While this partisan duel is underway we in the Catholic community are also observing another important milestone within our social tradition. This year makes the 120 anniversary of the Papal Encyclical Rerum Novarum. This document that was promulgated by Pope Leo XIII in 1891 has sparked the Catholic social tradition which continue with the recent encyclical by Pope Benedict XVI, Caritas in Veritate. The Catholic social tradition has addressed numerous issues of social concern but in light of the current economic crisis is worth noting that both Rerum Novarum (RN) and Caritas in Veritate (CV) have focused their social analysis on the economic question and the concern regarding Communism on the one hand and Market Fundamentalism on the other. With this blog post and the others that we will be developing within the next few weeks Fr. Sebastian MacDonald, CP and I will reflect on the Catholic social tradition and what it tells us about the current economic situation and financial crisis which is now manifesting within the budget debate. This post will highlight the tradition of economic justice as developed between these two encyclicals.   

In the most simple terms, capital and labor have always been pitted against one another. In a market system capital and labor are vital ingredients to the economic engine. Each side has historically set itself apart from the other by emphasizing its own position with regards to how it interprets freedom and control (rule of law).  For example, the capitalist system is big on freedom from external controls imposed on it by outside forces, distorting the free give and take of market mechanisms.  But, by a strange turn of the knife, this same system imposes extensive controls on the working class, disallowing them certain freedoms, such as those concerning the right to assemble and voice their opinions.  Similarly, the labor group is big on freedom to express itself, to assemble, to organize, to bargain for certain privileges, etc.  But it is also found on the side of controls, both of its members who have to conform to union dues and rules, and also of the owners, on those occasions when labor gains the ascendancy in its disputes with capital, and can call the shots about the privileges and benefits it demands from the owners.  So the freedom-control conflict is as central to this issue as the capital-labor dispute. 

In the current struggle for balance between these two forces labor is again at a growing disadvantage. The increase use of automation, the surplus of cheap labor in Asia and Africa and the current financial crisis has diminished the bargaining power of labor. The recent situation in Wisconsin where the bargaining rights of workers have been legislatively threatened highlights this concern. The globalized economy has brought us back to the original concern that the Church expressed 120 years ago with the struggle between capital and labor.

Hence, by degrees it has come to pass that working men have been surrendered, isolated and helpless, to the hardheartedness of employers and the greed of unchecked competition. … To this must be added that the hiring of labor and the conduct of trade are concentrated in the hands of comparatively few; so that a small number of very rich men have been able to lay upon the teeming masses of the laboring poor a yoke little better than that of slavery itself. RN #3  

Catholic social teaching has consistently reminded us that the economy is at the service of humanity and not vice versa. The tradition has been very critical of the emergence of profit as an end in itself and it has been condemned by both Pope Paul VI and Pope Pius XI as the “international imperialism of money.” Pope Benedict XVI adds to this consistent teaching as well.

I would like to remind everyone, especially governments engaged in boosting the world’s economic and social assets, that the primary capital to be safeguarded and valued is man, the human person in his or her integrity: “Man is the source, the focus and the aim of all economic and social life” (CV #25)

Nonetheless, wealth production is a worthwhile, indeed a necessary, ingredient of a healthy society based on possessions of one’s own goods. Paragraph 8 of Rerum Novarum stated a firm defense for private property and Catholic social teaching has consistently promoted that stance. There’s no question here of disregarding or diminishing the importance of wealth or private property.  It’s a matter of adequate distribution of wealth/capital, so that a truly capitalist system can prevail, wherein everyone is a capitalist, that is, a holder/owner of true capital.  When capitalism is understood as the prerogative of only a few, then the capitalist system fails its promise.

Based on these considerations a frustrated Catholic may find him or herself asking the question: “What economic system does the Catholic Church support? Does it support a socialist or a capitalistic system? The answer is neither.

As far as the Church’s teaching is concerned the struggle between the absolute power of the State and the absolute freedom of the Market is a struggle between two idols that enslave the human person by forcing it to serve an extrinsic value outside of itself. In absolute terms both the State (under communism) and the Market (under neo-liberalism) are idols and the Church has rejected such interpretation of either institutions.    

Instead the Church has defended a well ordered balance between the state and the market which serves the human community. In this regard the recent development of Catholic social teaching has offered a system that pursues the common good through a balance between the principles of subsidiarity and solidarity. Subsidiarity defends the freedom of the individual and the local social unit by professing that any social power, responsibility and authority that can be relegated to the most local social unit (eg. family, community associations, municipalities, etc.) ought to be. Solidarity on the other hand is a Catholic principle that dictates that our economic and social policies ought to take into consideration the common welfare especially with regards to those in need. Thus it is that Pope Benedict XVI articulates the interrelationship of these two principles in this way:

The principle of subsidiarity must remain closely linked to the principle of solidarity and vice versa, since the former without the latter gives way to social privatism, while the latter without the former gives way to paternalist social assistance that is demeaning to those in need. (CV #58)

The Church refuses to be caught between a moral struggle between two absolute systems. Instead the Church challenges us to explore an alternate system that can integrate the freedom of the market with the responsibility of the democratic state in serving the basic dignity of every individual and the common good of all. In our next blog post we will explore an alternative economic system that can do this through the Gospel mandate to “Love one another” and to foster a system that can promote a compassionate rather than a competitive relationship between one another.

In using this resource we suggest a gathering of lay and vowed religious communities or parish and retreat ministries or committees of social concern to meditate on this very urgent topic at this time.

This resource is meant to foster a process of social analysis and action that flows from the prayer reflection that we sent earlier.

A. SOCIAL ANALYSIS

We propose different items and questions for you to choose from. We suggest:

1. ABOUT THE SITUATION

• What is the global picture of hunger and malnutrition?
• What is the projection that the different organizations are making?
• What is the situation in our country?
• What happens around us?

2. ON THE CAUSES

• What are the causes of hunger in the world?
• What are the specific causes in our country?

3. ABOUT OUR RESPONSIBILITY

• What is the responsibility of our country?
• What responsibility do I/we have with this cause?

4. ON THE EXPERIENCE OF THOSE WHO GO HUNGRY

• What does a malnourished or hungry man, woman or child think, feel or dream about?

5. ABOUT OUR ATTITUDE

• Why does the Church hold this topic as of lesser importance than other matters?
• Why is our response more often supportive than prophetic?
• How should we work with those groups that suffer from this situation?

6. ON THE WORK THAT IS CARRIED OUT (OR NOT) BY NGOs OR RELIGIOUS ORGANIZATIONS

• Do we know some NGOs that are working in this field?
• What do (or don’t) we know about the work of NGOs or religious organizations in this field?
• What is the UN program to eradicate world hunger?

7. ON EXISTING LEGISLATION

• What do we know about existing legislation at national level?
•  What is the law of the UN on this issue?

B. FASTING

Today, we suggest doing a fast. Fasting can be an option or an imposition. Many brothers and sisters live a long “fast” because the situation in which they live does not allow them to access the resources to satisfy their basic needs.

We can fast by choice, which allows us to feel, in some small way, what our brothers and sisters are going through. We also know that this experience will be short and the means to satisfy our hunger are close at hand…

However, to voluntarily feel to the core what others are suffering by imposition gives us a better understanding and helps us to open up to compassion and mercy as in the parable of the Good Samaritan, told by Jesus.

It is not a “sacrifice” in the sense that God “wants mercy and not sacrifices”… but it is a gesture that helps us understand, empathize with others, in a word, to be merciful…

One action that we would like to encourage is that you visit the Catholic Relief Service’s FoodFast Campaign. Visit their website and share their resources along with this video with your community or parish and retreat ministry.

C. SOLIDARITY

The situation of hunger that 1.2 billion people suffer from at this moment should urge us to have a change of attitude governing the way we live and to show some active solidarity with those who are less fortunate. Change involves not keeping on doing the same thing… nor simply improving “the little things we use to do;” rather, it should spur us on to new forms of action.

The important thing is to change our lives through a process of conversion rather than doing some isolated gestures. So what we’re offering here are some approaches that will help us to find new ways of being in solidarity.

Faced with the hunger of so many, we propose acquiring new attitudes, as well as gestures to express those attitudes, so that they can help us to create solidarity among ourselves. If we know that many, on this very day will be making a gesture of solidarity, that should offer us greater impetus, strength and enthusiasm in the hope that “another world is yet possible”.

Therefore, we propose that on this day we make a gesture of solidarity at two levels:

• Personal
• Communitarian

Moreover, that gesture should have three regional considerations:

1st. LOCAL: We surely know the situation of at least some people who live close to our home. So today, or soon after, we suggest you approach and seek a solution to their situation. The aim should be not to merely relieve the hunger they feel now, but to also seek a comprehensive solution to their situation.

2nd. NATIONAL: We surely know of some NGOs or religious organizations, Catholic or not, that are developing programs for addressing the issue of hunger. On or around the date of October 16 we propose that you make an intentional gesture of solidarity with some of these organizations. We encourage you to visit the Catholic Campaign Against Global Poverty. You may also want to visit the Catholic Social Justice lobby group NETWORK and see their latest research regarding poverty in America: TANF Tested: Lives of People in Poverty.

3rd. INTERNATIONAL: We surely know of NGOs, or international organizations, that are conducting programs for addressing the issue of hunger. We again urge you to form a relationship with these international organizations that are working in a country afflicted by hunger. For this year’s observance of World Food Day we are suggesting that people visit the 1 billion people are hungry campaign and sign on to the petition to fight against world hunger. Through the following website : http://www.1billionhungry.org/. We also invite you to visit the UN’s Food and Agriculture Organization:  and share these resources throughout your community and ministry.  

D. SUGGESTIONS FOR US

In the interest of self improvement and sharing local resources and actions throughout our global Passionist family we would like to ask lay and vowed community members to write to the Secretariat of the JPIC affiliated to the Passionist Congregation by contacting Fr. Jesus Maria Arictin, CP at cpmissioni@passiochristi.org. You can also contact the North American Passionist JPIC Office by contacting John Gonzalez at jdgonzocpp@yahoo.com

Subsidiarity states that the smaller segments of society, such as the family, must be duly recognized and allowed to function separately and independently at the level of their own competence. Whenever a task can be done at a lower level of organization, let it be done there, without interference from above. The principle of solidarity represents those benefits and necessities that are only attainable collaboratively, and that pertain to every segment of society in order to live well. This is the common good for which society as a whole is responsible, on whose behalf everyone must work in solidarity. In this scenario, the family unit illustrates subsidiarity at work providing many of its needs. But the common goods, to which every family aspires as well, exceed the reach of the individual family, and so families must join in solidarity with others to gain them. While the family achieves many of its personal or private goods by dint of its own resources, access to the goods common to all requires it to reach out in solidarity with others, both by helping to provide them, and then to enjoy them.

Our question is what value and relationship do these two principles have in light of the globalization and the new cosmology. During the Medieval era, Prior to Newtonian cosmology, the individual was subsumed (although not completely) by the collective identity. In Medieval European society your own value was measured by how it served the body politic or Christendom. Since the Newtonian cosmology the tables were turned and the collective identity was replaced by individual freedom and achievement. From what we can gauge the new cosmology is moving us towards a holistic relationship between these two social forces.

The current laws governing the universe exist in two distinct frameworks. General relativity explains the apparent universal interrelationships that exist in large inter-planetary bodies. Under this framework the Universe is an ordered collective system out there and we all fit neatly into it. But if we look at the law governing the subatomic particles general relativity no longer makes sense. Instead we move towards the field of quantum mechanics and under this system each individual particle exists almost independently and very chaotic with its surroundings. Under this framework the universe seems very random and pointless. But theories such as string theory are emerging as the unifying principle that will bring the individual and the collective together through infinitesimal filaments of energy that have distinct vibrations for every particle but which keeps them all in harmony as a collective whole.

For our theology, subsidiarity is the principle governing the very basic family/social unit (quantum mechanics) while solidarity is the principle that governs the collective interrelationship (general relativity). We are looking for a holistic theological unifying theory that can bring these two principles together.  

Early Christianity may offer us a model for how to integrate these two principles, especially within the religious and family dynamic. As the young Christian faith grew, it found its membership coming from both Judaism and the gentile world. Under the initial influence of St. James, Jewish practices such as circumcision, near and dear to a significant portion of the early converts to Christianity, were also proposed for the gentile converts to the faith, because they meant so much, at least to the Jewish portion of the new Christians, who wanted to preserve a significant presence of their mother religion (Judaism) in their new surroundings. However, it would require the gentile converts to Christianity to reach out to something new and different for them, and St. Paul was less than enthusiastic about this prospect. This expresses the issue of staying with familiar surroundings, or reaching out to the strange and different. A compromise was worked out allowing the Jewish converts to retain certain features of their familiar heritage, such as their Hebrew Scriptures (the Old Testament), while the gentile element among the new converts was dispensed from circumcision, though they were challenged to accept the Hebrew scriptures (the (Old Testament) as their spiritual sustenance, while being allowed to celebrate the Christian Mysteries (the Eucharist) in the familiar setting of their own homes, since at this early stage the Christian church building was neither conceptualized, or constructed. The best interests of both groups were met by allowing them to continue enjoying the benefits of their origins while stretching them to reach out to new social experiences. The growing Christian family both honored the familiar background of each group, and urged a new social setting on them. 

Later on, St. Paul was to touch on something similar from another angle, that of the growing internal development of Christianity as it flourished and developed. St. Paul noted that, in any organization, some positions are more prominent, enjoying status and outreach, attracting attention, and enjoying new relationships. Such enterprise benefits the entire operation. At the same time, any well-functioning program also depends on smaller and less socially oriented units within itself. St. Paul was anxious to avoid any conflict between the larger and smaller segments of the Christian churches he founded, so he broached the human body as an example of how parts and wholes work together, to their mutual benefit. (1 Cor 12) He contrived a fictitious conversation in which the foot should say: “Because I am not a hand I do not belong to the body”. Paul remarks: “it does not for this reason belong any less to the body”. And he goes on: “The eye cannot say to the hand, ‘I do not need you’”, and again comments “…indeed, the parts of the body that seem to be weaker are all the more necessary…” And he concludes: “If one part suffers, all the parts suffer with it…” St. Paul presents parts and whole as mutually benefitting each other, both by remaining what they are and performing within their own area of competence, and also enriching another part, which would otherwise suffer without help from other parts of the body. This too helps to reflect about fostering the welfare of the family, both by caring for itself, as well as by contributing to society at large. So the family is at one and the same time to look to itself by pursuing its own interests, even while reaching out to engage others: the neighbor, the parishioner, the fellow-worker, the professional and business world, the political scene. Pursuing its own interests need not harm the public sphere but can even benefit it, and showing concern about public affairs need not be so demanding that the family’s private affairs suffer. Indeed, they may be enriched.

A further illustration of this dual concern is assembling a jigsaw puzzle. The puzzle comprises pieces designed to fit together into a whole. The whole is the final product, and it directs the placement and alignment of the various pieces. Each placement is so unique that only one special piece can fit into a given space. There is no way to substitute one piece for another. Each piece is suitable for only one space. The part and the whole go together, since, without the large space, there won’t be any place for the piece to fit, just as no final picture will emerge until each piece finds the space where it belongs.  The family is like one of these puzzle pieces, appreciated for its own qualities, as well as for the part it plays in the whole (society at large) that provides it the big picture, where it finds a fit.

Catholic social teaching has and continues to advance both principles. In the recent encyclical, Caritas in Veritate, Pope Benedict XVI he specifically describes the importance of integrating both principles into a cohesive relationship. In focusing on the issue of International aid the Holy Father describes the danger of an absolute approach to either principles under paragraph 58.

The principle of subsidiarity must remain closely linked to the principle of solidarity and vice versa, since the former without the latter gives way to social privatism, while the latter without the former gives way to paternalist social assistance that is demeaning to those in need.

Hello Friends,
After driving by night to Kennedy Airport January 12th, and flying to the Dominican Republic January 13th, Conan and I arrived to Haiti this morning in the helicopter of the President of the Dominican Republic. This ride was due to the reputation of NPH in the Dominican Republic, NPH Italy, a reputation enhanced in the DR by Andrea Bocelli not long ago.

Our first tasks were the medical evacuation of one of our American volunteers, the medical evacuation of one of our Cuban doctors and the evacuation of the body if one of our American visitors. The search still continues in the rubble for another missing American volunteer, Molly.

We also had 18 funerals today. One for John who works at our St Luke program. We miss John very much. He often stopped to at my door to tell me the milestone of his developing baby, which delighted him no end. John ran our computerized language lab. Another was for Johanne?s mother. Joanne is one of the Directors of the St Luke program. All the others were of unknown people who were sadly rotting by the wayside.

Other sadnesses? the death of Immacula, our only physician assistant, who worked at our huge outpatient side of our hospital. The death of ALL but one of Joseph Ferdinand?s brothers and sisters, the death of the husband of Jacqueline Gautier as he was visiting a school which fell and all the students (all died), the death of our ex-pequeno Wilfrid Altisme who was in his 5th year of seminary for priesthood. Other stories of deaths of people who are dear to us keep coming in.

We spent the rest of the time managing the countless people with serious and severe wounds, coming to our hospital. We are doing our best for them, under trees and in the parking lot with ever diminishing supplies. We will work throughout the night and beyond. No stores are open, no banks are open. Diesel is running out. Will be out in two days if we don’t find a solution, which will mean no power at all. The hospital is without water since there is some broken line between the well and the water tower.

Structural damages to the hospital seem superficial at first glance, but about half the outer perimeter walls have fallen. The old hospital in Petionville is in ruins, and teams of workers, led by Ferel, and been digging for Molly non-stop around the clock.

Visit msnbc.com for breaking news, world news, and news about the economy

Haiti’s Smallest Victims, Click Here to see an ABC News report from Friday January 15 on Fr. Rick Frechette and his Haitian Mission

At times, all of us have difficulty in showing how we feel; whether this be, happiness or sadness. This is what I was confronted with at the Phu My Orphanage. There were people aged between only a few months old to around 23 years old, who were not able to even smile as they just did not have the ability to do so. However by looking into their eyes, we knew we had brought love and joy to their lives. Leading up to the pilgrimage I knew I would most likely have an emotional attached to a particular orphan, I just had this feeling. And I was right. His name is Lei, I’m not sure how old he is, but he is located in the baby section.

Lei is blind, and looking into his eyes you could not see his pupil, as they were just white. I wish he could be able to see how beautiful he really is, Lei does not try to change the way he is made nor the journey he is on. He trusts the path he is given, much like he trusted me. He couldn’t see, however when I lifted him up out of his cot he would immediately wrap his legs around me knowing I would take him outside, but what struck me was that he had no clue where I was going to take him however he still trusted me. I have said the word trust a few times, as for me; this journey was about learning to trust in God, for example if sometimes doesn’t go the way I wanted or expected, I don’t mind as I know it’s for my benefit in the long run.

The number of nurses were completely outnumbered by the orphans, so feeding as you could imagine would take a long time, especially with feeding taking about an half an hour to an hour per orphan. So the group each session, breakfast and dinner would try to feed 3 kids each. I learnt so much from feeding, like it doesn’t matter how long it takes to reach your goals or the setbacks when climbing the mountain of life, what is important is getting there. When I was feeding a 23 year old I found out that we should all never judge a book by its cover. At first glance this guy I was feeding looked only 15. In life never judge a person by their appearance.

The emotions I felt when holding one’s hand was so powerful. Never had I ever thought holding a child’s hand would have such an impact on me. Letting go was extremely difficult, as I felt guilty knowing I was leaving behind a person who wants me to spend time with them, walking away and having my back turned was like showing I didn’t care about them. Whenever there was a situation where a child extended their hand for me I would always take it, as the energy and love flowing through our hands to one another was indescribable.

What was also difficult for me was when a child grabs my hand and bangs it on the rope which tied them to their cot, not allowing them to move. I wasn’t allowed to untie it as their kids were tied up for a reason, such as walking around freely meant they would be a danger to not just their self but others. Letting go in this instance just brought a tear to my eye every time I had to do it, walking away from a person confided to a small space and not allowed to leave. The most difficult part of the two weeks and most likely my life was when I had to walk away from Lei, my blind boy. Holding Lei for the last time, with his head peacefully resting upon my shoulder, I began to cry. I’m not sure if I will ever see him again but I will never forget my last moment with my brother. Lei was giggling, and his laughter was like Elmo. He began to sing and smile as I gazed into his beautiful eyes; I knew I had brought happiness to this once upset boy.

“The purpose of the Pilgrimage is to explore and share how local people experience injustice in the developing world. Before we ventured off on our pilgrimage, the pilgrims put their heads together to make a “pilgrimage theme”. We decided on the theme “Our World, Our Future” or, in the local language, “Aton Kalibutan, Aton Das Bwanlag“”.

An immersion pilgrimage like this is a perfect opportunity for youth to have a rich and rewarding experience of the global human community and a taste of the principle of solidarity which our Church calls us to embrace. Below are Justin’s reflections with regard to the immersion pilgrimage.

THE PHILIPPINES

Accompanied by seven students and a fellow staff member, Peter Donnelly, we spent two weeks in Manila and Kabankalan, Negros Occidental. We had the English version printed on wrist bands, which we gave away at every opportunity.

The first place we visit is Malate, where the Columban Fathers have made us welcome these last two years. During WW2, more people died here, in its “liberation”, than Hiroshima or Nagasaki. Many of the Filipino’s were buried in an open pit, dumped by tractors and heavy machinery. The area has now been bitumised and makes a delightful, if somewhat inappropriate, roundabout. In contrast to this, the American War Cemetery is a vast tract of land, where each American who died has a marked resting place, as well as a place on an enormous circular monument.

We also make contact with our Passionists brothers at Bagong Sila. Fr Vic, CP made us most welcome as we experienced some of the local culture and people. Later in that day, we were made welcome at Payatas, one of the rubbish tips of Manila. Security here is pretty tight, so we have to be somewhat circumspect. Fr Bong, the parish priest, managed to take a snap on his mobile phone, before we were moved on. The boys find this a very powerful experience. The house this photo was taken at the back of, there was a young man who had an assortment of rubbish, like clocks, torches etc. He would break them with a hammer, and separate the remains into separate piles: metal, glass plastic etc. It is a pretty tough way to make a living.

That afternoon, we played a game of basketball against the Passionist Seminarians. Last year, they absolutely caned us, or, as the guys say, “owned us”. This year, the CBC boys completely overran the locals, and were cruising until one of our students dislocated his thumb. Medical care was a little lacking out at Bagong Sila on a Sunday, with it being the doctor’s day off. We were offered help by a local faith healer, who bought a bottle of magic oil and an enthusiastic attitude, but not much more. We finally got Damian to a hospital, but it had the effect of delaying our program down south by a day.

In Kabankalan, we have twinned with two local schools, at Su-ey and Payeo. There are some Australian Christian Brothers there, who work with the local schools to help raise their standards. I stayed at Su-ey last year, and this year Payeo. During the year, the Social Action Group at school runs casual days, barbeques, and Socials to raise money to make donations. This year we inaugurated a Battle of the Bands at school, to raise further money. In 2008, the SAG raised approximately $5000. In 2009, they raised $18,000. To say the boys worked hard is an understatement. The boys decided they would raise some money to send a student from each of the local schools to college.

It is amazing the flow on effect of all this is in the wider school. For the Battle of the Bands, some of the students who participated would not normally be involved in any of this sort of stuff. One Year 12 student I would like to mention was a guy who suffered from some mental health issues, including depression. He was a drummer in the one of the bands. I hadn’t really spoken to him at all prior to this night. I explained where the money was going, and it was obvious he was quite proud of what he was doing. Prior to that night, he would be lucky if he made it to school one day a week. Afterwards, he barely missed a day. At the graduation, his mother spoke to me about how that night made such a difference to him.

At the schools, we immerse ourselves in the local community. Each of our students has a “buddy” for the time we are there. We stay, as a group, at the presbytery or some suitable accommodation. During the day we attend classes and join in whatever activities have been arranged. We also prepare some lessons and activities for them, to help their computer skills, English conversation and so on. It’s quite a big deal for these students and schools. A lavish opening ceremony is held, with local foods and entertainment. The Filipino girls are more than happy to see the Aussie students: our guys do not lack for attention. As well, we learn some of the work skills of the locals: planting and harvesting rice and sugar. We visit the local communities and the buddies’ families. With the money raised, as well as the scholarships, we provide equipment for the schools: data projectors, laptops etc. I must thank the Glen Osmond parishioners. They were very generous in supporting both this pilgrimage and the Vietnam pilgrimage, with both dollars and equipment.

Our last visit on Negros was to Anawim, a school for deaf kids. This place is dirt poor, and they do a marvelous job. The kids go to school through the day, and are boarded here each night. Last year, when we visited, the place was completely run down. Ourselves, along with Nudgee College, Brisbane, and Aquinas College, Perth, offered to do some maintenance. CBC refurbished the girl’s dormitory and wash room. The work was stifling. I have to congratulate the Adelaide students. It was hard work, and they didn’t know who they were doing this for. They worked hard and long. That night, we joined the kids for dinner. Our lads were fantastic; they were in the zone with these beautiful young people. The empathy and care they had for these kids was outstanding. We put on dances and so on for each other. The next day, when we returned to finish the work, our boys worked twice as hard. They were a total credit to themselves and CBC.

While we were on Negros, a devastating typhoon hit Manila. Over 700 people lost their lives. Our last visit was to be Marikina with an Australian nun, Sr. Kate O’Neill, a friend of Ray Sanchez. Marikina was one of the worst places hit. I rang Kate to see if she still wanted us to come out and see her, I thought she may have been too busy to entertain us. She said for us to still come. Our boys went to the supermarket in the morning, and bought supplies of bottled water, tinned fish, noodles, anything that could be of use.

As we arrived at Santolan Station, we could see the devastation. What had been houses and shanties along the river had all been washed away. Kate directed us to under the bridges, where perhaps there were maybe a hundred people. There were maybe five families, and the rest were street kids. What remained of their homes was maybe a chair or two and some blue tarpaulin. These people had nowhere to stay: no family, no homes. We gave out our meager rations. As I videotaped this, I was thinking, this is a like a war zone. It was incredibly intense. Some of the street kids shared their stories: some had seen one of their friends swept away by the waters, to be killed when thrown against one of the bridge pylons. These kids have nothing, and many would prostitute themselves to get some money. They sniff glue, Rugby, from dawn to dusk to ease the pain of life. The CBC boys were just sensational with these kids. The empathy and love they showed them was just outstanding. I was proud to be associated with them.

As with all the Passionist communities worldwide the Asian members are by no means strangers to social ministries. We had the opportunity to hear so many of the unique social ministries that these communities have organized in light of their own local realities. In India we were able to visit some of these powerful ministries in a poor village called Randham. Social ministries refer to ministries of the Passionist communities that serve the society in which they exist. In Randham we were fortunate enough to visit a number of these ministries, some which are traditional and others which are new and innovative. A traditional yet very powerful social ministry that they offer is education. The goal being to give the emerging generation the real opportunity to gain a quality education that will allow them to improve themselves and their own community in this highly competitive world while integrating the spiritual dimensions of social responsibility.

Other more unconventional ministries included a micro-credit Cow Loan program, a rice and peanut farming project and housing development. The cow loan program is particularly creative. The aim is to supply the local villagers with a natural resource that can sustain them. In India the cow is a very sacred animal, part of this is the religious tradition of Hinduism, but another part of this is that the cow is a great resource for the community. The Passionists have created a loan system where the villagers will have access to a 0% interest loan to purchase a cow. The villagers will then go to the Passionist milking station to sell the milk and a percentage of the milk will go to repay the loan for the cow while the rest go to them. After the cow is payed off they then keep the entire profit of the milk.

This is one example of a Passionist social ministry in Asia that is helping the poorer members of our society by giving them a number of opportunities through work, education and basic services. At the meeting we heard how diverse the social need is with the other Asian communities which include Japan, Korea, Australia, Indonesia, Papa New Guinea and Vietnam. The issues where diverse but we heard a commitment from these communities to promote a network of solidarity so that at a global level we can all support each other in promoting the Christian work of true charity which Pope Benedict XVI reminds us in his recent encyclical is justice. The Passion for Justice blog will become more diverse as we develop further solidarity with each other and sometime soon you will hear other voices throughout the world sharing our issues, concerns and social spirituality.   

As we go off to celebrate Thanksgiving here in the United States I would ask that all of us adopt the spirit of solidarity with the poor members of our human community and to offer a prayer for them and the missionaries who serve them. Consider and reflect on this spiritual quote from Saint Paul of the Cross and may all of us celebrate is the true spirit of Thanksgiving.

Therefore, let us love the dear God, who loves us so much placing everything in the Wounds of Jesus and offering them to the Divine Father, begging him through the grace of his most holy Son that he give remedy to all the evils and send his faithful servants so that the power of the Cross and Passion of Jesus Christ will triumph.

When the governments of the world met in Doha, Qatar in December 2008 to review progress made in the area of financing for development, the first rumblings of financial chaos could be felt. It was decided that the spreading financial and economic global crisis called for a follow up conference to determine its causes and what could be done to recover. The meeting was to take place “at the highest level” and would be hosted by the only fully multilateral body – the United Nations.

President of the UN General Assembly, Father Miguel D’Escoto Brockmann opened the Conference with these challenging words: 

It is neither humane nor responsible to build a Noah’s Ark only to save the existing economic system, leaving the vast majority of humanity to their fate and to suffer the negative effects of a system imposed by an irresponsible but powerful minority.

We must take decisions that affect us all collectively to the greatest extent possible, including the broad community of life and our common home, Mother Earth.

Joseph Stiglitz, Nobel Prize Economist and Chair of the Commission of Experts established to prepare for the Conference, offers this assessment of reality:

The current global financial architecture hasn’t been working well. But more than that, it is unfair, especially to the developing countries. They will be among the innocent victims of this global crisis that wears the “made in America” label. Even countries which have done everything right — those which have managed their economy with far better regulation and better macro-economic prudence than the US — will suffer as a result of America’s mistakes. Worse, the International Monetary Fund has — at least in the past — demanded pro-cyclical policies (raising interest rates and taxes, lowering expenditures when an economy goes into a recession), while Europe and America do just the opposite. The result is that capital flees developing countries in times of crisis, reinforcing the vicious cycle.

In today’s globalized world, the biggest problems can only be addressed by more global participation: we see this in such issues as global warming and global imbalances. The G-8 is no longer the appropriate forum for these issues. Indeed, to leave the discussion to these few countries, can be counterproductive. It is reasonable to expect that the wealthiest industrial countries will try to advance their interests at the expense of others. Inviting some other countries (such as the G-20) to participate in some of the discussion might be seen as a step in the right direction. But it too may actually be counterproductive. The Club has been expanded, but it can be a two- tier system that still reflects the global inequities of the past, where not all participants are equals,

We NGOs issued a long statement to the governments meeting in the conference on the global financial and economic crisis that concluded with these words: 

The outcome document of this UN High Level Conference should reflect the urgency of the situation and contain short-term measures, to be implemented immediately as a response to the crisis. These measures must include sufficient non-debt generating funding for a global stimulus package for developing countries and economies in transition. Donor countries must fulfil their commitments of development assistance to poor countries. The crisis must not be used as an excuse.

We trust that the outcome document will specify the necessary short-term measures and also contain concrete commitments for an intergovernmental time-bound process towards long-term structural reforms. This UN Conference must be the beginning of a process for systemic change, crisis resolution and social economic and environmental justice among developed and developing countries, and economies in transition.

The Conference met from June 24-26. It gave a clear diagnosis. The patient is in trouble. The world economy has a high fever. The conference outcome document candidly describes the root causes of the crisis, including “unsustainable global macroeconomic outcomes, … major failures in financial regulation, …excessive reliance on market self-regulation, overall lack of transparency, financial integrity and irresponsible behaviour”.  To put it in the vernacular:  “uncontrolled greed”

But the decisions on how to remedy the crisis and what treatment was needed were far too weak. The decisions for action did not match the urgency of the diagnosis. Much more is needed to reform the rules governing global economic and financial activity. The institutions such as the World Bank, the International Monetary Fund and the structures, that allowed the creation of unfair rules, need radical overhaul. And the rich countries, that benefit from the way things are, resisted sharing power with other countries to make the necessary changes.      

Developed (read richest) countries wanted to deal with economic problems in an exclusive forum like the Group of Twenty (G20). In this way they could exclude most developing (read poorer) countries and NGOs. The negotiations in the weeks prior to the conference that produced the final compromise text were bruising. Many of the rich countries resisted working through the forum that this UN conference offered. Rather than work with other countries as their equals, they wanted to hold onto privilege and so they blocked a fuller agreement.

The way forward

In the pre-conference negotiations, an issue that caused much conflict was whether the conference would have an ongoing life. Rich countries wanted UN involvement to end with the conference – no follow-up mechanisms. The West ‘owns’ the World Bank and the IMF!

But the conference decided there will be an “ad hoc working group of the General Assembly to follow up on the issues contained in the outcome document” and an “ad hoc panel of experts on the world economic and financial crisis …(which) could provide independent technical expertise and analysis, which would contribute to informing international action, political decision/making and fostering constructive dialogue.”

Those hoping for a stronger decision to reform the international financial institutions and to give oversight to all member states through the UN were disappointed. But this is enough to begin to change the way things are done.

Upon the adoption by consensus of the Outcome Document, the General Assembly President said:

“The world has had the opportunity to hear the voices of the G-192. All the Members of the General Assembly have had and continue to have the chance to express their points of view. Today our efforts have culminated in the adoption by consensus of an outcome document that represents the first step in a long process of putting the world on a new path towards SOLIDARITY, stability and sustainability.

At the same time, it has been recognized that the financial and economic crisis must not delay the necessary global response to climate change and environmental degradation through initiatives for building a ‘green economy’”.

The United Nations General Assembly, the G-192, has now been established as the central forum for the discussion of world financial and economic issues, and this in itself is a major achievement. In addition, the General Assembly has been asked to follow up on these issues through an ad hoc open-ended working group.

The issues to be followed up range from crisis mitigation – including global stimulus measures, special drawing rights (SDRs) and reserve currencies – to topics such as  restructuring of the financial and economic system and architecture, including reform of the international financial institutions and the role of the UN; external debt; international trade; investment; taxation; development assistance; South-South cooperation; new forms of financing; corruption and illicit financial flows; and regulation and monitoring.

The way forward demands the attention and vigilance of NGOs, civil society and ordinary citizens to ensure life does not revert to the default position of business as usual.

Thoughts for Your Consideration: by Hugo Esparza, CP

This week we are invited to attend God’s Feast. This should give us all a great sense of honor in again being reminded that God continues to call us into a mystical loving relationship with him. A relationship that will give us an eternal meaning and purpose for all we do. Yet if we consider this invitation along with the warning that Paul gives to the Ephesians we are reminded that this invitation to God’s Feast may also be a dangerous event.

…we are reminded that this invitation to God’s Feast may also be a dangerous event.

We continue hear this week Jesus’ “bread of life” discourse, as he invites us to partake of his body and blood in order to “live forever”. While most of us could not imagine that an opportunity to eat with God may be a dangerous event, the evil, as Paul reminds us, that exists in our world makes this event hazardous. Jesus reminds us that we do not only partake in his table as individuals, but we are enmeshed in each other’s life by partaking of his body and blood. He is ready to transform us with his own body and blood, which will have a great social effect as to how we live and who we are, for when we say yes to Jesus’ body and blood we are saying yes to the life of all others. In other words, we accept the dangerous and countercultural mission to let others into our life and to enter into the life of others as a result of entering in to God’s life. This call is not shortsighted. It has a mission and that purpose is for the world to have life.

…we accept the dangerous and countercultural mission to let others into our life…

The recent health-care debates around our country have sparked the worst of attitudes in a small but loud minority. There have been reports of armed people showing up in these debates as a form of intimidation and of a rhetoric that incites violence. These and other events in our world that seek to exclude people from the table of debate, political or economical power, or where, as Proverbs reminds us, “foolishness has not been forsaken”, are the opposite of God’s Feast. The table in these events has not been spread but cut off by fear, and there have been no calls from the heights over the city to summon others but shouts of warning and intimidation.

Today more than ever, we need to remind ourselves that we are not called to live in isolation but in relation with others and with God. Furthermore, while acknowledging how intertwined we are through Jesus in the reality of our world, we enter “not as foolish persons but as wise, making the most of the opportunity”, as Paul the Apostle reminds us.  We use the trends in our society and culture to discern and remove the causes of human suffering. Otherwise, we would just be spectators or mere actors in the great play that life is. Today we are being called to denounce the seeds of fear that cause violence and eradicate them from our political and social events and from our own person in order that the world have life.

…we are not called to live in isolation but in relation with others and with God.

Perhaps now would be a good time to recall the hope-inspired phrase of a former American President who walked us through a very difficult period in our national history. The only thing we have to fear is fear itself- nameless, unreasoning, unjustified, terror which paralyzes needed efforts to convert retreat into advance. – Franklin Delano Roosevelt.

Thoughts For Your Consideration: by Hugo Esparza, CP

During one of the hardest nights of my work with taxi-drivers last year, I sat discouraged, hopeless and exhausted with my team of organizers. The group of primarily East-African and Middle-Eastern, Muslim, Cab-drivers had decided to go on strike a few days before. The dark, humid, Georgia night was as asphyxiating as the news that we received. The companies the drivers had struck decided to close all lines of communications with their ex-employees and their lawyer. That meant that almost one-hundred and twenty-five men were out of work indefinitely. What made things worst for us young, idealistic organizers in training was that we were going back home at the end of that week to finish up our summer training. It was hard to accept the facts of our defeat. There was nothing I could morally say to the men that I got to know and admire during my time with them. Our campaign was beaten and outsmarted by the deep-pockets of greedy businessmen and a biased city council committee. We were all demoralized by the situation. Neither prayer nor sleep helped me get over our defeat. Furthermore, since I hate to over-spiritualize bad situations, very soon my prayers became accusations and murmurs against God. I could not the see the good in the situation anywhere.

The scriptures for this Sunday can be applied to the challenging efforts to live out the social teachings of our faith in our contemporary world. Elijah’ s commitment to what he had been entrusted, to speak for what is right, got him into trouble. As King Ahab was persecuting him, Elijah seems to be overwhelmed, tired and discouraged so much so that death seems to him as the only solution. Both the first reading and the gospel, talk about divine “bread” that would feed us and nourish us in our journey. God’s faithfulness and presence is given to us in the form of bread. Furthermore, Jesus’ promise to be the “living bread”, which is “for the life of the world”, is the example for us to follow. We too are called to give ourselves to others, or as the letter to the Ephesians puts it, to be “imitators of God.” Furthermore, Jesus’ promise to feed us and thus give eternal life first goes through the Cross in order to show the extent of such commitment. Hence, the “living bread” that we are fed does not bring us to redemption unless it first brings us to the Cross.

Despite all of our efforts, the outcome of the campaign did not change. Some of the taxi-drivers went back to their old jobs under the same oppressive circumstances. Others were forced to migrate to other States and some settled for jobs that granted them less flexibility with their schedule. I cannot to this day imagine what these proud-men endured as they informed their families that their investment in the taxi industry had come to an end, or the pressure that bills and everyday expenses would put on them. I’m sure that these men understood the Prophet Elijah’s spirit as he prayed, overwhelmed, tired and discouraged, for his own death.

While redemption is not yet palpable for low-wage employees like them, the “living bread”, which I continue to share during our Eucharist, helped me to realize that I am not being called to be successful but that I am being called to be faithful. My response to God to give myself for others was what got me to commit to a secular organization that trained me for a whole summer on the art and science of community organizing in a Muslim Community at a moment in history when Muslims are looked upon as suspects. The bonds my team of organizers—Christian and Atheist—and I created among the workers was “living bread” for all. Some of the drivers were amazed that a group of young people like us could care enough about them that we would be willing to offer our hard work and time for their cause. And, some of us organizers were surprised by the audacity and joy that these men demonstrated even during the worst parts of the campaign. While our campaign did not change the oppressive situation for the drivers, the unity created among us participants, workers and organizers, as a sign of tolerance during a time of intolerance, became “living bread” for all of us.

Questions for Reflection in your Faith Sharing Group:
•    What social problems get you discouraged?
•    When do you want to walk away like Elijah?
•    What issues and situations seem to be overwhelming to you?
•    Are you ever discouraged by our political system and our political leaders?