a constructive critical attitude of our commitments to improve more the results as well as the individual phases of the work itself We seek to do this by balancing the needs and expectations of: Those who help, the administration, in particular the services of public responsibility, the people who work for the organization and other interested.

SOCIAL JUSTICE Depending on how we see our mission and vision, within Lagun Artean, we pledge to remove the structural causes that give rise to social exclusion and, according to them, we develop processes of sensitization and denunciation. What services do we offer? Lagun Artean began its career and its strug-

gle in favor of the homeless in 1983, nine months before its official establishment as an association. From then until now it has evolved, adapting its activities according to the changing needs that have been identified, That ranges from welcoming to reintegration. In 2013 we developed the following program: Our offer of residential places is stable.

We have 101 places, like last year. During a short period of 2012 we had provisionally 105 because Lortu and Betirako – apartments of mediation - remained open for a few months.

PASSION FOR LIFE, PASSION FOR THE EARTH 141 record of their country in protecting and promoting human rights.

PAPUA NEW GUINEA

JPIC EFFORTS IN HOLY SPIRIT PROVINCEPAPUA NEW GUINEA AND AUSTRALIA PASSIONIST EXPERIENCE 14 KEVIN DANCE

Promoter of JPIC

FRESH AIR AND SUNLIGHT ARE GREAT

REMEDIES TO PREVENT MOULD AND DISEASE GATHERING STRENGTH TO DAMAGE LIFE. WORDS LIKE ‘TRANSPARENCY’ AND ‘ACCOUNTABILITY’ HAVE BECOME POPULAR AS WE TRY TO MAKE OUR WORLD A FAIRER AND MORE JUST COMMUNITY OF NATIONS. ALL OUR ACTIONS – PERSONAL AND CORPORATE – SHOULD BE OPEN TO BE EXAMINED BY OTHERS.

At the time the United Nations Human rights Council was created in 2005, an important activity known as the Universal Periodic Review (UPR) began. Every 4 years each country that is a member state of the UN will submit a report of how it is working to respect human rights among its citizens.

This process is called a “peer evaluation” which means that a country’s record is judged by the other countries. To help it work more honestly and openly, alongside the country’s report of its behaviour, there is room for what is called a “shadow report.” In this way ordinary citizens can also gather information and report on the

In Papua New Guinea we have seen a sharp rise in violence – violence against vulnerable people specially women and children.

Too many people are being wrongly accused of witchcraft or sorcery and they often experience horrible deaths. A government’s first responsibility is to protect its citizens.

Later this year PNG will report to the UPR of the UN Human Rights Council. In St Joseph’s Parish Boroko which the Passionist Community serves, we have been learning more about Catholic Social Teaching and our responsibility to turn our faith into practical action. Informed consciences and enlightened action in the service of justice depend on education in Catholic social principles.

As a practical result of this, an enthusiastic group has been meeting to put together our “Shadow Report” to send to the Human Rights Council UPR. Some of the issues to be dealt with are police brutality as a barrier to national security; violence against women and children with special emphasis on violence in the home. The police and legal systems which fail to protect people who speak up against domestic violence. Because of this failure they are made vulnerable to even greater violence.

The government has introduced free education for all children. But, at the same time, it has failed to provide salaries for teachers or to build enough classrooms or to provide safe toilet facilities where children, particularly girls are safe from threats of rape or violence. Because these things are lacking, it makes the policy of free education a farce. In an attempt to stem violence in the country, the government has just introduced the death penalty.

This is strongly opposed by many and particularly by the Churches. Our contribution to a shadow report is one way in which we are trying to show how JPIC touches the lives of ordinary people. As might be ex-

pected the number of people committed to this area of faith-in-action is small.

Another aspect of justice that is slowly coming to prominence is the need to address grave, continuing and systemic injustices inflicted on the people of Papua and West Papua (the western part of the island that it shares with the sovereign nation of Papua New Guinea). This territory was seized by Indonesia after a so-called “act of free choice” for the territory to become part of Indonesia following the departure of Dutch colonisers.

AUSTRALIA

In Australia the Province JPIC committee is also working to educate the brethren.

There is a consistent call to take seriously the invitation of successive Popes from John Paul onwards for us to experience an ecological conversion. To this end a Province Assembly was devoted to this topic with the help of theologian Fr. Denis Edwards who has written several books about it. One of the Province members has been working to inform us of the vision of Thomas Berry. A number of our houses have engaged in a green audit of their houses and properties to find better ways to conserve energy, save waste and care for the local environment.

The parish of St. Brigid in a very multicultural part of Sydney has a large number of Muslim people. Following the horrors of Islamic extremists, there has been a groundswell of hostility and Islamophobia that has not been helped by the rather intemperate statements of the current Prime Minister. Our parish has taken a lead in offering practical gestures of friendship and support to their Muslim neighbours.

Another major area of interest in Australia is the support of people seeking asylum in Australia. These people fleeing danger are often pictured as dangers to national security and are treated as equivalent to criminals. Passionists are active members of Australian Catholic Religious Against Trafficking in Humans (ACRATH). This group engages in advocacy with the Federal Government and has become quite

PASSION FOR LIFE, PASSION FOR THE EARTH 143 influential in moderating some of the more draconian policies that have been employed to protect ”border security”. An ongoing struggle is being waged to stop the children of parents seeking asylum from being held in detention. Passionists over the years have taken an active part in offering pastoral support for people in detention centres near one or other of our communities.

PASSION FOR LIFE, PASSION FOR THE EARTH 145 them, but that does not accept them because “they take away our work”. They do not have any work permit, the culture is different and they belong to a church with different habits.

THE SAMARITAN CHURCH, PARISH OF BILBAO PASSIONIST EXPERIENCE 15 ROMÁN ELÉXPURU Parish Priest

YOU WILL ALWAYS HAVE THE POOR WITH YOU. WHEN I ARRIVED IN THIS PARISH IN 1999, I

FOUND A COMMUNITY THAT WAS SENSITIVE TO THE POOR. THEY TOOK CARE OF THE POOR WHO APPROACHED THE PARISH. THE MAJORITY WERE PEOPLE OF SPANISH NATIONALITY, BROKEN OR DESTITUTE FAMILIES WHO WANDERED WITHOUT A DESTINATION AND SLEPT ON THE STREETS. IT WAS A SMALL NUMBER AND THE COMMUNITY COULD TAKE CARE OF THEM.

There was a strong missionary spirit and through the Passionist missions, NGOs, ADECO (Friendship - development - cooperation) and MERCADECO (Is an NGO non-governmental organization to promote fair trade through the fair market) there was help given to the third world.

IMMIGRATION Since 1999 the great migration has begun.

Latin Americans came first, and then came the Africans, Eastern Europeans and some Asians. They were job seekers, people fleeing the poverty of their regions; people who have dreams for better life but who met with a stark harsh reality: a society that needs

ACCEPTANCE AND AWARENESS The Passionist community and, specifically, the parish have been sensitized in front of this new situation. Following the same style as before, the Parish has tried to accommodate everyone with affection and care, so that the Passion of our Lord Parish-Shrine of Saint Felicissimo could become a point of reference for Bilbao. They came to ask for work, food and financial help. The new cultural groups that have arisen have begun to ask to use our parish halls. The Parish has encouraged these intercultural and cultural meetings and, since 2000, has created an immigrant group that meets to study the Bible and to pray. Several barriers had to be overcome. Both at the social and at the Church level, we had to work hard in order to accept the “other”, the one who came from outside. I have personally received complaints because I took more care of foreigners than of the locals. I had to explain that those who seek me most are those most in need. The local community and the parish, welcomed a little at a time, those who came from outside, also thanks to the many intercultural meetings and celebrations in the church on some special occasions, such as the Migrants day.

After the crisis of 2008 poverty has increased among our people. Many indigenous peoples, who lived well, find themselves out of work, with debts and without aid. As a result, not only the immigrants, but also the natives have been subjected to live in great poverty.

OUR WORK What can be done in front of such scenario?

As I said before, this Parish has its own preferential option for the poor. Even after immigration and social crisis, we tried to keep the same concern. First the pastor began to welcome those arriving at our reception.

Soon other people started to work with us, always in the parish. Today we are 32 volunteers who take care of the poor and the marginalized.

The work consists of: Reception. We try to reach out to the needs of every single person. We are a bridge between those seeking work and those who offer it (usually work at home). We put our hearts into what we do so that each person may feel important. We also, encourage them to cope with their difficult situations.

Guidance. Thanks to a group of qualified people, we guide those who need to resolve administrative matters with the Government, institutions in general, NGOs and so on.

Financial Assistance. Where possible, we help economically to pay rent, light, water, gas, school, books, travel, etc., and we always start from those most in need.

Regarding the institutions that ask for registration documents, our motto is to go where others fail because they are conditioned by the rules. The fact of being accountable to no one else apart from the community of the faithful, prompts us to act with a certain freedom.

Food. Currently we distribute food to about 400 families each week. There are those who think that we care only for foreign families, but the data that we have disqualifies this idea. Until a few years ago, 80% were Latin Americans, but with African immigration and the crisis of 2008 the “map of aid” has changed. At this time the largest number of beneficiaries is the Spaniards, followed by Moroccans. The following are percentages according to continents: 42% are African, the 36% Europe (34% in Spain), the 21% Latino and the rest are from Asia. Distribution work takes place over the course of three days a week: non hard [non-perishable] food on Wednesdays and Fridays, a bag of non-perishable [hard] foods on Thursday. Last year more than 200 tons of food was distributed. This year, as demands increased, they distribute more.

Where are these foods? Most are from the Food Bank. Through this Food Bank aid comes from the European Union (three times a year non-perishable foods) and most importantly, weekly, as I mentioned, and

PASSION FOR LIFE, PASSION FOR THE EARTH 147 perishable food. The parish also organizes food collections for Christmas. The community of the faithful brings something during the year and, then, when something is missing, the parish provides.

We also have a clothes store. What we receive (and there are many clothes) is distribute once a week. The rest is recycled.

PASSION FOR LIFE, PASSION FOR THE EARTH 149

PASSIONISTS INTERNATIONAL PASSIONIST EXPERIENCE 16 MIROSLAV LESIECKI

Passionist Representative at the United Nations.

WHAT IS THE UNIQUE AND DISTINCT VALUE(S) THAT PASSIONISTS INTERNATIONAL (=PI) BRINGS TO SUSTAINABLE, RESILIENT, AND HUMAN DEVELOPMENT AND HOW MIGHT THIS CHANGE IN FUTURE?

ORIGIN AND SHARED VALUES The General Chapter of 2000 recommended that the Passionist Congregation would be present at the UN in New York. Then the General Council entrusted that task to Fr. Kevin Dance who did a tremendous job in shaping our presence and participation in the UN system. He crafted our initial vision and mission statement, set the goals, project budget, priorities, the skill sets and established (=PI).

In 2004 PI was approved and connected as a NGO with the Department of Public Information (DPI), which gave us access to information about the UN ideals and activities and let us navigate the UN system through ‘revolving’ doors of global campaigns, workshops and conferences organized by DPI. In 2009 PI gained its Special Consultative Status with Economic and Social Council (ECOSOC). The special status also allowed

us to attend UN conferences and events organized by the President of the General Assembly. Through the UN’s humanitarian aid programs and initiatives, conferences, forums and submission of working papers to the UN, PI could address and alleviate the plight of people living in poverty, downtrodden and marginalized.

At present PI is formed by three congregations: Passionists, the Sisters of Cross and Passion (since 2002) and the Daughters of the Passion of Jesus Christ and our Lady of Sorrows (2010). It is a nonprofit corporation whose purpose is to promote internationally the vision, passion and action of the Passionist Family. The unifying force of the Passionist Family is that “Passion for life” which characterizes the spirit and mission of Paul of the Cross, Elizabeth Prout and Madre Dolores.

By living and announcing God’s inclusive love for the whole of creation and all people, especially those crucified because of poverty, violence and climate change, PI is committed to working for reconciliation and peace, to strengthening community and social justice among the most marginalized and vulnerable, indigenous peoples, youth, elderly, and people with disabilities.

PI has come to believe that providing the immediate needs of the poor (charity and direct service) is not enough, we need to move just beyond ambulance work. The faithfulness to the gospel and our charism demand work to transform unjust systems that perpetuate economic injustice and social exclusion. Thus PI organizes, lobbies, and advocates at and through the UN system for human and environmental rights, for economic and social transformation, for human development. Structural change through public policy advocacy is at the heart of PI’s mission. I am passionate for social justice, therefore I must exist!

PI, based in congregations of religious men and women, brings three lenses to its work for justice: our charism, the life experiences of the poor, and female wisdom. When the reality is read in this kind of hermeneutical circle, it provokes the forward-looking ima-

gination and opens up in front of us a bold vision of a better world, a pro-position of a new, courageous mode of being as Passionist Family in the world. It can continue to inspire new lifestyles and forms of spirituality and serve as a resource in the formation of social culture in our communities. It invites us to conduct a simple life style in order that the others could simply live. Today, the sharing of resources is a demand of justice, not an act of charity.

STRUCTURE AND STAFF PI’s infrastructure is formed by the Ex. Director and a Board of 6 people (2 from each of the three congregations). It is a small group of committed people and team players who support and shape the priorities, budget and policy of the PI. A great assistance to PI comes from Ms. Annemarie O’Connor, who as an “alternative representative” is our liaison with groups advancing the role and equality of Women and Girls in the society.

What adds weight to our presence and mission at the UN is a well-founded infrastructure of JPIC groups in the Passionist Family at the regional, national and local level (lay movements, parishes, universities, libraries etc.).

On the one hand it helps us to give voice to the voiceless in the global debate and on the other hand it generates ideas, legitimizes policies, or tests policies at the grassroots level.

Such collaboration is vital for generating resources to pursue ideas, monitoring progress in the development of specific actions and the implementation of policies. Otherwise, there will be only an awful lot of self-congratulatory guff in NGOs about “helping people tell their own stories”.

STYLE There is always a temptation here that PI, as other NGOs, will spend too much of its time trying to get a phrase inserted here or a word changed there in the final declaration document, rather than invest in ways to hold governments accountable for the commitments they make.

People are also fed up with meetings with NGOs due to empty promises. NGOs receive sometimes mixed ratings from the people at the grassroots level. The people living

PASSION FOR LIFE, PASSION FOR THE EARTH 151 in poverty would like NGOs to be accountable to them. We need to do things differently to get the people we say we are trying to represent involved.

PASSIONIST INTERNATIONAL

‘Being fit-for-purpose’ is going to change the way PI operates. To this end, the integration of our efforts and synergies in the way our goals are set will get rid of the traditional division between groups that have always worked in silos.

It is always possible to improve, and the improvements will usually be incremental rather than spectacular. And new people who come into a job almost always are the victims of exaggerated expectations comparing to what they deliver in return. Our lack of significant and incisive results shouldn’t be an excuse for our inaction, because despair is a self-fulfilling prophecy when it leads people to think that action is futile. Committed people can be a powerful inspiration for possible change rather than resignation to the inevitable.

PI’s roles include advocacy, research, policy analysis, and idea mongering. Its elements often combine forces to put forward new in-

energy of young people. Changes that once seemed impossible have occurred surprisingly rapidly, when people recognize the inadequacy of the former patterns and held a vision of an alternative future.

We aim to inform and to educate our membership and the people we serve about the UN’s story, raise their awareness of its SMART goals, and encourage support for both personal and social transformation. We seek a balance of material and spiritual goals in a rewarding and nourishing pattern of life.

Experience from grassroots, individuals with vision, eminent persons and activists have a value-added advantage within intergovernmental context to push the intellectual, cultural, and policy envelope. The value of the NGOs is that you have feet on the ground, your head in the clouds and a fire in your belly.

YEAR 2015 AT THE UN The UN has always had lots of targets, goals and declarations, but very often such initiatives reflect good intentions, unleash enormous amount of energy, but rarely bring about a transformative and lasting change.

As Paul Berthoud, who worked for the United Nations from 1951 to 1996, once said that” UNCTAD is a coffin of remarkable ideas” (in UN Voices: The Struggle for development and social justice).

This time the UN has named 2015 the International Year of light to bring attention to the crucial role light and light-based technologies play in human development. What’s more, 2015 is a ‘Once in a Generation Opportunity’ for Sustainable Development!

[M

ISSION WORK IN BLACK AFRICA: A FORGOTTEN CONTINENT.

formation and visions, push for new policies, a new paradigm of development and mobilize public opinion around UN deliberations and operations through Mass media and the Internet. It requires enthusiasm, ability and

WHAT CAN I KNOW? This year sees several important negotiation processes coming to a head – the post-2015 process on the SDGs (in September), the UNFCCC process on climate change (December), the UN’s third Financing for Development conference in July. These processes are still being progressed as separate streams. SG’s synthesis report gives 6 principles (people, prosperity, partnership, Planet), rooted in dignity and justice, to help Member States, civil societies, UN agencies

bring them closer together. It is still unclear whether civil society input will make a lasting difference or whether the agreed goals will truly reverberate what people want. However, our success in changing the course of sustainable development will be judged not just on what is declared this year but what’s delivered by 2030.

WHAT SHOULD I DO? Get informed. You can learn more about SDGs initiatives. Share this information with your friends, families, and networks, so they know that 2015 is a critical year for the future of people and the planet. Make sure your leaders know you care about the goals and you want strong action in 2015: Write letters, send emails, raise your voice online with #action2015. Become a Global Citizen. Promoting respect for cultural differences. Placing people at the center of development, gender equality.

PASSION FOR LIFE, PASSION FOR THE EARTH 153

THE SHORT STORY OF SOME TRAVELERS WHO HAVE OPENED THE WAY TO GO PASSIONIST EXPERIENCE 17 MARIO BARTOLINI

One of the pilgrims.

WITH THE GRACE OF GOD AND THE LIGHT OF

HIS WORD AND PASTORAL GUIDELINES OF THE DOCUMENTS OF THE GENERAL ASSEMBLIES OF THE BISHOPS OF LATIN AMERICA AND THE CARAIBI (MEDELLIN 1968: 1979 PUEBLA, SANTO DOMINGO 1992 APARECIDA 2007), WE THE RESPONSIBLE FOR THE MISSIONARY CENTRE OF BARRANQUITA (APOSTOLIC VICARIATE OF YURIMAGUAS), FROM MARCH 1980 TO DATE, WE ARE COMMITTED TO TRANSFORM THE CHRISTIAN COMMUNITY IN A FREE REALITY TO PROMOTE THEIR DEVELOPMENT.

This is because every ideology imposed from above and is foreign is enslaving and destroying the dignity of peoples and nature.

IN WHICH WAY? By strengthening their awareness and dignity of the baptized, through the formation of pastoral workers, animators, both youth and adults, and regular visits to the communities.

Participating in community life: the problems, the challenges, the aspirations and the efforts to improve living conditions and thus laying the foundations of a new story.

1_The territory of the mission was a highly malaria infected region; to this must be added a number of diseases (parasites, diarrhea, cholera, respiratory infections, skin infections (leishmaniasis) child malnutrition, etc.), and the total absence of the state. The “training of parish promoters for health”, with their “kit of communities”, was crucial to reverse the situation; as a result of this, the Ministry of Health has expanded its presence and support services.

having strong financial resources and propaganda, they want to take the land from local farmers who owns it.

2_Standing in solidarity “beside the people” in the period in which terrorism dominated - the Tupac Amaru Revolutionary Movement (MRTA) - and the drug trade allowed them to get out of this situation with dignity.

7_The promotion of women’s participation in certain fields of political, economic, social and organizational resulted in a significant change in favor of women, the family and society in general.

3_The establishment and consolidation by the farmers into Cooperative (initially called St. Raphael Agricultural Cooperative and now known as “New Dawn” Agricultural Cooperatives) meant their liberation from bosses and unscrupulous middlemen.

4_The solidarity with the people of the Amazon, in its territorial and environmental claim after issuing of the decrees “anti-Amazonian” by the then-president, Alan Garcia Perez (2009), has led to a strengthening of their identity and recognition as people within the country. However, for the leaders and missionaries it meant persecution and oppression by the state.

5_The solidarity with the farmers of the Barranquita District, for the defense of their lands and forests, has consisted in making administrative requests, criminal and court, to force the state and government bodies at regional and local levels to obey the law itself, which must be the same for everyone, whether it be a business group, a simple peasant or indigenous people.

6_The “environmental awareness” that has spread among the local population over the years has become a source of conflict: on one side we have the “white”, i.e. the parish, the missionaries and the people who have acquired this knowledge; on the other, the state and groups who have economic power, which, by acting through a third party and

In this process of “environmental awareness” was born (2012), the Parish Organization known as “CHILDREN Environmentalists”, is increasingly expanding its sphere of influence at the territorial and institutional levels. Recently 200 children celebrated their fourth “Day Environmentalist”.

8_There is a group called the Ronda Campesina which accompany the people in its work of re-education of the members of the community, through a work of advocacy and social reintegration.

9_Promotion, from 2010, of the succession agroforestry system (SAFS), as a proposal for sustainable family agriculture, which guarantees: The recovery of traditional know edge and the incorporation of new cultivation techniques. Being a farmer is a noble profession and not a disgrace.

The recovery of ancient crops, land, forests and water sources.

The reduction of deforestation by reducing migratory agriculture.

Food security. The production of organic food, nourishment for a “proper and healthy”, and the consequent elimination of child malnutrition, which is not eliminated with gifts or with the promotion of agricultural production suitable for export.

The strengthening of the family unit.

The “good life” of the family, bringing on the surplus to the market (before eating well and then sell). It is functioning, so that the farmers of the SAFS place on the market the products of their farm with added value.

PASSION FOR LIFE, PASSION FOR THE EARTH 155 The prevailing system does not accept that farmers “may provide a different model of rural development” rather than that provided by the state and of the national and international markets, to rediscover the richness of human (skills and knowledge) of the farmers and make them autonomous.

10_The programming of Radio “The voice of Cainarachi”, the voice that awakens the conscience of peoples, faces the problems of our people and offers “ways of solution” in the light of the gospel. For this was and is the “white” of the system.

11_Participation in events or spaces that allow not only to share experiences and to denounce the prevailing system of injustice, but also to develop new ways to solve problems.

PASSION FOR LIFE, PASSION FOR THE EARTH 157

THE “FACE OF SOLIDARITY”ASSOCIATION FOR SOCIAL AND HUMAN DEVELOPMENT. PASSIONIST EXPERIENCE 18 PAULO COSTA

Project In-charge.

THE “ROSTO SOLIDÁRIO” (=FACE OF SOLIDARITY) IS AN ASSOCIATION FOUNDED IN 2007 IN SANTA MARIA DA FEIRA, WHICH REFERS TO THE PASSIONIST SPIRITUALITY. IT IS A NON-PROFIT ORGANIZATION, WHOSE AIM IS TO CONTRIBUTE TO SOCIAL DEVELOPMENT, PROMOTING EQUALITY, HUMAN RIGHTS AND EQUAL OPPORTUNITIES. As NGO (non-governmental organization for development), the face of solidarity work in four areas: 1_Cooperation for development. 2_Development education. 3_International Volunteers. 4_Family support MISSION Contribute to social and human development of local communities, for a global citizenship and solidarity.

VISION A team that is dedicated to empower the people, so that they have an incentive to action and seek cross-sectorial solutions for specific problems and different needs.

GOALS Promote and defend human rights. Promote

equal opportunities. Promoting a local and international volunteering. Promote development in Portuguese-speaking countries.

Raise awareness of social development.

Representing Passionist International in Portugal. Promote family support and other projects of a social and cultural. Play effective role in family life relationships and promote the education of children.

ANGOLA - QUARTER CARTON“EMANCIPATION OF WOMEN THROUGH MUTUAL SUPPORT, TRAINING AND INCOME GENERATION” QUARTER CARTON - UIGE - ANGOLA (2010-2012).

The project aims to encourage the promotion of the dignity of women in professional and entrepreneurial, in order to obtain additional income.

IMPORTANT PROJECTS

1_General objective: Promote and enabling women to form among themselves a group of “Mutual Help” in the district of carton.

VOLUNTARY MISSIONARY. PASSION FOR LIFE AND FOR THE WORLD (2010-2014). M.S. DA FEIRA AND BARROSELAS - PORTUGAL The volunteer group supports the experience of the Passionist missionary volunteer in Africa.

The members of the group are young people interested in a mission experience for a minimum of two months, willing to participate in training activities and fundraising, having as basis the missionary spirituality, service to others, community life, work in group and shared responsibility.

The group is part of the “lay Passionist Family”, and assumes a common mission with the Passionist religious, from the perspective of JPIC (Justice, Peace and Integrity of Creation).

1_General objective: Promoting a group of volunteer missionary.

2_Specific objective: Promote the formation of new volunteers annually; annually send volunteers to the mission.

3_Results: Were made four annual plans of training. 21 volunteers were sent for a period time each of two months. Were sent three volunteers for each of the past six months. Campaigns have been launched to raise funds. We have been sending annual volunteer for the mission.

4_Donors: Local communities of Portugal (campaigns carried out by volunteers in Portugal).

5_Members: NG O - Foundation Faith and Cooperation. Passionist Missionaries Salesian Sisters.

2_Specific objective: To train 50 women for the “Mutual Aid” group. Provide a nursery for the children of the area. Promote more business in the future.

3_Expected results: Construct a building. 50 women who acquire knowledge on “Rights and Citizenship”. 50 women who acquire knowledge at the level of “Health and Nutrition”. 50 women who acquire knowledge at the level of “entrepreneurial initiative”. The smooth functioning of a nursery school and kindergarten for about 30 children. 2 training courses for management and human resources. Milling cassava flour mounted and running. Management Committee operates.

4_Members: NGO for Social Development.

Passionist Missionaries - Community Uige.

Diocese of Uige.

5_Donor: Camões - Institute for Cooperation and language (Portuguese Government). Italian Episcopal Conference. Manos unidas.

ANGOLA - QUARTER DUNGA CULTURAL CENTER SANTA CRUZ. TRAINING FOR TRAINERS (2013-2015).

NEIGHBORHOOD DUNGA UIGE - ANGOLA The project aims to strengthen the work of the Cultural Center of Santa Cruz, by increasing the pedagogical skills of trainers; this is done through training programs offered to the community through local qualified instructors, through increased financial support from the Centre and the autonomy of local resources for the planning, implementation and evaluation of the various activities.

PASSION FOR LIFE, PASSION FOR THE EARTH 159 1_General objectives: Promote training and professional integration of young people. Promote the livelihood of the Cultural Center of Santa Cruz, through diversification of the educational.

2_Specific objectives: To train 30 young people at local (current and potential trainers of the Cultural Center Santa Cruz) in the space of three years, they have chance to enter the labor market.

3_Expected results: R0 - room equipped for training sessions. R1 - 30 coaches trained. R2 - project for five courses organized. R3 - 5 manuals support chosen, or adapted to process. R4 - Equipe CCSC for programming, management and control.

4_Donors: Italian bishops’ conference.

5_Members: Passionist community of Uige.

Diocese of Uige. NGO EpDAH - Engineering for development and humanitarian aid.

In the north - Association for the Production and Animation audiovisual.

PORTUGAL - SENSITIZATION GENDER IS? PASSION FOR LIFE AND FOR THE WORLD 2012-2016 M.S. DA FEIRA AND BARROSELAS - PORTUGAL Regardless of the distinctive contours of every culture, in every community and country, there is a common ground: the desire for equality.

Worldwide, there are still inequalities between men and women; it is necessary to act to change this situation. The world is more than the sum of people, more than a set of problems. Looking at the world means being able to go beyond our imagination. Gender is? It is a training and awareness for young people in favor of gender equality, diversity and global citizenship. The project does not start giving answer, but asking questions.

Confront the reality makes one wonder, to think and act in a more conscious.

1_General objectives: Promote the strengthening of global citizenship through free education.Promote awareness and training for gender equality and global citizenship.

2_Specific objectives:Create a group of young people to start the initiative to raise awareness for global citizenship and gender equality. Forming contacts for the development of projects. Produce and make available training material.

3_Expected results:1 Documentary “moms cardboard”. 1 Training Manual. 20 trained volunteers. 250 young graduates. 10 youth groups involved. 1 “competition of ideas”.

50 activities compartecipate.

4_Donors:Foundation Porticus. Foundation Portugal - Africa. Youth program in action.

Active citizenship program - EEA Grants

PASSION FOR LIFE, PASSION FOR THE EARTH 161

TWO PROJECTS OF BAKERY IN THE DEMOCRATIC REPUBLIC OF CONGO PASSIONIST EXPERIENCE 19 P. VITAL OTSHUDIALOKOKA ONASAKA Vice Provincial SALV

I AM VERY HONORED TO BE INVITED BY FATHER ARISTÍN TO SHARE MY EXPERIENCE OF THE BAKERY PROJECT IN TWO CITIES: KIKWIT AND LODJA, IN D.R. CONGO. BUT IT IS ALWAYS

BETTER TO CONTEXTUALIZE MY EXPERIENCE WITH JPIC. THIS MATTER HAS ALWAYS ATTRACTED MUCH INTEREST FROM SOME PARTS OF THE CONGREGATION, BUT IT HAS ALSO CAUSED AS MUCH PERPLEXITY IN THE OTHER PARTS OF THE SAME CONGREGATION BECAUSE THERE ARE SOME WHO THOUGHT THAT THESE ISSUES OF JPIC ARE NOT REALLY CHRISTIAN OR PASSIONIST ISSUES, BUT RATHER OF CULTURAL ISSUES. INSTEAD, IN MY OPINION, EVERY PASSIONIST MUST FIND THE REALIZATION OF HIS CHARISM AND SPIRITUALITY IN LIVING ACCORDING TO WHAT WE ARE ASKED BY THIS NEW OLD – MATTER. HOWEVER, IN MY COUNTRY THIS MATTER AROUSES MUCH INTEREST, CERTAINLY BECAUSE OF THE DIFFICULT CIRCUMSTANCES IN WHICH PEOPLE LIVE IN. WE KNOW THAT WHERE THESE FUNDAMENTAL HUMAN VALUES ARE NOT MET, THAT IS, WHERE THERE IS NO JUSTICE, NO PEACE AND PROTECTION OF CREATION, HUMANITY IS IN DANGER AND PEOPLE WILL FEEL LET DOWN.

Covering the history of JPIC starting from

the Old Testament to the recent magisterium of the church, the JPIC as teaching is not a new subject. But at present, even though the JPIC appears to be a new teaching in reality it is a matter that has existed for year which is as old as humanity. In any society, justice, peace and integrity of creation, are the fundamental values and untouchable, that at any cost, we must defend and protect. That’s why I used the two contradictory words: new-old. Unfortunately, human being many times, does not continue the good work entrusted to him by the Lord to guard and to continue sustaining the creation, instead human being is busy ruining and destroying everything. This you can realize and become aware only when you feel and realize the damage.

Like the prophets in the Old Testament were committed to defend these fundamental values to human life, and the apostles continued in the same line so even the magisterium. The Passionists therefore can no longer remain indifferent to justice, peace and integrity of creation. Inspired by our spirituality and charism, we are to become the agents that have to defend the lowly people, the poor and seek solutions to their problems. For those who have followed any teaching of JPIC, know that to give body to JPIC, we need to globalize solidarity; both inside and outside the congregation and to do this, there are three things that we have to put into motion: the head (information), the heart (sensitization) and the feet (concrete actions) as Father Aristin says in his book.

The realization of these two projects of our bakery in Congo is part of the third phase that involves concrete actions that we have to put in motion for the experienced and the testimony of JPIC. Working in projects is a way indicated in some areas to make effective this matter for Justice, Peace and Integrity of Creation.

THE PROBLEMS THAT THESE 2 PROJECTS INTEND TO ADDRESS The idea of developing these two projects was born from a social concern. In Africa, the bread is the staple food, though not considered as a primary food for the people. But

everyone knows that the bread has become a cosmopolitan food. Everybody likes eating bread. Come to think of it, that in this 21th century some cities still do not have access to the real bread. These two cities (Kikwit and Lodja) where we also have some of our missions, in order to eat bread, the inhabitants of these places had to resort to large cities such as Kinshasa which is the capital of Republic Congo. It means that only one category of people had access to the bread.

Eating bread in these cities was therefore a fact which was considered as a luxury, because majority of the local people could not buy the bread that came from Kinshasa because of the high cost. Another reason that came into play in the design of these projects, was to remove the superiority complex among those who are in the city and those who are in rural areas. Thus, knowing the sensitivity of the CEI (Italian Episcopal Conference) in the social sphere, we considered it appropriate to introduce these two requests to that body of charity. Fortunately, the two projects have been funded by CEI. But the lack of experience in developing these types of project, has shown that it was not enough just to have the grant to buy the machines (oven, mixer, moulder, divider), but it was also necessary to provide for the transport costs of the machines, the house where these machines have been installed and then also the costs to start the operation of the projects. Thanking the CEI to have accepted these two projects, we are much more grateful to the office of solidarity and missions for the help given to the realization of these projects. The office of solidarity and mission really helped the realization of these two projects. The Bakery of Kikwit was started August 14, 2014 and that of Lodja on 11 October 2014.

IMPLEMENTATION AND MANAGEMENT OF THESE PROJECTS Before starting the operation of these bakeries, we had to train the local people who were to work with these modern machines.

They followed a three-month training. All the two installations are fine and work well to date. People are happy to have the bread within reach. Slowly people learn to change the power. They have learned that there is another way of eating: not only rice or “pol-

PASSION FOR LIFE, PASSION FOR THE EARTH 163 lenta”, beans... but there is also the bread.

Of course, this bread will not give freely as a gift to the people they have to buy it at a price lower than the one that comes from Kinshasha that costs two times and more.

The bakery gave the job to some people, retailers who come to buy bread in order to sell it to their customer. When people come to use the bread, you see a passion Bread for Life. Those who work in this smaller factory? These two bakeries have given the job to 8 or 9 people. It depends on each bakery.

As you can see in the picture: The managers are the Passionist Fathers. The first employees are the Passionist Sisters and other diocesan nuns who live around our community and who work with us in our ministry. Then follow the lay people who are the real bakers, because it is they who have had training for making the bread by a specialist. All earn a decent wage at the end of the month and they are happy. A piece of bread costs 200 Congolese francs = ± $ 0.20. This price is affordable by all although there is still the categories that cannot really buy bread because of their state of poverty.

INCOME TO THE VICE-PROVINCE What do these 2 bakeries bring to our Vice-Province per month? The bakery Lodja produces from $ 1,000 onwards. That of Kikwit for now makes $ 500 and more per month. But occasionally we must carry out audits of the financial management of the business and not just to remain confidence.

In these two cities, these two initiatives have been hailed by all the civil and ecclesiastical authorities. Hopefully these machines allow us to move forward with the production without having any serious technical problems to force us stop the production.

From the point of view of the Vice Province of self reliance, these projects have a strong support of the process of autonomy of the Vice Province, units of safe production. But there is a need to ensure constant technological servicing of these machines and increase the stringency in the management.

CONCLUSION Working in social projects means to sympathize with the suffering people. It also means trying to raise up their level of life without

forgetting to teach them to become aware of their human rights, many times, not protected, and above all to remind them of their responsibilities as human beings who have to live with dignity. It is one of immense secure ways to make ourselves present in the tribulations of our brothers and sisters.

I would like to once again thank the CEI and our solidarity and mission for their support for the realization of these two bakeries.

In particular I thank Father Aristín for inviting me to participate in these sessions, so I thank you also for your listening.

PASSION FOR LIFE, PASSION FOR THE EARTH 165 The charitable pastoral works carried out in the vicariate includes:

HEALTH ACTIVITIES

ST. GEMMA GALGANI VICARIATE CHARITABLE PASTORAL WORKS PASSIONIST EXPERIENCE 20/A P. PRISCUS MICHAEL MASAWWE Promoter of JPIC

PASSIONIST MISSIONARIES CAME TO TANZANIA IN 1933. THEIR MAIN PASTORAL OBJECTIVES AT THE BEGINNING, WAS EVANGELIZATION, EXPANSION OF THE LOCAL CHURCH OF

DODOMA DIOCESE, TO FORM LOCAL DIOCESAN CLERGY AND ESTABLISH PARISHES IN THE DIOCESE.

In the past, Dodoma diocese was its domain, today the Passionists have given many of the parishes to the diocese and now remain with four, which are Itololo, Veyula, Mlowa, and Itiso. We are currently twenty-seven religious both priests and brothers in the vicariate. Beside Dodoma diocese, we are in Dar es Salaam, Arusha, and Tanga.

The vicariate strategic plan (2008-2016), states the two major objective or priorities.

First, the Apostolate of Evangelization and the second is Chartable Pastoral Works i.e. support to the life of the people in need according to the Rule and Constitution of the Passionist Congregation No. 13, the call to the crucified ones of today. Saint James’s letter, (chapter 2) calls for a mission of charitable works and this will be our focus.

ITOLOLO HEALTH CENTER. Itololo health center is at Kondoa Diocese in Dodoma Tanzania. The Vicariate of St. Gemma Galgani runs it.

THE VISION To improve the health and well-being of the people and to facilitate the health system to be more responsive to their needs. The health center stands as a springboard for people of Itololo in achieving good quality health services that lead to human development.

THE MISSION According to the Tanzania National Health Policy of 2003 concerned, dispensary is level one of the health services and caters for 5,000 people. A health center as level two of health services caters for 50,000. It offers outpatient and inpatient services, maternity care, laboratory and dispensing and mortuary services. Itololo dispensary, serves more than 116,493 people from 37 villages. Being at level one of health services with such, a huge number of people, and the distance from the referral hospital i.e. Kondoa district hospital 60 kilometers away and Mrara in Manyara region 58 kilometers and the deplorable infrastructures of Itololo (rough roads) which results in many deaths of expectant mothers, children and the adults along the way during referrals to these hospitals prompted us to move from the level of dispensary to the level of a health center for more adequate health services.

ITISO AND MLOWA DISPENSARY. Itiso and Mlowa are located in Chamwino district in Dodoma region. People of these areas depend on agriculture for income and subsistence. Itiso total population is 8,560. While that of Mlowa Bwawani is 11,925. Both depend on the Government General Hospital of Dodoma for referrals which is far away from Itiso 78km and from Mlowa 65km. The vicariate sought to improve health services as priority for the pastoral work to secure the lives of the people of the given areas. The

Ward Health Report says rates of maternal and infant mortality as high in these villages ranging 17/100 and 21/100 respectively.

Malaria death rates show that, 76 people die annually due to insufficient or improper health services.

WATER PROJECT

Dodoma region is one of the dry areas in Tanzania with shortage of water. The vicariate, in collaboration with the Office of the Missions, have done a great job in the improvement of water services in rural villages in Dodoma and Tanga regions. This has been realized in Veyula, Mlowa, Itololo, Itiso and Zeneti in Tanga. This has been done through deep borehole and wells in different areas of domain and beside.

OUR MAIN OBJECTIVES ARE 1_To improve the access to safe and affordable drinking water and sanitation to the people in the surrounding villages of Veyula, Itololo, Mlowa, Itiso and Zeneti. 2_ To strengthen to the local community water supply and sanitation.

BEE KEEPING

At the Formation house of Arusha, Veyula, and Itololo mission. The project of bee keeping came up as a priority because sunflower farming is practiced almost all over in Dodoma.

We learnt that, countless swarms of bees gather all over the domain following the scent of sunflowers. We also learnt some villagers do practice bee farming using the traditional methods hence pay back project for food and self-reliance. The sunflower farming has also prompted the sunflower oilpress project in Arusha and Veyula mission.

OUR MAIN OBJECTIVES ARE 1_To contribute to the budget of the formation houses, the parishes and educate the surrounding people on the use of natural bee keeping for food and income generation. 2_To quicken the mission of self-reliance of the communities, to create job opportunities for the people and their life condition.

PASSION FOR LIFE, PASSION FOR THE EARTH 167

BIO GAS PROJECT ITOLOLO, VEYULA, ITISO

The vicariate came up with the priority of biogas project as far as Dodoma, a semi desert is concerned, after the feasibility study, which shows that, countless trees are cut down for firewood and charcoal causing deforestation. Moreover, our domain and the surrounding villagers have indoor livestock such as cattle, goats, sheep, pigs and chickens to run such project for both self-reliance and the maintaining of the environment.

OUR MAIN OBJECTIVES ARE 1_To be self-reliant in the use of biogas and to teach the people the values of the forest conservation. 2_To protect forestation and to avoid deforestation by the use of firewood and charcoal.

SAINT GABREL TECHNICAL COLLEGE

St. Gabriel Tech. College is located in Veyula.

It was started earlier but improved later because Tanzania education statistics reports of (2004) shows that only 69% of the adults can read and write. The government provides education for the first seven grades.

After this, only a small minority of students who do well on National exams continue with education.

This results in many young people not having access to education after standard seven. Girls have much harder time getting education than boys because of traditional expectations. It was on this line that the vicariate made St. Gabriel tech. school a priority by improving it in the different departments of carpentry, tailoring, welding, computer training and secondary education classes to support the young people who are underprivileged in education. Also the college accepts and supports with education of the HIV-Aids youth victims.

OUR MAIN OBJECTIVES ARE, 1_To provide education aid for boys and girls who have no opportunity of entering secondary school and those affected HIVAids youth victims. 2_To support with education the adult students who fail in secondary schools or with some other reasons fail to continue with secondary education.

DAR-ES-SALAAM PROJECT

Is a religious community and a Guest House.

MAIN OBJECTIVES ARE 1_The Apostolate of evangelization. 2_Host the vicariate quests, volunteers and besides this hosting guests for income generating.

3_ To supports the vicariate especially in the area of formation.

PASSION FOR LIFE, PASSION FOR THE EARTH 169 that has guided us from the beginning and has influenced the decisions that were made regarding the kind of work that was chosen.

PROJECT ZENNETI (TANZANIA) PASSIONIST EXPERIENCE 20/B P. ROBERTO DAL CORSO

Superior and Project In-charge

The Agricultural Project of the Zenneti Mission in Tanzania began in 2002, responding to the declaration of the Congress of the Passionist Vicariate of St. Gemma Galgani expressing a request to start a project to support this Vicariate. The first step was the acquisition of agricultural land in the Tanga region. However, the stable presence of a Passionist community and the commencement of activities dates back to January 2004.

The first and direct objective of the project is “productivity” through fieldwork and livestock for sale in local areas of Tanzania and thus sustain life and the apostolic activities of the Vicariate. Thus it is clear that the basic objective of the project is that of seeking ways to sustain the needs of the Passionists of Tanzania. However from the beginning, it was clear that in order for this objective to be realistic, it must necessarily be connected with the search for ways to answer the needs of the population that surrounds us and that would also be involved in the various activities: either we advance together, or there is no progress. This was the principle

The project is taking place in Zenneti, Tanzania, in the District of Muheza, almost 55 km outside the city of Tanga, the capital of the region of the same name and which is located on the coast of the Indian Ocean.

The territory is on a hilltop at approximately 200-300 meters in altitude, at the foot of the Usambara Mountains which, together with the Pare Mountains, are a mountain range that goes from the Tanga region northward to Moshi, at the foot of Mount Kilimanjaro.

In this area the climate is warm, windy and very rainy. Until a few years ago, there were fields for farming together with extensive forests, which currently are rapidly disappearing due to deforestation which is the basis of the production of coal which is sold in the city. This is creating vast expanses of arid savannas and semi desert areas.

Zenneti is surrounded by a dozen nearby villages, but there are many more villages, although more distant, that seek the services of the mission. By regrouping these two types of villages, in the middle of which is Zenneti, a census of some years ago estimated the population to be approximately 20,000 people.

The population is composed of a mixture of tribes that immigrated to this area, coming from various territories of Tanzania. Since the times of the German colonization they have come here to work in the sisal plantations. Sisal plantations still exist but not to the extent that they did during last century. Many plantations were abandoned and the territories were distributed among the people who began farming corn for their own subsistence. Later, coconut and orange groves were cultivated in order to sell the produce in the cities. Currently the cultivation of coconut is being abandoned, and instead, only orange trees are cultivated.

This crop is shrinking from year to year as the land is made available for the cultivation of corn.

The above is happening because the cultivation of the orange tree is much simpler

and does not require any special treatment or pruning. What is being produced, despite the fact that the plantations are not extensive, is all gain; the market is safe because this fruit is much desired in the markets of the major cities of Tanzania and in the factories that produce fruit juices that have recently been established in Mombasa, Arusha and Dar es Salaam.

The crops are always modest as a result of over-cultivation, or the impoverishment of the land or because of the acidity of the same. These explanations are also valid for corn. Cattle raising is very minimal. There is traditional chicken breeding in villages and several other animals. Cows are rare because of a type of tick that injects a parasite that causes a deadly fever in the animal if it is not treated in time. This includes the “Tsetse fly” that makes raising livestock very difficult.

The houses are built with straw and mud and there are no community or educational centers; consequently, social life is very low.

Health and educational structures are the only the essential buildings which the State provides-- the primary school and the clinic.

To find some more concrete development project we would have to move to Tanga where there are secondary and vocational schools. The social and economic context of the area is characterized by an economy of survival.

Guidelines for the development of the agricultural project: The three main types of work that we want to provide in Zenneti are: the cultivation of foodstuffs, dairy cattle breeding and the processing of some products.

Since the beginning of our presence in Zenneti, while they began to cultivate the fields, and then turned them into pastures due to neglect that existed for several years, they also began the construction of the structures for the project. The first of these was a large warehouse in 80 x 50 meters for the storage of agricultural tools and the harvests.

Construction has taken several years and it is still not completed because of a lack of

PROJECT ZENNETI (TANZANIA)

PASSION FOR LIFE, PASSION FOR THE EARTH 171 financial resources. An essential part of the structure was the construction of a silo for the storage of corn. It can hold 350 tons.

The reason for the construction of this silo is that a big problem for the subsistence of the population is not food production, but its preservation and storage. People sell almost all of their corn at the time of the harvest at extremely low prices, then return to buy it at much higher prices. Now, thanks to the silo, the corn produced in the field can stored and made into flour for polenta and sold at good prices for much of the dry season.

Another important structure that was built was a stable for cows. It was a challenge because of the situation in the area where cattle breeding is almost zero due to diseases caused by ticks and the Tsetse fly. They wanted to demonstrate that, with the due care and attention, the environmental situation could be controlled.

There are currently almost 200 cattle that produce between 700 to 800 liters of milk a day; much of it is bought by people from the surrounding villages who will then resell it to retail stores in small centers in the area, thus creating a small economic circle to be managed by the people. Also corn flour is bought by people in amounts that can be transported on a bicycle or a motorcycle and then resold in their own villages.

In addition to this activity, there are other small projects such as the production of sunflower oil. They have already purchased a press or mill, which allows people to cultivate the sunflower and then take it to the Mission for grinding.

The guiding principles of the project: All the products of the field should be for local use. In the past they suggested that we cultivate products that could be exported abroad, with prospects of much higher profits than we get with the crops that we are producing. This idea was not accepted because it would have isolated the project from our reality. It is not enough to give work to the people; it is necessary that the fruits of the work are accessible in this territory and that we create a wide circle of activity

that is people-managed. Even corn, if we transport it to big cities with trucks, would give us greater earnings and simplify work throughout the year. But we have chosen to grind it little by little according to the needs of the people of the area for the reasons which we have mentioned above, even though this increases our work and there is a risk of decreased earnings. Everything that is sold is then transported by bicycle and not by truck.

as a sign that the small Christian community not to be closed in on itself.

Our life in the Mission is simple, perhaps not only by choice, but because it cannot be otherwise, given the options that we have chosen. The project is very large, and everyone, even the Government of the region knows about it; however, we have a single car for a community of four religious. With this car we transport flour, milk, oil, firewood, utensils and the sick and go to the villages for religious services. The house where we live was built in colonial times and is not in good condition. On the other hand if we build a beautiful house, while all the people working in the mission live in cabins, how could we be understood? Perhaps we will build a better house later; but before this we have to strengthen the productive structures, provide decent work for everyone and improve our service for the people, after this... we’ll see!

The goal of this project is to offer people a chance to achieve a dignified and orderly life instead of resignation, fatalism, superstition, and alcohol and drug dependence.

Currently all the structures of the project-the storage area, the stable, the store... are already in use, but are incomplete and therefore the basis of the project is still very fragile and expensive and, at times, entails losses. We are gradually completing it with the help of many volunteers and benefactors who are offering their time, their resources, their work and their enthusiasm.

STRUCTURES FOR DIRECT SERVICE TO THE PEOPLE. The Church: We live in an area where the people are mostly Muslim. There are small Christian communities who often have not had any religious services because of the remoteness of the parish to which they belong. The Church that we have built is very humble, made of local materials, rustic stone pavement, wooden columns that support the roof of coconut leaves, and is open

Training Centre for agricultural work and animal breeding: We want to build a training and development center for the promotion of agriculture and animal breeding. The recipients are the ordinary people of the villages, and we try to motivate them through seminars dealing with the topics of agriculture, breeding, health, literacy...

We will try to achieve this aim through training them in agricultural work and animal breeding, not only as a means of survival, but as a means of development and an expression of their own creativity and the creation of positive relationships with themselves, with others and with nature.

Training in the field of agriculture and animal breeding tries to change a relationship with nature that regards it as something to be exploited (deforestation, fires, pollution...), and instead establish a relationship of respect.

In addition, the introduction of modern methods for breeding and agriculture make work more efficient and can create spaces and times so that they can experience other aspects of life, for example, the cultural dimension, thereby elevating the tenor of life of the people.

The construction of the school was completed a few months ago and was built in large part thanks to the support of a group of volunteers from Rovereto, and thanks also to a loan from the Solidarity Fund of the Passionist General Curia and also with the earnings from our work. The formation programme will start now at the beginning of the New Year.

Water: To ensure the availability of drinking water and, after having dug the well for the mission, they have also built another five wells with an average depth of 60 m. Thanks

to funding from the C.E.I. for five villages which border on the mission. These wells provide drinking water because they are very deep and ensure the availability of water even in periods of drought.

Health: To address the lack of health care structures in the area, for a long time we have dreamed of building a small hospital—a dream that has become a reality whose implementation will start this month, thanks to the support of benefactors and friends. Health care structures such as clinics and hospitals are far away, near the city of Tanga. They are State run with a low level of care; or there are private health care centers that are not accessible to the common people due to the high costs. Infant and adult mortality is very high, often caused by common diseases such as malaria or pulmonary and intestinal infection which are curable; but these are often neglected because of the remoteness of the health structures, because of the lack of education in health care, the low level of service or the absence of doctors in many circumstances (night hours, holidays...), including the corruption of medical personnel and the high prices of medicines.

The objective of the Zenneti hospital project is to offer qualified, continuous and accessible service to all, in a territory which has a population of at least 50,000 inhabitants and who reside in dozens of villages scattered over an area of almost 1000 square km.

Solar panel project: The development and the search for sponsors for a 30 Kw solar panel project is underway. This, in addition to ensuring the continuity of electricity, would save about 10,000 euros a year in lighting bills. In this area that amount of money is a true fortune which could be made available for ongoing development of the project and would improve the wages of the employees.

I have briefly presented what is going on here in Zenneti. I want to add that reading about what happens in Zenneti, one can easily get the idea that it is an idyllic location, where we move from stage to stage, from success to success and smile to smile; but in reality the situation is often tiring and unfortunate.

The state of mind of those who work here

PASSION FOR LIFE, PASSION FOR THE EARTH 173 is often anger toward the world because it seems that the people are not interested in anything that we want to do for them and with them. We need to encourage, push, discuss, yell, scold – give our all. But, as the grain of corn that, once planted, germinates and grows without that anybody knowing how, we expect miracles in this work.

PASSION FOR LIFE, PASSION FOR THE EARTH 175

THE YOUTH IN THE MISSION OF TANZANIA PASSIONIST EXPERIENCE 20/C OSCARO BIFERI Lay volunteer

Love is the real reason that pushes you to go beyond your own fertile ground. It is with this confidence that 11 missionaries, in August last year left the tranquility of their homes to go to one of those many countries of the world which in this case was represented

by Tanzania. Catia Ricci, Federica Di Battista, Guido Campana, Oscaro Biferi, Stefania Salvi, Gabriella Di Battista, Antonella d’Eustace, Anita Ciampana, accompanied by the deacon Salvatore Frascina and by Passionist Fathers Daniel Pierangioli and Dino Frigo went to have an experience of “the mystery of Bethlehem” for 23 days. That mystery of love that led Jesus to be born on the outskirts of the suburbs.

Before we go ahead to consider the works of charity we did and the material goods we supplied, Tanzania, with its countless villages, represented for us missionaries who came from the sanctuary of St. Gabriel, the true identification with those poor themselves through which Jesus wished to manifest himself as a poor little infant among the poor. This therefore is why the worst hunger is that of the heart, one that lacks; hug, ca-

ressing, or lacks a smile. First and foremost our group wanted to bring Jesus Christ through their own actions and through the many Eucharistic celebrations shared within the far distant villages, and later on to meet him again in the animation of these many children that represents the richness of African soil. We also made some visit to the families and had some encounter with the people of Masai tribe.

There were also moments full of concrete activities such as the inauguration of the well of the village of Osteti, work for the renovation of the oratory of the parish, the service at the soup kitchen of Vejula. Staying in the suburbs meant for them be a traveling companion, carrying and sharing the joy of the risen Christ, and above all to live and to favor human development of the people living there.

If many were the sacrifices and the daily trials, it is also true that the Passionist missionaries felt supported by numerous prayers and also by the material contributions of many benefactors who contributed the supply of candy for children, clothing for the people, stationeries for schools, pharmaceutical products for the most needy and they deserve a big thank you.

The trip back home was hard because many were already infected by that illness called nostalgia for Africa: offered by the abundance of the heart back to basics. All this has been a stimulus to start the programming for the activities of next year that will see our new volunteers and others who want to live this experience, it demands presence in the missionary showroom where we display African artifacts for sale at the shrine of St. Gabriel and participation in other initiatives ranging from the various fundraising to animation of meetings of prayer and of testimony in order to equip in 2015, a dispensary in the parish of Itiso given the lack of equipment and the continued health emergency prevailing in the village.

The concreteness of the road traveled, the transition from simple words to deeds and clarity that it is Jesus who calls and uses the poverty of each of us to turn it into wealth

means that, once again, one can raise up his eyes high in the sky, give a strong Thanks to God that reminds us that, every day, one must go beyond his own fertile ground to continue to be true preachers and missionaries of that Father who can never be personal possession but openness and sharing so that we all live and may make us all brothers under the same sky.

PASSION FOR LIFE, PASSION FOR THE EARTH 177 took the name Thomas after Thomas Aquinas whose Summa he admired. Berry lived in a monastery as a Passionist from the age of twenty and was ordained twelve years later in 1947 at the age of thirty two years.

THOMAS BERRY’S LIFE AND TEACHING ON ECOLOGICAL CHALLENGES PASSIONIST EXPERIENCE 21 P. JOHN K. MUTHENGI Promoter of JPIC

A BRIEF BIOGRAPHY1

Thomas Berry was born in Greensboro, North Carolina in 1914. Here he spent his early childhood and later returned when he was eighty years old. It was here that he died peacefully on June 1st 2009. By the age of eight years he had understood that commercial values were threatening life on the planet. He was named William Nathan after his father and he was the third child of thirteen. When he was eleven years old, Berry had an epiphany in a meadow, which became a primary reference point for the rest of his life.2 He entered the Passionist Order in high school and upon religious profession he 1. Thomas Berry Foundation, website: www.thomasberry. org. See also the introduction of Mary Evelyn Tucker and John Grim in Thomas Berry’s book, The Christian Future and the Fate of Earth, Edited by Mary Evelyn Tucker and John, Maryknoll Ney York, Orbis Books, September 2009, pp xiii-xxvii.

2. Laszlo Ervin and Combs Allan [editors] Thomas Berry Dreamer of the Earth The Spiritual Ecology of the Father of Environmentalism, Rochester, Vermont Toronto Canada: Inner Traditions, 2011, p. xiv.

He received his Ph.D. from the Catholic University of America in European intellectual history with a thesis on Giambattista Vico.

Widely read in Western history and theology, he also spent many years studying and teaching the cultures and religions of Asia.

He lived in China in 1948 where he met the Asian scholar and Confucian specialist, Ted de Bary. Their collaboration led to the founding of the Asian Thought and Religion Seminar at Columbia. Travelling widely, Berry “began examining the cultural history and foundations of diverse cultures and their relations with the natural world.”3 Berry’s major contributions to the discussions on the environment are in his books: The Dream of the Earth, The Great Work: Our Way into the Future and Evening Thoughts: Reflecting on Earth as Sacred Community.

His final two books focusing on world religions and on Christianity were published in September 2009: The Sacred Universe: Earth, Spirituality, and Religion in the Twenty-first Century. The Christian Future and the Fate of Earth.4 A list of Thomas Berry’s publications is available in the bibliography of this work. In a book entitled The Intellectual journey of Thomas Berry: Imagining the Earth Community Heather Eaton [editor] provides an exhaustive list of Thomas Berry’s works including some articles and various chapters in books and journals. Some of these works are indicated as n.p [not published] and n.d [no date]5

3. Ibid.

4. www.thomasberry.org. See also the introduction to Berry’s Thomas, The Christian Future and the Fate of Earth [edited by Mary Evelyn Tucker and John Grim] Orbis Books: Maryknoll New York, 2009, pp.xii-xxvii.

5. Eaton Heather [editor] The Intellectual Journey of Thomas Berry – Imagining the Earth Community, Plymouth, UK: Lexington Books, pp. 247-248.

ONION LAYERS: WAYS TO DESCRIBE THE LIFE OF THOMAS BERRY

In their forty years learning and working experience with Thomas Berry, Mary Evelyn Tucker and John Grim became aware of many geological layers in the life of Thomas Berry. Among these layers are the following seven layers listed by Tucker and Grim: 1_Play of texts, institutions and personalities in the history of religions. 2_Cultural historical settings out of which religions emerge.

3_Relations among religions. 4_Formative relationships of bioregions and human societies. 5_Cosmological expressions within various religions. 6_Awakening to our growing realization of continuity of the human within the community of life. 7_Evolutionary story as a functional cosmology for multicultural planetary civilization.6 While working on the book he co-authored with Brian Swimme, The Universe Story, Thomas Berry “… went to an environmental conference in the Seychelles Islands in the Indian Ocean. On his return trip, flying over the Nile River, he came to the realization that he was … a geologian.”7 The free online encyclopedia http://en.wikipedia.org/wiki/Thomas_Berry gives a list of eight honorary doctorate degrees awarded to Thomas Berry. In addition Wikipedia lists twenty seven other honors and awards given to Thomas Berry by different universities and institutions.8

IT IS ABOUT TIME

Eras, Ages, Epochs and Eons in the Thought of Thomas Berry.

Berry was influenced by the philosopher of history, Giambattista Vico. In fact Berry wrote his doctorate dissertation on Vico in whom Berry found a mind that could roam amidst the large-scale dimensions of earlier eras. Through this Berry then uncovered a 6. Berry Thomas, The Christian Future and the Fate of Earth [edited by Mary Evelyn Tucker and John Grim], Maryknoll, New York: Orbis Books, 2009, p. xxvii.

7. Ibid., p. xxvi.

8. http://en.wikipedia.org/wiki/Thomas_Berry consulted on 14.03.2015

PASSION FOR LIFE, PASSION FOR THE EARTH 179 passageway into modernity. “It was because of his remarkable grasp of world history that Thomas could make the transition into evolutionary history.”9 Thomas Berry’s long friendship with Brian Swimme builds on this fascination with time.

Brian Swimme is a mathematical cosmologist. He studied evolution in its epochs, ages and eras. Their first meeting took place in winter in 1983. “It was an unusually cold winter in Chicago and Thomas arrived, as he often did, without an overcoat. Nonetheless, the encounter sparked warmth and excitement on both sides. Brian was so trans-

[A

CHILD’S EYES MAKE US BELIEVE MORE STRONGLY IN THE FUTURE OF OUR PROJECTS.

formed by this meeting that he moved east for a year of study with Thomas at the Riverdale Centre.”10 This initial one year study turned out to be a lifetime of working together that led to the publication of a book they co-authored ten years after the initial encounter. This book classifies time clusters into: 1_Super eons: billions of years. Eons: hundreds of millions of years. Epochs and eras: tens of millions of years. Ages: recent thousands of millions of years in fact we are emerging from the Cenozoic Age dating from 65 million years 9. Berry Thomas, The Christian Future and the Fate of Earth [edited by Mary Evelyn Tucker and John Grim], Maryknoll, New York: Orbis Books, 2009, p. xxiii.

10. Ibid., p. xxv.

to our present age. The new age that Berry calls the Ecozoic Age is an emerging age that will be determined by what he calls The Great Work.11

THE GREAT WORK AND THE CHALLENGES OF ECOLOGICAL CRISIS

For Thomas Berry, “The present human situation can be described in three sentences: In the twentieth century the glory of the human has become the desolation of the Earth. The desolation of the Earth is becoming the destiny of the human. All human institutions, professions and programs must now be judged primarily by the extent to which they inhibit, ignore or foster a mutually enhancing human Earth relationship.”12 In fact it is this reinvention that becomes The Great Work of our age.

“Evidence that the Earth is in danger of perishing was presented by Peter Raven in his address in 1987 address – We are Killing the World- to the American Association for the Advancement of Science. At no other moment in the story of the earth has there been devastation in this manner or at this order of magnitude. Even the extinctions at the end of the Permian period some 220 million years ago, when some 90 percent of all living species perished, was quite different, and in the larger arc of earth development, less significant than what is now threatened.”13 11. Berry Thomas with Swimme Brian, The Universe Story – From The Primordial Flaring Forth to The Ecozoic Era – A Celebration of the Unfolding of the Cosmos, Harper San Francisco, 1992, pp. 269-278. Note: All these dates are to be taken as approximations. Timescale, by Nigel Calder is the source for many of the dates. Nigel David McKail Ritchie-Calder [2nd December 1931-25 June 2014] was a British science writer. He was a contemporary of Thomas Berry.

12. Ibid., p.117. Reinventing the Human at Species level is a central concern that Thomas Berry raises in his writings. See also Berry Thomas, The Great Work – Our Way into the Future, New York: Three Rivers Press, 1999, pp.

159-165. Berry Thomas, The Dream of the Earth, San Francisco: The Sierra Club Books, 1988, pp. 207-208. Eaton Heather [editor] The Intellectual Journey of Thomas Berry – Imagining the Earth Community, Plymouth, UK: Lexington Books, p.199.

13. Berry Thomas, The Dream of the Earth, San Francisco: The Sierra Club Books, 1988, p.141. See also a paper entitled La Sapienza della Croce in Relazione alla Creazione

ACTIVE HOPE AND WISDOM FOR THE GREAT TURNING

The Fourfold Wisdom in The Sacred Universe, Dream of the Earth and The Great Work of Thomas Berry: THE WISDOM OF INDIGENOUS PEOPLES “Indigenous wisdom is distinguished by its intimacy with and participation in in the functioning of the natural world. The dawn and sunset are moments when the numinous source of all existence is experienced with special sensitivity. In a special manner this wisdom is carried by the sacred personalities: the elders – both men and women, the chiefs, the shamans.”14 THE WISDOM OF WOMEN “The wisdom of women is to join the knowing of the body to that of the mind, to join soul to spirit, intuition to reasoning, feeling consciousness to intellectual analysis, intimacy to detachment, subjective presence to objective distance. When these functions become separated in the carrying out of the human project then the way into the future is to bring them together.”15 Although the human project belongs to both men and women, Western civilization has isolated women in the home. The human project in the Western world has thus become a patriarchal establishment with unlimited dominance. This dominance is a cause of disturbance to the larger human community. Berry calls this androcentrism e il suo Ruolo nella Riconciliazione dei Popoli e delle Culture presented by Thomas Berry in the Pontificia Univesità Antonianum in Rome on 12th January 1995 and later published under the same title in La Sapienza della Croce: Berry Thomas, La Sapienza della Croce in Relazione alla Creazione e il Suo Ruolo Nella Riconciliazione dei Popoli e delle Culture, in Sapienza della Croce, Anno X, N.1, Roma, Edizioni CIPI, 1995 [pp. 29-38] and reported in three pages in L’Eco di San Gabriele by: Narducci Mario, Intervista allo Storico delle Civiltà Thomas Berry “ Stiamo Uccidendo la Terra” in L’Eco di San Gabriele, Colledara-Teramo, Italia, Edizione San Gabriele, March 1995 [pp. 34-36] On human induced environmental degradation, pollution, resource exploitation see also: Planet under Pressure, New Knowledge - Towards Solutions, State of the Planet Declaration, London, International Council for Science, [March 26-29] 2012.

and says “… because men have appropriated the reality and value of the Earth for their own purposes, the Earth is becoming dysfunctional.”16 This man-centered androcentric world that men created has caused great terrors and to women.

Marija Gimbutas has researched the Goddess period with interesting results. It was a period of peace, of intimate human presence to the Earth and to the entire natural world. The first plants and animals were domesticated in this period as human beings settled in village communities. The male deities instead arose from elsewhere outside of this context. They became dominant in the Eurasian world as Zeus, Yahweh, Indra and Thor. What followed was a subordination of feminine deities in the Greek world and a denunciation of the feminine deities in the Biblical world. Thus begun the dominant position of men as divine rulers developing a fixation difficult to change.17 Exploitation and destruction of the planet set in with this male domination.

THE WISDOM OF CLASSICAL TRADITIONS [INCLUDING CHRISTIAN SCRIPTURES] “The wisdom of the classical traditions is based on revelatory experience of a spiritual realm both transcendent to and imminent in the visible world about us and in the capacity of humans to participate in that world to achieve the fullness of their own mode of being.”18 In the Upanishadic meditations by ancient rishis the Hindu tradition of India found its revelation of the unity of the deepest self of the universe, the Atman, with the inner self of the human. The Buddhist tradition is founded on Gautama Buddha. The universe is revealed as transient, sorrowful and unreal. There is need to break away from desire which is the root cause of all sadness. The Chinese experience tends more towards the spontaneities and the inner rhythms of 16. Ibid., p. 181.

14. Ibid.

17. Ibid., pp. 182-183. The list of distinguished women includes: Madame Marie Curie in science, Maria Montessori in pedagogy, Rachael Carson in biology and Barbara McClintock in understanding the genetic process.

15. Ibid., p. 180.

18. Ibid., p. 185.

PASSION FOR LIFE, PASSION FOR THE EARTH 181

THOMAS BERRY’S LIFE AND TEACHING ON ECOLOGICAL CHALLENGES

the cosmos than towards the transcendent world. The supreme experience is that of unity with the ‘One Body’ of all the components of the universe, ‘the ten thousand things.’19 The classical wisdom of the Western world is a wisdom focused on the existence of a monotheistic personal male deity, creator of the universe clearly distinct from himself, a deity communicating his directions for the human community to a small pastoral tribe in the Palestinian region of the eastern shores of the Mediterranean Sea. Those who receive this communication are called prophets and they speak for the deity.

The main characteristic of this primordial wisdom of the Western world is its direct communication from this supreme personal deity who later appeared in human form as teacher and savior. The meeting of the Biblical tradition with Greek tradition brought about the power of the thought and spiritual tradition of the Western world.

Later in the early fourth century the Roman Empire became officially Christian. Assimilation of these three traditions- the biblical, the Greek and the Roman imperial considerations along with the conversion of barbarians over the years gave birth to the medieval Europe.20 Fighting to expand the empires led to crusades and later to explorations and colonization of the greater part of the entire planet.

Yet in the middle of this there was compassion for the oppressed, the suffering and even willingness to endure suffering for others in the various traditions. Berry mentions the ideals of gentleness in the Taoist traditions of China and in the early Mahayana Buddhism. In the Western tradition Berry notes the example of Francis of Assisi in his intimacy with the natural world and his commitment to the poor. The Western civilization historical realism and emphasis on human intelligence which later ushered the age of science.21 19. Ibid.

20. Ibid., p. 186.

21. Ibid., p. 188-189.

THE WISDOM OF SCIENCE “The wisdom of science as it exists in the Western world at the beginning of the 21st century lies in its discovery that the universe has come into being by a sequence of evolutionary transformation over an immense period of time.”22 Change in human consciousness occurred through appreciation of empirical research which discovered facts that went against traditional deductive processes. The reaction that was generated by this change in human consciousness extended even to the denial of spiritual matters.

“For the first time in human history the spirit world, the world of the soul, was considered unreal, emotional or aesthetic experience of the human psyche. As a subjective illusion, without acceptable evidence, it had no objective validity. Scientists took over both the intellectual and moral guidance of the society through their control over the human mind in the educational program.”23 No one of these traditions is sufficient. The accomplishment of the Great Work is a task involving the humans, the Earth itself and even beyond Earth; this task is the Great work of the universe itself.

THE TWELVE PRINCIPLES: UNDERSTANDING THE UNIVERSE AND THE ROLE OF THE HUMAN IN THE UNIVERSE PROCESS24 1_The universe is revelatory of the ultimate mystery. 2_The universe is a unity and an interacting of beings – inseparable relationship in space and time. 3_The universe is a psychic – spiritual and physical reality: creation story revisited. 4_The three basic laws of the universe: differentiation, subjectivity and communion. 5_The universe has a violent as well as a harmonious aspect, but it is 22. Ibid., p.190-191.

23. Ibid.

24. Lonergan Anne and Richards Caroline [editors] Thomas Berry and the New Cosmology in Dialogue with Gregory Baum, James Farris, Stephen Dunn, Margaret Brennan, Caroline Richards, Donald Senior and Brian Swimme, Mystic, Connecticut, Twenty-Third Publications, 1990 [first published in 1987], pp. 107-108.

consistently creative in the larger arc of its development. 6_The human being is that being in whom the universe activates, reflects upon and celebrates itself in conscious self-awareness. 7_The Earth within the Solar System has six qualities: self-emergent, self-nourishing, self-educating, self-fulfilling community, self-governing and self-healing.

8_The great mystery of genetic coding: elements are coded as to create a Bio-Spiritual planet; Earth as a ‘Single Cell’ is an ‘Embryo-Genesis.’ 9_Cultural Coding is carried on by Educational Process: we have invented ourselves in the Biblical, Medieval Age, Chinese or Buddhist cultural coding… entering a Human Western mode of living that is endangering the Universe and maltreating the Earth. 10_The Emergent Process of the Universe is irreversible and non-repeatable in the existing world order. 11_The Historical Sequence of Cultural Periods: Shamanic period, Classical Civilization period, Great Religious Cultural Scientific Technological period and Ecological period. 12_Functionally, the Great Art of achieving this Historical goal is the Art of Intimacy and Distance: The need to re-invent the human to be a friendly presence in the Universe.

Berry’s was deeply commitment to the environment as the primary manifestation of the divine. He struggled to prevent its destruction. That struggle, The Great Work is our work too.

PASSION FOR LIFE, PASSION FOR THE EARTH 183

PASSIONIST VOLUNTEERS PASSIONIST EXPERIENCE 22 BRENDAN O’LEARY Lay Volunteer

IN 1998, FR. LUCIAN CLARK, CP OF THE ST. PAUL OF THE CROSS PROVINCE IN THE UNITED STATES WAS INSPIRED TO PROMOTE THE PASSIONIST CHARISM THROUGH A LAY VOLUNTEER PROGRAM THAT WOULD BECOME PASSIONIST VOLUNTEERS INTERNATIONAL (PVI).

Broad consultation and extensive planning launched a fine quality program in 2003.

Responding to an invitation by Archbishop Edgerton Clarke of Kingston, Jamaica, the Passionists commissioned the first PVIs September 14, 2003, for service in Stony Hill.

From 2003 to 2010 thirty-one PVIs served in four mission communities of Immaculate Conception Church, Stony Hill: Mount Friendship, King Weston, Toms River and Devon Pen. On August 22, 2005, we expanded PVI service, commissioning five to serve in Honduras. Through 2011, twenty-five PVIs served in Casa Pasionista, a residence for AIDS sufferers, and in the Parish Church of Talanga and its surrounding mission communities.

2010 began a period of significant transition

for PVI. That year, in Jamaica, PVI moved from Stony Hill to serve in the Mandeville Diocese, a part of the island that the Passionist community had been serving as missionaries since 1955. The Diocese first and current bishops are Passionist, Most Rev. Paul Boyle, CP and Most Rev. Tiedemann, CP, respectively. The following year, the Province had to suspend service in Honduras.

For the last five years, the PVIs have continued to serve and accompany the people of Clarendon, Manchester, and St. Elizabeth, the three civil parishes that compromise the Mandeville Diocese, with an ‘ingenious love’ in witness to the ‘crucified of today’. Rooted in in the Passionist charism, PVI is impacts of the men of the Province who are the inspiration and spiritual support, the young people who serve and have served, and those who it goes to the margins to reach. In these past years, volunteers have served in schools, campus ministries, nursing homes, youth groups, orphanages, and clinics.

PVI’s mission of accompaniment model and mission to seek those in the margins serve to be transformative. Extending beyond borders and culture, service in the spirit of Paul of the Cross manifests connections that a truly human, and a rooted a divine love, that all people desire. PVI is reflective the talents and abilities of each unique volunteer, as well as responsive to the needs of the community, so that service of PVI is truly relational. Spirituality is the continuous thread, and a point of growth for the volunteers, in witness, prayer, and reflection.

The connection of the volunteers becomes further expressed in the solidarity of simple living. Likewise, living in intentional community challenges and supports community in all aspects of life in mission.

PASSION FOR LIFE, PASSION FOR THE EARTH 185

PASSIONISTS IN ECUADOR PASSIONIST EXPERIENCE 23 DAVID BENITO

Passionists Ecuador

VISIT TO PEOPLE WHO SLEEP IN THE STREET Location_Mother Church of Holy Hope, Conocoto - QUITO. Responsible_Passionist Missionaries. AIM of the project_To visit and look for a house for people who sleep on the streets of the historic center of Quito. Social needs_Medical assistance to street people.

Benrficiaries_50 adults in the historic center of Quito. Day action_Distribution of food and blankets 2 times per month. Resources needed for sustainability project_Food and clothing for 50 adults. Duration of the project: annual. The project was launched in January 2014.

Monthly meeting of training with volunteers: Once a month, the volunteers meet for training. The session lasts an hour and twenty minutes. The first 50 minutes are devoted to a topic of volunteer training. The remaining 30 minutes are engaged in the planning of the visits. They make two groups of volunteers and each one plans things that it needs to be done during the visit. For the visit they carry food (dishes, coffee, sandwiches) and clothing (blankets, shoes and

coats). Preparation of visits: The day of visiting the people in the group, they gather in the Passionist house an hour before leaving.

Pack the food in order to keep it warm. They collect all the clothes that they have to carry.

Visits: The visit begins at 8:30 in the night with a time of transmission: on the way to Quito, in the van, we do the prayer for all those who are going to visit and ask God to help us to be light and hope for all. During the visit we make a journey through the places where there are usually people who sleep in the street. And at every stop we pray, we talk to them and inquire about how they are and then gives them a hot meal, clothes and blankets to protect against the cold of the night. We also seek to invite them to go to some of the centers where they can spend the night. And then we return back home.

SOCIAL PROJECT: DINING ROOM SOLIDARITY FOR THE ELDERLY, ST. PAUL OF THE CROSS Location_Parish of Puengasí Pilgrim Virgin, in the Hill Puengasí - I take. Responsible_ Passionist Missionaries, Fr. Roberto Nassa.

AIM of the project_Maintenance of a dining room for the poor and distribution of food.

Social needs_Food attention to the old who do not have enough food to eat. Participants_50 elders of the area Puengasí who do not have the needed economic resources that can enable them to have a healthy and complete. Days of implementation_We distributes lunch seven days a week, from Monday to Sunday throughout the year.

Materials resource on which the project is based on_Installation of a living room as a dining room equipped with kitchen and furniture necessary for the preparation and distribution of food. Human resources which is based on the project_Groups of volunteers who undertake every day to prepare food, welcome the elderly when they arrive, and accompany them during their meal. Resources needed for the support of the project_Food needed to feed 50 elderly and handicapped, seven days a week. Duration of the project_Annual. In the year 2000 the project was started. Meeting of the team of volunteers happens quarterly and the planning the days of work of each group: as for example the menu and the management of food needed. From last year there has been

the need for training spaces for the elderly, on the habits of personal hygiene and cleanliness of their homes, the attention to health, the communal relationships and the memory. Meeting with the elderly: every day the group of volunteers to whom belongs the service: meets in the dining room to prepare food and, once the elder arrive, at about half past twelve, then we begin with the blessing of meals; then the volunteers deliver the food to the elderly and then after we begin to entertain and have a conversation with them. When the meal is finished, there is a short speech of thanks giving for all that has been received. And elders who are responsible for collecting things from the dining room perform their duties and clean the place for the next day.

The History Project of the Dining Room:15 years ago with a group of people of the Parish of the Virgin Pilgrim, we set out to dish out something to eat, one day a week, on Thursday, to the elderly of the parish with little resources. It began with 8 people, once a week. We saw that the needs were great and that the number of elderly people was increasing until we were able to gather 20 elderly people. In front of the growing demand we felt the need of offering food on Wednesdays and Thursdays, to cover the deficient supply of food to this group of elderly persons. There after came the request of other elderly people with few resources who were unable to come to the dining room for their lack of mobility. In front this new need, we could not remain deaf and we had to organize ourselves so that those who have less, they could at least eat something.

In the third year we were able to rely on a greater group of volunteers. Thanks to them our social attention has come to most people. We can help 35 elderly who are in need, and 15 handicapped, with four meals a week. All these, thanks to aid provided by the generosity of some families and the collaboration that comes from the Passionist Missions. The needs have always been on the rise. The elderly were the most in need of the sector, for this reason we continue to support them with this objective in the parish, in order to support them constantly. In the fifth year we have increased our commitment: we got to feed 50 elderly persons, six

PASSION FOR LIFE, PASSION FOR THE EARTH 187 days a week. So we expanded to two days for our help. For this reason we had to move and motivate people to get more resources.

In this way older people can improve their health, spend a pleasant time and in the company of our volunteers get out of their solitude and learn to rely on others. In recent years we have continued with this commitment to ensure the meal to 50 elderly, seven days a week, and we have seen good results, especially the estimation of the people for social work we are doing. We also involved more people in volunteering and solidarity.

In the new year we plan to expand the solidarity aid to the elderly within the area of Hill Puengasi possibly for seven days.

SCHOLARSHIPS FOR CHILDREN TO STUDY Location_Parish of Virgin Pilgrim of Puengesi, in the Hill Puengasì – Those who take. Responsibility_Passionist Missionaries, Fr. Roberto Nassa. Project objective: raising and educating children sustaining them with educational materials and support in the study.

Social needs_Educational attention to the children of families of low economic conditions Target: 70 local children within Puengasí. Days of implementation_It distributes the aid once a month. Resources needed for the support of the project_School supplies and teaching for 70 children. Project duration_Annual.

PASSION FOR LIFE, PASSION FOR THE EARTH 189 OUR VISION AND MISSION In ADECO AC we want to help the construction of a more equal, participatory and inclusive society in which integral development of the persons, their health care and attention to the more vulnerable sections of society would be our priority. Our mission has the scope of facilitating the development of more vulnerable person to arrive at a society which is equal, participatory and inclusive, by focusing on their rights. We reach this goal through our work in four areas: health, development of the community, helping those devoid of permanent shelters and education in the free time.

ADECO MESSICO PASSIONIST EXPERIENCE 24 FRANCISCO PEREYRA ADECO Messico

THE YEAR 2006 SIGNALS THE BIRTH OF “FRIENDSHIP, DEVELOPMENT AND CO-OPERATION A.C.” (ADECO A. C.) IN MEXICO. THE PRESENCE OF THE PASSIONISTS IN THE FEDERAL DISTRICT, THE CAPITAL OF THE COUNTRY, AND THE ACTIVITIES REALIZED IN THE SOCIAL REALM BEGINNING WITH THE PASTORAL ACTION OF THE PARISH AND OF THE PRESENCE OF THE CONGREGATION, CAUSED TO UNITE THE SOCIAL PROJECTS OF HEALTH CARE, COMMUNITY DEVELOPMENT, VOLUNTARY WORK AND ASSISTANCE TO THE PEOPLE “OF THE STREETS” RESULTING IN AN ASSOCIATION WHICH WOULD MAKE A MAJOR SOCIAL IMPACT POSSIBLE.

In our journey, steps had been taken towards institutionalization. The first step was to conceive ourselves as a Civil Association, by registering it in the Federal Record of OSC in order to gain the Unique Key of Registration (CLUNI); later bound to be authorized to receive donations, by registering it in the record of OSC in the Federal District and in 2013, achievement of the indications for institutionalization and transparency with regard to the Mexican Centre for the Philanthropy (CEMEFI).

HEALTH As an institution we offer health services through two centers; one at Toluca in the State of Mexico and another one in the Federal District. In both centers we try to do in a style that quality and cordial service would be the key elements and that the cost is accessible to everybody. Among the services are General Medicine, nutrition, Psychology, Dentistry, Audiology, Otorhinolaryngology, Cardiology and a pharmacy service.

At present we have a total of 48 doctors and specialists. This permitted us to provide more than 30 thousand consultations in 2014 and we reached more than 10 thousand consultations offered in various specializations in the first three months of 2015.

COMMUNITARIAN DEVELOPMENT The area of activity for the community development is inside of the colony Vallejo in the City of Mexico D.F., with its situations of violence, inequality and school drop outs is ideal for our work. Through our activities we search to strengthen some of the protected factors in the society like family bonds, success in the scholastic output, participation of boys, girls and of the youth in the cultural and creative activities, the education of values as the instrument of fight against violence and to capacitate every person as the force of one’s own development.

For this purpose we have three programs and their own projects respectively: educative program (literacy program, regularization of schooling and through an agreement

with National Institute for the education of the adults (INEA) it offers a possibility for the persons to have a certification of basic education), project for supporting the families (Place for Youth (Spazio Giovani), living neighborhood and nutritional support) and cultural and recreational project.

In the year 2014 we obtained certificates of recognition for 15 primary and secondary schools. Until now we have 78 persons registered in the classes of INEA; 33 children participate in the course for school supporting; 68 youth participate in Place for Youth (Spazio Giovani); 120 families benefit from the distribution of food kit once a month and 30 families get nutritional assistance.

Assistance to the Persons without a Dwelling Place (on the street) In the City of Mexico D.F., as it is in other cities of Mexico, there are many people who live in the street without permanent shelters. They are stigmatized and suffer social discrimination and exclusion.

In ADECO AC, we strive to give them opportunities to improve their life conditions through health services and legal and juridical consultations in order to gain and/or regain their identity cards. Through our project, “Social Table: Constructing Bridges” (Mensa Sociale: Costruendo Ponti), in addition to providing food, we create dynamics of union where every meal is accompanied by nearness and healthy living together.

The participation of volunteers is important.

Around 50 persons participate by offering their service in kind and/or in money besides their time. Their service permitted us to arrive at more than one thousand dishes distributed in 2014 and to support 20 persons in the process of obtaining their documents.

In collaboration with Health Centre of Federal District, within the last five months of last year we could furnish 90 free services to the homeless people either in domestic medicine or in other specialties.

EDUCATION IN THE FREE TIME ‘Education in the free time’ is a methodology in which, through games, dynamic, playful and recreational activities we strengthen

PASSION FOR LIFE, PASSION FOR THE EARTH 191 learning of children and promote value education, educating peace and resolving conflicts. For this purpose, during the summer, we offer courses under this methodology in different parts of the country. The course duration is two weeks and we seek to involve also the communities in which the courses are held.

In the year 2014, we have registered two courses in the Federal District and 14 courses in the State of Veracruz. We have counted the participation of more than 100 volunteers, youth who offer their time, work. Their involvement permits us to reach the realization of the courses. With their help we succeed to work with around 2000 boys and girls.

PASSION FOR LIFE, PASSION FOR THE EARTH 193

PASSIONISTS IN CENTRAL AMERICA AND IN JPIC PASSIONIST EXPERIENCE 25 CARLOS SAN MARTIN

Pasionistas Central America

AT PRESENT, THE REGION, CENTRAL OF NORTH AMERICA IS CONSIDERED TO BE THE MOST VIOLENT REGION IN THE WORLD TAKING INTO ACCOUNT THE NUMBER OF

HOMICIDES FOR EVERY 100000 INHABITANTS, WHICH IS ONE OF THE INTERNATIONALLY ACCEPTED PARAMETERS OR INDEX OF MEASUREMENTS. GEOGRAPHICALLY, THIS

REGION IS FORMED OF THREE COUNTRIES: HONDURAS,

GUATEMALA AND EL SALVADOR. IT IS NOT RARE TO BE

HEARD OF SPEAKING OF THIS REGION AS THE “TRIANGLE OF DEATH”. IN 2014, HONDURAS AND EL SALVADOR WERE COMPETING FOR DUBIOUS DISTINCTION OF BE-

ING CLASSIFIED AS THE MOST VIOLENT COUNTRY IN THE

WORLD. IF EL SALVADOR CONTINUES WITH HIGH GRAPH OF HOMICIDES HAPPENED IN THE FIRST SEMESTER OF THE

YEAR 2015, WITHOUT ANY DOUBT THIS WILL BE THE MOST VIOLENT YEAR AFTR THE BEGINNING OF THIS CENTURY.

Passionists are present in all these three countries. From the beginning of our presence in Central America (in El Salvador from 1957) the Passionist Community has accompanied ‘the crucified people’ who are many in these lands.

In Honduras, our nearness to the crucified people is translated as a strong option for the campesinos in the area of Santa Bar-

bara, with whom we stayed all the 50 years of our presence in the country. Today we coordinate and animate the pastoral action of three parishes in the area of 11. We stayed with them from the point of our arrival here.

Today the country, especially Santa Barbara is tormented with a profound political, social and economic crisis. Increase of violence, problem of smuggling (Honduras is on the principal rout of drug smuggling), conflicts of mining, scarcity of resources for people and for the State and the incapacity of the same State to face the problems are some of them. Therefore, from the very beginning all our pastoral works and evangelization, we had been intimately connected to JPIC. Always there was a clear vision to unite evangelization with human promotion, development, formation and promotion of laity and fighting for justice etc.

In Guatemala, we are engaged in one of the most conflict affected and difficult zones of the cities of Guatemala, the zone 18. We are in this place by our choice. It is before some years, around the year 2009 we decided to restructure our presence in Guatemala, passing from a formative community to a pastoral community. We opted to go out to where nobody dared to go. Violence, extortion and poverty were the hard realities of the parish we assumed. Therefore, our pastoral work and the service for the community are based on accompanying the people starting with faith to search for adequate responses to the hard realities on which they live in.

In El Salvador, we are present in the municipality of Mejicanos which is part of the Metropolitan Zone of San Salvador. From the year 1979 we are in charge of the parish, Saint Francis of Assisi of which our pastoral territory include wide areas strongly characterized by the scourge of violence, poverty, gangs, extortion, scarcity of opportunities etc. Our parish has a long history of experiencing violence. The territory which we pastorally occupy was strongly hit by armed conflict that the county went through the 70’s and 80’s, making it a parish of martyrdom. Priests and laity of our parish were martyred for their involvement for the kingdom of God. It was Monsignor Romero who

entrusted the parish to us in September of 1979 after the martyrdom of two preceding pastors (P. Octavio Ortiz, assassinated in January 1979 and P. Rafael Palacios in June 1979). Our people know well what it means to spill blood for the kingdom of God. Today, even after more than 20 years of signing of peace agreement, our parish continues to be stricken by violence, making Mejicanos one of the municipalities with most homicides in the country. The communities which belong to our parish experience daily problems of violence, extortion, constant violation of human rights, abusive police force, pressed and forced transfers, poverty, injustice, negation of basic services etc.

It is here in El Salvador that our social project has acquired a superior structure and organization, result of much effort and hard work of many Passionists who exercised their ministry and had a clear pastoral and social vision. In Jiquilisco (we are present here from 1957 till 1994) as well as in Mejicanos, the pastoral task of the Passionists in El Salvador was chained to the social action and to the JPIC: formation and social conscientisation of laity, option for the poor, community organization, promoting humanity and fighting for justice, accompanying the social movements, the basic Christian communities etc were the characteristics of the work of the Passionists in these places.

In the last 12 years we realized a great deal of professionalism, structuring and organization of our social action which is consolidated efficiently which is known today as PASSIONIST SOCIAL SERVICE (SSPAS, Servicio Social Pasionista), is a social institution recognized in the country for its work of promoting a culture of peace. I pause to explain the work which resulted from the beginning of Passionist Social Service to show a concrete example of our presence organized into a way of being strategic in the lands of Central America.

For the Passionists it is very clear that the phenomenon of violence is a complex problem and has to be addressed from different angles. Trying to solve it from a single perspective would be a grave mistake. There are many causes of the problem of violence,

PASSION FOR LIFE, PASSION FOR THE EARTH 195 as there are many types of violence: racial violence, domestic violence, violence from the State, violence caused by gangs, violence from organized crime, social violence etc. The problem of violence is multi-caused and therefore the response has to be wide, diversified, integral and affecting diverse causes.

SSPAS is an organization for peace with the object of bringing in a culture of peace. It is a challenging ambition that concretizes in a series of projects of diversified actions with three crossbar aces which dominate all our work and the institution and coincide with

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ONTINUE TO PROMOTE JPIC, AS A DYNAMIC OF OUR CHOICES AND COMMITMENTS AS PASSIONISTS.

our own proper identity. These three aces are: education for the peace, racial equality and human rights.

What does SSPAS? Wishing to simplify it, we can say that SSPAS structures itself in four great areas of involvement: Organization of Education of Peace; Centre of Formation and Employment; Area of Human Rights and Area of Restoring Justice.

ORGANIZATION AND EDUCATION FOR PEACE (OEP) It is the widest area and where the major part of our work is coordinated in the field.

Within the component of “Organization” is projected a work of intervention of which we call Community of Life, in different communities of municipalities of Mejicanos, Ayutux-

tepeque, Cuscatancingo and Nejapa (all the areas of Nord Zone in the metropolitan of San Salvador). The intervention and accompanying of these communities are concentrated on building community organization and to instill those abilities which would generate a culture of peace in these communities, especially in the selected groups like children, adolescents and youth.

In the educative component, there are 22 academic centers in four municipalities indicated above. We accompany and capacitate the teaching staff and the children who are adolescents and youth and who stay inside the education centers, manage academic bodies of centers and meet troubled families, stimulating them wherever the academic centers would be places of education of their rights, of racial equality and of values which would favor a culture of peace.

AREA OF HUMAN RIGHTS In the year 2013 was founded an Observatory of Human Rights “Rufina Anaya” for systemization and monitoring of human rights violations in the municipality of Mejicanos and in the nearby municipalities. At present, SSPAS is widening its involvement by going far from just being an Observatory to institutionalizing and following the case of human rights abuses. This is realized through a work of attending and accompanying the victims, investigating, promoting and making conscious of culture of rights by reinforcing a net of promotors of rights in the communities in which we work and thus makes possible a major social and political impact.

CENTRE FOR FORMATION AND EMPLOYMENT It is more than 30 years that the parish of St. Francis of Assisi offered a center of Technical Formation for the population of municipality of Mejicanos and for the nearby municipalities. At present it consolidates a Centre of Formation and Employment (CFO) as an alternative to the scarcity of opportunities which distresses the youth of this zone characterized by violence and gangs. Through the CFO, SSPAS offers a series of courses of Technical formation for the youth “at risk” and allows them to become capable and insert themselves into the world of work. This

year 2015, a total of 30 courses are offered.

The courses diversified in the sector of gastronomy, esthetics and beauty, communication, informatics and hotel trade. Besides the technical formation, the courses have a strong element in the formation of culture and peace (personal and human development, equality of race and human rights), of employment orientation and of enterprises. At the end, there is wide success and a major percentage of success in the employment recruitment. The CFO has a register of placements which canalizes and facilitates the offers of work through a significant work of the data of the enterprises which trust the youth formed in SSPAS. AREA OF CURATIVE JUSTICE One of the grave problems of the country is a system of deficient justice and failure of Penitentiary Centers. The country has a capacity of 9000 prisoners in the penitentiary centers and at present the population in the prison is about 30.000. The conditions of accumulation and inhumanity in the penitentiary centers are enormous and miss all the possibilities of correction and of reinsertion into the society. As an alternative, new models of justice system are sought, abandoning the system of punishment for a system of reconstruction which offers a second or third possibility for the youth through educative and social proposals so that they might not fall again in crime. SSPAS, in coordination with different tribunals of Metropolitan Area of San Salvador and in collaboration with different public institutions gives a helping hand to the Unity of Youth Justice by offering different courses of technical formation and activities of communitarian services for the youth who have problems with the law and helps them to reduce the punishment through substitutive measures away from prison. This people comes to be incorporated in the activities, followed and accompanied from the view point of psychology and in the possible measurement also familial, thus facilitating their social insertion and their distancing from criminal habits.

Besides the area of curative justice in coordination with the area of OEP, we go in search of working with the communities by implementing the resolutions for the com-

munitarian conflicts and try to reach out to all the social problems proper to one’s own community. It is fundamental to construct a culture of peace, to favor a dynamism and practice of recovery.

SOCIAL SERVICES Besides the four main areas of work, SSPAS maintains three projects or specific services: P. Octavio Ortiz clinic: access to the health system for the fragile population in El Salvador which has an outdated and limited sanitary system. Because of this condition we believe that it would be necessary to continue and increase services of our clinic which is located among one of the vulnerable communities of Mejicanos. The clinic offers services of General Medicine, Gynecology, Pediatrics, Odontology, laboratory and pharmacy, besides other services (medications, small and simple operations of surgery, etc.). In a special way we search to give priority to the health of women and of infants.

“Madre Mrietje y Mons. Romero” Kindergarten: from a very long time, the parish of Saint Francis of Assisi had access to the education of little ones of the community (4-6 years). Today the kindergarten is managed

by SSPAS and offers a service of support to the families who are in a vulnerable situation and are in need of quality education.

Project of “Scholarship for Study”: The social reality of the youth in El Salvador is very complex. With very low graph of secondary education and with less employment opportunities, the youth convert easily into vulnerable prey for the gangs and the groups of organized crimes. In order to prevent this, the parish as well as the SSPAS try to offer employment opportunities through the Centre of Formation and Employment and has developed a program called “scholarships of study” in order to facilitate and animate the youth to undertake university studies.

The program sustains the adolescents and the youth to do their degree and university studies. The program offers a scholarship of economic help for the youth to cover the academic expenses, besides putting them in the program of laboratory of culture of peace and in a program of activity and of

PASSION FOR LIFE, PASSION FOR THE EARTH 197 communitarian services. The accompanying should be integral: academic formation, formation in the culture of peace and praxis of service to the community and of youth organization.

TO STIMULATE A CULTURE OF PEACE Through different areas and programs of development and execution of SSPAS, we try to effect a social transformation in El Salvador.

The hard reality of the violence is as we have said earlier is multi-caused and has of very diverse roots: poverty, absence of access to quality education, marginalization, violation of rights, culture of male domination, lucrative interests of economic groups and of the powerful, economic crisis, absence of basic service of quality, absence opportunities, weak communitarian organization, deficient system of police and society, police force without formation of human rights and with practical imperative and of violence, a state outdated with features of failed State militarization, oppressive politics, absence of public politics of wide interests and political and social polarization etc. The response of SSPAS is to construct a culture of peace in as much as diversified: process to strengthen education, to generate ability and capacity, to conscientize, to promote nets and structures of defense of human rights and of complaint, to create and promote nets of articulation and with the capacity of forming politically, to accompany and strengthen the process of community organization; to develop the homework and of preventing child labor in the childhood; to facilitate opportunities, to accompany the victims, to sensibilize, to appease dynamics of human recovery, to publish the abuses committed, etc..

LIKE PASSIONIST COMMUNITY AND SSPAS WE BELIEVE THAT AN EL SALVADOR IN PEACE IS POSSIBLE AND WE WORK ORGANIZING OURSELVES AND WITH PASSION SO THAT IT WILL HAPPEN SO. All this work would be impossible without the involvement of all the persons who work in SSPAS, without the support of the Congregation, the confidence and the support of the agencies of international cooperation, of the private benefactors and of the international public helps and without the enthusiasm of many Salvadorians. They

strengthen us day by day to serve for a better country for the future generations.

MOVEMENTS FROM JPIC I concentrated much on the presentation of the work done in El Salvador because it is a place where our social work is more structured and organized, but would be unjust not to make any mention of the enormous work that our brothers have done for more than 50 years the point from the congregation is present in Central America; many of them are cornered, persecuted, threatened in the difficult and conflict times of this land. The dimension of JPIC and the involvement to remove many ‘crucified’ from the cross are always key elements and essential of our charismatic project in Central America. Today we feel challenged and pushed to continue to make JPIC a dynamic element of our options and of our involvement as Passionists.

PASSION FOR LIFE, PASSION FOR THE EARTH

ATTACHMENTS ROME APRIL 2015

#ATTACHMENTS 1 EVALUATION

In addition to the evaluation expressed during the last session, 30 responses were collected through this questionnaire. Results:

POSITIVE: I LIKED…

To share with other realities of the Passionist family.

Excellent hospitality of the religious of this community. The structure of the House. Food.

Knowing the reality and the work of our Congregations.

The communion among all and the simplicity in relations.

The organization and work of Father Jesús Maria Aristín. The work of translators. The ability to access the internet, the computers available to all. The entire secretarial service and accommodation. The preparatory group can be expanded to avoid overworking the smaller group that did so much preparatory work.

The speakers in the morning. Reflections in groups. It was a strong formation and sharing time.

NEGATIVE: WHAT WE CAN IMPROVE…

The methodology. Provide at least the outline notes of the texts of the speakers. Some speakers would have needed more time. In fact in such an important seminar that required so much preparation effort it is unfortunate that young people in formation (postulants, novices, students) were not present.

Take the urban reality into greater account.

We must improve the quality of translators in Congregation; It is desirable for them to have the reference text. No attention to French and Portuguese languages. The seminar is too long; too many topics and little time to deepen them. There was no clear information on the costs for participation in the seminar. For some presentations clear objective was lacking. Too many presentations. You have to stay within the time established when you share experiences. More

201 time was given to experiences presented to confreres of Spanish and Italian language.

Prior knowledge on the part of the participants of the themes to be treated was lacking. Think of reading texts relating to the subject matter.

Group work was repetitive; It lacked a guideline for this kind of work. Give greater importance to the conclusions of the group work and sharing. More time was needed in groups for the final declaration.

The speakers should not be “classroom teachers” and should make use of modern educational means (projections, power point). Under-representation of speakers from developing countries.

Inadequate lay presence, there were few women and Passionist female Congregations; at times it seemed that the speakers were exclusively religious.

Little information on Seminar Workshop in the media, at least those alternative ecclesial, groups etc.

TIPS: WHAT YOU CAN DO…

Strengthen JPIC and its ability to interact with other organizations: Religious, UN conferences, the Vatican...

Utilize better the free time after meals. Improve recreation. Think of an afternoon of rest or to visit, for example, places of the Congregation.

Those who have to present topics or projects to prepare their intervention and taking into consideration the time allocated to them.

One day the seminar should be allocated to the study of concrete action involving the entire JPIC Passionist family.

Make decisions and take concrete actions, and not remain on generalities. Use the “see-judge-act” method.

May this not be the last seminar, please! If possible organize more and possibly in oth-

203 er places every 3 or 5 years.

Continuous communication among the present participants; avail to everyone a list with the email address and, if possible, photos.

In 2050 the majority of the population will live in big cities; help us to think and to do something about this future phenomenon.

That the coming Synod obliges all our entities to work in the field of JPIC. That the program of the seminar be prepared during the first session; no previous programs.

Prepare a website for communication.

Deliver a transparent economic report of the Secretariat for solidarity and mission That there should be equal opportunities and resources for all [JPIC] personnel.

Prepare a specific plan of involvement on the part of JPIC for young people.

Translate “solidarity and mission” to our reality in Europe.

That sometimes experiences be shared via email or web page.

Program days of prayer.

#ATTACHMENTS 2 HOMILY, FRIDAY 17

TARCISIO GAITÁN ACTS 5.34 TO 42; 26; JN 6.1 TO 15 The resurrection of Jesus is an event that totally changes the lives of the Apostles and the disciples. The way of life, human relations take on a new aspect: people become able to forgive, undertake to build fraternity, they pool their assets together. Changes their relationship with God; the resurrection of Christ helps us to understand the God of the Bible: a Father who raises from the dead one who falls, the victim, who was crucified.

Change the way of life of every man: those who wept and hid, now revelers coming out with joy and proclaim the Good News of salvation. Truly the Spirit of the Risen Lord has guided their lives. Conversion is the fruit of Easter, not an effort of Lent. Their conversion helps us to engage in the work for Justice, Peace and the Integrity of Creation.

It has changed their way we of reading their story, their mindset. They did not hesitate to denounce the perpetrators of the death of Jesus: “you have it delivered to the Romans so that they crucify him.” The power of the Risen Lord leads them to analyze more profoundly the historical causes of his death and to face them without fear. In the first reading Gamaliel seems animated by this courage, when addressing the members of the Sanhedrin. These days we have repeated that the work for JPIC must lead us to have the same attitude of these disciples: to identify the structural causes of the suffering of the poor to be able to illuminate them with the light of the Word and give answers moved by the Spirit of Jesus.

The attitude of the witnesses of the Risen One does not stop at a “theoretical analysis of reality.” Instead, they acted to solve problems. The Gospel that we proclaimed has an undeniable sense of the Eucharist. The rich Johannine Symbolism has as an object to help the church to meet the Risen One through the breaking of bread. There is, however, a detail that cannot be overlooked: the deep involvement of the disciples in the whole process. Jesus gives (is) the bread of life; the task of the disciples is that this bread reaches everyone. However, this is possible when the disciples experience the overwhelming needs of the people. When we get to touch a person’s pain, we understand the importance of participating in the bread of salvation that Jesus gives; this participation, given by Jesus Christ, has fewer requirements than those posed by men.

Finally, I would like to emphasize that the obedience of the disciples to the noblest causes of God led them to face the forces of this world. Their attitude invites us to witness to Christ with the same tenacity with which they did, “they never stopped teach-

ing in the temple, in homes and preaching the Gospel of Jesus Christ.” All this they did despite persecution. We should not be surprised if the true witness of the Risen suffers persecution, slander or encounters difficulties. It is the normal reaction of a system that marginalizes and sentence to death.

The Passionist engaged in works of JPIC finds in the actions, actions of Jesus and the following of disciples the authentic source of inspiration. May the spirituality that we have inherited from St. Paul of the Cross continue to strengthen our choices for the crucified of history. The Spirit of the Risen Lord gives us the impetus to be in the middle of the Easter passion of the world.

HOMILY 18TH APRIL KEVIN DANCE

Reality shapes our vision and our response.

The Easter event and the changes that it brings into the lives of those who were touched by it meant that there was room for much change and growth and renewal and even revolution.

Spirit-driven decisions were constantly shaping the early community of believers.

Discernment - that is decisions powered by the action and guidance of the Spirit of God which had shaped and powered the life and actions of Jesus — became a pattern of the life of the small communities. Because they did not have a specifically Christian tradition or past to draw on, they were dependent on the presence and action of the Spirit as no other generation has been. Today’s reading of the evolution of the Christian community gives us a story that points to the potential for division within the community over the ethnic differences and differential treatment of their needy members, in particular the Hellenist widows. And so the office of deacon was bom.

This is surely relevant to our desire to find creative responses to the problems that face us daily - whether the deep disregard and disrespect for the dignity of human lives; or the eruption of senseless acts of violence that threaten our fragile hold on peace and

our ability to trust one another; or the destruction of our one shared environment which seems to continue without too many signs of abating.

The Easter story and the post-resurrection stories of the infant church are filled with dynamism and movement and excitement.

There is also reassurance. For we often find ourselves launched on a sea that is stirred up by strong winds. We are confronted by an increasingly divided world. Peace is fragile; we read daily of acts of brutality that take our breath away. These are not ordinary times. The harm we have done to mother earth is almost irreversible. We are running out of time to change. We are confronted by a world that is changing at a frightening speed. But, if we look carefully enough we will always make out the figure of Jesus walking on the sea and coming near our boat. We have been invited to welcome a new way, a humbler way of understanding ourselves not as masters of the earth, but as part of a communion of subjects.

The resurrection of Jesus is the invitation and the challenge never to lose heart or to lose hope. In troubled times above all other times, we are reminded that “we are on trial for hope.”

HOMILY 19TH APRIL

JOACHIM REGO HOMILY: CLOSING MASS JPIC WORKSHOP A Rabbi once asked his students: “How do you know when night is over and the day has begun?” One student said: “You know that night has ended and the day has begun when you can look into the distance and tell the difference between an orange tree and a lemon tree.” The Rabbi said: “”No!” Another student said: “When you can look into the distance and tell the difference between a sheep and a goat” Again the Rabbi said: “No!” Then the Rabbi said: “You know when night has ended and the day has begun when you can look into the face of every human person - man, woman and child - and see there

205 my brother and my sister. That’s when the night is over and the day has begun!”

Justice, Peace and the Integrity of Creation (JPIC) is not just a new, or another, “bandwagon” on which we jump...a ‘fashion’ of the times. Rather it is a stronger awareness for us, as followers of Jesus, to remember our call and mission: to proclaim the Kingdom of God, i.e. to live by and create situations where God’s values of Truth, Justice, Love, Peace and Respect for all of life in Creation is seen, felt, made real and protected.

JPIC is about living the Gospel in its radical truth and letting the Light of Christ shine in the midst of the dark areas of our lives and the dark forces of our world.

This time of Easter is a liturgical time in the church when we are particularly conscious that the Light of Christ overcomes the darkness of everything that is death-dealing.

Through his Passion, Jesus conquers death and restores life. We can truly make our prayer the response of today’s Psalm: “Let the light of your face shine on us, O Lord.”

Jesus lived his mission of proclaiming the Kingdom of God through his ministry of healing, forgiveness, reconciliation, peace-making, speaking the truth, being a voice for justice and right. In this he was showing us the God of Life...a God of compassion and mercy. Jesus respected all of life and saw in the face of every person: a brother and a sister.

He valued all life as God’s gift to the world and more important than the law. It was for witnessing to this and doing this mission that Jesus was persecuted, tortured and crucified to death.

In these days of your Workshop, you have shared with one another your experience of the areas of darkness and sin in our world today. You have listened and learned from one another about the suffering of human beings, and the tragedy of the destruction of the environment and creation in your particular part of the world and context. You have recognised that at the basis of this lifestyle is the hunger for oppressive power and greed toward self-sufficiency. You have expressed your desire to be in solidarity with one another and collaborate together to

find effective ways to combat issues where people suffer because of injustice, poverty, greed, violence, racism, abuse, and exclusion.

As Passionists, we find hope and a meaningful path forward in the Passion and Cross of Jesus - “the power and the wisdom of God”. However, before we can stand with the ‘cruicified’ of the world, we need to stand before the Cross of the Crucified Jesus, listening and learning from the response of Jesus in his suffering at the forces of darkness he encountered - his response of truth, unity, inclusion, acceptance, love, non-violence, forgiveness, humility, and ultimate trust in God. As Passionists, we must never lose sight of the fact that we are more than an organisation for doing good things in our world.

We are missionaries with a clear identity and mission stemming from God’s gift of the charism - our life-force: to keep alive the memory of the Passion of Jesus as an act God’s great iovefor ail of creation; and to proclaim the Gospel of the Passion.

Thank you for your missionary outreach to all your brothers and sisters, and to all situations of life needing a tangible and concrete experience of God’s compassion and love.

“May the Passion of Jesus Christ be always in our hearts.”

#ATTACHMENTS 3 BIOGRAPHY OF THOMAS BERRY, CP MARY EVELYN TUCKER (YALE UNIVERSITY)

To fully understand Thomas Berry’s presentation of the New Story it is helpful to highlight some of the major intellectual influences on his life and thinking. In this way we can more fully appreciate the nature and significance of the New Story itself. In this intellectual biography we will first discuss Berry’s studies of western history, Asian traditions, and indigenous religions. We will then describe the early and sustained influence of PierreTeilhard de Chardin on Berry’s philos-

207 ophy of evolutionary history. Finally, we will outline some of the major features of the New Story as Berry has described it.

a renewed awareness of our role in guiding the evolutionary process at this crucial point in history.

FROM HUMAN HISTORY TO EARTH HISTORY It is significant to see Berry’s contributions initially as a cultural historian whose interests have spanned both Europe and Asia. He did his graduate studies in western history and spent several years living in Germany after the Second World War. In addition, he read extensively in the field of Asian religions and history. He lived in China the year before Mao came to power and published two books on Asian religions, which have been reissued from Columbia University Press (Buddhism and Religions of India).

HISTORIAN OF WESTERN INTELLECTUAL HISTORY Thomas Berry began his academic career as a historian of western intellectual history1.

His thesis at Catholic University on Giambattista Vico’s philosophy of history was published in 1951. Vico outlined his philosophy in The New Science of the Nature of the Nations which was first published in 1725 after some twenty years of research2. Vico was trying to establish a science of the study of nations comparable to what others had done for the study of nature. Thus he hoped to make the study of history more “scientific” by focusing on the world of human institutions and causation.

From this beginning as a cultural historian Berry has moved in the last twenty years to become a historian of Earth. Berry sees himself, then, not as a theologian but as a geologian. The movement from human history to cosmological history has been a necessary progression for Berry. He has witnessed in his own life time the emergence of a planetary civilization as cultures have come in contact around the globe, often for the first time. At the same time, the very resources for sustaining such a planetary civilization are being undermined by massive environmental destruction.

It is out of these kinds of concerns for the future direction of human-Earth history that Berry has developed the New Story. Indeed, The Universe Story which Berry has written with Brian Swimme represents a fruitful convergence of his interests in both human history and evolutionary history. Berry’s aim is to evoke the psychic and spiritual resources to establish a new reciprocity of humans with Earth and of humans to one another.

As Berry has frequently said, there can be no peace among humans without peace with the planet. This, in short, is the intent of the New Story. The underlying assumption is that with a change of worldview will come an appropriately comprehensive ethics of reverence for all life. With a new perspective regarding our place in this extraordinary unfolding of Earth history will emerge

At the same time, Vico intended to demonstrate how this new science should manifest a “rational civil theology of divine providence.” In other words, Vico wished to show that providence was at work not only in sacred history but also in “profane” history.

Consequently, pattern and order are operative and discernible in history. Moreover, in contrast to Descartes’ concentration on rationalization Vico emphasized the poetic wisdom and creative imagination needed for the future.

In his study, Vico used large, sweeping categories to describe major historical periods since the time of Noah and the flood. Looking at human history from a macrophase perspective he identified three ages: the age of the gods, the age of the heroes, and the age of men. Corresponding to each age are different kinds of customs, laws, languages, arts, and economies embracing quite distinctive cultures. Moreover, in each stage a 1. For a comprehensive discussion of Berry’s philosophy of history see John Grim, “Time, History, Vision” in Cross Currents Vol. XXXVII, Nos. 2-3, 1987, pp. 225-239.

2. The second edition was published in 1730 and the third edition in 1744 six months after Vico’s death. The third edition is available in a revised edition translated by Thomas Goddard Bergin and Max Harold Fisch, The New Science of Giambattista Vico (Ithaca: Cornell University Press, 1970).

different human faculty dominates, namely, sensation, imagination, and intellect.

In the first period, the age of the gods, a theocratic government supported by mythology prevails. In the second period, the age of the heroes, an aristocratic government dominates along with class conflict and slavery. In the third age, the age of humans, democracies appear and the power of reason and human rights emerge. Vico sees this cycle as recurring at different points in human history as we move from myth to rationality and from savage to civilized states. In each of these periods the role of natural or poetic wisdom and intuition has been crucial in founding institutions which have given rise to the nations.

Yet the movement through history is punctuated by disintegration and dissolution.

Vico called these the periods of the “barbarism of reflection.” In passing through such phases of entropy history moves toward a “creative barbarism of sense.”

Vico’s thought has clearly been seminal for Berry. This is evident in several respects: the sweeping periodization of history, the notion of the barbarism of reflection, and the poetic wisdom and creative imagination needed to sustain civilizations. With regard to periodization, Berry has defined four major ages in human history namely, the tribal shamanic, the traditional civilizational, the scientific technological, and the ecological or ecozoic age. He observes that we are currently moving into the ecozoic era which he feels will be characterized by a new understanding of human-Earth relations. Nonetheless, he acknowledges that we are in a period of severe cultural pathology with regard to our blind yet sophisticated technological assault on the Earth. In other words, we are in a time of a “barbarism of reflection”. Vico’s description of people in the midst of such a barbarism is uncannily reminiscent of contemporary western societies: …Such people, like so many beasts, have fallen into the custom of each man thinking only of his own private interests and have reached the extreme of delicacy, or better pride, in which like wild animals they bristle and lash out at the slightest displeas-

ure. Thus no matter how great the throng and press of their bodies, they live like wild beasts in a deep solitude of spirit and will3…

To extract ourselves from this cultural pathology of alienation from one another and destruction of Earth Berry calls for a New Story of the universe. By evoking such a deep poetic wisdom he feels we may be able to create a sustainable future. He calls for reinventing the human at the species level which implies moving from our cultural coding to recover our genetic coding of relatedness to Earth. By articulating a new mythic consciousness of our profound connectedness to Earth we may be able to reverse the self-destructive cultural tendencies we have put in motion with regard to the planet.

In so doing we will create the-basis for long range economic and ecological sustainability. This is, no doubt, the best hope for moving toward more equitable and just societies. This coming together of environmental concerns with social justice issues is at the heart of the broadened perspective of the New Story. Without such an enlarged picture of our historical past and our planetary roots it is more difficult to chart our way into a viable future. In the west, especially in the twentieth century, individual alienation, despair, ennui, and destructiveness has continued to spread with a deteriorating sense of communal ties or ethical responsibilities to the natural or human worlds.

Above all, then, the New Story provides context and perspective for implementing the specific kinds of social, political, and economic changes that will be needed to sustain and foster life on the planet.

It’s intent is not simply to tell a story that is comprehensive and personally enriching. It is also to provide a basis for change. The assumption is that when one’s worldview shifts to understand the interrelatedness of all life one’s ethics likewise will be affected to work for human justice and environmental sustainability.

Influenced by Vico, then, Berry has developed a comprehensive historical perspec3. The New Science of Giambattista Vico, p. 381.

209 tive in periodization, an understanding of the depths of contemporary barbarism, and the need for a new mythic wisdom to extract ourselves from our cultural pathology and deep alienation. Berry has described contemporary alienation as especially pervasive due to the power of the technological trance, the myth of progress, and our own autism in relation to nature. With the New Story and the Dream of Earth Berry hopes to overcome that alienation and evoke the energies needed to create a viable and sustainable future.

HISTORIAN OF ASIAN THOUGHT AND RELIGIONS When Berry set out for China in 1948 on the boat leaving from San Francisco he met Wm. Theodore de Bary, now considered to be one of the premier scholars in Asian studies. De Bary was on his way to China as a Fulbright scholar of Chinese studies. Berry intended to study language and Chinese philosophy in Beijing. Their time in China, while fruitful, was cut short by Mao’s Communist victory in 1949. After they returned to the States they worked together to found the Asian Thought and Religion Seminar at Columbia. De Bary helped to establish one of the nation’s seminal programs in Asian studies at Columbia. In addition, he supervised numerous translation projects of individual texts and edited six volumes published by Columbia University Press on the Sources of Indian, Chinese, and Japanese Traditions, respectively. The friendship between de Bary and Berry has lasted nearly 45 years with many collaborative projects and exchanges of ideas on Asian thought.

Berry began his teaching of Asian religions at Seton Hall (1956- 1960) and St. John’s University (1960-1966) and eventually moved to Fordham University (1966-1979). He also offered courses at Columbia, Drew, and the University of San Diego. Berry’s graduate program in the History of Religions at Fordham was the only one of its kind at a Catholic university in the United States. It lasted for over a decade and at its height in the early 1970s it attracted more students than any other division in the theology department. Its graduates are now teaching at colleges and universities throughout the Unit-

ed States. During these years Berry wrote numerous articles on Asian religions in addition to two books, one on Buddhism (1966) and the other on Religions of India (1971).

What was distinctive about Berry’s approach was his effort not only to discuss the historical unfolding of the traditions being studied, but also to articulate their spiritual dynamics and contemporary significance. This made his classes and his writings on Asian religions remarkably stimulating and memorable. Equally important in his approach has been his balance in highlighting the distinctive contributions of both the western traditions and the Asian religions. In addition, he has had a long-standing appreciation for the spirituality of indigenous traditions in both Asia and the Americas.

In a short monograph written over 25 years ago and published in 1968 Berry demonstrates the originality of his interpretations of the spiritual dynamics of Asian religious thought. Titled “Five Oriental Philosophies”4 he describes the phenomenological essence of each tradition as well as outlines its historical unfolding. He includes Hinduism, Buddhism, Confucianism, Taoism, and Zen in his discussions. Before multiculturalism was fashionable he speaks of the need to include Asian thought in textbooks entitled “World Philosophy”. His concern for embracing pluralism and diversity of thought is eloquently expressed: Diversity is no longer something that we tolerate. It is something that we esteem as a necessary condition for a livable universe, as the source of Earth’s highest perfection…

To demand an undifferentiated unity would bring human thought and history itself to an end. The splendor of our multicultural world would be destroyed.”5 In describing the original impulse of the principal Asian systems of thought Berry succeeds in highlighting a significant dimension of their spiritual essence and avoiding

layers of complexity which tend to obfuscate rather than clarify. A few examples will illustrate his phenomenological method which he later supplements with a historical discussion of the development of the particular tradition.

Of Hinduism he writes: “Hinduism is founded in a most intensive experience of divine being. It is an experience of the One beyond all Multiplicity…”6 Of Buddhism he observes: “Buddhist thought originates in an unusual experience of the sorrows of time. No abiding reality is here, no lasting peace, no fit condition for human life. The first and final wisdom is to recognize the insubstantial nature of all things.”7 Of Confucianism he notes: “Confucian thought originates in the experience of an all-embracing harmony of the cosmic and human orders of reality. This intimate relationship between the cosmic and the human is expressed and perfected in an elaborate order of ritual and etiquette which, in a certain manner contains and harmonizes both the cosmic and the human.”8 Of Taoism he reflects: “Taoism arises from an experience of the dynamic force immanent in the universe which gives order and life and meaning to all reality and which in China is known as the Tao. This experience is not radically different from that which produced the Confucian tradition of thought, but while the Confucian scholars gave their attention to the moral qualities of the Tao and to the social and political structure of society, the Taoist visionaries turned to the contemplation of the Tao itself and the mysterious manner in which it wrought the succession of changes in the universal order of things.”9 Of Zen he writes: “… the total effort of Zen is to keep the intellectual and cultural life 6. Ibid. pp. 8-9.

4. Thomas Berry, Five Oriental Philosophies (Albany: Magi Books, 1968).

5. Ibid. PP. 45-46.

7. Ibid. p. 1 5.

8. Ibid. p. 21.

9. Ibid. p. 28.

of humans in a state of elemental simplicity with all the vigor that is associated with the spontaneous and instinctive.”10 These examples may help to illustrate the breadth of historical, cultural, and religious perspective that Berry brings to the development of his idea of the New Story. He spent several decades studying both western and eastern intellectual history before arriving at his comprehensive vision of the Universe Story. He has been able to appreciate the deep spiritual impulses and devastating human sorrows which have given rise to the world’s religions. From this perspective he has been able to discern what spiritual resources we need to utilize for creating a multicultural perspective within the Earth community11. Tolerance of diversity of religious ideas is comparable to protecting diversity of species in the natural world. For Berry human diversity and biological diversity are of a continuous piece.

Perhaps the most significant Asian tradition for Berry’s thinking has been Confucianism.

He has written numerous articles on Confucianism and the Chinese tradition at large.

He has noted that in East Asia: “Confucianism provided the dominant cultural form of the society, the basic human ideals, the political structure, the social discipline, the educational institutions, the comprehensive style of life.”12 Its influence is not limited to China, but has been strong in Korea, Japan, Taiwan, Vietnam, Hong Kong, and Singapore as well.

Confucianism has been important because it emphasizes the cosmological dynamics of the universe in which Heaven, Earth, and human form an interconnected triad. As Berry frequently says, for the Chinese, the human is the “understanding heart” (hsin) of the universe. Thus the role of the human to be 10. Ibid. p. 28.

11. For a comprehensive view of resources within the traditional world religions and within contemporary ecological perspectives see M.E. Tucker & J. Grim, eds. Worldviews and Ecology, (Maryknoll: NY Orbis Books, 1994).

12. Thomas Berry, “Affectivity in Classical Confucian Tradition,” in Confucian Spirituality vol. 1 ed. by Mary Evelyn Tucker (New York: Crossroads, 2003), p. 96.

211 in harmony with nature is critical and the responsibility of the rulers and ministers to establish benevolent government is essential.

As humans cultivate themselves they begin to affect the larger social and political order.

At the heart of such moral and spiritual cultivation is education. Confucianism has an optimistic view of human nature as essentially good and capable of self improvement through education. Personal self transformation will thus result in social transformation.

For Berry, Confucianism has had significance because of its cosmological concerns, its interest in self-cultivation and education, and its commitment to improve the social and political order. With regard to cosmology Berry has identified the important understanding of the human as a microcosm of the cosmos. Essential to this cosmology is a “continuity of being” and thus a “communion” between various levels of reality- cosmic, social, and personal. (This is similar to the ideas of Pierre Teilhard de Chardin, Alfred North Whitehead, and other contemporary process thinkers.)

HE WRITES: According to Confucian teaching, a mutual attraction of things for each other functions at all levels of reality as the interior binding force of the cosmic, social and personal life.

More than most traditions, Confucianism saw the interplay of cosmic forces as a single set of intercommunicating and mutually compenetrating realities. These forces, whether living or non-living, were so present to each other that they could be adequately seen and understood only within this larger complex… Because of the intensity with which the Chinese experienced this interior, feeling communion with the real, they set themselves on perfecting humans themselves and the universe by increasing this sympathetic presence of things to each other within a personal and social discipline rather than by intellectual analysis and understanding. Indeed, the Confucian ideal of knowledge was that of an understanding heart rather than a thinking brain.13 Confucianism has remained for Berry a dynamic, vitalistic tradition with important 13. Ibid. pp. 1-2.

implications for current environmental philosophy. Berry notes, however, that there is a disparity between theory and practice in the case of China. He recognizes that China, like many countries, has been involved in deforestation and desertification over the centuries. Furthermore, the contemporary record of China on the environment is far from ideal. Nonetheless, the comprehensive cosmological framework of Confucian thought can be a valuable intellectual resource in reformulating a contemporary ecological cosmology with implications for environmental ethics.

INDIGENOUS RELIGIOUS TRADITIONS In addition to a remarkable ability to appreciate the diversity and uniqueness of the great “world” religions, Berry has a lively interest in and empathy for Native religions.

He taught several courses at both Fordham and Columbia on American Indian religions and has published a number of articles on the topic. He encouraged his graduate students to write dissertations in this area and several of them have been published14. He has been warmly received by various Native groups, including tribes on the northwest coast and the Cree and Inuit Indians in northeastern Canada who have been struggling against the massive James Bay hydroelectric project. Overseas he has spent time with the Tboli people in the southern Philippines.

In addition to his own research, writing, and teaching in the field of Native American religions, Berry’s appreciation for Native traditions and for the richness of their mythic, symbolic, and ritual life has been enhanced by his encounters with the ideas of Carl Jung and Mircea Eliade. Jung’s understanding of the collective unconscious, his reflections on the power of archetypal symbols, and his sensitivity to religious processes has made him an important influence on Berry’s thinking. Moreover, Mircea Eliade’s studies in the history of religions has been enormously useful in Berry’s understanding of both Asian and Native traditions. This is due in large part to Eliade’s ability to interpret the broad 14-See for example John Grim, The Shaman (NormanOklahoma University Press, 1988).

patterns of meaning embedded in comparable symbols and rituals across cultures.

Within this larger framework of interpretive categories, then, Berry is able to articulate the special feeling in Native traditions for the sacredness of the land, the seasons, and the animal, bird, and fish life. Native peoples respect Creation because they respect the Creator. They have a deep reverence for the gift of all life and for human’s dependency on nature to sustain life. They have perfected some of the ancient techniques of shamanist, ritual fasting and prayer to call on the powers in nature for personal healing and communal strength. They have cultivated an ability to use resources without abusing them and to recognize the importance of living lightly on Earth. This is not to say that Native peoples were the ideal ecologists, either. As in the Chinese case, abuses certainly have occurred. However, for Berry these two traditions (Confucian and Native American) remain central to the creation of a new ecological spirituality for our times.

The first peoples, then, are not merely to be romanticized or idealized as a segment of the past. Rather, their way of life may have much to teach us as we are learning, rather painfully, the limits of natural resources and the consequences of mindless growth.

In developing a spirituality of Earth as part of the New Story clearly we will be returning to examine the rich symbols and rituals in the Native American religions. The principal question will no doubt be how to appreciate and understand these symbols and not simply appropriate them as some New Age groups have sometimes unwittingly done.

Thomas Berry and the New Story: Teilhard’s Influence In formulating his idea of the New Story Berry is much indebted to the thought of Pierre Teilhard de Chardin. In particular, Berry has derived from Teilhard (and from other writers such as Loren Eiseley) an enormous appreciation for developmental time. As Berry writes frequently, since Charles Darwin’s Origin of Species we have become aware of the universe not simply as a static cosmos but as an unfolding cosmogenesis.

The theory of evolution provides a distinc-

tive realization of change and development in the universe which resituates us in a huge sweep of geological time. With regard to developmental time, Teilhard suggested that the whole perspective of evolution changes our understanding of ourselves in the universe. He writes: For our age to have become conscious of evolution means something very different from and much more than having discovered one further fact… It means (as happens with a child when he acquires the sense of perspective) that we have become alive to a new dimension. The idea of evolution is not, as sometimes said, a mere hypothesis, but a condition of all experience.”15 For Berry the New Story is the primary context for understanding the immensity of cosmogenesis. It is similar to what Loren Eiseley refers to as “The Immense Journey” or “The Firmament of Time”.16 From Teilhard Berry has also derived an understanding of the psychic-physical character of the unfolding universe. This implies that if there is consciousness in the human and if humans have evolved from Earth, then from the beginning some form of consciousness or interiority is present in the process of evolution. Matter for both Teilhard and Berry is not simply dead or inert, but a numinous reality consisting of both a physical and spiritual dimension. Consciousness, then, is an intrinsic part of reality and is the thread that links all life forms.

There are various forms of consciousness and, in the human, self-consciousness or reflective thought arises.

Berry has also obtained from Teilhard an appreciation for his law of complexity-consciousness. This suggests that as things evolve from simpler to more complex organisms, consciousness also increases. Ultimately self consciousness or reflection emerges in the human order. The human as a highly complex mammal is distinguished 15. Pierre Teilhard de Chardin, Science and Christ. (New York- Harper & Row, 1968) p. 193.

16. See Eiseley’s books by these titles, The Immense Journey first published in 1946 and The Firmament of Time published in 1960.

213 by this capacity for reflection. This gives humans a special role in the evolutionary process. We are part of not apart from Earth.

For Teilhard and for Berry, then, the perspective of evolution provides the most comprehensive context for understanding the human phenomenon in relation to other life forms. This implies for Berry that we are one species among others and as self reflective beings we need to understand our particular responsibility for the continuation of the evolutionary process. We have reached a juncture where we are realizing that we will determine which life forms survive and which will become extinct. We have become co-creators as we have become conscious of our role in this extraordinary, irreversible developmental sequence of the emergence of life forms.

Yet Berry has also critiqued Teilhard’s overly optimistic view of progress and his apparent lack of concern for the devastating effect that industrial processes were having on fragile ecosystems. He has pointed out that Teilhard was heir to a western mode of thinking which saw the human as capable of controlling the natural world, usually through science and technology. Teilhard’s challenge to “build the Earth” reflects some of the unrestrained optimism of humans whose faith in science and technology had no bounds.

This overly anthropocentric and blindly optimistic view is something Berry has frequently critiqued.

In addition, Berry has noted Teilhard’s surprising lack of appreciation for Asian religions or indigenous traditions despite his long residence and extensive travel in Asia.

His attachment to the unique revelation of Christianity and his criticism of Asian religions is reflective of the contemporary theology of his times. It may also be explained as the absence of the opportunity for communication with Chinese scholars of traditional Chinese religions while he resided in Beijing. This may have been due to language barriers, wartime constraints, or lack of time or interest due to other scholarly commitments.

Berry’s approach, then, has been much more inclusive in terms of cultural history and re-

ligion, while Teilhard has been remarkably comprehensive scientifically. These two approaches have come together in Berry’s book written with the mathematical cosmologist, Brian Swimme and called The Universe Story17. Here for the first time is the narration of the story of the evolution of the solar system and Earth along with the story of the evolution of the human and of human societies and culture. While not claiming to be definitive or exhaustive The Universe Story sets forth a model for the telling of a common creation story. It marks a new era of self-reflection for humans, one that Berry has described as the “ecological age”18 or the beginning of the “ecozoic age”19.

In telling the story of evolution Berry has also tried to keep his language not exclusively Christocentric as Teilhard did. Berry’s intent has been to appeal not only to the Christian community but beyond. He is aware of the barriers theological language sometimes creates in the secular world, particularly among environmentalists and people of different faith commitments. He hopes to appeal to a wide variety of individuals who are responsive to the paradigm shift in worldviews that is beginning to take shape in human consciousness. It is a shift that transcends religious or national boundaries and helps to create the common grounds for the emergence of an Earth community.

THE ORIGIN AND SIGNIFICANCE OF THE NEW STORY Berry’s ideas on the New Story began in the early 1970s as he pondered the magnitude of the social, political, and economic problems we were facing in the human community. His articulation of the need for a new orientation and direction was motivated by his deep concern for the almost suicidal path of humans in their destruction of Earth and in their violence and indifference to one another. The need for a New Story or a functional cosmology, then, arose not as an abstract idea, but as a response to the sufferings of 17-Published in 1992 by Harper San Francisco.

18. See Berry’s essay with this title in The Dream of the Earth (San Francisco: Sierra Club Books, 1988).

19. Berry has written an unpublished essay with this title.

215 humans in a universe where they saw themselves as deeply alienated20. This alienation was, no doubt, a particular experience of the west in the post war years as expressed in existentialist philosophy, the death of God theology, and the theater of the absurd.

Nonetheless, the spirit of disaffection, ennui, and alienation has spread to other parts of the world due in part to western cultural influences. Berry’s New Story provides an important antidote to this disillusionment and despair. It creates, above all, a new context for connection, for purpose, for action.

It is an idea with direct implications for providing the human energy needed for positive social, political, and economic change.

Berry first published the “New Story” in 1978 as the initial booklet of the Teilhard Studies series in 1978. It was published nearly a decade later by Cross Currents. It was revised slightly for its publication in the Dream of the Earth in 1988. Berry originally subtitled the work “Comments on the Origin, Identification and Transmission of Values.” The story, then, is intended to be a new orientation and perspective which would provide a moral basis for action. In other words, it is seen as a comprehensive basis for nurturing reciprocity between humans and for fostering reverence between humans and Earth.

Berry opens his essay by observing: “We are in between stories.” He notes how the old story was functional because: “It shaped our emotional attitudes, provided us with life purpose, energized action. It consecrated suffering, integrated knowledge, guided education.”21 This context of meaning provided by the old story is no longer operative.

People are turning to new age novelties or to religious fundamentalism for orientation and direction. However, neither of these directions will ultimately be satisfying. We are confronted with dysfunctionalism in both religious communities and in secular societies.

Berry proposes a new story of how things 20. For a discussion of Berry’s project of articulating a functional cosmology see Brian Swimme, “Berry’ s Cosmology” in Cross Currents Vol. XXXVII, Nos.2-3, 1987, pp.

218-224.

21. Thomas Berry, “The New Story”. Teilhard Studies no. 1 (Chambersburg, PA. Anima Press, 1978), p. 1.

came to be, where we are now, and how the human future can be given some meaningful direction. In losing our direction we have lost our values and orientation for human action. This is what the New Story can provide.

Berry cites the Black Death of the fourteenth and fifteenth centuries as a watershed in the development of western thought. On the one hand, there arose the believing redemption community while on the other there emerged the scientific creation community. The division between these two has remained strong down to the present. In fact, in our own time the split between the creationists and the evolutionists has been quite heated. On the other hand, there is also emerging a new dialogue between science and religion which is attempting to overcome this dichotomy.

With the spread of the Black Plague in Europe there arose a need to have the intervention of supernatural forces to mitigate the awesome power of death. Because of the vast numbers of people who died (between 1/3 and 1/2 of the population) Christianity embraced a strong redemption oriented theology. To be redeemed and saved out of this world of suffering was the hope held up for all believers. To be assisted in this redemption from suffering by the power of Christ’s suffering and death was the aim of the Christian message. Something was lost in this exclusive focus on redemption. Creation theology was subsumed under redemption theology. As Berry wrote: “The primary doctrine of the Christian creed, belief in a personal creative principle, became increasingly less important in its functional role.

Cosmology was not of any particular significance.”22 Berry claims that the Christian Story is a sectarian story. It is no longer the story of Earth or the integral story of humankind.23 On the other hand, the scientific, secular community sought to remedy the terror of natural events by studying the processes of Earth itself, rather than seeking supernatural intervention. The heavens and Earth were

studied with the aid of the telescope and microscope. The scientific endeavor was aided by the 18th century Enlightenment philosophers’ celebration of reason and the sociologists’ articulation of the progress of the human mind. The biological understanding of development which began in the 19th century was a significant addition to this. It is now being completed by the astronomer’s and physicist’s exploration of the expanding universe.

“In the Divine Milieu all the elements of the universe touch each other by that which is most inward and ultimate in them.”26 Berry has suggested that the importance of the awareness of the subjective dimension of the universe story cannot be underestimated. Indeed, he writes: “…the reality and value of the interior subjective numinous aspect of the entire cosmic order is being appreciated as the basic condition in which the story makes any sense at all.”27

The significance of the sense of developmental time for the New Story should be highlighted. The Copernican revolution changed our whole sense of our spatial orientation in the universe. No longer was Earth considered the center of reality. In a similar manner, the Darwinian revolution is altering our sense of time. For the first time it is dawning on human consciousness that Earth is part of an irreversible developmental sequence of time. In other words, life has evolved from less complex to more complex forms. Species did not always exist as they are now; they are derived from early life forms. In other words, “Earth in all its parts, especially in its life forms, was in a state of continuing transformation.”24 This is the first implication of the New Story: we live not simply in a cosmos but in a cosmogenesis.

Berry states, then, that to communicate values within this new frame of reference of the Earth story we need to identify the basic principles of the universe process itself.

These are the primordial intentions of the universe towards differentiation, subjectivity, and communion. Differentiation refers to the extraordinary variety and distinctiveness of everything in the universe. No two things are completely alike. Subjectivity is the interior numinous component present in all reality also called consciousness.

Communion is the ability to relate to other people and things due to the presence of subjectivity and difference. Together these create the grounds for the inner attraction of to the presence of subjectivity and difference. Together these create the grounds for the inner attraction of things for one another. These are principles which can become the basis of a more comprehensive ecological and social ethics that sees the human community as dependent upon and interactive with the Earth community. Only such a perspective can result in the survival of both humans and Earth. As Berry has stated humans and Earth will go into the future as one single multiform event or we will not go into the future at all.

Secondly, as this reality of developmental time begins to dawn on the human community (although still fiercely resisted by creationists) a realization of the subjective communion of the human with Earth likewise begins to be felt. As Berry expresses it: “The human emerges not only as an Earthling, but also as a worldling. We bear the universe in our beings as the universe bears us in its being. The two have a total presence to each other and to that deeper mystery out of which both the universe and ourselves have emerged.”25 This subjective presence of things to one another is one of the most distinctive features of Berry’s thought. In The Divine Milieu Teilhard writes of this interior attraction of things in the following passage:

Berry closes his essay on “The New Story” with a powerful passage evoking a confidence in the future despite the tragedies of the present. He writes: If the dynamics of the universe from the beginning shaped the course of the heavens, lighted the sun and formed the Earth, if this

24. Ibid. p. 4.

22. Ibid. p. 2.

23. Ibid. p. 3.

25. “The New Story” as revised in The Dream of the Earth (San Francisco: Sierra Club Books, 1988) p. 132.

26. The Divine Milieu (New York- Harper & Row, 1960) p. 92.

27-“The New Story” in The Dream of the Earth, p. 135.

217 same dynamism brought forth the continents and seas and atmosphere, if it awakened life in the primordial cell and then brought into being the unnumbered variety of living beings, and finally brought us into being and guided us safely through the turbulent centuries, there is reason to believe that this same guiding process is precisely what has awakened in us our present understanding of ourselves and our relation to this stupendous process. Sensitized to such guidance from the very structure and functioning of the universe, we can have confidence in the future that awaits the human venture.28 This then is Berry’s New Story, born out of his own intellectual formation as a cultural historian of the West, turning toward Asian religions, examining indigenous traditions, and finally culminating in the study of the scientific story of the universe itself. It is a story of personal evolution against the background of cosmic evolution. It is the story of one person’s intellectual history in relation to Earth history. It is the story of all of our histories in conjunction with planetary history. It is a story awaiting new tellings, new chapters, and ever deeper confidence in the beauty and mystery of its unfolding.

28-“The New Story” in The Dream of the Earth, p. 137.

This publication was completed in Gambón Typography in Zaragoza, on 15 August of the year 2015, the feast of the assumption of the Virgin Mary.

Message of the Nobel Peace Laureate Adolfo Pérez Esquivel to the Passionists.