Instruments of Peace Led by the Spirit

International Franciscan (OFM) Congress Vossenack, Germany 2000 Justice, Peace and Integrity of Creation (JPIC)

Peter Schorr OFM Gearóid Francisco Ó Conaire OFM President of the Congress. Coordinator of the Congress. [email protected] [email protected]

Curia Generalizia OFM Via S. Maria Mediatrice 25 I-00165 Rome Italy T:39 06 684 91218 F: 39 06 678 4970

Viale Candibona 23, 06012, Cittá di Castello. Italy. 2001

Compiled by Gearóid Francisco Ó Conaire OFM. Layout and Design by Maria Robbins. Index

Preface 1 Introduction 3

Presentations at the International JPIC Congress, Vossenack 2000 5 Greeting: We are Instruments of Peace, guided by the Holy Spirit. Peter Schorr OFM 5

Justice, Peace and the Integrity of Creation in the Order Today 7 International Congress of Justice, Peace and Integrity of Creation Peter Schorr OFM 7 Highlighting JPIC work in the Order Ð an evaluation Francisco Ó Conaire OFM 15 A History of JPIC in the Order John Quigley OFM 30 Towards a Spirituality of JPIC Animation Francisco O’Conaire OFM 35 What Are We Franciscans Doing With Our Vocation Of Peace-Making? Sr. Rose Fernando FMM 40 The Challenges Of JPIC Animation Sr. Rose Fernando FMM 50 The Presentation Of The O.F.M. Guide To Justice, Peace Vicente Felipe OFM 52 Report by the Justice Peace and Integrity of Creation Office: 1998-2000 To the International JPIC Congress, Vossenack, October 2000 Francisco O’Conaire OFM 62

Franciscan Sources and the Challenges for the Friars Minor 75 JPIC in the Early Franciscan Fraternities and its Development John Baptist Freyer OFM 75 The Attitude of Peace as a Style of Life John Baptist Freyer OFM 82 “Gratuitous And Minority Love” Jorge Peixoto OFMConv 91 Ecology, Justice, and the End of Development Wolfgang Sachs 113 The Challenge of Globalization to the Franciscan Family Hermann Schalück OFM 128 Photo Essay 140

JPIC and Formation 143 Justice, Peace and the Integrity of Creation in Initial and On-going Formation José Rodríguez Carballo OFM 143 JPIC and Fraternal Ministries Gerardo Moore OFM 150 JPIC in Initial Formation Carlos A Torrez OFM 155 JPIC in Integration Into Initial Formation: Post-Novitiate Level Joseph Rozansky OFM 158

JPIC And The Defence of Human Rights 163 From Gifts to Rights: The Franciscan View of Human Dignity William J. Short OFM 163 Overview Of Forced Migration And Related Issues William Canny 169 U.N. Systems For The Promotion And Protection Of Human Rights Within The International Community John Quigley OFM 175 Franciscans and Refugees: The “Why” of Our Involvement Joseph Rozansky OFM 177 Office For Justice & Peace Diocese Jayapura, Papua, Indonesia Theo van den Broek OFM 186

JPIC Experiences and Lifestyles 191 JPIC Animation Jim Hoffman OFM 191 A Lifestyle Consistent with our Non-Violent Struggle Alain J. Richard OFM 195 Presence Among The Brazilian Amazon’s Indigenous Communities Florêncio Almeida Vaz 198 Our Franciscan involvement with refugees Jürgen Neitzert OFM 209 JPIC Education Agostinho Diekmann OFM 213 JPIC And Our Franciscan Parish Ministry Frei Miguel Kellett OFM 217 Mission Today Andreas Müller OFM 224 Congress Documents 229 Daily Summaries Of Proceedings Order Of Friars Minor 229 First International Congress of JPIC

Evaluation, Suggestions and Comments 251

Annex 253 Summaries of JPIC Conference Action Plans 253

History of Franciscans International 259 Institutional Timeline 259 Organizational Structure of Franciscans International 260 Link up with OFM project JPIC 261

Final Documents 263 Words Of Farewell Peter Schorr OFM 263 Letter from the International Congress of Justice, Peace and Integrity of Creation to Our Brothers Peter Schorr OFM 265 ICJPIC Recommendations 269

List of participantes 272 Preface

Rome, September 2001 The book is divided into eight sections, which does not follow exactly the order Dear Brothers, of the Congress. The first section contains articles relating to JPIC in the Fraternal greetings of Peace and good! Order today, followed by a series of reflections on and challenges to JPIC This is an English version of the materi- from our sources. The third section has als presented at the International Con- reflections relating to JPIC and forma- gress in Vossenack, Germany in October tion followed by a section on Human 2000. We have translated most of the Rights. We have made a compilation of principal presentations and experiences. presentations related to lifestyle and Translation work is a time consuming experiences. Finally, we present the and tedious process and for this reason Congress Documents, some annexes we are only now making this book avail- and final words. able. The office is also publishing a Spanish language version. We would like to thank all those who participated in the Congress as delegates, This book does not include the whole those who prepared presentations, those memory of the Congress. A separate doc- who helped with secretarial work, trans- ument has been prepared for the archives lations and especially to the brothers and of the General Curia, as well as the JPIC staff in Vossenack for their wonderful Rome Office, which contains all docu- hospitality. ments relating to the preparation, the meeting itself and follows up work. The archive document contains materials in the original languages.

The keynote addresses were made on globalization and challenges for us as Franciscans. The main themes of the first week: Ecology, Human Rights, Refugees Peter Schorr OFM and Peacemaking were examined from President of the Congress three perspectives; a general overview, a Christian and Franciscan perspective and a concrete example. The second week examined our lifestyle, ministries and Francisco Ó Conaire OFM formation process with regard to JPIC. Coordinator of Congress

1 Introduction

September 2001.

The material in this English volume is a compilation of talks and other relevant information presented at the OFM International JPIC Congress held in Vossenack, Ger- many in October 2000. The original talks were presented in many languages. We have had most of them translated. Unfortunately, there are some not yet translated. We have decided to distribute what is available as of May 2001.

We hope these texts and information will be useful for initial and ongoing formation, a supplement to the JPIC Manuel, “Instruments of Peace” now published in seven languages.

We are asking each Conference and Province to publish and distribute this material according to its needs and possibilities. The JPIC Rome office will not make a publication. Feel free to use these texts in any way you find beneficial. They can be published in provincial bulletins, newsletters, as well as photocopied without copyright difficulties!

JPIC Office, Rome.

3 Presentations at the International JPIC Congress, Vossenack 2000.

Greetings, We Are I wish to cordially greet all the Sisters and Brothers who come from far and Instruments Of near. At this moment I cannot give the Peace, Guided By The number of nations represented here. But I am so pleased that all the Continents Holy Spirit and all the Conferences are here present. This is a sign of confidence and of encouragement to us, the organizers of Peter Schorr OFM this Congress. I wish to greet all the par- Definitor General ticipants who are also coordinators in the Director JPIC Office Rome Provinces; I also salute the members of the animating committee, the collabora- It was the same Spirit that moved the ani- tors of the different services such as the mating committee of our Office of “Jus- simultaneous translation, Secretariat, tice and Peace” in Rome to come togeth- kitchen, refectory, the technical aspects er to select an appropriate motto for this and so many more, and I greet all those Congress. who have helped, who are helping and those who will help us to make these It was not from its own strength, or from days successful. I greet in a special way its own authority, or even from its own our invited guests, those who are already power, or from its own desire to carry out present and those who will make them- from who we are that which we are, but selves present. rather is it only through the light of the Spirit that dwells in us, which converts us I wish to salute the brothers of this into instruments of peace and love. house, who right from the beginning did not place any objection or doubt on our For me there is nothing more desirable possibility to be here in Vossenack and than to wish that it would be this light of who made us so cordially welcome. The the Spirit of God that would illuminate us idea of celebrating the Congress here during these days, all of us who have came from myself but it took flight on gathered to celebrate this first Congress being received by the brothers of this of Justice, Peace and Integrity of Cre- fraternity and they really have made ation. I wish to declare this Congress great efforts to prepare a suitable envi- open with the desire that we all may be ronment for us. Enthusiasm flows from instruments of peace one with the other, their eyes definitively on experiencing called and sent to offer the Good News of participation in the worldwide brother- love to all human beings. hood.

5 I greet you all cordially in the name of Province, Klaus Joseph Färber. Due to the Minister General, Giacomo Bini. All other important commitments on his our efforts to have him participate here in agenda he is impeded from coming but Vossenack were unfruitful because of his he expresses his pleasure at the Congress crowded agenda. He wishes us a fraternal being celebrated in one of the houses of meeting and that our work be for the the Franciscan Province of Cologne. He good of the worldwide fraternity. In his extends a cordial welcome to us. place we have here with us the Vicar General of the Order, Stephen Ottenbreit, At the end of my greeting permit me to who honors us with his presence. Next wish you all some fruitful days, may they Sunday he will preside at the Eucharist in run, in all their phases, filled with peace Cologne where the tomb of Blessed Duns despite the tension of work. I am truly Scotus is found. happy that you are here. Let us begin our work then, as Instruments of Peace I also greet you very cordially on behalf directed and guided by the light of the of the Minister Provincial of this Holy Spirit.

6 Justice, Peace And Integrity Of Cre- ation In The Order Today

International tions and the meaning of our commitment to the question of Justice, Peace and Congress of Justice, Integrity of Creation, in the sense of them being fundamental principles of action. Peace and Integrity That which we live should not be uncer- of Creation tain theories, but rather a praxis to be taken very seriously and over which we wish to reflect in this International Con- Peter Schorr OFM gress in a systematic way; and this pre- Definitor General cisely we will do here in Vossenack, Director JPIC Office which seems to be a place predestined for Rome this event. A place of Peace and Recon- ciliation immediately after the fright of war; a place to teach and learn peace; a Preamble place where living integration with Cre- We continually take it for granted that ation is attempted. I am so delighted that “justice, peace and the integrity of our Office in Rome took the decision to creation” are integral parts of our Fran- plan and now carry out this Congress ciscan vocation. With this we wish to say with the hope that this dimension will that we, the friars minor, sons of St. give us a new impetus to turn to the world Francis of Assisi, live a special way of from our own spirituality. relating among ourselves, but also of relating to God and to nature, a relation- Justice, Peace and Integrity of Cre- ship that we can appropriately describe ation in connection with our as “fraternal.” spirituality The correct and simple dealings of St. Our mission to evangelize or to announce Francis with the human being and with body and soul, with works and nature and the fact of linking both rela- words the Good News, obliges us to rec- tionships in the hands of our Creator, an ognize and assume our responsibility for example of which is found in the Canti- something more than Justice in this cle to Brother Sun, motivated the Holy world, to commit ourselves so that peace Father, Pope John Paul II to name him reigns among us and among all men and the Patron of Ecology. Undoubtedly this never to lose sight of our task of giving has great sense and it is good that it protective treatment to nature that should have been so. It is an honor for appears to be already mortally wounded. the person himself and calls for imita- Starting from these principles we must tion. But this is not enough to under- ask ourselves for the spiritual founda- stand the whole spectrum of the dimen-

7 sion of Justice, Peace and Preservation al Con-stitutions admonitions to act in and/or Integrity of Creation. and from this dimension are found, is Francis, it is true, was a man of Peace proof that it is an integral part of our Fran- and a man with good, unbreakable rela- ciscan spirituality. Even more, that it is tions with Creation. Naturally, his something specific to it, since we recog- understanding of nature was based on a nize in it, in a profound way, Franciscan theology of Creation in which God, the action. I would like to express it provoca- Creator of all life, called to life and put tively instead of expressing it in the man- the world in motion through a creative ner of a postulation. If Justice, Peace and act of his will. This vision corresponds the Integrity of Creation are an integral to a rational logic of the actuality of see- part of our spirituality do we really need ing and understanding oneself as a crea- our own office in Rome to animate this ture, which as such enters into a frater- dimension or the work of the coordinators nal relationship with other created in the Provinces? Would it not be suffi- beings. This understanding has its reas- cient, perhaps, for us to animate each on to be, but today it must be comple- other in this dimension in order to make it mented with the dimension of concrete concrete in our everyday labors? and contextual zed action, which not infrequently carries with it the taking of I would understand this dimension that is a public stance with political type con- so valuable in our lives in the sense that sequences. it is the fruit of an incarnate spirituality, although here I am only trying to men- Our General Constitutions give justification it without having the time to go into tion to this perspective. It is true that the the reasons. It is on taking a look at our General Constitutions do not dedicate any General Constitutions that we find that particular chapter to dealing with Justice, “in charity towards all mankind, we are Peace and the Integrity of Creation in the bound to announce the Gospel through- way it does with our evangelizing task or out the whole world and preach reconcil- with Initial and On-going Formation. iation, peace and justice by our deeds” Despite that, there can be found many (GGCC 1, 2). Precisely in the first article parts where concrete action in the ques- we find a series of lines of action that tion of Justice, Peace and responsibility make reference to Justice, Peace and the for and in the face of Creation are spoken Integrity of Creation. The friars must of; these quotations can be read in our make efforts to be in solidarity with the Orientation Manual “Instruments of poor (GGCC 8, 2). They “ought to Peace”. The fact that no particular chapter rejoice when they live among people exists does not de-value or make relative [who are considered to be] of little worth the significance of this dimension of our and who are looked down upon, among spirituality. It is precisely the opposite: the poor and the powerless, the sick and the fact that in many places of the Gener- the lepers, and the beggars by the way-

8 side” (GGCC 8, 3). They “are to pre- The Difficulties We Meet serve purity of heart, and are to endeav- Despite all the above, I always find that or to regard all creatures with humility this operative dimension of our spiritual- and devotion, conscious that they have ity generates great fear in many friars. been created for the glory of God” This fear takes on a series of faces and (GGCC 9, 4). “The friars are to seek to are, in part, our own fears. At least I think serve the least of humanity in penance, I can express it in this way since I took on recognizing in them the Son of God” the task of being Director of our Office in (32, 3). They “are to receive everyone Rome. I would like to name and describe with kindness and be well disposed to those fears as follows. friend and foe alike, whether they come to us, or we go to them” (52). As pil- It is the fear to allow oneself to be known grims and strangers the friars should, in publicly. As has been said, we are facing fidelity to their vocation to be friars an operative dimension of our spirituali- minor, try to be cheerful and rejoice “as ty, that is, that gives the concrete motives the servants and subjects of all, peaceful for our acting. This dimension does not and humble of heart” (64). “The friars simply demand behavior but is an act and are to live in this world as promoters of a provocation in action. When I organize justice and as messengers and agents of a demonstration on the part of Justice peace, overcoming evil and doing good. against a Bank of great influence in order The friars shall proclaim peace by word, to call attention to and protest against the and cherish it so deep in their hearts that fact that the money deposited is invested no one is stirred to anger or scandal, but in arms, which in turn causes destruction rather that through them everyone is in the third world, then the demonstration called back to peace, meekness and kind- acquires at the same time a political ness” (68, 1-2). We should not be sur- dimension. It is like saying: “Eh, you prised that for Francis, in the poor and who are up there, I don’t agree with you maltreated creation, the suffering and investing in arms production since it indi- tortured human being is changed into a rectly destroys human lives”. This public Sacrament, that is, into an eloquent and recognition generates a series of reac- visible sign of the presence of the Cruci- tions, including that of state finances. It fied Lord. can happen that one can be brought before the courts accused of disturbing This short but representative example public order on the local and national from our General Constitutions show level. It has happened that Friars who how the operative dimension “Justice, have become committed to the rights of Peace and Integrity of Creation” belongs the exploited, for example, with the essentially to our existence and per- Land-less people of Brazil or the dis- meates all the vital dimensions of our co- placed in Colombia, have been threat- existence, both internal and external. ened with death. We are dealing not only

9 with fear of the political dimension of our There is a third face to this fear of Justice, actions but also fear of losing one’s very Peace and Integrity of Creation that is existence. based more on the activity of the very friars committed to the work: it is the The fact of not being properly informed, toughness and the merciless way they act or not to know what the work for Justice and the fears they provoke in the other and the objectives of our behavior really friars. It must be recognized that on this involve also awakens fears. I am continu- point there is a certain internal culpabili- ally hearing the question: what does the ty through which the work for Justice, Office of Justice, Peace and Integrity of Peace and Integrity of Creation loses Creation in Rome really do? Not to be credibility. When radical we are often duly informed generates insecurity, impatient with our brothers and others which in turn, provokes fear. This has not who surround us, as if to implement our been nor does the Office cause it; we do objectives of our work as soon as possi- not want to be and are not some kind of ble was best. There is even aggression secret faction. This is the fault of those against those who make little or no com- who have complained or complain of not mitment and it is thought that through a being informed. They, rather, have not life in the midst of the poor they are wanted themselves to be informed, be it unmasked or overcome. It is possible that through those responsible in the this provokes jealousies and envy in the Provinces or through the publication non-committed friars. In these aspects we “Pax et Bonum” in which can be read in can see the internal challenges to our detail the how and for whom our Office work that we must face and overcome has committed itself, or also through through our own efforts. We can gain a other means, such as information leaflets lot of credibility when we make an effort of those responsible in the Provinces. to have justice within ourselves and defend peace: “Freed of all fear because Apart from that, every two years a meet- by the poverty they have chosen and joy- ing is held of the International Council, fully living in the hope that is based on which informs the General Definitory of the promise, while also promoting mutu- the path followed in the work. He who al acceptance and benevolence among wants it can be well informed. But he men and women, the friars are to be who does not want to be informed will instruments of the reconciliation that has try to use his culpable ignorance to been brought about by the cross of Jesus intrigue against the Commission for Jus- Christ” (GGCC 70). tice, Peace and the Integrity of Creation. Let this friar understand that he is work- This means, without any doubt, that the ing unjustly against all those who are try- foundation of our service to each other ing to transmit this Dimension into life and to others in all that refers to Justice without demanding anything personal. and Peace can only be the reconciliation

10 that Christ Himself achieved. From the first signs of its method of working, a very disposition to live for reconciliation change or re-location of personnel. With- and to continue assuming in a renewed out the help of Francisco O’Conaire, who way the everyday life looking to Him, I asked to accompany me and to be at my who did not flee from humiliation and side in this new task that I was taking on, pain, we will obtain the help to allow us I would not have succeeded in going for- to let peace reign in our midst and imple- ward. I even assume that the sword of ment justice. It is only in this way that we Damocles of the new definition is hang- can give our service and give our contri- ing over me! What has to be re-formulat- bution and also eradicate the fears that ed in the General Constitutions that was function in our brothers and convince not clearly understandable in it? How can them that the outlining of our spirituality we imagine a new definition of the work towards the seeking of Justice and Peace in the Office if it is that this work must is not something special or something also fit in to a new definition? Such a task honorable but rather is a constitutive ele- could give the impression that the Gener- ment of our fraternal life and action. al Definitory and the director of the Office were not in agreement with the work done up to now. Worse still by ask- The General Chapter of 1997 ing the question: perhaps it was not I think you well know the conclusions of known how the office should be? The the General Chapter of 1997 where it is attempt there was during the Chapter to said that the Office for Justice should be transform the Office into a Secretariat submitted to a revision on the role and was, from the beginning, condemned to meaning of the service to Justice, Peace failure. This proposal drew only a minor- and Integrity of Creation in order to re- ity of sympathizers. Could it, perhaps, be define it (cf. “Other Decisions”, No. 6). different?

This was entrusted to the new directing If I have understood correctly, the work team of the Order. It took time for me to in favor of Justice and Peace should, in be able to take on, in a proper way, the the first place, begin with us. How and work of my predecessor John Quigley where are we in respect to that concern- Ðand, if you wish, this would be the first ing Justice and Peace within our commu- revision Ð and to begin the work. It was nities, our Provinces, in the Order in gen- not easy, I’m sure, for those who knew eral? We were dealing, and are dealing, and valued the work of John in Justice with an effective “ad intra” animation, and Peace to accept that there was a suc- the starting point of which is the fraterni- cessor, even when he himself was dis- ty gathered in the Lord that forms one posed to continue with it. And the new heart and one soul just like the Acts of the successor was part of the new General Apostles describes the first communities Definitory that undertook, as one of the (Acts 2, 43-47). It is certain that subtle

11 forms of unconformity and injustice exist the environment,” “integrity,” “continued in our communities. It is necessary to call development.” For me this is a value in attention to them for reasons of our own itself and unfortunately within the work credibility. I cannot demand anything of of the Office, the value put on the others outside beyond that which I Integrity of Creation is small. The ques- myself am not willing to live within. But tion of the contamination of the environ- it can also easily happen that I get lost in ment, the preservation of creation is not the purely internal that turns me in on taken up in reflection in our Fraternities myself until I’m dizzy and unable to find or at least is not dealt with the proper a way out. We are not dealing with, for attention. example, demanding the change of article 3 of our General Constitutions if in Each one of us must become aware that the reality of everyday life the living of technology and economics do not guar- equality between priests and lay is not antee any more the unlimited possibilities wanted. To the ad intra and ad extra ani- for the human construction of the world, mation is added: acceptance of responsi- nor do they guarantee the broad partici- bility for a peaceful and just world; com- pation of society in its well being. When mitment to those who are marginalized in the human person knows he is immersed society, to those who have no voice in the in nature the necessary point of contact to courts or before the powerful of this understand his dependence on nature is world and from whom rights and dignity given. If the present globalization of the have been taken and then abandoned in economy tries to suggest the opposite it is their nakedness and done in such a way because its model of technological- as to offer them a voice through us. Also instrumental development has another belonging to this task is the question of concept of nature as its basis, incites man our treatment of nature linked together to take possession of it and to use it for with the question of commitment to the his own ends and going beyond the fron- strict fulfillment of human rights. tiers of economics. This model should not continue indefinitely. The resources The last International Council of 1997 of our mother earth and its useable ener- tried to reflect duly on this dealing with gy are coming to an end. Questions like nature and spoke of Justice for the envi- when will they be used up? Or who will ronment. The destruction of our vital be affected? No longer play an outstand- space has to be seen in direct relation- ing role. The de-stabilization of the eco- ship to the possible violations of human logical systems recognizes no boundaries rights. When this intimate connection is of time or country. The environmental duly shown it must be pointed out Ð and catastrophes have global consequences here I wish to make it in a critical way Ð and are not held back on the frontiers of that the preservation of creation has its any state. And because this is so, the own right along the lines of “Justice for commitment to the protection of the envi-

12 ronment must be changed into a global the Office has been asked to make other action that equally crosses the frontiers of adjustments: it was in respect to the three states, a global action in which the monthly magazine “Pax et Bonum”. All diverse groups committed to this cause, those who wished to be informed about e.g. the Friars Minor, should coordinate the work that was done to then from our in a common effort. Where are we carry- Office could do so by means of this pub- ing this out in a concrete way? lication that was conscientiously elaborated and had an admirable technical Creation is more than that understood as presentation. This magazine was the per- nature, it is the space of given life, even sonal work of John Quigley who has a when the experience of finitude, mortali- great ability and sense of commitment in ty, guilt and need for redemption is also the area of publications and work part of it. In this vital space it is worth- towards others. I must admit that I would while making a balanced distinction not have been able to continue with this between the transcendence and the immi- publication. John could have continued. nence. The human being achieves it when But he hadn’t got to and I couldn’t. And he recognizes and assumes his responsi- indeed Francisco either. Therefore, from bility for himself and for his social and an organ of publicity that went out from natural environment. In this sense it is the Office it became an organ of the curia possible to use the term “Justice for the that has the same name but the assign- environment” validly just as the Inter- ment of which is to inform about the dif- national Council of 1997 used it. This ferent activities of all the Secretariats and term is much more descriptive than that offices of our General Curia in Rome. which expresses the link between pover- Sure, even this does not console us much ty, migratory movement and de-teriora- if what was sacrificed is taken into tion of the environment. In it there is also account. In this context I have had the expressed how there should be required impression that the new definition of the for nature, for its own value, the same work should be in reality a reduction to a right that is required in an evident form minimum of commitments. It is clear that for the human being itself. The question we have squeezed our tasks enough, of the responsible treatment of Creation which has created a strong impression in that has been entrusted to us will play, by some. But, could this not be a means to itself, a very important role in the future achieving good work? Good work also with the treatment of the topic of the has its price. I believe, with full convic- breaking down of human rights. I believe tion, that John really did great work dur- that we should learn to see our mission ing the time that he directed the Office in according to this new perspective. This Rome. Without him and the amount of belongs also, in my opinion, to the new time he dedicated to the Office it would definition of our future work. Since the not be what it is today, even if some don’t first meetings of the General Definitory wish to recognize it thus.

13 Why/For What Purpose A Congress? in which we live. To give a contribution This question is justifiable; the high costs from our basis in Franciscan spirituality, and all the work could have been avoided from faith in God, whose creation is for really. I made the suggestion to have this us, in order that both we ourselves and all Congress because of the continual dis- human beings understand that develop- cussions and questioning on the justifica- ment must have its deep roots and princi- tion of the work to which both the Office ples of action in the values such as the in Rome and the friars committed to this person, the common good, solidarity and work on a world level have been submit- subsidiarity, which in turn should be inti- ted. The Secretariat for Formation and mately linked with the whole ecological Studies organized during recent years a system that lies at their base. We must series of Congresses in order to indicate always be conscious and constant in the the need for a good initial and on-going conviction that Ð whether ad intra or ad formation and for a solid preparation. extra Ð we are dealing with human digni- This is equally valid for the operative ty and that I myself, who was called to be dimension of Justice, Peace and the and to be-as-I-am, am called and enabled Integrity of Creation. I want to break to assume responsibility for my fellow down the fears, lay a foundation for altru- men. In order to seek to give in the best istic commitments and sharpen the con- way possible this contribution is the rea- scientization in view of this dimension. son for which this Congress was con- In a few words, that this Congress might voked. It is in function of that we have all serve animation, deep study, clarification, the effort and costs. encouragement and projection. Justice and Peace is a question concerning all of When I see the Agenda for these days I us and all those who sympathize with our believe that we have good content and we spirituality and would like to share it with have found a method to achieve the most us. We must learn to contribute from our- of our objectives, that is, to be instru- selves and with those who seek this deep ments of peace, directed by the Spirit, understanding and who strive to achieve who is none other than the Spirit of Jesus a sustainable development in the area of and of our founding Father, Francis. It is Justice, Peace and Integrity of Creation, the spirit of fraternity, the spirit of good in economics and in all the social systems fellowship.

14 Highlighting JPIC encourage you to share what you are doing and how you are working with as Work in the Order – many brothers as possible over the next An Evaluation: two weeks, both formally and informally. After the overview I will conclude 1998-2000 with some pointers as to the strengths and limitations of JPIC work in the Francisco Ó Conaire OFM Order, as well as making several sugges- JPIC Office Rome tions for improvement.

1.The Americas: Introduction 1.1 Brazil: This presentation will try to summaries Friars working with landless: some of the impressive and valuable Each year more than forty brothers work- JPIC work in the Order. It does not pur- ing with landless people and their move- port to be all-inclusive, but hopefully ments meet. Many brothers were will give a flavor of activities around the involved from the early stages of the world. In fact, there are many more “SEM Terra” landless movement. For examples given in the JPIC Resource some Brazilian Provinces work with the Book of brothers promoting JPIC in landless is a Provincial priority and their lives and ministry. It is not my brothers are freed to work full time. A intention to exclude any important work, project has been proposed to recognize but due to time restrictions I have had to this work as part of the Provincial mis- make some choices in the examples I sionary evangelization and support it- use. I apologies if I offend sensibilities inerant fraternities accompanying people by excluding some important activities. in their struggle for land and dignity. I will share what I see happening. There will be a certain unavoidable flow of JPIC Handbook: examples from one continent to another. The Handbook has been translated and The fact that an initiative is mentioned distributed as a result of the commitment in one Conference does not imply that it to it by JPIC Conference commissions. is not also being promoted in another. To date it has been translated into Span- As a precautionary measure, I invite you ish, French, Italian, German, Croatian to complete the overview with other and Portuguese. It will be translated into examples at the end of this presentation. Korean, Indonesian, Japanese, Vietna- The idea for this presentation is based mese and Mandarin. The success of the on a choice not to ask for individual process is a tribute to the commitment of Conference or Province reports. The the JPIC Conference commissions who experience each brother has brought to have, against the odds, succeeded in hav- this meeting is invaluable and we ing the book translated and distributed.

15 The JPIC office would not have been able Tapachula and Ciudad Suarez) Costa to undertake such a mammoth task alone. Rica and Humedad, Oaxaca). The objec- Success of this project is a good indica- tive was to draw close to the problems in tion of the health of the JPIC structure in each place, support the local church, the the Order. It indicates the commissions people, and their organizations working are facing up to challenges. They have for peace, as well as to heighten con- gained much credibility during this sciousness among brothers of the Pro- process. It is interesting to note that every vinces in the hope some would become friar in Brazil will receive a copy of the involved in similar issues locally. There Handbook in Portuguese. This is a strong have been some positive effects both for recognition by the Brazilian Provincials the people visited and for the furthering of the document’s value, placing it on a of JPIC consciousness in the Confer- par with other General Curia documents. ence. Support for JPIC initiatives has gradually increased. At the UCLAF Washington Office: meeting of Latin American Provincials There is a need to bring Latin American in May 2000 the Conference agreed to JPIC issues to the US Congress and Inter- open an inter-provincial inserted frater- national agencies. The Brazilian Confer- nity in Tijuana dedicated to serving ence asked the ESC to finance an office migrants. in Washington. Eventually the Holy Name Province agreed to do so for two JPIC Offices: years "ad experimentum." This project is The CA Province has opened a number important to show friars the importance of JPIC offices in the Province (El Sal- of advocacy; working to change struc- vador, Guatemala, Nicaragua) in con- tures and not just responding to the mate- junction with the FF. They retain their rial needs of the poor. This work is at the own provincial commission, but work on cutting edge of evangelization and in national issues with the FF. The office general is not appreciated or understood gives a physical space and a focus to the by the vast majority of brothers. It is eas- work. It is no substitute for the work of ier to feed the hungry than to challenge the commission. Similar offices, with a policies causing poverty. The Washington variety of activities and functions, are project is weak and needs a lot of support also in Manila (Philippines), Santa Bar- from the JPIC commissions of the Order, bara (US), St. John the Baptist (US), Cori particularly those in Latin America. (Italy) and Split (Croatia).

Solidarity with JPIC Causes: 1.2 Mexico/CA: The Vice Province of San Felipe Peace Missions: extended an invitation to friars of the Five missions took place in three years Order interested in solidarity work with (Chiapas, Manantlán, Borders (Tijuana, indigenous peoples of Chiapas to come

16 and work for a period of time in one of 1.4 Chile: their communities. A friar from the Ecology: Central America Province supported The JPIC commission of the Chilean peace communities in Colombia at the Province was responsible for helping behest of the National Religious JPIC organize a National Ecology confedera- commission, headed by a Franciscan. In tion of 150 NGOs. This led to more coor- many conflict situations an Internation- dinated work with the subsequent sharing al presence can mean the difference of valuable resources. between life and death for the local population. 1.5 United States: JPIC and Evangelization: Full time JPIC animators: The Holy Gospel Province, Mexico, has Two of the four full time JPIC animators encouraged the setting up of Human in the Order are members of US Rights commissions in their parishes. Provinces. They are Santa Barbara and St. Many other provincial commissions John the Baptist Provinces. Irian Jaya has two friars working full time for the Human including the Philippines, Provinces in Rights’ office of the Episcopal Confer- Brazil and CA have worked with Parish ence, as well as animating JPIC in the Priests and encouraged and supported Custody. In Pakistan a friar has been them in the promotion of social min- released to work for the Diocesan JPIC istries in their parishes. commission and another friar is responsible for JPIC animation of the brothers. The full time US friars have a staff and a 1.3 Colombia: budget. They animate JPIC by working Tribunals of Opinion: closely with other commissions of the In order to highlight the continuing and Provinces. They visit fraternities, organize unabated abuse of Human Rights in regional meetings, inform the Province Colombia the JPIC commission of the about JPIC issues by means of their office Franciscan Family organized a tribunal bulletins, and attend Definitory meetings of opinion in Barrancabermeja to draw regularly informing on the progress of the national and international attention to work. Holy Name, New York, has hired a the massacre of 35 people in 1998, one full-time lay JPIC animator. Sacred Heart of an infinite number of massacres com- Province is to make a half time job avail- mitted in Colombia in recent years. able for JPIC animation. Brothers from the JPIC commissions of CA and Mexico participated as a sign of JPIC as a priority in Holy Name solidarity with their Colombian broth- Province: ers. Letters of support were sent from Several Provinces in the order have other commissions of the Order. explicitly assumed JPIC as one of their

17 provincial chapter priorities and entrust- to highlight the unfair nature of the visa ed the implementation of the agreement allotment policies of the US immigration to the JPIC commission of the Province. board; where only 2% of Salvadorians Holy Name Province has assumed Social compared to 73% of Iranians had made Justice as one of three Provincial priori- successful applications. The brothers in ties and they are: respond to the material each local fraternity were encouraged to needs of the poor, educate brothers in write to their local representative protest- social justice and advocate for and with ing these and other injustices related to the poor and their organizations. immigration policy.

School of the Americas: FRANCAP: Many Provinces of the Americas have The ESC Conference organized a pil- actively supported the closure of the grimage every year to CA in order to School of the Americas. Many of the expose Franciscans to the reality of most notorious dictators and violators of poverty and to heighten consciousness Human Rights of the Americas were about the influence exerted by the US trained there over a 37-year period. The government on the social/political/eco- JPIC commission of the English Speak- nomic realities of the region. Fifteen such ing Conference participated in protests pilgrimages have been organized, result- organized at Fort Benning in November ing in a greater participation by Francis- 1998. Many other activities, including cans in the US on CA issues, in particu- the collection of signatures, were pro- lar on support for migrants and their moted in CA, Bolivia and Brazil. causes.

Sister Relationships: The ESC assumed a sister relationship 2. Europe: with the archdiocesan Human Rights Inserted Fraternities: office in Guatemala to help support them Brothers living in inserted fraternities in in the process of clarification of the mur- Europe organize an annual meeting to der of Bishop Gerardi. The Central Euro- support one another and share ideas relat- pean and Spain/Portugal Conferences ed to insertion as a way of life. Many fri- have consistently supported the Peace ars involved in JPIC issues live in inserted Mission in Colombia, through letter cam- fraternities and they encourage this way of paigns, finances and visits. life as a means of acquiring greater integration of JPIC values into the life and Single-issue Campaigns: ministries of the brothers. The Minister Many commissions focus on a theme to General participated in the 2000 meeting make brothers conscience about a justice in Heerlem, Netherlands and supports the issue. As example of this is the campaign promotion of these fraternities in the organized by the Santa Barbara Province Order. In general, there are few inserted

18 fraternities in the Order and many of them enabling a more efficient response and a are initial formation fraternities especially better use of scarce resources. Tradition- in Latin America and the Philippines. ally, each NGO tries to maximize propa- Many Provinces with insertion as a form- ganda around their particular response, in ative experience (CA, Mexico, Brazil, order to keep their donors happy, thus Argentina, Chile, Philippines and Kenya) ensuring future support. Frequently, as have not managed to promote it among soon as journalists leave, many NGOs their solemnly professed brothers. depart to the next media focused crisis. Friars and other religious are left to continue responding. 2.1 Response to Chapter’s mandate on Refugees, Migrants and Ethnic Minorities: 2.2 Conference and Provincial JPIC European Meeting: publications: The JPIC commission of Europe met on There are few JPIC publications in the two occasions since the last International Order. The Central European Conference Council meeting in 1998 in Rome: in publishes a JPIC bulletin called “ Geneva and Sarajevo. One of the priori- Tauwetter” four times a year. The Brazil- ties of the commissions was to find ways ian Conference publishes “Contacto” of implementing the General Chapter res- with news from the Conference, but olution (8.4). A series of Conference rarely with news from the rest of the meetings were organized for brothers Order. The Indian Province publishes a working in this field by the JPIC com- bulletin and is examining possibilities of missions and a representative of four making it a Franciscan family publica- Conferences met in Barcelona in June tion. The Bolivarian Conference has 2000, in order to share ideas and draw up again recently started a publication. proposals for their work. This initiative Some Provinces and Conferences (John highlights one of the functions of a JPIC the Baptist, Santa Barbara, COMPI,) commission, that of enabling and have a newsletter. The English Province empowering JPIC activities to take place. JPIC animator sends a hard copy of the JPIC Rome office’s publication, Contact, Albania: to all houses of the Province. Some strongly believe the Albanian Province’s response to the Kosovo refugee crisis is a model to be considered Lobby Work: for future responses. One of the impor- The Turinga Province in Germany sup- tant lessons learned is the collaboration ports protests against the German Bank’s achieved among all religious and Christ- investment in the arms trade. It takes the ian NGOs in response to this human form of a monthly protest in front of the tragedy. All recourses were pooled, German bank. The JPIC Conference com-

19 mission has highlighted the fact that Ger- tions of society affected by the war, man weaponry has been used against regardless of race or religion, as well as a Kurdish civilians in Turkey. The Dutch multi-religious choir that performs songs JPIC coordinator, along side other reli- from all the Bosnian traditions. gious and NGOs, regularly attends arms trade fairs demanding the elimination of Peace Institute: arms. Brothers of the Santa Barbara The South Slav Conference gave its Province initiated protests against nuclear approval for a Peace institute to be estab- weapons at the Nevada test site and have lished in Split, Croatia, during the war. kept vigil, along with other concerned The principal work is the promotion of groups, for two decades. reconciliation and peace. It has organized several Peace Conferences, seminars and Inter-Religious Dialogue: retreats as well as publishing materials on Brothers from the JPIC commission in peace work for schools. In fact, the Croa- Germany, Netherlands, France and tian Episcopal Conference has endorsed Bosnia work in inter-religious dialogue, one of the books as it’s principal text for mostly with Muslims. There is a large peace studies in Catholic Colleges. In Muslim population in Germany, especial- 1999 each Province of UFME agreed to ly Turks and Kurds. Brothers assist them finance the Center by making an annual in their efforts to achieve legal recogni- contribution to the Institute. tion and one fraternity in Cologne is a sanctuary for those whose lives might be endangered should they be forcibly repa- 3. Asia triated to Turkey. The Sanctuary tradi- Formation for JPIC Animators: tions was also strong in some Provinces The Philippines Province freed their JPIC of North America in the 80’s when many animator to do a four-month course for Central Americans were fleeing repres- JPIC animators in London organized by sion in their own countries and the US the Columban missionaries in 1999. They government did not wish to attend to organize a similar course every two years their plight. France is home to many and reports are positive. It is rare for Arabs from Morocco and Algeria. The provincial JPIC animators to be given an French JPIC commission supports efforts opportunity to participate in an ongoing by some brothers who also work on formation program related to their min- immigration issues. Sometimes this is istry. More attention must be given to this done through the local dioceses. One of aspect and perhaps this Conference will the brothers is the coordinator of refugee propose some ideas to respond to this need. issues for several dioceses. Brothers in Bosnia have established foundations to Formation Programs: support inter-religion dialogue. They pro- The Philippines Province has had several mote development projects for all sec- meetings with the formation team result-

20 ing in a systematic JPIC program for each recording and denouncing human rights stage of the initial formation process. abuses. They are influential in coordinat- Several Provinces in Latin America have ing efforts with many disparate groups. similar programs: San Pablo, Colombia; Several of our brothers around the world St. Francis, Rio Grande du Sul; Holy work on JPIC issues in co-ordination with Gospel, Mexico. The Brazilian Confer- the local church. In Pakistan one of the ence organizes a two-week JPIC forma- brothers works for the diocesan JPIC tion course every year open to any broth- commission, while another is responsible er interested in learning more about JPIC. for the JPIC animation of the Province. Some brothers from other Conferences Another brother co-ordinates work with have participated. Costs for lodging are the inter-religion JPIC commission, defrayed by the host Province. Every year which was responsible for addressing a a different Province agrees to be the host. letter to the president after the coup, out- To date two successful courses have taken lining their fears and hopes for Christians place. A fifteen-day program was organ- and for the population in general. It might ized for friars in initial formation in be interesting, at some stage, to hear the Northern Europe in 1999 to heighten con- rational underlying the job distinctions. sciousness of the reality of Poverty in Europe. In Brussels they participated in East Timor: practical programs designed to alleviate Our brothers remained in East Timor poverty, as well as receiving input on the with the people during the most difficult Franciscan responses. The Irish Province time of repression. The JPIC commission organized a ten-month JPIC program for of the Province was responsible for the Franciscan family in 1998. It consist- organizing a coordinated response to the ed of one afternoon input a month with a refugee crisis, especially to the people seminar lasting several days at the end of forced to flee the country, in particular to the program. The majority of participants West Timor. The JPIC animator was were lay people, many of whom traveled freed for three months to help set up pro- several hundred miles to participate. The grams in the camps, which were eventu- local fraternities as well as the Province ally handed over to other organizations. assumed the costs. The COPEFA JPIC He was particularly adept in ensuring commission has designed a program on regular communication with the Francis- non-violence for each stage of the initial can world, detailing the state of affairs, formation program. through news bulletins to the Rome JPIC office. This news in turn was communi- Collaboration with the Dioceses: cated to the Conferences, as well as Two of our brothers run the Human placed on the Curia web page. Their proj- Rights offices of the Dioceses in Irian ects received financial support as a result Jaya, Indonesia. They are responsible for of these appeals. Regular updates were the formation of pastoral agents as well as forthcoming.

21 4. Africa and Middle East the job of the JPIC coordinators to sup- Chapter of Mats: port these projects critically. Projects After the election of the new government should be designed to ensure their even- a “Truth and Reconciliation Commis- tual independent survival, as well as sion” was established to establish respon- empowering people to assume responsi- sibility for what happened during the bility for their own lives. Too many of our apartheid years, with the possibility of Franciscan projects are paternalistic in amnesty for those responsible for Human nature. rights violations, conditioned by their willingness to admit responsibility for Conference Project: their part in atrocities. The South African The United Nations is organizing a Con- JPIC commission established a “Truth ference on Racism in South Africa in and Reconciliation” process for the October 2001. The Sub-Saharan JPIC Province”. Brothers reflected on attitudes commission has suggested that all enti- and behavior that contributed to main- ties in the Conference assume this theme taining and/or challenging the status quo. for 2001. There are serious problems on More will be shared on this process later. the Continent related to tribalism, racism, regionalism and xenophobia. They pro- Development Projects: pose to promote reflection at all levels of Friars in the Holy Land have worked to the Provinces and to bring results of the ensure the survival of an every decreas- reflection to the Conference. This initia- ing Christian population; reduced from tive could help unite the Franciscan Con- 28% of the total population in 1948 to tinent around other issues besides initial 2% at the present day. They build houses formation. Distances, cultural and lin- and look for jobs to support the Chris- guistic differences, as well as economic tians thus slowing down the tendency to factors often prevent brothers meeting on emigrate. One of the projects awards a regular basis. The lack of organization University scholarships to young Pales- is a factor preventing brothers from hav- tinian Christians to study in Palestine or ing more effective contact with the JPIC Israel. They sign a contract before start- movement at an International level. For- ing their studies. Graduates are assured a tunately, the Australian Province has job for three years after they finish their agreed to finance the travel expenses of studies. Money has been raised outside the JPIC animators of each of the African the country to ensure the success of this entities for the next three years. This will project. Brain drain to the developed greatly help the organization of the Con- world is one of the major difficulties preference and ensure greater continuity in venting the recuperation of the develop- the work, as well as qualitative contact ing world’s economies. Brothers are with other Conferences of the Order. involved in an infinite number of devel- Similar difficulties related to distance opment projects around the world. It is and cultural and linguistic differences are

22 experienced by entities in Asia. It is not relationship among members has con- unusual for JPIC commissions to meet tributed greatly to clarifying the work of only every two to three years. the Rome office and motivating the implementation of agreements. Members have a wealth of experience that helped 5. Strengths, Limitations and the organization of the Vossenack meet- Suggestions for JPIC Work in the ing, as well as the implementation of Order some of the Council and General Chapter 5.1 Strengths resolutions. ¥ Many Provinces have constituted JPIC commissions and do not expect an ¥ The caliber of JPIC animation in the appointed animator to work alone. Provinces is generally excellent.

¥ Fourteen of the 15 Conferences have ¥ Five Conference coordinators are broth- met during the period 1998-2000. There ers. have been approximately fifty-three meetings. (2 Conferences 9 times; 3 Con- ¥ Permanency of animators in the job has ferences 6 times; 4 Conferences 3 times; improved compared to past years. In gen- 5 Conferences once; 1 Conference did eral, we have not seen the “willy-nilly” not meet). changes in Provincial animators that considerably disrupted work in the past. ¥ Communication between the entities of individual Conferences and the JPIC ¥ Many JPIC animators are trying to inte- Rome office is improving, especially as a grate JPIC values into their own lives and result of increased access to email. All spirituality. but one of the JPIC Conference coordina- ¥ Many animators have noted a less tors have email. aggressive attitude in the brotherhood towards JPIC issues; there is a greater ¥ JPIC Conference animators in Europe openness to allow work to continue, and the Americas have met since the last although, in general, not necessarily International Council meeting in Septem- implying a greater participation by the ber 1998; twice in Europe and once in the fraternity. Americas. This is facilitating greater communication between entities on the ¥ We have excellent and enviable network Continent and opening possibilities for possibilities at an International level: JPIC Continental projects. Franciscans International and the Wash- ington office. Progressively, our brothers ¥ The JPIC animation committee has met are becoming aware of our responsibility seven times since the last International to be advocates for and with the poor and Council meeting. A trusting and open their organizations; helping bring justice

23 issues affecting them to the International Holy Name (USA), St. Francis (Brazil), arena. The Conference of the Franciscan San Pablo (Colombia), Our Lady of Family’s (CFF) acceptance to be sponsors Guadalupe (CA), Santa Barbara (US), St. of FI for three years and their appoint- John the Baptist (US), Holy Spirit (Aus- ment of a new board will help ensure tralia), St. Pedro Bautista (Philippines) closer OFM JPIC Ð FI collaboration. and the Irish Province. Many of our brothers have participated in International Summits and Human Rights ¥ Awareness among JPIC animators is commission meetings in Geneva, New growing with regard to the distinction York and other places, facilitating access between their role as animators and per- to Government delegations as well as sonal involvement in particular causes. NGOs working on similar issues. Animators are creatively promoting JPIC values both within the fraternity and in ¥ A considerable number of JPIC Provin- ministries of the Provinces. Animators cial commissions work closely with JPIC are encouraging brothers to take small commissions of the Franciscan Family steps and support them in existing work, (FF) while at the same time they do not as well as encouraging them to assume neglect the task of animating JPIC values new tasks when it is opportune. in their Provinces. Collaboration and friendship with members of the FF ¥ Many animators are realistic about what ensures support for the brothers, as well can be achieved in the short term. They do as a more intelligent use of resources. not allow themselves become frustrated Some OFM JPIC commissions share by negativity and lack of immediate office space with the Family. response. They are aware of frustration ¥ Many of our commissions network with levels associated with animation in gener- other religious and diocesan organiza- al and with JPIC in particular. This per- tions as well as with NGOs. The desire to mits them to be more relaxed, more at support existing JPIC efforts and initia- ease with the fraternity and in the long tives is increasing. term more affective. Once trust has been established, brothers tend to be support- ¥ Incorporation of JPIC into the Provin- ive, not necessarily because they are con- cial plans of several Provinces has convinced but, because they trust the anima- tributed to a greater appreciation of the tor and are thus willing to take more risks. importance of these values. Commitment to some dimension of JPIC by a ¥ A small number of animators have Province, as a priority, gives greater received some formal preparation for the direction and clarity to the JPIC commis- job. sion in their animation role. The following Provinces are among those who have ¥ The overwhelmingly positive response made explicit commitments to JPIC: by Conferences to translate, distribute

24 and promote the JPIC Handbook is an ¥ Many JPIC animators lack basic organi- indication of the strength of JPIC struc- zational skills: planning and co-coordinat- tures at an International level. The impor- ing a meeting, as well as subsequent fol- tance of strengthening local Conference low up. Some meetings I have attended structures for any eventuality is generally have not been planned and much time is recognized. The Australian Provinces’ lost. The importance of having a plan at support for the printing and publication the end of each meeting, with assigned of the JPIC Handbook for Africa and responsibilities, is not appreciated in some Asia is worthy of a mention. Conferences. A Conference that fails to elaborate a plan of action, no matter how ¥ Responses to Urgent Action Alerts, simple, undermines the credibility of the especially in the case of the attempt on commission and future support by provin- Fr. Rodrigo’s life and the brothers in cials and the fraternity in general. Colombia, prove how willing brothers are to respond when properly motivated. ¥ Nothing can substitute personal contact There were over 5,000 responses to some with brothers of the Province or Confer- of these appeals. ence JPIC commissions.

¥ Brothers in initial formation in some ¥ Few Provincial commissions and only six provinces are members of JPIC commis- Conference commissions have a budget. sions (Chile, Central America, Brazil, Singapore, Kenya and Korea). ¥ I fear some JPIC animators are appointed in order to satisfy legislative requirements. ¥ Recognition by JPIC commissions of the Some brothers assume the task from a importance of coordinating work with for- sense of obedience, despite a lack of inter- mators and brothers in initial formation. est or motivation to do the job. Fortunately, many overcome these limitations and ¥ This International JPIC Congress open to all make considerable progress in the work. JPIC provincial animators, the first of it’s kind in the Order, is a sign of the growing recogni- ¥ Some Provinces have changed JPIC del- tion that JPIC is an integral dimension of our egates once a year on average. This Franciscan Spirituality. undermines the credibility of the job and acts as a deterrent for suitable brothers to volunteer in the future. Some Provinces 5.2 Limitations of JPIC Work in the punish delegates who are critical on inter- Order nal JPIC issues by simply removing them. ¥ Provincials do not generally provide JPIC animators with clear criteria for ¥ Sometimes new JPIC delegates find no their work and expect them to know how archives, materials or history of the com- to act regardless. mission.

25 ¥ Several Provincial and Conference ¥ We have not arrived at the ideal of for- commissions have no approved Statutes mally preparing brothers to assume the to legitimize their work and safeguard the role of JPIC animator as is regularly done commission’s projects from possible for initial formation. future disinterested provincial adminis- trations. ¥ It is far more difficult to be a JPIC animator in some Provinces and in some ¥ Weak provincial support may cause ani- parts of the world than in others. Howev- mators to give up on the fraternity and er, this does not excuse any animator for instead look for outside support by work- having a fatalistic attitude such as: “ it is ing with like-minded people in the Fran- impossible to do anything in this ciscan Family or other NGOs. While this Province or in this country”. is understandable, it only prolongs the agony of not achieving the objective of ¥ Whereas the general problem is lack of integration of JPIC values into Provincial provincial support for JPIC, there are fraternal life and ministries. cases of Provinces assuming JPIC as a Chapter priority, allowing brothers the ¥ Lack of appreciation of the importance freedom to work and giving them space of good communication seems to be a and finances. Animators have abused this general failure among animators. Excus- support by promoting personal projects es abound; excessive workload and other while showing scant concern for the gen- responsibilities are often cited. However, eral animation of JPIC in the Province. basic tasks are often not complied with: Unfortunately, this is causing resentment news concerning JPIC activities or proj- against JPIC, which argues badly for the ects is not communicated to provincial or future of JPIC. the Order’s newsletters (Fraternitas, Con- tact), some Conference co-coordinators ¥ There is a lack of creativity in incorpo- communicate infrequently with Provin- rating JPIC into fraternal life and existing cial coordinators, nor do they forward ministries. JPIC news items to them. Coordinators often fail to remind brothers about dead- ¥ Insufficient attention is given by leader- lines for tasks nor do they motivate ship at most levels of the Order to aspects towards their implementation. of Scripture, theology, spirituality, the General Constitutions and Franciscan ¥ Lack of or no financial support for JPIC documents related to the social dimen- projects from Provinces. sion of the Christian commitment.

¥ Too many brothers are expected to work ¥ Lack of ability by some JPIC co-coor- alone without the support of a commis- dinators to handle frustration and a desire sion. to experience immediate results, rather

26 than prepare the ground for greater recep- ence request a meeting with them. tivity in the future. Inform them about your work. This is helpful in furthering the cause of JPIC. Write occasionally to the Minister Gen- 5.3 Suggestions for Improving JPIC eral asking him to sign important peti- Animation tions. An example of this is a letter writ- ¥ Have regular and qualitative communi- ten by the Central European Conference cation with members of the provincial asking him to include the topic of and Conference JPIC commission, as refugees in one of his letters to the Order. well as sending news items to the Order’s As a result the General Definitory decid- publications: Provincial bulletins, Frater- ed to write the St. Francis day message nitas, Contact etc. on Solidarity.

¥ Promote link ups between Provinces and ¥ Meet regularly with your provincial and Conferences with the idea of mutually request formal meetings with the Provin- supporting one another. This could be par- cial Definitory in order to inform them of ticularly effective between Provinces of progress in the work and to seek support the developing and developed world, e.g. whenever it is required. the French Conference and West Africa. ¥ Every Province and Conference should ¥ Continue to promote intercontinental have a plan of action arrived at through a meetings: e.g., similar to those organized process of participatory reflection. It in Europe and the Americas. need not be complicated, but it is vital to have something down on paper. The plan ¥ Extend invitations to brothers involved in should be regularly evaluated, especially Human Rights or Development work, before organizing a new one. especially those in conflict situations. Organize visits to fraternities or provincial ¥ The JPIC Resource book needs to be meetings. This is invaluable for raising considered for future JPIC formation consciousness and promoting solidarity work, particularly with formators and with specific causes. An example of this those in initial formation. Seminars, was visits made by Fr. Raphael and Fr. retreats and days of reflection could be Omar from Colombia. They visited frater- organized in conjunction with other nities in Europe explaining the precarious provincial commissions to avoid overbur- situation of the internally displaced peo- dening the brothers. It is preferable for ple. Similar work was done by Fr. Rodri- the commission to organize activities in go in Japan and the United States. conjunction with other commissions and groups rather than look for an exclusive ¥ When the Minister General or General slot. Some brothers may participate in an Definitors visit your Province or Confer- activity with a JPIC theme organized by

27 the ongoing formation commission who ¥ Do not neglect your own ongoing for- might not necessarily do so if it was pro- mation and seek out appropriate opportu- moted by the JPIC commission. We have nities. to assume brothers are over worked and always busy. There are too many activi- ¥ Encourage other brothers to join the ties vying for their attention! JPIC commission, especially those in initial formation. ¥ An Annex to the Resource book on local JPIC issues and relevant themes may be ¥ Consider who will follow you in the worth considering. animation job and start to prepare the ground. It is not good enough to leave ¥ Encourage contact, networking and col- this responsibility to Provincials. We laboration with the FF, FI, other reli- need to make proposals. gious, diocesan offices and NGOs. ¥ Take care of your relationship with the ¥ Make use of offers by friars and others Lord. Pray for and about your work. to support JPIC formation in your Bring your struggles related to JPIC ani- Province. Get to know the brothers at this mation to your prayer and to your spiritu- meeting and find out how they can help al director. you in the future. ¥ Draw up realistic JPIC programs for the ¥ Every Province and Conference should different stages of initial and ongoing have a set of Statutes approved by the formation with the appropriate commis- appropriate ministers. sions. They should include both theory and practical experiences. Use the mate- ¥ Consider elaborating a Provincial or rials available from other Provinces. Too Conference news bulletin or make more often we try to invent the wheal again. effective use of existing means of communication. Conclusion As I stated at the outset of this presenta- ¥ Plan dates of meetings and activities tion I did not propose to cover all aspects well in advance. This will greatly facili- of JPIC work. In fact, it would have been tate participation by members of the impossible. After visiting all of the Con- commission as well as the brothers in ferences, listening to you and experienc- general. ing first hand much of the work, I can give an overview, limited as it may be. I ¥ Learn how to facilitate a meeting. am greatly impressed with what I have Always insist on concrete and workable seen. I am optimistic about the develop- proposals with clearly defined responsi- ment of JPIC in the Order. I think we bilities before leaving the meeting. have excellent animators and good struc-

28 tures built up over the years by eminent integration of Justice, Peace and Integrity and dedicated brothers. It is due to their of Creation into the life and ministry of tenacity and fidelity in difficult times that the brotherhood and there will no longer JPIC values continue to be considered. be a need for animation of these values. We are responsible now to ensure that Our service is to the Lord and to those this progress continues, privileged by this who are deprived of an equitable share of opportunity of ongoing formation in the planet’s resources. For their sake, let Vossenack. Let us always be positive and us improve our ability to animate and faith filled. The more positive and cre- take the task seriously. Let us learn from ative we are, the greater the possibility one another and support one another now that our ideal will be reached; the total and in the future.

29 A History of JPIC toward God. Francis helped the west to see beauty in humanity and creation, in the Order giving us reason to be more comfortable before a compassionate loving God. John Quigley OFM The early Franciscan confidence of Director, FI/OP Office being co-operators and co-lovers with at the UN Ð Geneva. God opened a path to the renaissance in arts and letters, as well as works of charity in hospitals, orphanages and The international JPIC Animation Com- schools. mittee, the organizers of this meeting, asked me to present an overview and Within our times, Blessed John XXIII's reflections about the history of the JPIC invitation to religious communities to in the Order focusing on the last twen- return to the spirit of their founders and ty-five years. try to re-incorporate that spirit in the modern Church, opened up a conscious First of all welcome to history. Today is investigation within the Franciscan the first time that the Franciscans from movement that is still in process. We now the provinces who are involved in JPIC see ourselves as distinct from monastic animation have been invited to gather communities. We are a Family, religious for an international meeting. and secular, women and men. One of the strongest threads that weave Franciscans Social action, peacemaking, identifica- together in many countries is our com- tion with the poor and the care for cre- mitment to identify with the poor and ation have been part of Franciscan life work for social justice inspired by the since the day Francis kissed and cared examples of Francis. for the leper; when he intervened in the controversy between the bishop and John XXIII's encyclical "Pacem in Ter- mayor of Assisi; when he convinced the ris" and the convocation of the Second Pope to inaugurate the Pardon of Assisi Vatican Council were signals of a new offering a plenary indulgence to visitors kairos for humanity. There was a verita- to the Porziuncula as an alternative to ble explosion of lively research, experi- fighting in the Crusades; when he for- mentation and sharing of ideas. The bade secular Franciscans to bear arms, Council's document "Gaudium et Spes", when he wrote the Canticle of the Crea- Paul VI's "Progressio Populorum," the tures and his letter to world leaders. new identity of Bishops' Conferences Francis with his personal love of Jesus (especially the bishops of Latin Ameri- Christ as suffering savior gave a theolo- ca Ð CELAM) set the climate for our gy of incarnation to western civilization own catalytic General Chapters of 1971 that reduced the terror people felt in Medellin and 1973 in Madrid.

30 In Rome the Church organized the Pon- tence today without these two strong tifical Council for Justice and Peace and balancing forces. I am convinced that if at the beginning of John Vaughn's the Order's involvement in justice and administration, in 1979 the Order peace had remained on the level of organized its first Justice and Peace charism over the past 25 years without Commission with Louis Brennan and institutional structures we would not be Anselm Moons. This Commission was in this hall today examining our future instrumental in establishing the JP together. Attention to the details of doc- Office in 1981, organizing the Plenary umentation and the clarification of Council in Bahia in 1983 (which called organizational structures, although fre- on each province of the Order to estab- quently frustrating, is essential for the lish an office for the work in areas of continuation and growth of this particu- justice and peace) and supplying texts, lar charism within the Order. As the about the priority of the work on behalf coordinators for JPIC we have a special of justice, peace and the environment, responsibility to see that the charism is for the new Constitutions of the Order structurally guaranteed and protected at that were accepted and approved at the the provincial, conference, inter-confer- General Chapter of 1985 in Assisi. ence and international levels of the Order. I refer you to the Order's Resource Handbook for Justice, Peace and The visionary foresight, commitment Integrity of Creation for more texts and and institutional work of our first JP details of these events. In particular: Commission (1979) guaranteed that the Charles Finnegan's article on evange- structures for JPIC were incorporated lization and formation and the section into the Plenary Councils, General entitled: "Option for the Poor, Justice, Chapters, the General Constitutions and Peace and the Integrity of creation in Statutes of the Order. the Chapters, Plenary Councils of 1971-1997." International Organizational Bodies There are always strong feelings and discussions within the Church and 1. International JPIC Office, Rome Order about charism and institution. The International JPIC Office was estab- Some think that these aspects of life are lished in Rome in 1981. The Office is to in hostile competition with each other. give “help and advice to the Minister We have our own struggles with the General in matters which concern justice freedom of Francis' charism and the and peace, in conformity with the deci- institutional organization of Bonaven- sions of the General Chapter of 1979, the ture. The Order, perhaps even the Fran- Plenary Council of 1983, the General ciscan movement, would not be in exis- Chapter of 1985 and the General Consti-

31 tutions of 1986.”1 The Office is composed conscientization, animation and commit- of a Director and Assistant nominated by ment of the Order in the area of JPIC. the Minister General.2 Six friars have The Director of the JPE Office convenes served as directors of this Office: Marco the Assembly of the ICJPIC once in every Malagola (Province of Turin, Italy, 1981- two years. 83), Ken Viegas (Province of Pakistan, 1983-85), Gerard Heesterbeek (Province The members of the ICJPIC are the Del- of Holland, 1985-88), John Quigley egates of the Conferences of Ministers (Province of St. John the Baptist, USA, Provincial, one for each Conference, 1988-1997) and since 1997 Peter Schorr, elected by the Conferences according to the General Definitor from Central West- their Particular Statutes and the Norms of ern Europe and Francisco O'Conaire the ICJPIC, the members of the Anima- (Province of Central America) as Assis- tion Committee, and such others as may tant. The JPIC Office has evolved within be named by the Minister General. the general structure of the Order with the responsibilities of animation and The ICJPIC has met 5 times. Its fifth advocacy. Francisco will give a more meeting was in Rome, 17-27 September detailed report later in this meeting. 1997. The Council meetings were: ¥ 1987 Rome, (“Justice and Peace and 2. International OFM Council for Jus- Formation”). tice, Peace and the Integrity of Creation ¥ 1991 Jerusalem, (“Non-Violence”, Besides establishing the JP Office in contact with the friars of the Holy 1981, the JP Commission (established in Land and study of the Israeli-Palestin- 1979) also convoked informal consulta- ian situation.) tions about justice matters. These meet- ¥ 1993 New York and Washington, D.C. ings grew eventually into a formalized (Franciscans International at the Unit- International Council for Justice and ed Nations, the identity of the Interna- Peace modeled after the Mission and For- tional Council and an exposure to the mation Councils. American Catholic Church (United States Catholic Conference in Wash- The International OFM Council for Jus- ington). tice and Peace is a consultative group, ¥ 1995 Seoul, Korea (August 1995 - pro- established by the General Definitory, to duced the various projects that were rec- assist the Director of the General Office ommended to the General Definitory). for Justice and Peace, and the General ¥ 1997 Rome, General Curia (September Definitory, in the important tasks of the 1997).

1 Statutes for the Office (SO) of Justice and Peace, approved 7 July 1989. prot 068621. SO art. 1. 2 SO article 4.

32 Over the last few years the council has It is also worth mentioning the Inter-Fran- given its attention to numerous topics, ciscan Commission for Justice and Peace foremost being: (IFCJP), also informally referred to as the ¥ The functioning of the JPIC Office in Romans 6 Group, which is composed of Rome the six JPIC delegates of the Conference ¥ Franciscan Peace Missions in Croatia, of the Franciscan Family (CFF) that is, Bosnia/Herzegovina and Colombia. the Secular Franciscan Order, OFM friars, ¥ Environmental Justice: Within the Conventuals, Capuchins, the International Council there has been strong Franciscan Conference of the Third Order resistance to an ecological romanti- Regular (IFC-TOR) and the TOR friars) cism that could be interpreted to be a meets three times annually. self-indulgent escape from the grave social problems of many of the people with whom we live and work. Conference Level ¥ International Formational opportunities Today there are 128 OFM entities in JPIC. The experience of seeing and throughout the world (102 provinces) experiencing life from another view- that are grouped into 15 conferences and point can be a powerful motive for we remain fiercely provincial in our men- conversion. talities and governance. Each conference ¥ OFM Handbook for JPIC. Vicente is to have council for JPIC as well as Felipe will present a complete report councils for formation and missionary on the Handbook tomorrow. evangelization. ¥ Communications among the Council members and for animation in the As Francisco shared with us in his report Order (Contact and Pax et Bonum). most conferences do have a JPIC Council that meets at least annually. The statistics 3. International Animation Committee indicate a definite improvement. Some The Minister General, having consulted conferences find it next to impossible for his Definitory, appoints the Animation their JPIC representatives to meet and Committee of the ICJPIC. It serves as the develop conference projects. Friars com- informal executive committee of the mitted to JP work are very busy often Council that is invited to propose names with two or three other jobs. Every for the Minister to consider. Its members ICJPIC coordinator has at least one other are: the Director of the Office for Justice full time responsibility. Often it is diffi- and Peace, who is President; and at least cult for you to contact the friars in your four Members, designated by the Minis- constituencies as many of you have little ter General.”3 time, resources or finances for this work.

3 SC, article 5.1.

33 The International JPIC Council consis- office’s publications there are still many tently recommends that more friars be friars who do not see JPIC work as a appointed to full time responsibility for valid area of full time work for friars or JPIC work at the conference and general that it is not an important part of evange- levels of the Order. While it is almost lization. The social challenges and ques- impossible to secure brothers for full tions asked by gospel life are disturbing time ministry in this area there are some for all of us. At times our problem is iner- positive patterns developing in the area of tia in the face of a call to conversion. inter-conference co-operation and collab- Each of us finds reasons to excuse him- oration (e.g. Brazil and North America; self from this challenge. Central American Peace Pilgrimages; FRANCAP). JPIC work frequently attracts criticism. The issues that are raised are disturbing or at least uncomfortable. A JPIC coordi- Reflections nator’s personal style can be a con- The General Chapter in 1997 (Assisi) stat- venient target for criticism or be used as ed that “in order to be promoters of a new an excuse for non-participation. At the “culture of hope and of solidarity” in this international level there is a resistance world, which while filled with suffering from provinces to calls for international also allows signs of hope to appear, the collaboration in projects recommended General Chapter, in faithfulness to our by the General Curia. Some Ministers identity as Friars Minor and challenged by Provincial think that what threatens the inequalities which create an ever-deep- provincial autonomy is perceived as an ening division between rich and poor and over-centralization of general govern- lead to exclusion and marginalization, ment of the Order. encourages the realization at Conference level and in union with the whole Francis- The international civil society is asking can Family of a concrete commitment in for our input and participation in policy- favor of justice, peace and the safeguarding making. The poor hope that we can rep- of creation, a commitment born of our spir- resent them in places and meetings where ituality and constituting the Franciscan decisions that affect their lives, are being contribution to the celebration of the new made. Friars living with the poor need the millennium.” support of an international advocacy net- Our work has strong and encouraging work where their concerns are channeled words in the documents of the Order. Yet for action and reform. Also friars who are with all that is written in the scriptures, in working in threatening situations need our General Constitutions, in the social the protection that international solidarity teaching of the Church or even in the and attention can offer them.

34 Towards a needs to be done. The animator must convince friars; by word, deed and ideas that Spirituality of JPIC JPIC is an integral part of our Franciscan Animation. vocation and not an optional extra. Every friar is responsible for the personal and fraternal living out of the JPIC values. It Gearóid Francisco Ó Conaire OFM is not the exclusive responsibility of those who happen to be named.

Introduction There is a danger of placing labels on The Church has proclaimed the impor- people: he is in youth ministry, social tance of Christian commitment to the ministry, family ministry etc. We need to transformation of the world to the like- distribute responsibilities, but at the same ness of the Lord (Cf. Centesimus Annus, time, be aware of the dangers of confin- 5). Our General Constitutions and docu- ing the work to those named. It is regu- ments are filled with references to the larly stated: “every friar is responsible for fact that JPIC is an integral part of our vocations!” We believe the theory, but in life and mission (Cf. GG.CC. 1: 2; 97: 1; practice everything is left to the friar R.F.F. 25). appointed. When he is successful everyone is responsible, but when he fails, he The JPIC animator helps create aware- is alone. ness of the suffering and injustices in the world, by being himself sensitive and If the JPIC commission ignores its ani- aware of the effects of intolerance and mation role, JPIC in the life and min- greed on the most vulnerable, as well as istries of the Order will not develop well. encouraging gospel initiatives to alleviate A JPIC animator must ask at least three pain and tackle the underlying causes of questions: exclusion. He cannot achieve this alone. ¥ What am I doing/proposing to As well as fraternal and institutional sup- encourage the inclusion of JPIC port, he needs a strong and developing values, projects etc., into the daily life spirituality. I would like to highlight eight of the fraternity and their pastoral aspects towards such a spirituality. work? ¥ How can I support friars with a particular JPIC ministry 1. Animator ¥ What other issues does the The principal responsibility of a JPIC commission need to address, which the coordinator (commission) is to encour- Province/local fraternity is unwilling age friars to become involved with Jus- or unable to assume just yet? tice and Peace issues and not just do the The General Definitory agrees that JPIC work themselves. The activist does what is an integral and constitutive part of the

35 Franciscan charism. JPIC animation /or lose the Franciscan perspective. JPIC requires that we first open ourselves and animators are not social workers. When a our fraternities to the excluded of the JPIC animator leaves the Order it has world, listen attentively to the cry of the institutional consequences, delaying the poor and be moved by the face of the process for JPIC to be assumed as a crucified, poor and humble Jesus in constitutive part of our Franciscan voca- today’s leper. If JPIC animation is under- tion. Young brothers, enthusiastic about stood as first solving inequalities and the social dimension of the gospel, pas- injustices within fraternities and then sionate about the struggle for a better looking outward, it is a grossly mistaken world, are a delight and a source of worry notion. How can we compare injustices to me. Delight, because it is a positive experienced by the vast majority of sign for the future of the Order and worry humanity to those, however alarming, because it implies commitment involving within our fraternities? If we succeed in risk and misunderstanding, which leads being touched by the suffering of the many to opt for other ways of serving the excluded, our structures, ministries and poor and the disadvantaged of our world to whom we minister will also be called outside the Order. into question.

3. Love of the Brothers 2. Love of Jesus The best animator is not necessarily the What sustains a JPIC animator in his most capable or technically prepared, commitment? Personally the focus nar- but one who loves the brothers, despite rows down to love of Jesus and love of their resistance and lack of response to the poor; symbolized in a photo in the JPIC values. Weakness can lead a broth- JPIC Rome office of a little barefoot er to ask for support and show real refugee boy walking with a sack on his appreciation on receiving it. This is the back, containing all his earthly posses- basis of collaborative ministry. The ani- sions, with a caption: “He got in the way mator who loves the brothers will be of somebody’s war”. The JPIC animator looking for ways to encourage, coax is to serve Jesus in the most vulnerable and urge them towards a deeper and excluded of our world by animating involvement with the excluded. Broth- the brothers to live JPIC values and ers will not be bullied, forced or shamed include them in their ministries. into action. Every brother in every apostolate and at every stage of his life The JPIC animator must cultivate a is doing something related to JPIC, strong relationship with Jesus. Unless he even though it may not have the label. A possesses a solid, balanced and consis- respectful animator recognizes these tent prayer life, he will eventually burn aspects and builds on them. Animation out, become disillusioned, resentful and is a labor of love.

36 4. Love of the poor and excluded times of failure; Flexible in implement- Helder Camera, recently deceased, ing agreed upon processes; Values underlines a vital quality for a JPIC ani- involvement more than success in the mator. He said: “When I give bread to the work; Believes in the dignity, capacity hungry they call me a saint, but when I and equality of others; Patient in the ask why the poor have no bread they call face of obstacles. me a subversive.” Love of the poor is central to JPIC animation work. It is not an exclusive love, but one that channels 6. Lifestyle most energies, resources, efforts and An animator who struggles to personally projects for and with the poor in their live the JPIC dimension of his vocation struggles for life and dignity. As well as will have a greater chance of acceptance supporting emergency humanitarian by brothers and his discourse taken seri- needs, the animator must encourage ously. reflection, whereby questions relating to unjust structures are addressed. Love of the poor, closeness to them, support of their organizations and their causes, as well as a genuine effort to live 5. Collaborative Spirit simply, is essential for a JPIC animator. A real collaborative spirit has to be Everyone entrusted with JPIC animation worked on. There seems to be a dichoto- must evaluate his or her own lifestyle. It my between the language and reality of is helpful to do the evaluation in a con- collaboration at many levels of the Order. structively critical and fraternal atmos- How can we recognize an individualist phere. Blatant contradictions need to be from someone with a collaborative rectified, or at least worked at. A sincere nature? effort cannot be faulted. Nobody expects A brother who has a collaborative spirit: perfection, but few brothers will easily Constantly consults others; Plans with forgive unattended contradictions. others; Recognizes the importance of Where we live, what we possess, who we working with others; Delegates respon- associate with, on what we spend our sibility; Evaluates the work regularly; money, who our friends are, point to a Understands leadership in terms of deeper reality within. How we react to service and not from the perspective of provocation and contradiction is a point- power and prestige; Empowers others to er to our inner peace and non-violent assume responsibility; Happy when approach. Do we participate fully in fra- someone succeeds at a task and is even ternal life? Do we assume our share of happier when the job is done more satis- responsibilities? Is our zeal for the far factorily by others; Constantly encour- away poor, sick and excluded matched ages others in their work and acknowl- by our compassion for the sick, elderly edges their efforts; Supports others in brothers, as well as “difficult” brothers.

37 What do we do to show we really reve- The JP commission of the Episcopal con- rence creation? ference in South Africa has four full time professionals working on policy documents related to economic and social 7. Networking policies. Their contributions are so valu- Many brothers do excellent pastoral able that the national government invites work. Their hard work often leads to their contribution to legislative policy exhaustion and stress. The importance of papers. This work is truly an integral part networking is not widely appreciated. of evangelization. It is imperative we try Many JPIC coordinators miss valuable to constructively influence our Govern- opportunities, both nationally and inter- ment’s policies before negatively affect- nationally, to connect with other people ing the poor we serve. and groups working on similar issues. They fail to appreciate the importance of international solidarity and networking 8. Ongoing Formation for the benefit of the excluded. Most JPIC coordinators have no formal training. Many are passionate about A regular complaint about religious issues affecting the poor, have practical members of bigger congregations is their experiences, but lack knowledge and self-sufficient attitude and inability to technique. Our theological and philo- network. They fail to support inter-reli- sophical training often does not equip us gious groups, NGOs and other people to deal with or understand some complex involved in similar struggles. A lot of mechanisms affecting people and the repetitive work is done; where a better environment. and more intelligent use of resources would be more effective. A good missionary learns from experience. JPIC animators are in a similar sit- Decisions affecting people are mostly uation: limited experience, some knowl- taken at other levels outside of their edge and enormous challenges. The JPIC control. National and International Resource-book was compiled to help ani- decisions will eventually affect the poor mators, but is not a panacea. The JPIC we serve. We must try to influence these animator needs to keep abreast of current decisions in the light of the gospel and affairs, listen to critical analysis of events the social teaching of the Church. This and apply gospel principles. Courses is the underlying reason for our pres- should be undertaken in economics, the ence at the United Nations, through social doctrine of the church, Law, Ecol- Franciscans International and the Wash- ogy and Human Rights, etc. Most JPIC ington office for Latin America: a serv- animators have many other responsibili- ice for Justice, Peace and Integrity of ties. Long-term courses are often not Creation. realistic.

38 Conclusion brothers is indispensable for building up Encouraging progress is being made in God’s Kingdom and without which the the animation of JPIC values in the Good News has no relevance. The anima- Provinces and Conferences of the Order, tor helps sow the seeds of the Kingdom with countless excellent initiatives taking and the Lord brings results in His own place. It has been stated, and it is an good time. Defeatist attitudes have no unfortunate reality, that the Church’s part in the profile of a good JPIC anima- Social Teaching is her best-kept secret. tor. When some animation strategy is The JPIC animator should not expect this unsuccessful or meets with resistance a work to be readily appreciated or under- good evaluation is needed, with a desire stood, even if there are endless gospel to return to formulate new proposals. The justifications, as well as arguments from animator searches for solutions and is not our Franciscan sources which point to the crushed or disappointed by the enormity importance of JPIC values. The JPIC ani- of the challenges. When we recognize mator needs to be personally convinced ourselves as God’s instruments and that that the work of the incorporation of JPIC we only partially contribute to the solu- values into the life and ministries of the tion we become freer to act.

39 What Are We UNO says that a culture of peace can be achieved only when citizens of the world Franciscans Doing can: With Our Vocation ¥ understand global problems of injustice and violence; Of Peace-Making? ¥ respect life; ¥ respect human rights and fundamental Sr. Rose Fernando FMM freedoms; ¥ promote equal rights and opportunities for women and men; ¥ respect the rights of children; Introduction ¥ make efforts to meet the development We have already listened to the Global and environmental needs of present and Perspective on Peace-making, and to the future generations; Franciscan vision on the theme from ¥ promote sustainable economic and Franciscan sources and scholars. I will be social development; looking at the practical aspects of our ¥ respect freedom of expression, opinion response as Franciscans Ð what is being and information; done and what we can do. The title for ¥ adhere to the principles of freedom, jus- this presentation as proposed was peace tice, democracy, tolerance, solidarity, making, but I have also added the dimen- co-operation, pluralism, cultural diver- sion of peace building as I see this as a sity, dialogue and understanding at all necessary aspect of our Franciscan voca- levels of society and among nations; tion in today’s world. eliminate all forms of racism, racial discrimination, xenophobia and related intolerance, including that shown PART I towards ethnic, religious and linguistic minorities; What kind of peace is the UN speaking ¥ eradicate poverty and illiteracy and about? reduce inequalities within and among This year has been proclaimed by nations; UNESCO as the International Year for a ¥ be committed to peaceful settlement of Culture of Peace. The coming decade, conflicts; 2001-2010 has been declared as the ¥ promote the educative and informative International Decade for a Culture of role of the media; Peace and Non-violence for the Children ¥ increase transparency and accountabili- of our world. It is significant that the ty in governance; need for PEACE and NON-VIOLENCE ¥ respect the principles of sovereignty, is being highlighted at all levels. In their territorial integrity and political inde- declaration for a culture of peace, the pendence of States.

40 (Some aspects of a Culture of Peace as The thirty-four local wars that are being given in the United Nations Declaration fought at this very moment are doing of 13 September 1999) irremediable violence to human beings and to nature. During this International What kind of peace building and peace Year for a Culture of Peace, and during making are we talking about?4 the coming decade, we have the opportu- As Franciscans, peace building and nity as Franciscans to contribute to the peace making are integral dimensions of global campaign for peace and non-vio- our vocation, and not options that we are lence: to stop the production of arms, to free to make or not to make. Peace build- put an end to wars, to promote recon- ing touches all that has been said above ciliation, to be peace builders and peace in the UNO declaration for a culture of makers. peace. We do this there where we are inserted, in the measure possible, getting The century that has just finished is involved in one or two concrete projects, referred to as the bloodiest century in his- in view of a culture of peace through a tory. Gill Elliot has published a book to culture of justice. For practical reasons, this effect and it is entitled The Century today we will be limiting our reflections of the Dead. During the 20th century over to building peace and making peace in 22 million people have been killed for conflict situations. territorial, religious, linguistic and ethnic reasons. I would like to begin by looking at peace making from the perspective of Neo- As we venture into the new millenni- liberal globalization that has contributed um, we stand at a significant cross- to the increase of militarism, arms-trade, roads. Will this century also bring an violence and other related problems. Wars incessant stream of devastating armed between States have become less fre- conflicts, like the horrors we have seen quent, but internal wars are very much on during these previous years in N. Ire- the increase. In the last decade alone land, Colombia, Iraq, Bosnia, Kosovo, internal wars have claimed more than 5 Sierra Leone, East Timor, and now in million lives, and driven about 100 mil- the Democratic Republic of Congo? Or lion people from their homes. At the same are there alternatives to the endless rep- time weapons of mass destruction contin- etition of such catastrophes? At the end ue to cast their shadow of fear. We now of the bloodiest century in human his- think of security less as defending territo- tory, military intervention continues to ry and more in terms of protecting people. wreak enormous civilian casualties and

4 Much of the information shared in this presentation has been taken from a Peace Project written by Mel Duncan and David Hartsough. Their e-mail addresses are given at the end of this text.

41 fans the flames of continued injustice leaders were killed and the courageous and war. women were able to carry out their work. This created an opening for other citizen Yet at the same time third-party non-vio- groups to emerge and begin rebuilding lent intervention has progressively democratic institutions. GAM leader, grown during the latter part of the 20th Nineth de Garcia told the New York century. Peace Brigades International, Times, “Thanks to their presence I am the Balkan Peace Teams, Witness for alive. That is an indisputable truth.” Peace, Peace workers, the Helsinki Citi- zens’ Assembly, Christian Peacemaker At about the same time, the U.S. backed Teams, the International Fellowship of Contras were trying to overthrow the Reconciliation and others operate in Sandinista government of Nicaragua. numerous countries including Colom- Operating from bases in Honduras the bia, Guatemala, the Balkans, the U.S., Contras often attacked Nicaraguan vil- Israel/Palestine, Mexico and Nicaragua. lages and fields to disrupt the agricul- Most are carrying out small-scale, high- tural harvest. In December of 1983, Wit- ly specialized activities designed to be ness for Peace began sending delegations an active presence to lower the potential to the border areas of Nicaragua. Over or current levels of violence and support the next seven years, hundreds of interna- local peacemakers. They are creating an tional volunteers visited, stayed in vil- invaluable fund of knowledge and an lages along the Nicaraguan border. They experiential base of non-violent peace picked cotton and coffee and helped making. There have even been instances rebuild the war damaged infrastructure. where violence and wars have been They played a major role in reducing vio- avoided due to third-party interventions. lence and deterring an invasion. No Nicaraguan village was ever attacked by the Contras while a Witness for Peace Positive Examples of Peace-Making delegation was present. In 1985 Guatemalan women from GAM (Grupo de Apoyo Mutuo) requested that On the island of Negros in the Philip- Peace Brigades International (PBI) pro- pines in 1989, over 500 refugees gathered vide 24-hour non-violent accompaniment in a church hall, were threatened with for their leaders after two of its members death. The Catholic bishop, Antonio For- had been assassinated. Much of tich, after hearing of the successes of PBI Guatemalan civil society had been wiped and Witness for Peace, called on religious out by the military at that time leaving leaders from around the world for help. most of the citizens too terrified to act. Within 24 hours 25 religious representa- For the next four years PBI provided tives had joined the bishop and the 500 unarmed bodyguards around the clock refugees in the church hall asserting that for GAM’s leadership. No more group anything done to the refugees would also

42 have to be done to them. They also prom- lent actions, training and capacity build- ised to tell the world what happened. The ing of non-violent and democratic insti- death squads failed to carry out their tutions. Non-violent activists could have threat. also organized international support and media attention for the local non-violent movement and the possibilities for peace- Negative Examples of Peace-Making ful resolution. When faced with the brutal aggression of Slobodan Milosevic throughout the last On two occasions I was part of a peace decade, the peace movement has lacked a delegation to Sri Lanka and later to credible, coherent and comprehensive Croatia, but on both occasion it was after response. While some international the wars had started. On both occasions activists have bravely carried out non- it was too late to speak of non-violence. violent strategies with the people of the The groups with whom we met were Balkans and still are, many others didn’t determined to continue an armed con- know what to do and, in some cases, flict. reluctantly shrugged their shoulders and supported the NATO response. The Experience shows that preference needs Nation editorialized about this quandary to be given to early intervention. As one in April of 1999: “This crisis creates a woman from Kosovo said at the Hague profound dilemma for principled anti- Conference, “Peace workers need to be at militarists who do not want to turn a the right place at the right time before blind eye to ethnic cleansing but do not violence escalates. Otherwise, we are just embrace the NATO air war.” counting our mistakes.”

Kosovo presented a need for substantial, How can we respond as Franciscans? well-organized, international support of It is significant that Pope John Paul II the local peace movement. Kosovar chose Assisi as the venue for the World Albanian President Ibrahim Rugova was Day of Prayer for Peace for all the asking for an international peace pres- world’s religions. Francis was essentially ence in Kosovo as early as nine years a peacemaker in the historical context of ago. There was no substantial response. 13th century Assisi. His greeting Peace David Hartsough, executive director of and Every Good speaks for itself. Peace-workers and a Balkan veteran, In different parts of the world, Franciscan believes that 200 international peace communities are involved in peace build- workers in Kosovo three years ago could ing and peace-making in various ways. have played a significant role in averting Franciscans International (FI) is an NGO the violence that took place there. Their in General Consultative Status (category activities could have included accompa- I) with the Economic and Social Council niment, active support of local non-vio- of the UNO. Its triple foci includes con-

43 cern for the poor, care for creation and invite on-going groups to learn and peace making. Several Franciscans work share skills for nurturing a culture of with FI, either with the office in New peace in families, schools, civic York or with the branch in Geneva or groups, work through a web-site or...) with both. Both offer us opportunities to get involved in peace making. You will be We teach about non-violence, and share hearing more about FI and its challenges skills for non-violent approaches in from John Quigley. mediation, education, political activism, You may all have heard about the Fran- neighborhood work, community organiz- ciscan presence in Las Vegas, the nuclear ing, etc. and also develop materials in Test Site in the USA. An inter-Franciscan English and in Spanish. group has been there for eighteen years, protesting by their non-violent presence. Sister Janet Corcoran, in Santa Maria, There are many vigils of one day to sev- CA works with a regional hospital, and eral weeks throughout the year. There are with doctors from that institution has ini- also numerous visits of persons who, tiated a peace-week in the three cities with the Franciscans, pray at the Test served by the hospital. This week Site. The Franciscans have sponsored an includes activities in the schools, church- organization Ð Nevada Desert Experience es, police forces, civic groups, etc. Ð with the explicit mission of witness at Through this week, programs for peace the Test Site. Since the Franciscans began making have been developed in all the there, other organizations, National and social institutions. It is a small step, but International have also begun to sponsor there is already some fruit Ð especially in vigils there. This Pace e Bene group has the reduction of gang warfare. recently initiated a workshop entitled From Violence to Wholeness, a study With Capacitar (an international project program in the spirituality and practice of to bring peace, healing and wholeness to active non-violence. Sister Mary Littel our world), some of our Sisters are pass- OSF is also a part of this group. She ing on ways of healing and overcoming shares with us the following: the scars of trauma so that these are not “We are supporting the UN decade passed on in families and so that the vio- for a culture of non-violence. Sister lence done in the context of post- Rosemary Lynch and I Ð with Pace e traumatic stress is lessened or halted. Bene Ð have initiated a program of This work is especially helpful in pris- workshops on the theme of peace that ons, with street-people, refugees and peo- we are holding throughout the US ple working with refugees. We are also during this first year. Then we will beginning to teach these skills to civilian decide, from the information we gath- unarmed peace intervention groups so er, what will be a helpful next step that their own work can be more effec- (e.g. develop resource materials, tive.

44 Another form of peace making is helping The above are just a few examples. No multicultural groups develop “cultural doubt you have many more. Later, in the competence” skills. These would include small groups you will have the opportu- personal skills, group processes, and nity to share your own experiences of review of structures within organizations peace making. that may be too culturally skewed to be effective in a pluralistic situation.

In Sri Lanka, which is presently a context PART II of war and violence, the Franciscan Mis- sionaries of Mary have taken the initia- As Franciscans, our contribution to peace tive with another local group to start a building and peace-making has a two- peace-making project. Below is an fold dimension: active non-violence and extract from a letter from Sr. Placida, reconciliation. which gives us an idea of their efforts in view of peace-making: Active Non-Violence “We use the scriptures of the four Violence begets violence. Where there is religions in the country (Buddhism, violence there can be no true peace. Jus- Christianity, Hinduism and Islam). tice and peace cannot be separated. Peace We have also invited some artists to comes through justice and active non- be a part of our campaign so that violence. We can never compromise with they can inspire through art.... We violence. Non-violence is not about pas- begin our reflections by stressing on sivity. our common identity as human beings, that we all belong to only one Active non-violence is to take the initia- race, the human race ... We continue tive to respond to situations of injustice, with a study on the evolution of the violence, destruction, etc. without vio- present political violence ... We have lence, and to be creative in our response. special programs for school children Jesus did not accept the status quo. He on peace-making.... Recently, we took the initiative to transform his culture organized an exchange program for of violence. He did so in an active man- youth between representatives of the ner by reaching out to all the groups in two warring races ... This experience his culture who were victims of violence. brought about healing and helped to In the Beatitudes, Jesus makes a clear ref- build relationships.... Some have erence to peace-makers, and the Beati- warned me that, “I am treading on tudes also include three gospel dangerous ground”. I am not afraid values, which are very Franciscan, and because more than ever I am con- which are indispensable for peace- vinced of my vocation as a peace- making: humility, mercy and gentleness. maker is.... The familiar story of Francis’ taming of

45 the wolf is a story of non-violence and of time when we are called to be disturbed reconciliation. by these questions. We need to entertain these questions, and be creative as Fran- At the dawn of this new century, it has ciscans. We need to challenge each other. become urgent to look for strategies that can prevent armed conflicts and violence. Colonel Kent Edberg, Military Advisor to Peace-builders and peacemakers repre- the Swedish Mission to the UN has this sent an alternative to massive military to say: “The world needs all the tools we intervention that many people hope for can use to keep the peace. It would be the but which does not yet exist. We need to cheapest way to avoid conflict.” develop a strategic, efficient and effective response. As Franciscans it is our voca- Profile of a Non-Violent Person tion and our mission. One who has right relationships with God, with herself/himself, with others The use of active non-violence is on the and with all of nature. St. Francis of increase throughout the world. We can Assisi is a perfect example of such build on the experiences of non-violent relationships. peace teams and others to bring this One who seeks to live the Gospel values activity to a dramatic new level, a level and attitudes, whose constant refer- required by conflicts around the globe. ence is the non-violent Jesus. We have reached a level of maturity One who is a peacemaker and peace- where this is possible. We have the builder. capacity to make it happen in our life- time. The ingredients abound: there are many veterans of non-violent move- Reconciliation ments; thousands of citizens have The three-fold crisis in our world is often demonstrated their willingness to coura- described as alienation from God (spiri- geously stop violence and oppression; tual crisis), from others (social crisis) hard lessons have been learned and ana- and from creation (ecological crisis), and lyzed; our organizational abilities have it is this analysis which has given rise to increased; highly qualified trainers are a whole new understanding of right rela- available; the World Wide Web, already tionships with God, with others and with used to advance campaigns for banning all of creation. Bob Schreiter has pointed land mines and establishing an Interna- to reconciliation as the way of mission Ð tional Criminal Court, is available as an reconciliation that is grounded in rela- organizing tool; funders are expressing tionships. Our Franciscan vocation an interest; and, most importantly, people focuses on relationships. Jesus’ whole are demanding an alternative to the high- life is a witness to his relationship with ly militarized responses to conflict. Pro- his Father, and to people. We see a simi- found questions remain. Yet, we live in a lar pattern in the life of Francis and

46 Clare. Their concern for reconciliation Suggestions was due to their concern for right rela- To orientate all our ministries Ð educa- tionships among people. We see this in tional, health, socio-pastoral, parish Ð to the initiative Francis took to meet the forming people to non-violence as a way Sultan. We see this again in the way he of life. We can form peace-teams in our made peace between the Bishop and the parishes, centers and institutions that can, Mayor of Assisi. Clare’s concern for re- in their turn, form others in peace build- conciliation comes through very clearly ing and peace making. Such teams need in her Rule that she wrote after having to be preferably international, inter-reli- lived forty years in the same monastery. gious, multi-ethnic groups of peace-mak- There can be no right relationships withers, and should be formed in non-violent out a constant experience of reconcilia- strategies and tactics, so that we could tion. To be a reconciler we first need to prevent conflicts in potentially violent be reconciled Ð with God, with myself, areas, or bring about peace and reconcil- and with others. We do not have a pre- iation in post-conflict areas; to be trained pared or pre-fabricated formula for to act strategically in co-operation with doing so. We enter into a situation or local groups to prevent or defuse vio- relationship from the space of our voca- lence and create the space for peaceful tion Ð being a Franciscan.5 resolution of conflict; to engage in peaceful actions that inspire hope, and call Conditions for Reconciliation people to higher values. ¥ Both parties need to acknowledge that To review our pastoral and catechetical there is a need to be reconciled. programs in view of including reflections ¥ Both parties need to recognize their part and discussions on peace building and of the blame. peace making; There is still a tendency to ¥ The need to recall/remember (not deny concentrate on a sacramentalization that the historical past with its facts). forms pious and individualistic Chris- ¥ Franciscan minority (humility, vulnera- tians. We have come to a stage in our pas- bility). toral and catechetical evolution for re- thinking the contents, method, prepara- The need for reconciliation is a priority in tion and rites of the sacraments bringing the world today. It is not a cheap path to to it a community and social dimension. peace. It is very costly. For us Francis- For us Franciscans, we need to include cans, it needs to become a way of life in the aspect of peace, non-violence and our own personal lives and in our com- reconciliation. munities, so that it can become an inte- To encourage women to build peace and gral dimension of our mission. make peace, invite them to be a part of

5 cf. Mary Motte FMM, Words of Penance Ð Deeds of Penance, An Approach to Franciscan Evangelization. June 2000.

47 the global project, Women Building peace making to a world that can be Peace. < gender campaign@internation- cynical and skeptical yet hungers for al-alert.org > new approaches for dealing with www.international-alert.org/women violence. To be convinced that reconciliation is To establish Truth and Reconciliation mission in a world in which hatred, Commissions. animosity and revenge are on the increase. To create a transcendent image that Strategies and Methods Could Include: communicates faith, integrity, Accompanying (activists, leaders, strength, hope, truth and love to the returning refugees). general public in meaningful symbols Facilitating communication between as well as in concrete action. conflicting parties. Monitoring (elections, cease fires, treaties). Conclusion Training trainers in conflict Last spring 10,000 activists from about transformation. 100 countries converged on The Hague Interpositioning between conflicting sides. asserting that “peace is a human right” Modeling alternatives to violent and that “it is time to abolish war.” This behavior. proposal was drafted as a consequence of Providing an international emergency a series of formal and informal discus- response network to support local sions during The Hague Appeal for Peace peace-making efforts. Conference. It has since been reviewed, Working relationships with governmen- discussed and critiqued by over 300 non- tal units will be important. violent activists, scholars and military Cooperation with UN agencies and non- veterans from various parts of the world. governmental organizations, both It truly is a work in progress that will con- local and international. tinue to unfold, based on the wisdom and Networking with local and international experience of many co-creators of peace. groups, especially with other Fran- ciscans, using modern As Franciscans we have much to con- communications technology when tribute to such a process. We have a spe- and where possible. cial vocation to be instruments of peace Franciscan values that need to be and non-violence. We have a responsibil- stressed: ity to build peace and make peace; to be To be a witness to Franciscan minority. mediators in conflict situations; to pro- Commit oneself to active non-violence. mote dialogue and reconciliation between We are being called to communicate opposing parties and groups. the hope and promise of non-violent We are over one million Franciscans in

48 the world. We can be a powerful presence Franciscans International (FI): 211 East if ours is a meaningful presence. Where 43rd Street, Room 1100, New York, do we need to put our energy? In which NY 10017-4707, USA domain do we need to concentrate? What are the criteria for our choices and priorities? Basically, it is a call to us as Fran- FI-Geneva: < [email protected] > ciscans to re-image our concept of mis- Pace et Bene: 1420 W. Bartlett Avenue, sion in today’s world. Las Vegas, Nevada 89106 < [email protected] > We Franciscans can make a difference if we become more conscious and more convinced of our peace-making vocation. The International Fellowship of Recon- ciliation: IFOR, Spoorstraat, 38, 1815 For more information on some of the BK Alkmaar, Netherlands groups mentioned in my presentation you can connect with: Pax Christi: 21, Rue du Vieux Marché CAPACITAR: International project to aux Grains, Brussels 1000, Belgium bring peace and healing to our world: < [email protected] > < [email protected] > Frida Berrigan International Peace-Keeping Force: Mel Duncan, Hague Appeal for Peace: c/o IWTC, 777 < [email protected] > UN Plaza, New York, NY 10017, USA and David Hartsough, < [email protected] > < [email protected] >

49 The Challenges Of Difficulties at this stage: One of the major difficulties I had at the JPIC Animation beginning was with regard to the various concepts and understanding of justice, Sr. Rose Fernando FMM especially on the part of those who saw it merely as social action, because for me, justice is all about right relationships. Initial Stage Difficulties on the part of the provincial When I was first named as general coor- JPIC coordinators: (i) lack of conviction dinator for JPIC in the Institute, there and motivation on the part of certain JPIC was no existing office, no team to work coordinators; (ii) feeling of being 'alone' with me, no past history to guide me. (Of and 'isolated' with no support and course, this has its advantages and disad- encouragement; (iii) no clear job descrip- vantages). tion; (iv) lack of coordination and collaboration with other teams and commis- I had certain questions about the venue of sions within provinces; (v) no budget. the JPIC bureau: should it be in Rome or in another, poor continent?

Where to begin? With whom do I reflect? Highlights of the Evolution of my JPIC With whom do I plan? Journey Another FMM was nominated to work Fortunately, I had the full support, with me. encouragement and confidence of the Superior General with whom I drew up a Increasing Cupertino from the provinces job description, which was later approved (provincials and coordinators). by the whole general council. In keeping with this job description, contacts were The JPIC sessions/workshops in the made with the provinces (initially through FMM provinces (at their invitation), and a survey); province JPIC coordinators the talks/seminars for other congrega- were named by their respective provinces; tions and groups energized me and contacts were made with other religious helped me in my ongoing formation. congregations and NGOs; I was invited to edit a monthly JPIC bul- The increasing involvement with Francis- letin, which includes sharing from the cans International (FI): (i) enriched me in provinces, and information on global my animation work, and in my Francis- realities. can response focusing on the Poor, creation and peace making; (ii) facilitated contacts with the UNO and the wider Franciscan family.

50 At the general chapter of 1996 Living Spiritual Journey justice as artisans of peace was unani- Being a JPIC coordinator has had its joys mously voted in as the 1st Orientation for and sorrows, its lights and shadows, the whole Institute. Such an option gave moments of death and moments of resur- a whole new impetus to my work of JPIC rection. animation. The JPIC workshops, which always Since the general chapter we have had included a study on the biblical concept meetings at continental level (except in of justice, have contributed to my re- the Americas) for provincials and imaging of God and Jesus. province JPIC coordinators. These meetings have contributed to overcoming JPIC animation has enriched my spirit- some of the difficulties experienced at the uality, and in particular my Franciscan initial stages, for example: (i) JPIC coor- vocation, and vice versa. dinators became more motivated; (ii) an increasing number of provinces have Being a JPIC animator, I have been con- begun to name JPIC teams and commis- stantly challenged to be credible, and to sions; (iii) job descriptions are becoming be coherent Ð to be just and to be a peace- clearer, at least for some; (iv) more co- maker. ordination and collaboration with other teams and commissions within As a Franciscan, I have given importance provinces; (v) The JPIC manual has to three Franciscan values in my life and become a resource book and tool in the in my work: Franciscan minority, recon- hands of many sisters. ciliation, and non-violence.

51 The Presentation of chapter of the IV Part) an ample, profound and committed doctrine that during The O.F.M. Guide to the years has been helping the Order Justice, Peace And (Conferences, Provinces) to advance in the life of the social dimension of the val- Integrity of Creation ues of justice, peace and integrity of cre- and Suggestions ation. However, there is still a long way to go before the letter and the spirit of our For Its Use Constitutions are assimilated and lived in Vicente Felipe OFM such a way that it appears normal that the Friars Minor, wherever they find themselves, are at the service of the poor and During the past 30 years, the Order, share the life and conditions of the little through its General Chapters and Plenary ones in society (Cf. GG.CC. 66, 1-2), that Councils, has been becoming aware of, they protect "the rights of the oppressed" and insisting on, the option for the poor (GG.CC. 69,1), that they struggle in order and the commitment to justice, peace and that "the rights and human dignity of all integrity of creation as forming part of may be promoted and respected" (Cf. our identity, vocation and mission in the GG.CC. 66, 1-2), that they denounce the world. It appears clearly in Art. 1,2 of the arms race (Cf. GG.CC. 69,2) and "take GG.CC., where the constitutive elements part in undertakings of charity, justice and of our form of life are found concentrat- international solidarity" (GG.CC.96, 2), ed: "The friars, as followers of St. Fran- to cite just some of the articles of the cis and in charity towards all mankind, GG.CC. referring to these values. are bound to announce the Gospel throughout the whole world and preach In the same way, our present Minister reconciliation, peace and justice by their General and his Definitory told us in the deeds". The previous Minister General, letter of 4th October 1999 that: "There is Fr. H. Schalück, in his letter to the Order still a long way to go before our fraterni- on evangelization, "Fill the Earth with the ties become living cells of the Gospel, Gospel of Christ", also points out the privileged places of encounter with God option for the poor and the championing and mankind, so that our poverty of justice, peace and integration of cre- becomes fraternity, sharing, concrete sol- ation as some of the principal fields of idarity with the little ones, the humble our work of evangelization at present and and those without power; so that our in the future. option for justice and peace transforms us into announcers of peace, defenders of We have (as can be seen in the anthology the rights of the oppressed and champ- of texts from the General Chapters and ions of respect for the human dignity of Plenary Councils reproduced in the first all mankind".

52 1. The Origins of the Guide Provincial Commissions of JPIC, to the For this reason, the Office of JPIC of the friars and Fraternities and to Formators. General Curia, The International Council of JPIC, made up of the coordinators of the 15 Conferences of the Order, and the 2. The Objective Provincial Delegates of the JPIC have an This guide, although it is not a commen- important mission of animation so that tary on the IV and V Chapters of the these evangelical and Franciscan values GG.CC., is inspired by them and can become personalized by the friars and even help to deepen the knowledge and turned into a style of fraternal, pacific living of them. This guide tries to offer and mutually binding life in concrete some materials or resources that could commitments to liberation. Preoccupied help the Delegates and the Provincial by the question of how to carry out this Commissions of JPIC to fulfill their task service of animation better, the Interna- of animation. It is also offered for use by tional Council of the Order's JPIC decid- those responsible for initial formation, by ed at the meeting in Seoul, August 1995, local Fraternities in their sessions of on- to propose to the General Definitory the going formation, and indeed for the friars production of a guide or manual on the in their personal reflections and pastoral JPIC that could be a useful instrument for activities. the promotion of these values in the Order. The Definitory, in its meeting of Since we are dealing with a Guide we December 1995, approved the proposal have never thought of it as something and charged the Office of JPIC in the definitive. We are conscious of its limita- General Curia with the coordination of tions. We have been conscious, especial- the project. ly, of the diversity of contexts (political, economic, cultural, social and religious) I, as one of the coordinators of the proj- of those who will use it. From the start it ect, have been given the task of present- is almost impossible, especially on the ing it at this meeting and of making a themes of the second part, to establish a series of proposals on how to use the vision that is valid for all areas of the guide, how to benefit from it. The sug- world. We have tried to ease this by gestions that I will make are meant to be gathering the experiences of the friars a starting point that would require the from all over the world; providing ample reflection of all here present to round questionnaires that allow the selection of them off. questions according to their own interests or needs, and asking for the collabo- I will begin by commenting on the pro- ration of friars from different parts of the posed objective of the guide; I will ex- world. It is clear that, having had so plain its contents and will make a series many different friars collaborate on the of suggestions to the Delegates and guide; there may be a feeling of insuffi-

53 cient unity and of repetition. We have I believe that the Fraternities and the fri- left the repetitions in because it is not a ars very often need instruments, tools on book to be read in one sitting but is an our way through life: themes of profound instrument of work from which one study, catechetical material, of prayer and chapter or another is to be used in one or celebration, course of action, etc. In part other circumstance for one or other pur- IV of the Guide there are some materials pose. along these lines but there are many more that the Conferences could elaborate or Because of this difficulty of diversity of take from what is already published. contexts, it was thought from the beginning that this would be a basic common The preparation of themes for reflection book for the whole Order. However, it and practical materials could be, for the should be complemented and adapted Provincial Delegates of a Conference, a for each Conference by means of other work of profound study for themselves. articles, themes, bibliographies, direc- tions and other elements of one's own context. 3. Structures and Content: The guide has four parts This work of adaptation and complemen- 3.1. In the first part the Franciscan vision tation, I believe, could be very convenient of the work for justice, peace and the for the following reasons: integrity of creation is established, it is There are many more themes, which we the theoretical framework for the whole have not included so that this guide didn't book taken from our spirituality, from the become an encyclopedia, about which it Franciscan sources and from the current would be convenient to reflect and help GG.CC. and the magisterium of the our brothers to reflect: For example: Church: The commitment by and for Biblical and theological basis of JPIC JPIC is, for Franciscans, an inheritance Theological themes such a the Incar- from St. Francis, it forms part of their nation, the Resurrection, the Spir- being friars minor and of their evangeliz- it, conversion, liberation-salva- ing mission, that is, it is an integral part tion, theology of life of their spirituality and therefore should Economics and Christian faith be included in their initial and on-going Relations between justice and cult formation. A new vision of the Religious Life from JPIC Five chapters make up this first part. In The vows from a JPIC perspective the first Eloi Leclerc presents, from the Where do we invest our money? Crite- vocational experience of Francis, a glob- ria for investment with social jus- al view of what should be the frame of tice mind and characteristics of our presence Etc. etc. in the world. In contemplating the cruci-

54 fied Christ, Francis discovers the live and Nuntiandi has of it in that evangelization, deeply moving revelation of the love of the mission of the Church, proclaims God for humanity, which makes him "salvation" understood as integral LIB- change his own view and he is opened up ERATION FROM ALL THAT to the misery of humanity. Francis pres- OPPRESSES HUMAN BEINGS, espe- ents his conversion as an opening up to a cially from sin. Therefore, activity in new presence between men and in the favor of justice and participation in the world. Francis is changed into a man of transformation of the world appear to be peace, a messenger of peace, creator of a constitutive dimension of preaching the fraternity, of a universal fraternity that Gospel, in other words, of the mission of goes beyond the limits of Christianity the Church in favor of the redemption of and is extended to cover all creatures. the human race and its liberation from The second chapter, titled "Minority, every situation of oppression. This chap- option for the poor and work for peace", ter presents the characteristics of Francis- reflects on the relationship that exists can formation in matters of justice, peace between the vision of minority that our and ecology. This is an aspect that is present GG.CC. present, having integrat- more developed, I would say splendidly ed not only the theological input from the developed, in the fifth chapter titled “Jus- II Vatican Council but also the present tice and Peace in the Ratio Formationis social-cultural context, and the option for Franciscanae,” of this first part. It is a the poor and work for peace. The impor- chapter that can be of great usefulness to tance that minority has in our GG.CC. is formators that want to make a deep and highlighted. Minority is the forming ele- committed reflection on the theme. In ment of the following of Jesus closely this chapter, following an introduction tied to evangelization through the com- about the origin, objective and structure mitment to peace and justice. Our follow- of the Ratio and after pointing out the ing of Jesus in minority brings us to live importance that Justice and Peace have in the Beatitudes of the Kingdom in the it, it is proposed that all formation be sus- world as servants of all, subjects, peace- tained by a particular spirituality and for- ful and humble, sharing the fate of the mation in Justice and Peace also. There poor, adopting their life and condition are three elements to the fore in the Ratio (insertion) and defending their rights shaping a "spirituality of Justice and while adhering to the principle of non- Peace": a spirituality of discipleship of violence. Jesus, the Just and Peaceful; a spirituality that contemplates God in the victims; a The third chapter presents the place of spirituality of incarnation and praxis. In justice, peace and integrity of creation the second part of this chapter, the Guide within the sphere of evangelization and gathers the objectives in relation to Jus- formation. In respect to evangelization it tice and Peace that the Ratio assigns to begins from the concept that Evangelii formation in order to make effective the

55 great objective of getting the friars to be value of life, human rights, woman, ecu- disposed to embodying effectively the menical, inter-religion and intercultural Gospel in the world of today. It is neces- dialogue. There is only a short theoretical sary to encourage in the friars a triple development because there was no desire attitude and activity: a look at reality to have an ample treatment that would from the point of view of the poor; an exhaust each theme but rather have we affective compassion for the poorest; and wanted that they would serve to present activity in favor of justice in peace and of the questions and stimulate reflection and peace in justice. action. Besides these could not be developed with greater broadness without the The fourth chapter, "Contemplation, unity bad effect of making the book too big. with God and work for justice, peace and The short theoretical development ends the integrity of creation", relates contem- with the redaction of experiences and tes- plation and prayer to the work for JPIC timonies of friars from all parts of the showing that they are not something world, which makes us see how the ideals opposed to one another but rather comple- that our GG.CC. present to us are not mentary. Christian contemplation does not unrealizable utopias and they suggest to distance a friar from the world but helps us a multitude of possibilities for action him to look with more attention and with in accordance with the situation in dis- the eyes of God at what goes on in our tinct places. Each theme ends with a environment in order to unite us to God in questionnaire to facilitate personal or his salvific activity. God does not live out- group reflection. side our history but within it. We need time to withdraw from our activity with the objective of understanding better that 3.3. The third part has two sections. The which is happening and to reincorporate first speaks about the history of the ourselves with greater courage into the movement in favor of JPIC in the Order activity of God there where He lives and during the last 25 years. A description is works. given of the structures of the Order in all As can be seen in this first part, besides that refers to JPIC. It shows how the the other uses of which I will speak later, Provinces and Conferences are organized the Guide can be very useful for personal in these fields. It gives the history of the reading and reflection. International Council of JPIC; and reference is made to the inter-Franciscan collaboration in JPIC that is being carried 3.2. The second part is made up of seven out in the Inter-Franciscan Commissions important themes of the Franciscan of JPIC that exist in Rome, in different charism of clear, current social and eccle- countries and in Franciscans Internation- siastical importance: option for the poor, al. The second section proposes ideas and peacemakers, integrity of creation, the initiatives on how JPIC could be present

56 in everyday life and in the different min- of the Church and Ratio Formations. This istries: parish, mass media, education, anthology and these quotes on a series of mission, and evangelization, initial and themes are very useful at the time of on-going formation. These are ministries preparing a talk or a prayer meeting. that are fairly common and widespread in Other annexes gather prayers, the the Order. It is not necessary to "invent" addresses of international organizations new activities if they are not wanted… with which we can relate and of places The most important would be that the where it is possible to study or research values of JPIC would influence the frame our themes. of mind and the objectives of whichever ministry is carried out. 4. To Whom It Is Addressed Between these two sections of the third When we decided to make this guide we part we include a chapter about “Social thought to address the Delegates and analysis.” It was difficult to place it any- Provincial Commissions of JPIC, to give where but it seemed to us to be absolute- them an aid for their work of animation. ly necessary to include in a guide to JPIC Also, from the beginning we thought that being convinced of its importance, not maybe it could be useful to formators, for only for those who work in JPIC but also themselves and for their task of forma- for an effective commitment of Fraterni- tion. For the past few years we have been ties. All Fraternities, even those of forma- concerned to have JPIC included in ini- tion, when they make out their communi- tial formation even though up to now ty project should make an analysis of the little has been done at the level of the reality that surrounds them and should Order (with some Provinces it is some- ask what God is asking of them through what different). We believe that to form this reality. our candidates in the values of JPIC, so important in our life, is decisive for the 3.4. The fourth part, eminently practical, renewal of the Order, for the service we comprises of some annexes or appen- must give to the world and for its signifi- dices that bring together an anthology of cance. texts that speak on these themes from the Besides these two kinds of principal OFM General Chapters and Plenary addressees, having the material to hand Councils (it is most interesting for our now, it seems to us that it could be useful field to be able to read in succession what to the Fraternities for on-going formation our General Chapters and Plenary Coun- and prayer, and, in addition, for all the cils have been saying since 1971 about friars in their personal reflection and pas- the option for the poor and the commit- toral activity. ment to JPIC), and quotes from the texts of the GG.CC., Sacred Scripture, the It is certain that one of the most important Franciscan Sources, the Social Teaching uses that it could be put to would be the

57 mental preparation of each and every one tion. This material can also be used in our of the friars. It would help us to become attempts to promote a reflection and conscious of the clear tendency we have search that generate a Franciscan spiritu- to separate theory and practice. We are ality in which the values of minority, guilty of "inflating" the first and practical- peace, reconciliation, non-violence, etc. ly leaving the second to remain in the are very much present. This material inertia of times past. Often it does not cor- shows that the struggle for JPIC is not respond to the needs, realities and just another theme subject to the goings requirements of the present world and that and comings of the personal likes of which this world asks and expects of us. those who take turns in responsibilities. This guide tells us that our theoretical JPIC are determining evangelical and reflection on being Friars Minor, of being Franciscan values that shape our style of a Fraternity inserted in the present-day religious and Franciscan life: the commu- world, requires concrete application (and nity life, prayer, presence in the environ- in this sense it offers us enough examples, ment, evangelization. not only on the personal level but also on the community level). Whoever begins this ministry also needs to know the path the Order has followed The guide questions us on the way we since the Council, the approach it has view the world, on the vision of Church taken in this area, the structures of JPIC that we hold, on the kind of Institution in the Order, the initiatives that have been that we value, on how we allow ourselves taken in this area in the different parts of be won over and watered down in a non- the Order that can indicate other initia- critical consumerist and individualist tives that could be undertaken in one's social model. own Province. This can be found in the I will now make some suggestions on the third and second part of the guide. possible uses of the guide by the men- The delegates also need aids for reflec- tioned addressees. tion and materials to propose to the Fra- ternities and friars for on-going formation or on special dates or celebrations. 4.1. Delegates and Provincial Commis- The first two parts of the guide will be sions of JPIC: Here are various reasons useful to them in this respect. The second why a guide of this kind should be con- section of the third part also offers indi- venient for Provincial Delegates: cations of reflection for the Provincial teams in parishes, missions, education Many friars, when they are appointed to and formation. this service need to begin reflecting on our mission in the context of the They can also benefit the Delegates as present-day world. The first and second aids for preparing prayers, or to prepare a parts especially can help in this reflec- talk. The annexes of the fourth part could

58 be helpful to them. Although, as I have peace, minority, for example, have said earlier, this is one of the aspects on always been Franciscan themes, but what which the Delegates and Commissions can be said of articles 69, 97, to quote but can work more to create catechetical, a few, that speak of the friars: Making celebration and prayer materials. Effec- options in favor of the "marginalized", of tively, the experience says that it is nec- the poor and oppressed, joyful at living essary to offer the Fraternities these kinds among them learning a lot from those of materials for use on special occasions, among whom they live, principally from as for example, the celebration of the the poor who are our masters defending spirit of Assisi on the 27th of October, or the rights of the oppressed denouncing also for the liturgical seasons of Advent all class of military action and the arms or Lent. race being together with all people of good will founding a society of justice, liberation and peace in the resurrected 4.2. Formators Christ? We all have the experience of the difficulties that exist among our brothers to What I want to say with all of this is that assume the approach to the Franciscan it is very important that, if on the one life in which the values of JPIC are inte- hand, on-going formation helps the friars grated as normal since they are an in their renewal through a profound study inescapable part of our spirituality. In the of our GG.CC. and that this includes Province that I know best, that of the minority and its consequences for the Spanish-Portuguese Conference (al- model of Franciscan life distanced from though I feel it is something in general), the conventual model and close to the it was not and is not easy to assume the model of insertion; it must be acknowl- present GG.CC., especially for those fri- edged that for many friars it is going to ars formed in another cultural and eccle- be impossible to assimilate this model. It siastical situation and in another model of is most important to work in initial for- religious life. Although the texts of the mation so that the new generations, Constitutions are very clear, with clarity formed in another theology and in anoth- in their expression and the content er ecclesiastical and social-cultural expressed in present-day language, I am framework, continue to respond to the convinced that it is difficult for many fri- signs of the times and live naturally the ars, for the reasons mentioned a moment social dimensions of the faith and, there- ago, to understand the novelty that is fore, the values of JPIC. It seems to me present in this re-reading of our "life and that here we have one of the most impor- Rule". For many friars it becomes diffi- tant challenges for many of our cult, if not impossible, to understand Provinces. The Ratio Formationis Fran- many articles of the Constitutions and ciscanae greatly facilitates this type of their basic options. Poverty and the poor, formation, as we already saw on sum-

59 ming up the fifth chapter of the first part To form in a spirituality of discipleship of of our Guide. But I dare say that the Jesus that discovers God in history, greater part of formators have not studied especially in the poor; that should be profoundly the Ratio from this perspec- incarnated and lead to a commitment tive of JPIC. This would be our first to solidarity. objective: that formators would reflect on So that there can be a synthesis between "how we form our candidates in Justice faith and life, that life be present in and Peace that is such an important prayer and that this should lead to a dimension of our life" as the Secretary liberating commitment. for Formation and Study wrote in an To form them in a series of aspects of open letter to the Secretaries for Forma- human, Christian and Franciscan tion in the Conferences a few months growth such as: the capacity to read ago. In the Spanish-Portuguese Confer- "the signs of the times", solidarity ence it was proposed to make time for a with the poor and marginalized, the meeting between the JPIC team and the sense of the presence of God in the Provincial Formators to reflect on these world, the search for justice and themes, but the meeting has not taken peace, the prophetic, ecumenical and place yet. I don't know if in other Confer- missionary spirit, determination for ences anything similar has taken place. reconciliation and pardon, respect for nature and the environment (Cf. In any case, our Guide can be an aid to RFF 56). make this reflection. Chapters 2, 3 and 4 For initiation in the analysis of the sur- of the first part, and especially Ch. 5 that rounding social reality, given that is an excellent study of Justice and Peace "Franciscan formation takes place in in Ratio Formationis Francis-canae, are fraternity and in the real world" the most indicated, together with another (RFF 43), "is inculturated in the envi- chapter from the third part that is more ronmental conditions of life"(RFF practical and titled "JPIC in Formation". 49) and "is attentive to the renewed It reflects experiences being lived along calls of the world and of the Church" the lines of that said in the Ratio. But the (RFF 50). whole book can be useful for the incar- To lead to a deep study of many articles nate frame of mind because it is based on of the GG.CC. the Bible, the Franciscan Sources, the teaching of the Church and the GG.CC. 4.3. Fraternities In addition to using it for your own There can be no doubt that this book, reflection it can also be of use with those especially the first and second parts, can in formation: also be used by the fraternities for some To know the evolution of the Order in the aspects of their on-going formation. aftermath of the Council. Among other objectives, these two parts

60 can help to deepen the study of many prayer, if chosen, can help one to get out articles of the GG.CC. of a routine and connect life and prayer better. The quotes from biblical, Fran- All the fraternities should also reflect on ciscan and Church social doctrine texts how they can live the values of justice, can be used on more that one occasion peace and integrity of creation in every- in pastoral activity when preparing talks day life, and how they should practice the or gatherings for reflection. analysis of reality. Indications on these two aspects can be found in the third part. Finally Depending on the predominant activity Brothers, this is what I have thought to of each fraternity they can be helped in propose to you as possible uses of the their reflections by the expositions found Guide to JPIC. It has been a simple in this third part on JPIC in different min- reflection, as I said at the beginning, istries: parish, education, formation, dif- which could be notably enriched ferent kinds of pastoral activity. through the contributions of all. I hope for this so that this Guide can give an The appendices of part IV can be useful ever-greater service to the Order. Thank in various senses: the suggestions on you.

61 Report by the Justice 1.1 Environmental Justice/Refugees, migrant workers, IDP’s and ethnic Peace and Integrity Minorities: The Council proposed that of Creation Office: this project be worked from the perspec- 1998-2000 tive of the Jubilee 2000 call to promote the forgiveness of debt, the liberation of To The International JPIC slaves and the restitution of lands within Congress, Vossenack, the context of the 1997 General Chapter’s October 2000 Resolution (From Memory to Prophecy: Orientations and Proposals n 8.4). Gearóid Francisco Ó Conaire OFM "Concerned that the situation of so many people who are forced to aban- Introduction don their lands, particularly the This report is divided into four sections migrant workers, the refugees, the followed by a brief conclusion: a review ethnic minorities solicit the General of the proposals of the 1997 JPIC Inter- Definitorium, through the Office of national Council and their implementa- JPIC, in collaboration with all the tion, a report on the visits to the Confer- Conferences and Provinces, to create ences and other visits made by the office a network of personnel and resources during the past three years, a section on to intervene in the plight of the additional work and projects and finally a refugees." report on the office budgets. The Rome office promoted a survey to establish what the friars are already 1. Review of the Final Proposals of the doing. The results of the survey are 1998 JPIC International Council available from the JPIC office. The Meeting and Their Implementation European Conference JPIC animators Ten proposals were made to the General promoted two meetings in Geneva in Definitory, including revised statutes for 1998 and Sarajevo in 1999, responding the Council and for the Rome office. to two of the Council’s requests (promo- Many of the proposals were accepted tion of JPIC in Initial formation and with significant modifications. They Refugees). Brothers working with were: Jubilee 2000 Ð Environmental Jus- refugees in four Conferences met sepa- tice; Franciscan Peace Mission in rately to share ideas (encouraged by the Colombia, Geneva FI office, Animation, JPIC Rome office) and make proposals JPIC Manuel, Formation, Franciscans that were eventually shared at a Conti- International, Collaboration among the nental meeting in Barcelona in June Conferences, JPIC Rome office and 2000 by one representative from Con- Statutes. ference.

62 The JPIC animators of the four Confer- with the JPIC Commissions of both ences of the Americas met in Washington provinces separately and together. The in December 1999 to establish criteria proposal for the Peace Mission has a and priorities for a new JPIC office for triple dimension: ideas and actions for the Americas. One of the priorities was to peace and reconciliation within individ- support migrants. Many Conferences are ual Provinces, common initiatives and working this priority: Brazil for the land- support from the Order. A final meeting less, Colombia for the internally dis- took place with both Minister Provin- placed, Philippines for ethnic minorities, cials present. They agreed to study Mexico for migrants and many of the revised mission proposals at their earli- African fraternities for refugees. est convenience. The human rights violations continue unabated. Impunity is Franciscans International’s office in estimated to be in the region of 98%. Geneva supported this priority by bring- The plan to increase US assistance to ing many issues before the Human $1.3 billion will without doubt move the Right’s Commission meetings from war into a more dangerous and intense 1998-2000, especially in relation to level resulting in increased displacement Brazil, Mexico, Pakistan and Colombia. and violations to human rights. Several brothers participated in these meetings and were able to network with other NGOs, highlight abuses and make 1.3 Franciscans International and Gene- constructive suggestions. va: On 29 March 1999 the Conference of the Franciscan Family (CFF Ð the six major superiors of the Franciscan Family, 1.2 Franciscan Peace Mission in Colom- OFM, Capuchin, Conventual, TOR Ð bia: The Minister General sent a letter to men and women- and Secular Order) the Provincial Ministers of both Colom- approved the new Charter of Franciscans bian Provinces in December 1998, International and agreed to be the Spon- endorsing the Franciscan Peace Mission sors of FI. This effectively means a clos- and encouraging them to work together er association between the Orders, Con- for peace and reconciliation. No finan- gregations and FI. The CFF have chosen cial commitment was made by the Gen- thirteen (13) members for the new Inter- eral Government to support projects, as national Board of Directors of FI. This in the case of the Peace Mission to the Board appoints and supervises the staff Balkans. Previously the JPIC office and persons who have the task of overseeing Conferences focused attention on the FI’s work at the United Nations in New Balkans and tried to help brothers be York and Geneva. instruments of peace during some very difficult years. Francisco visited Colom- The Rome JPIC office has actively bia at the beginning of 1999. He met encouraged brothers to work closely

63 with FI in general and with Geneva in Contact, the International Council’s particular and has assisted every year at Rome JPIC bi-monthly publication has the Human Right’s Commission meet- been published fifteen times in the last ing. The General Definitory did not three years. The availability of email on approve a request for a full time brother the part of fourteen of the fifteen JPIC to work in coordination with the Rome Conference animators has enabled Con- Office and Geneva. The animation com- tact to be distributed rapidly and more mittee of the International Council held cost effectively. It is written in English it’s first meeting, December 1998, to and always translated into Spanish. Since show support for the office and learn 1999 it also has been translated into Ital- first hand about their projects. The ian. It is presumed Conference animators Rome JPIC office has included regular distribute it to all Provincial animators. updates on the work in Contact. Several Unfortunately, this has not always been of our brothers, members of the Euro- the case. Some provincial animators pean Conferences have given valuable make copies available to every local fra- support. Significant orientation on key ternity. Content depends on the availabil- issues and direct participation by our ity of information supplied by Provinces brothers from Colombia, Brazil, Mexico and Conferences. Submissions have and Pakistan and orientation given by increased recently, but the majority of them has added to the credibility of the animators never make submissions. Visits work and prestige that FI now enjoys. made by the Rome office to the Confer- Following the meeting seven brothers, ences and the Provinces have been a from different Continents, will go to source of information. Geneva for a two-day orientation promoted by the Rome JPIC office and Fraternitas is read by many brothers, sponsored by FI. especially in places where few publications are available. It is principally an information medium. The Rome office 1.4 Animation: “Pax et Bonum,” a JPIC encourages brothers to submit small arti- office publication, traditionally was one cles keeping JPIC issues to the fore as of the principal tools for animation work. part of the “ad intra” animation. Even A decision by the General Definitory to fewer JPIC animators submit information assume Pax et Bonum as a Curia publi- to Fraternitas. Most articles related to cation, for more general formation pur- JPIC have been submitted by the office. poses, changed the nature of the publication and the possibilities open to the The International Council called on the JPIC office for “ad intra “ animation. Minister General to address brothers in a The JPIC office has submitted an article letter about JPIC, encouraging them to for publication in all four editions since include JPIC in their life and ministries. September 1998. Brothers working with refugees and asy-

64 lum seekers of the Central European 1999 to publish the JPIC Resource Book. Conference asked the Minister General to The office made the basic text available dedicate one of his letters to the Order to in English and Spanish to the Confer- highlight the plight of refugees. The Gen- ences for publication. The English eral Definitory in their July meeting Speaking Conference and the agreed on the theme of “Solidarity” for Spanish/Portuguese Conference, through their October 2000 message. The JPIC the Cantabria Provinces’ editorial, pub- office has constantly encouraged the lished the book. More than a thousand General Definitory to write publicly on copies were sent to Latin America. Trans- relevant issues pertaining to Justice, lation and publication has also been com- Peace and Integrity of Creation. The let- pleted in French (COPEF), Italian ters sent to the US President and British (COMPI), Croatian (South-Slav), Por- Prime Minister in February 1998 calling tuguese (Brazil) and German (MEFRA). on them “not to resort to violent means in Work is underway on translations into the enforcement of the United Nations Korean, Japanese and Mandarin. resolutions…and… calling for the elimination of arms of mass destruction in The Australian Province published and Iraq,” as well as a call made by the CFF distributed copies in English to all in June 1998 “to the leaders of the world Provinces of Asia and Africa. The objec- for the end of nuclear weapon develop- tive of making a resource available to ment and the total elimination of all animators has finally been achieved. The existing nuclear weapons;” and an appeal present challenge is to use this resource made in March 2000 for debt relief to be for animation. Several Conferences have included on the agenda of the G8 in programmed seminars and formation Japan in June 2000, are all positive days based on the Manuel for 2001-2002. encouragement to brothers. It also points out the importance of advocacy as a dimension in our Franciscan work for a 1.6 Formation and JPIC: Progress has just and peaceful world. However, such been slow on the integration of JPIC into letters are not endorsed with much enthu- initial formation programs. Some siasm that leads in turn to many missed Provinces and Conferences have made opportunities. In general, there is a reluc- efforts to elaborate programs. The Euro- tance to speak out. I believe there is a fear pean Conferences decided to make Initial that this prophetic dimension of our Formation one of its two special priorities vocation will be interpreted as political between 1998-2000. Many Provinces meddling. have included JPIC in formal programs while others are working on them. This aspect remains one of the weakest and 1.5 JPIC Handbook: The General Defin- one of the most important challenges for itory asked the JPIC office in February JPIC commissions. Brothers in initial for-

65 mation need to appreciate JPIC as an inte- 1.8 JPIC Rome Office: The General gral part of the Franciscan vocation. The Definitory accepted the Proposal made at JPIC office has encouraged collaboration the last International Council meeting to between JPIC commissions and forma- name a Vice-Director of the office, but an tion commissions in Provinces. On an additional assistant was not approved. official level, apart from a very minor par- Mr. T.J. Jones continued to collaborate ticipation by the JPIC office in two cours- with the office until June 1999. Due to es organized for formators by the Secre- other work commitments he could no tariat of formation, little collaboration has longer continue to work at the office. Sr. been achieved to date. Hopefully, partici- Celine Monteiro FMM has been collabo- pation in this Congress by the Secretary rating on two afternoons a week since of Formation will facilitate and motivate September 1999. Fernando Figueredo, greater collaboration in the future. Colombia, while studying in the Antoni- anum, also helped out in the office in The idea for this Congress arose during 1998-1999, especially with work on the the last International Council meeting JPIC Manuel and Spanish language and has been one of the most significant translations. Bro. Tito Fernandez has pro- achievements of the last three years. We vided invaluable help organizing this will leave the final evaluation and congress during the last two months. appraisal of its significance and usefulness to the Congress itself. The animation committee has inverted much time 1.9 Statutes: The General Definitory and energy in its organization. eventually approved the revised Statutes for the International Council and the JPIC office with some modifications 1.7 Collaboration among Conferences: (March 26, 1999). Copies of the Council Several interesting inter-Conference ini- Statutes are included in the JPIC Manuel. tiatives have been achieved. Each year since 1998, the JPIC presidents of four of the five European conferences have met. 1.10 Full-Time JPIC Workers: This con- In December 1999 the JPIC Conference tinues to be an ideal. The General Defin- presidents’ of the Americas met in Wash- itory did not consider, the recommenda- ington. The principal objective of these tion of the last International Council meetings was to look for ways of meeting, “to encourage Provincial Gov- strengthening cooperation at a Continen- ernments to appoint full-time anima- tal level as well as coordinating work tors.” There are currently two full-time with the Washington office for Latin animators, both of whom are in the US. America. Some Cooperation was also Also in the US two Provinces have full- achieved around the Colombia Peace ini- time lay animators or collaborators. tiative. Three Provinces have part-time broth-

66 ers, one in the US, one in Mexico and into formation programmers. Between another in the Philippines. Some 1998 and 2000 the following Confer- Provinces have freed brothers for JPIC ences and entities were visited: work with other organizations: a Pak- istani brother works for JPIC in the local 2.1 Mexico/Central America/Caribbean: Dioceses, Irian Jaya has two brothers A meeting took place in Coyoucan, Mex- working with the Diocesan Human ico, April 27/28, 1998 and again in San Rights office, three brothers are working Salvador, February 1999. Four Peace for FI in NY and Geneva. Several broth- Missions were evaluated and an addition- ers are working full-time in Brazil with al one proposed for 1999/2000. the landless, not to mention several brothers working for refugees and asy- 2.2 COPEF: The French Conference lum seekers in Europe and elsewhere. It meeting took place in Strasbourg, Octo- would be too lengthy to mention all the ber 23-24, 1998 and the office partici- JPIC related areas where brothers are pated on that occasion. The contribution involved. However, the ideal should not of a brother working with refugees in be forgotten to have full-time or part- Dole, who subsequently represented the time animators in our Provinces. Conference in the European meeting in Barcelona in June 2000, added focus to the meeting. The gathering provided an 2. Fifteen Conferences Visited opportunity for the office to share on Visits made to animate Province and JPIC international issues and on the fol- Conference JPIC commissions were a low up to International Council priori- priority for the office. The objectives for ties. visits were: to establish a personal relationship with JPIC coordinators; to listen and understand the diversity of problems, 2.3 Central Europe: Following on the both in the provinces and in the society heels of the French Conference meeting and the commission’s responses; to re- the JPIC office participated at the Con- establish/organize commission in some ference meeting in Munich, November conference; to encourage and help in the 6-8, 1998. All German provinces as well elaboration of plans for each Conference; as the Swiss and Dutch representatives to promote the JPIC International Coun- were present. They agreed to look for cil and General Chapter’s priorities relat- ways to motivate the participation of the ing to JPIC issues; to explain how the Austrian, Hungarian and other Eastern JPIC Rome office and other Conferences European entities in the following meet- work; to encourage Provincials and other ings. The Rome Office participated on friars to support the work; to meet with three occasions at meetings of the formators and friars in initial formation, Provincials of the German and French encouraging them to incorporate JPIC speaking Conferences.

67 2.4 Brazil: Both Peter Schorr and Fran- 2.6 South Slav Conference: a meeting cisco O’Conaire participated in the Con- was organized with the Bosnia JPIC ference meeting in Belo Horizonte, 17- Commission and the JPIC Coordinator 20 of November 1998. All entities were from the Mortar Province, as well as represented as well as the provincial of JPIC Conference Coordinator. Rio Grande Du Sul, representing the Conference of Provincials. Among the 2.7 COMPI: Two meetings by the JPIC points discussed was the organization of office with Italian JPIC coordinators took the 1998 JPIC formation meeting. The place in Poggiobonsi, June 1999 and office gave a report on the General Maiori, March 15/16, 2000. Definitorial understanding of JPIC, as well as relevant activities at an Interna- 2.8 Southern-Cone: Participation at the tional level. Previously Francisco visited Conference in Paraguay in June 1999. the province of St. Anthony, Joâo Pes- Francisco reflected with them on the soa, and the Vice Province of the theme of JPIC in initial formation pro- Assumption, Bacabal, met with brothers grams, as well as meeting with the JPIC working in JPIC issues. Following the Conference commission, visited the JPIC meeting the Vice Province of St. Francis Chile commission and met with many was visited and meetings took place young friars in initial formation in with brothers working with the landless Argentina and Chile. movement, as well as with the landless themselves. Peter then visited the 2.9 SAAO Conference: Francisco met Province of the Immaculate Conception, with JPIC provincial coordinators of the San Pablo. Conference, Bangalore, India, and Octo- 2.5 Bolivarian: Francisco met with all ber 1999 as well as visited two mission JPIC provincial coordinators from the fraternities in Assam. Conference as well as both Colombian JPIC province commissions. A new 2.10 CONFRES: the office was present Conference Coordinator was elected at for the Spanish/Portuguese JPIC anima- the meeting in February 1999 in Bogota tors’ meeting in Madrid, 25-26 Septem- and a plan of action drawn upon. Sup- ber 1999 on the theme: “The qualities of porting visits were made to friars in and praxis for JPIC promoters.” Also a Barancabermeja, the scene of a mas- meeting took place with the JPIC com- sacre in 1997. Likewise, on a visit to mission of the Betica Province. Turbo, the friar coordinating the Colombian inter-religious JPIC com- 2.11 English Speaking Conference: Two mission was assured of the office’s sup- meeting with the English Speaking JPIC port for their work with internally dis- coordinators took place: May 13-15, placed and the promotion of “peace 1998, in Washington and December communities”. 1999, in Cincinnati. The idea emerged at

68 the first of these meetings to ask the sion in 10 years. It took place in Manila, Holy Name Province to sponsor the June 7-11, 2000. A plan of action was office. This proposal was subsequently drawn up which included a set of Statutes accepted. for the Conference. The cultural and linguistic differences call for a more under- 2.12 West-Slav Conference: standing and patient approach to the Representatives of all five Polish organization and facilitation of meetings. provinces and one from the Czech All brothers felt strengthened and enthu- Republic met with Francisco in Krakow siastic after the experience of meeting on February 29, 2000. Communication one another and hearing from the Rome with the Conference had not been easy, office what was happening in the Order due to linguistic problems and no email in relation to JPIC. address, and ways of facilitating a better flow of information were discussed. An 2.15 COMONA: The Custody of the Holy invitation to participate in the Vossenack Land and the Vice-Province of Egypt meeting was reiterated, due to the fact were the entities of the last Conferences that no one from the conference had been to be visited by the Rome JPIC office in registered. Afterwards, a short meeting July 2000. It was not possible to organize took place with the student body of both a meeting of the animators. For this rea- the Province of the Immaculate Concep- son three animators were visited individ- tion and of St. Mary of the Angles. ually in order to establish contact, encourage participation at the Vossenack 2.13 Sub-Sahara Conference: Three of meeting and to look for ways of support- the entities of the JPIC Conference coming them in their job of animation. It also mission met in Nairobi, 8-12 of May gave the Rome office a better idea of the 2000. Statutes were elaborated for conditions under which brothers have to approval by Provincials in Feb 2001. minister as well as the approach to the Brothers will promote the JPIC hand- work. book in Seminars and participate in the International congress on Racism to take place in South Africa in October 2001. 3. Other Visits by the JPIC Rome Office The JPIC office got a better idea of some 3.1 UCLAF: 1998 and 2000. The office of the obstacles preventing more frequent participated in both UCLAF meetings: meetings and better communication April 20-25 in Guatemala City and May between entities of the Conference as 1-6, 2000 in Caracas, Venezuela. On both well as with the JPIC Rome office. occasions Provincials were encouraged to support JPIC initiatives in their 2.14 East Asia Conference: All entities provinces and an overview of JPIC in the except one were present for the first Order and on the Continent was present- meeting of the Conference JPIC commis- ed. Provincials were given written texts

69 of the presentation. The fraternal envi- meeting for all JPIC coordinators of ronment provided a good opportunity for African entities before the Vossenack JPIC issues and plans to be discussed at meeting. an informal level with many of the Provincials. 3.6 Zimbabwe Custody: The Custos committed himself to keep JPIC issues at the 3.2 FCAO 1999: A Meeting with the forefront of the Custody and to establish Provincials of Asia in Manila, July 1999. a JPIC commission with the possible par- A similar sharing with the Latin Ameri- ticipation of some of their theology stu- can Provincials took place. There was an dents. opportunity for a formal sharing on JPIC in the Order. Informal meetings with 3.7 Singapore Custody: meeting with the individual provincial proved beneficial in JPIC commission and friars in initial for- promoting a better understanding of mation, July 1999. JPIC. At a meeting of the EAC provincials a case was made by the Rome office 3.8 Philippines Province: Meeting with to reconvene the JPIC conference com- all the local JPIC coordinators and friars mission. After deliberation the go ahead in initial formation living in inserted fra- was given. ternities (July 1999).

3.3 Cuba: Acting on an invitation Fran- I3.9 Indonesia Province: Francisco met cisco visited the brothers in Cuba, April with the friar responsible for the human 30-May 6, 1998, to look at ways to help rights’ office of Irian Jaya. Visited sever- organize a JPIC commission. The office al priests, religious and laity in Jakarta has encouraged a meeting of the JPIC looking for an overview of the reality in Conference commission to take place Indonesia and in East Timor. (July 1999) there as soon as possible to show solidarity with the brothers and to increase 3.10 Washington Office: Meeting of the awareness and understanding of the JPIC Conference coordinators of the four Cuban reality. Latin American Conferences with the ESC executive committee, December 3.4 Irish Province: Meeting with local 1999, to establish the office. Agreement fraternity JPIC coordinators of the Irish was reached on criteria, themes, objec- Province as well as participating in the tives and mechanisms of communication JPIC formation course organized by the for two years. commission. (March 1998) 3.11 Hague Appeal for Peace: Participa- 3.5 South Africa Province: The JPIC tion in “The Hague Appeal for Peace” in commission agreed to animate the Sub- May along with the JPIC animators of Sahara Conference and help organize a the Franciscan Family. Over 8000 people

70 participated in a three-day Conference tor and Assistant-Director of the office. representing all major NGOs working They met on seven occasions between for peace. 1997 Ð2000. The office organizes these meetings and the subsequent follow up. 3.12 Balkan Crisis: Two visits (May/Sep- Meetings took place in: Rome, May 24- tember) made by the JPIC office to Alba- 28, 1998; Geneva, December 6-9, 1998; nia, Montenegro and Kosovo to assess Dublin, May 17-20, 1999; Geneva, the situation, support the friars and over- August 10, 1999; Vossenack, November see the distribution of the generous con- 22-25, 1999; Rome, February 12-17, tributions made to the Curia for refugees 2000; Vossenack, June 24-30, 2000. At and rebuilding projects. the meeting in Dublin the committee make some pertinent observations. 3.13 Brussels Formation Meeting: A meeting of young simply professed friars from Ireland, Belgium, Netherlands, Strengths: United Kingdom, Slovakia and Germany 1.Openness (spiritual energy) to one met in Brussels to reflect on the new role another, honesty and support for each of Friars Minor in a United Europe. The member. JPIC commission of the Dutch province 2.Improvement in participation/ organized it and Peter Schorr OFM spoke understanding of the role as an to the gathering. animation committee. 3.14 Guardians’ Meeting: A meeting 3.An important space in terms of frater- with Guardians of the Tirolian Province nity and a formative experience. at Hall/Innsbruck on the theme of how to 4.Stabilizing force for JPIC. engage friars in justice, peace and integri- 5.Expertise coming together. ty of creation work. 6.Mutual support both through ideas and at a personal level in a trusting 3.15 A Conference with young friars of the environment. Tyrolian Province (Innsbruck) at Schwaz 7.Sharing of experiences. on JPIC work. Contact with new Provin- 8.Growth in JPIC dimension of our lives. cials and Visitators during their annual 9.Good ideas and engagement. meeting at the General Curia. A series of 10.Creative conversations. useful questions may help ascertain the quality of the Franciscan JPIC dimension Limitations: of Provincial life and ministries. 1.Members are busy and communication after meetings is difficult. 2.Preparation for meetings could be 4. Additional work and Projects better. 4.1 Animation Committee: The animation 3.People arrive tired, exhausted and committee has four friars plus the Direc- need a day to relax.

71 4.Not always easy to promote JPIC ing ideas. The Rome office encourages though it is a priority for the General JPIC commissions to liase with other Government. religious as well as other organizations 5.Members are very busy and thus less with similar goals. creative. There is not sufficient time to do both the jobs of General Definitor 4.3 International Recognition for JPIC and Director of the office at the same work in the Order: the International JPIC time. Council and JPIC Rome office were 6.Difficulties for members to remaining given International recognition for com- connected with one another between mitment to the poor and work in promot- meetings. ing JPIC issues around the world. The Italian foundation “ Antonio Labasi” makes the award in Catania, Sicily, in Suggestions: June 2000. 1.Connect with other key friars who could be supportive of the work. 4.4 Inter Franciscan JPIC commission: 2.The role of the Animation Committee this is a group composed of JPIC coordi- could be bigger than just two meetings nators of the CFF. They meet officially a year. twice a year and look for ways to encour- 3.Need for leisure time at the meetings. age a more coordinated Franciscan 4.Divide work into sub-committees. response to JPIC issues around the world. 5.Expand the competence of the Anima- The structures of each group are very dif- tion Committee with the ferent which makes a more coordinated presence of new people at a broader response complicated. However, the base. group is committed to encouraging grass 6.Communication is vital Ð need to keep root cooperation between members of the in touch with short personal notes. Franciscan family. There have been some 7.Need to go back for more reflection, small projects: CFF Nuclear Arms letter deepen our themes in the field. 1998, Urgent Action Appeal Network, Participation in the Hague Peace Con- gress 1999. All members of the family 4.2 Inter-Congregational JPIC Commission: are represented and all meetings have had The JPIC office participates (when possi- an excellent attendance. ble) in the monthly meetings of the JPIC promoters of other religious congrega- 4.5 Urgent Action Appeals: the office has tions based in Rome. Efforts are made to promoted a series of Urgent Action coordinate work and keep informed of Appeals over the years, especially when church and the world events related to our own brothers have been in danger. JPIC. It is not easy to promote common Several campaigns for Rodrigo Peret, projects so meetings serve more for shar- Brazil, and brothers in Colombia were

72 launched when their lives were in danger. do this. In the past possibilities existed to These campaigns were extremely suc- finance JPIC projects through the office cessful in galvanising support. Several budget. This is no longer the case. For thousand letters were sent to relevant this reason the budget is geared to help- authorities. On appeal from the Francis- ing the JPIC office staff keep the office can Family many letters were sent to running and enable them to visit Confer- Colombian civil authorities by the JPIC ences. office and they encouraged others to do likewise, in relation to human rights We present three charts (cf. Annex), one abuses and in support of the Tribunal of for each year divided into four cate- opinion in Barancabermeja. In order to gories: visits, office expenses, collabora- respond in a more coordinated way the tors and Animation Committee. inter-Franciscan JPIC commission, based in Rome, has set up an Urgent Action Conclusion Network that invites members of the The JPIC office has tried to directly sup- Franciscan family to participate. port JPIC Provincial animators of the Order, especially through direct contact 4.6 1999 JPIC office Report: the JPIC with Conference animators and visits to office made a report to the Minister Gen- Conferences. Whatever is worth achiev- eral, the General Definitory and to all ing is done at the grass-roots level. The Provincials of the Order on JPIC activi- JPIC Rome office has tried to keep JPIC ties and projects in 1999. Copies of the on the Curia agenda, create space for report were sent to all JPIC Provincial JPIC animators at Provincial levels and coordinators. The objective was to keep facilitate networking between Confer- the Minister General and the Minister ences and between the Order and other Provincials informed. entities involved in JPIC work. We have encouraged the implementation of the projects of the JPIC International Coun- 4.7 JPIC Budget 1998-2000. (cf. Annex) cil. For the first year and a half of the new The JPIC budget has progressively General Government the office had the decreased in size over three years. Unfor- sense of being under scrutiny. Thankful- tunately, uncontested comments at the ly, that phase has passed. The fact that the last General Chapter on the size of the Director of the office is a member of the JPIC budget and the lack of clarification General Definitory has enabled the JPIC due to the absence of the Director of the office to achieve more than would have office have negatively affected the JPIC ordinarily been expected after the nega- budget. The General Government is not tivity of the last General Chapter towards in favor of the office financing projects in JPIC. Thanks to good structures and very the Order, at least JPIC projects. They committed brothers around the world, want the Provinces and Conferences to JPIC is still on the Order’s agenda. We

73 perceive a movement to incorporated However, the danger exists that an incor- JPIC into the broader evangelization poration of JPIC into other structures projects of the Order. This in itself is not may be a subtle way of removing it alto- a problem, if and when the essence of gether. In one Conference JPIC has been JPIC is respected and those responsible incorporated into a commission called for promoting evangelization are com- “Dialogue and Solidarity.” JPIC anima- mitted to the JPIC dimension of evange- tors will have to be vigilant in analyzing lization. In fact we encourage JPIC com- undercurrents guiding policy changes missions to work closely with other com- and vocal in presenting constructive crit- missions of the Province and work icism of plans which may undermine the towards incorporating JPIC into all JPIC dimension of our Franciscan life dimensions of the life of the Province. and ministry.

74 Franciscan Sources and the Challenges for the Friars Minor.

from the date of the presentation of the JPIC in the Early “Quo elongati” by Gregory IX and the Franciscan respective Interpretation of the Rule (28th September 1230). The third phase Fraternities and Its begins from this date of the Document Development. until the Generalate of Bonaventure (which was from 2nd February 1257). The fourth phase goes from the Gener- John Baptist Freyer OFM alate of Bonaventure and continues until the different movements of the reform. In this analysis it is hoped to investigate For each of the four phases the self- possible links between the self-under- understanding, the way of life and the standing of the Friars, their style of life activity has to be clarified. To do that and activities with the topic of Justice, they will be arranged by means of exam- Peace and the Integrity of Creation. In ples, some from eyewitnesses and some other words, how did their self-under- from Source texts. standing of the style of life and activity of the Friars influence their commitment to Phase (1210-1218/19) Justice, Peace and the Integrity of Cre- THE APPRAISAL BY EYEWITNESS- ation? ES: a religious movement of men and women of all classes. For this analysis I have distributed the SELF-UNDERSTANDING: primary sources of the History of Fran- itinerant preaching; Penitential and Peace ciscanism into four phases. Each one of movement. these phases does not dissolve immedi- WAY OF LIFE: living in poverty outside ately on starting the next but they are the structures of the world; not being intertwined when the step from one to sedentary; lodgings outside the towns, the other is taken. But even then the step in shanties (primitive dwellings on the from one to the other can be indicated periphery of residential areas), or her- by means of a date or a characteristic mitages; in the immediate neighbor- event. The first phase is given in the hood of or in leper colonies, or accord- period from 1210 to 1218/19. It begins ing to need in the cities in the houses of with the verbal approval of the first Rule benefactors; the friars come from dif- by Pope Innocent III until Francis’ stay ferent classes. in the Holy Land and his sudden return MAINTENANCE OF LIFE: Work and on becoming aware of the misunder- mendicancy (begging). standings in the Fraternity. The second OCCUPATION: work, preaching, and phase goes from 1220 until 1230, that is, contemplation.

75 SPECIFICATION OF WORK: manual ly formed are especially accepted work (including the clerics). (clericalisation begins); the poor are no longer accepted into the Order Phase (1220-1230) since it is considered they are only THE APPRAISAL BY EYEWITNESS- seeking a better life; a monastic reli- ES: a new way of life, a new Order. gious life among the men (adaptation SELF-UNDERSTANDING: Friar to a monastic life). Minor; preacher, movement of penance MAINTENANCE OF LIFE: privileges; and of peace. indulgences, financial help through WAY OF LIFE: small churches and rich benefactors; institutionalized small houses with garden (friaries are begging (alms); receipt of pay for pas- unknown) on the edges of cities (areas toral work (the interchange between of lodgings for foreigners, pilgrims, spiritual services and pay in money sick, lepers, poor people without citi- begins); dependency on generous zen rights); up to ten friars live togeth- donors. er; the friars come from different ACTIVITIES: traditional care of souls classes. (preaching, Mass, confession, and in a MAINTENANCE OF LIFE: work and limited way including funeral servic- simple begging, fruits of the harvest. es); knowledge and study; prayer and ACTIVITY: works of mercy like service cult; the poor change to being objects to men and preaching as a commitment of good works (even though help to of faith; contemplative life on a limited the poor is less material but more pas- scale. toral and moral accompaniment). SPECIFICATION OF WORK: manual work (including clerics). SPECIFICATION OF WORK: there is no longer manual work for the clerics, Phase (1230- approx. 1257) since this would impede their work of THE APPRAISAL BY EYEWITNESS- caring for souls; the lay brothers no ES: the Order expands and becomes longer work outside the friaries but significant. within the enclosure. SELF-UNDERSTANDING: Order for the care of souls in commitment to the Phase (after the Generalate of Pope. St. Bonaventure to the Movements THE WAY OF LIFE: Big houses built of of Reform) stone (friaries with cloisters) and THE APPRAISAL BY EYEWITNESS- churches built in the cities; transferred ES: coming close to the people, the to the cities with regulated rights Order is established. (political, military, social and econom- SELF-UNDERSTANDING: An Order of ic security); friars coming from the pastoral service for the salvation of nobility and those already academical- mankind and within the Church.

76 WAY OF LIFE: small or big friaries of Christianity, non-believers and and churches in the cities, but also heretics, who threaten the existence of open to the hermit life in the country- Christianity). side (in accordance with the move- The peace of paradise (this is the aim of ments of reform); integration into the Christian believers through flight political, social and ecclesiastical from sin, from the world and through structures; no ownership over proper- the works of mercy). ty (poverty). MAINTENANCE OF LIFE: interchange between spiritual goods such as service Peace in the cities of the Middle Ages and the reception of material retribution. The city guarantees the inviolability of Institutionalized mendicancy (rights body, of life and of marriage to its cit- over alms). izens. ACTIVITY: traditional care of souls, The city guarantees security of all goods administration of justice, care of the within its walls. sick, and formation. The city guarantees the preservation of SPECIFICATION OF WORK: no manu- rights and social status of the citizens al work, the lay brothers take care of the according to background. work within the friaries and the gather- The city demands the acquisition and ing of alms. preservation of citizen property. The city takes on the duty of constructing Before trying to illustrate the connection and maintaining the peaceful relations between the phases in respect to the topic between citizens. of “Justice, Peace and the Integrity of The city takes on the duty of respecting Creation”, it is necessary to establish one the system of councils and of recog- premise. We must not use our concept of nizing civil order. Peace, Justice and Ecology when dealing with the middle Ages. For that it is necessary to bring to the present time the Concept of Nature in the Middle Ages concepts of Peace and Nature of the Mid- Nature was accepted as a creation of God dle Ages. but, despite this, it preserved something magical and mysterious. In general man feared nature and its power. It was seen Concepts of Peace in the Middle Ages often as a threat to humanity. The monas- Internal peace in the human being (con- tic life began to cultivate nature, or the version from sin, penance and peace utilization of nature in function of man, with God). turning it into something peaceful. The peace of Christianity (war is avoided Mankind begins to cultivate nature in between Christians but at the same great plantations, just like taming wild time war is waged against the enemies animals.

77 The meaning of peace in the doubt and substituted by a true peace of development of Franciscan history the Spirit. 1. Phase The friars understood themselves as a movement of Penance and peace that has 2. Phase its origins in the history of salvation (ref- The friars understand peace as part of the erence to the lecture on the topic of Peace Gift (Good) of God between them and in the initial phases of the Franciscan the other human beings (cf. LR XVII). movement. The basis of peace is God himself as the highest good from which all other good Taking into account the relationship springs and to which all good must be re- between the cities in the Peace Agree- integrated. This orientation towards God ments of Assisi of 1203 and 1210 and as the Supreme Good is converted into comparing both can help to better under- the necessary condition for peace. stand the concepts of peace in this first In contrast with the Crusades, with which phase. The peace agreement of 1203 has it was wished to establish Christian peace a feudal character in favor of the nobles. in the Middle Ages precisely by annihi- The peace agreement of the friars is of a lating the enemy of peace (the non- communal character in favor of the citi- believers), in the friars there is found the zens (the bourgeoisie). In contrast, Fran- idea of a pacific life among the infidels cis and his friars maintain a concept of and the possibility of pacific conversions peace set in a framework of the history as something real. In this phase there is of salvation that carries a new order of found a contentious attitude before the peace (the values of the Gospel). The fri- church-world peace that pretends to ars must contribute to the peace that the establish itself with the Crusades, pro- feudal leaders of the time sought or that posing concept of peace based on the which the citizens were procuring. They Gospel instead. gave testimony through their life and the practice of the penance of peace that had as its only aim that peace based on the 3. Phase gospel and on the Kingdom of God. The In the third phase the Crusades dominate mediation for peace (e.g. Francis medi- the attitude of Peace of the friars. But ates between the Bishop of Assisi and there is no homogeneous descriptive pic- the Authority of Assisi) has the aim of ture. The friars minor have an ambivalent realizing the gospel and the Kingdom of attitude. Many friars support the Cru- God and is based on mercy. There is then sades in that they preach and make col- a contentious element in the face of the lections in their favor. Other friars even political and social situation as a conse- work as military strategists and con- quence of the behavior of the friars. The tribute to the planning of battles. These order of peace in the world is put in friars identify themselves with the con-

78 cepts of political-church peace of the political and ecclesiastical situation, as middle Ages. Subjectively they were con- such, is not questioned. vinced that with this they served the It is above all in the defense against the building up of peace. As examples there advance of the Turks (e.g. John Capis- can be mentioned: William of Cordelle tran) that the friars stand out and become (1235-41, preacher of the Crusades and famous. Here we must always keep in military strategist), Berthold von Regens- mind the view of the concept of peace as burg (1235 Preacher of the Crusades), a Christian arrangement of the Middle Fidenzo of Padua, (De Recuperatione Ages in order to understand this posture Terrae Sanctae, the plan of battle for the of the friars. The friars even unleashed recuperation of the Holy Land, published persecution against the Jews. This is in 1274). understood only by taking into account as Parallel to this there were also friars, background the concepts of medieval especially the magnificent theologians, peace. The Jews were seen as destroyers who rejected the Crusades and commit- of peace since they lived in peace with ted themselves to missions for peace. the devil and with him they became Examples are; Roger Bacon (Opus Majus obstacles to Christian peace. III of 1267), Adam of Marsch (Letter No. In this phase it is positive to emphasize 246). Guibert of Tournai (The treatise: the different commitments of the friars in “Eruditio Regum et Principium” of favor of Christian peace. But it must also 1259). Salimbene interprets the fiasco of be shown as negative that the friars were the last Crusade as the will of God and fixed in the social concepts of the era that promotes non-violence (MGH SS made them incapable of questioning this XXXII, 494ss). order of peace in the world in favor of a Equally, it is said, King Rudolf I protest- new order of peace of the true Kingdom ed to the Pope because the Franciscans of God. did not want to preach whole-heartily in favor of the Crusades. The meaning of justice in the historical Franciscan development 4. Phase 1. Phase The Franciscans, especially during the Firm references are found on the eschato- different reforms, are sought after as logical justice of the Kingdom of God. mediators of peace between the cities. This is shown especially in the life of the They offer a contribution to the mainte- friars with and among the poor. In so far nance of public and social peace in the as the friars live among those human cities and between the States. They act as beings, who are excluded from the world stabilizers and they try to integrate even order, they refer prophetically to the new different rival forces in a common forum order established by God. Equally, in so and into the established order. The social, far as the friars have recourse to the table

79 of the Lord (alms) when they are denied logically an ethic of the market begins to a just wage, then they construct a new function: against usury and in favor of order that refers to the justice of God. just prices; types of cooperatives are This does not mean consolation in the formed for self help among peasants and great beyond since the justice of God artisans. Hospices are built and managed; begins here in this world. The disposition a lot of material help is given to the poor; of the friars to accept all who come to new discussions arise on the prophetic them, be they robbers or prelates, also value of poverty; in spirituality a strong refers to the justice of God that has its eschatological tendency, which refers to culmination in charity. the justice of Jesus Christ who is to come again, is developed. In a special way the renunciation of the exercise of control serves the construction of justice. When the friars want to be The Meaning of Ecology (preservation submitted to others they infringe on the of creation) in the Historical Francis- established medieval order. can Development 1. Phase Creation is understood as Good. During 2. Phase the Middle Ages creation was understood The life on the edge of the cities under essentially as a threat and so this point is the marginalized, hospitality and the lack very significant. of possessions points towards justice in an evangelical sense. The monastic life had begun to cultivate creation, i.e. human beings made it fruitful. Creation is changed into a cultural 3. Phase sphere for mankind. In Francis and the In this phase the friars take on the posi- first friars, on the contrary, a sense of car- tions of power in society and the church. ing for creation is found. They no longer live among the poor but among the citizens and they become givers of alms. They are mediators of 2. Phase gifts and they dedicate themselves to pas- The friars live in and with nature (small toral work among the unattended social gardens). classes. Moral preaching is put in the place of material help. 3. Phase In this phase a relationship with nature is 4. Phase no longer found. Theological reflection In this phase a feeling of responsibility begins on the ethics of creation, especial- above all is developed in the friars. Theo- ly with Alexander of Hales and St.

80 Bonaventure. Scientific interest in nature this effort forward. This is given above is very great. all in theory. The praxis of an action related to nature, however, is hardly found. This also is understandable since 4. Phase the majority of friars live within the The work of theological reflection is that walls of the cities. Relations with nature of an ethic of a continuous creation. were cultivated principally by the hermit Franciscan theologians especially carry movements.

81 The Attitude of Peace It is not necessary to give the christological foundation for Poverty in the follow- as a Style of Life ing of the poor Christ in detail here. We presuppose it here and the response of John Baptist Freyer OFM Francis presented in the previous few lines deepens it. Poverty is converted into the premise of Peace. Given that Beginning with the existence experience Poverty as a style of life can only grow of Poggio Bustone the following ele- in following the footprints of the poor ments of the early Fraternity in its care Christ, it can only mean that we are for the style of life that was in direct rela- speaking of a theological foundation of tionship with the topic of peace are the attitude of peace. Reflection from the found: point of view of praxis, poverty takes away the basis of discordance, of conflict and rows. The practical dimension Poverty of poverty found in the following is Once again the events narrated in the grounded christologically. In this sense, Biographies can help us to decipher the poverty, as it is considered here, is much direct relationship between the life of more than a mere social-practical foun- poverty and the attitude of peace. These dation for peace, rather is it the theolog- passages are found in the Legend of the ical-spiritual basis that makes possible Three Companions: the attitude of Peace for the purpose of following Jesus Christ. Poverty that is “The Bishop of the city of Assisi, to christologically founded releases a whom the man of God would fre- prophetic force that is shown in the atti- quently go for counsel, receiving him tude of peace. Poverty as “being-with- kindly, told him: ‘It seems to me that out-possessions” (I don’t need to defend your life is very rough and hard, anything from others as my property), as especially, in not possessing any- “being-without-position” (I have no thing in this world’. To which the position, no title, no prestige to lose) saint said: ‘Lord, if we had posses- frees one from all fear of losses (I don’t sions, we would need arms for our need to fear for that which I have or for protection. For disputes and lawsuits that which I am) and sets forces free to usually arise out of them, and, advocate with courage for the true peace because of this, love of God and before the powerful, those who hold neighbour are greatly impeded. sway, and before all. I think that simply Therefore, we do not want to possess because of this attitude of Poverty, Fran- anything in this world’. The man of cis and his Friars were authorized to God’s reply greatly pleased the Bish- preach peace by the Pope and by the Sul- op” (3Comp 35). tan, by the citizens and by the nobility.

82 Work ty: the marginalized, the waged, those The meaning of work played an impor- expelled to the periphery, the tant role in the attitude of peace. In his oppressed, the lepers, etc. In this sense Testament Francis wrote: Francis and his friars mediated the “And I worked with my hands, and I possibility of peace for the Losers. still desire to work; and I earnestly 4. The theological dimension: in so far as desire all my brothers to give them- Francis linked work to the absence of selves to honest work. Let those who pretensions and to the renunciation of do not know how to work learn, not a wage, and with the possibility of from desire to receive wages, but for recourse to the table of the Lord by example and to avoid idleness. And begging for alms he cast anchor in the when we are not paid for our work, let Generosity of God. The necessary us have recourse to the table of the basis of life is turned into a Gift of Lord, begging alms from door to God. Peace as the basis for life comes door” (Test 20-22). from the very giver of all good things. The meaning of manual work in the early days of the Franciscan fraternity is multi- dimensional in the understanding of the Contemplation attitude of peace: In the Carceri there is found a tablet with 1. The psycho-personal dimension: in so the inscription: Ubi Deus ibi Pax. This far as manual work avoids idleness it phrase refers to the deep connection that requires a balance in the person that exists between Contemplation and the contributes to personal satisfaction Attitude of Peace. The deepest meaning and interior peace. of contemplation as a fundamental ele- 2. The sociological dimension: in so far ment in the life of the early fraternities is as the friar lives from his manual documented in the sources. The few work he experiences independence, points of support that we have in order to freedom from compromises before be able to express with certainty the con- the powerful and the structures, an tent of the contemplation of Francis and independence that is conditional to his friars, his own writings for example, being able to rise up as an announcer present the action of God as central. The of peace without being partial. consideration of the action of God as the 3. The social dimension: Manual labor in history of salvation, beginning with cre- the time of Francis was undervalued ation itself and passing through the Incar- and looked down upon. But it brought nation and Salvation right up to the the friar close to the human beings eschatological culmination, appears to be who were marginalized from property the central nucleus of which contempla- and the means of production. Work tion consists. We are not dealing here links the friar to each person who is a with a purely mental consideration but of loser in all peace agreements in socie- an almost descriptive consideration of the

83 whole of creation that includes all crea- disputes but to be subject to every tures (cf. ER 23). The central expression human creature for God’s sake and to of this consideration of the divine action acknowledge that they are Chris- of salvation is precisely a message: that tians… (ER 16). the action of God has as its end the pro- curement of peace and salvation for all Indeed, I counsel, warn and exhort my men and all creatures (cf. CantSun). friars in the Lord Jesus Christ, that From here you can see the combination when they go about through the in the greeting: Pax et Bonum. The atti- world, they are not to quarrel nor con- tude of Peace of the friars is a conse- tend in words (cf. 2 Tim 2:14), nor are quence of the historical saving action of they to judge others, but they are to be God who has as his objective a peace that meek, peaceful and modest, meek and embraces all. It therefore does not consist humble, speaking uprightly to all, as of presenting any kind of provisional is fitting… Into whatever house they peace with purely intra-mundane condi- may enter, first let them say: ‘Peace to tions, but rather for Francis and his friars this house…’ (LR 3,10)” it always consists of a peace that includes the historical salvation that comes from God alone. This peace that takes in all Francis as a Peace-Maker should be reflected in human structures. The sources of the life of blessed Francis And so all the human peace agreements give testimony to the presentation of the are referred to in the eschatological Saint as a maker of peace. Here are some dimension of the Kingdom of God. examples that allude to this affirmation: 1Cel 23: the preaching of Penance as an Poverty, Work and Contemplation con- allusion to Peace. struct the basis for Peace in promoting a 2Cel 4: The Peace Maker in the prison of way of life to which the Rule gives testi- Perugia. mony: 2Cel 108: The Peace Maker in Arezzo. “Let all the brothers be careful not to The Legend of Perugia 44: The verse on slander or engage in disputes; let Pardon in the Canticle of Creatures. them strive, instead, to keep silence whenever God gives them the grace. Let them not quarrel among them- Theology and Spirituality as a basis selves or with others but strive to for Peace respond humbly, saying: ‘I am a use- The following points illuminate the spiritu- less servant…’ (ER 11). al and theological context of the mission of ‘As for the brothers who go, they can Peace. live spiritually among the Saracens Celano and non-believers in two ways. One 1Cel 23: Celano tells us about the way is not to engage in arguments or activity of preaching by Francis. The

84 content of his preaching of Penance is Julian of Speyer the desire for peace and eternal sal- 16: Julian describes the greeting and vation to which God calls all human the preaching of peace in conjunction beings. with Salvation and closeness of Christ. It is precisely the renewed 1Cel 24: Celano informs us of the fol- closeness to Christ that guarantees lowing by the first friar, called true peace. Conversion of life and Bernard. His vocation is described as commitment to Christ is being dealt a reception of the message of peace. It with. is precisely this annunciation of peace that draws the others. Celano charac- 20: Julian writes about the mission- terizes the first fraternity precisely ary sending of the friars who with the Latin words: pacis lega- announce peace through penitence tionem. That is, translating literally: and change in accordance with the bond or binding of peace. Unfortu- evangelical requirements. nately neither the Italian nor the Ger- man tradition concur exactly with that expressed by Celano. The importance The Legend of the Three Companions is reduced since they speak more of 26: The text speaks of the revelation of the and “messagio di pace” (message the Greeting: Peace and Health. of peace). In fact Celano points out Francis preaches true peace in con- the fraternity literally as a bond of nection with Jesus Christ. In close peace. connection to the greeting of peace, the way of evangelical perfection and 1Cel 29: Celano describes the first the life of penance are found. missionary sending of the friars. The objective of the sending is to expand 37: The text describes that the pri- to the whole world the annunciation mary activity of the friars consists of of Peace and Penitence for the for- the announcement of Peace. The prior giveness of sins. In order to announce condition of peace is to love and fear credibly this News, the friars must be the Creator of heaven and earth and shown to themselves as humble. to keep the commandments (cf. also AP 19). 1Cel 41: In this paragraph Celano describes peace as the basis of living 39: The fact retold presents the cen- together and of the behavior of the tral place that the announcement of friar towards the world. The attitude peace and penance occupies. It is the of peace is united to the thanksgiving heart of what the friars, through their and the song of praise. testimony, must try to transmit.

85 58: The peace announced is fruit of A Resume of that found in the Sources their interior peace (cf. also AP 38). 1. All the sources up to St. Bonaventure unanimously describe the Fraternity that gathered around Francis from St. Bonaventure very early on as a movement of LMj Prologue: In the prologue, St. Penance and Peace. The life of Bonaventure presents Francis as a penance, which corresponds to the sign of the alliance with God and as biblical metanoia, is the basis of the the Angel of True Peace that credible life of the friars for the announces peace and salvation to men announcement of peace. through a life of penance and poverty. 2. Peace is postulated as a gift from God; The principal point of view from which the friar can understand himself as an St. Bonaventure presents the life of announcer of the News of Peace of an Francis is the announcement of peace. eschatological origin. 3. The mediation of peace is, at the same LMj II, 2: Bonaventure informs us time, a mediation of salvation, once also of the revelation of the greeting again in the sense of the all- of peace. The preaching of Francis embracing biblical understanding of has peace and salvation as its content. salvation. They are found in closeness to God. 4. There is a direct connection between the encounter with peace and the fol- LMj III, 7: As in the other biogra- lowing of Jesus Christ. Peace has a phies, Bonaventure describes the mis- christological connotation. sionary sending as a Mission for the 5. Peace with God in Christ is the basis of active annunciation of peace. This the relationships between men and of peace is the result of penance and the respective world peace. pardon of sins. 6. The commandments of God and the Gospel are the basis for assuring LMj IV, 9: The paragraph tells of the peace. conversion of the troubadour Pacifi- 7. The search for Peace means equally cus. His conversion is explicitly the search for God. described as a conversion to peace. References to the Third Order “The Alleluia Movement” of 1233 in Itin: It is worthwhile turning to the the North of Italy (ie Parma, Venice). Itinerarium of St. Bonaventure where The restrictive prohibition of carrying Francis is presented as the Herald of arms: The Rule of 1289, through Pope Peace. This peace is achieved, Nicholas IV, n. 28: Impugnationis according to the example of Francis, arma secum fratres non deferant, only in the ascent to God that is nisi pro defensione Romane Ecclesi- offered to men in Christ. ae, christianae fidei vel etiam terrae

86 ipsorum, aut de quorum licentia Perfection, in the context of the revela- ministrorum. tion of the name of the Order and the This determination of the Rule is very greeting of peace tell of an event that per- ambivalent since, on one hand it haps might pass us by unperceived when makes the Third Order a pacifist we read too quickly. However, this event movement that leads to the pacifica- gives us an important reference and tion of many conflicts within the cities offers us a light to understand both the but, on the other hand, tries to set up right meaning and the very emergence of troops for the Pope, whose represen- the Friars. I quote the text from the Major tative was in many cities and, placed Mirror of Perfection: at the orders of the Pope, were disposed to take up arms to defend the “Since it was revealed to blessed Church. Francis that it should be called the Order of Friars Minor, he caused it to be written in his first Rule, which he Constructing Peace and Reconcilia- took before the Lord Pope Innocent tion from the Sources, Theology and III; who approved and granted it, and Franciscan Spirituality (work materi- later proclaimed it publicly in Consis- al written for tory. presentation on 7th October 2000) The Lord also revealed to him the Francis himself says in his Testament: greeting, which the friars were to use, “The Lord revealed to me that we should and he caused this to be written in his say: “May the Lord give you Peace” (Test Testament, saying: The Lord revealed 23). Today the principal bibliographical to me that I should say as a greeting, sources of the life of Francis confirm this ‘The Lord give you peace’. expression, so characteristic of him, and In the early days of the Order, while relate how the friars from the beginning he was travelling with a friar who was used this greeting in different ways (cf. 3 one of the first twelve, he used to greet Com 26; Leg Per 67; LMj III, 2; SpeMin men and women along the road and in 6; 2Spe 26). The Legend of Perugia and the fields, saying, ‘The Lord give you the Major Mirror of Perfection tie in the peace’. And because people had never revelation of the greeting of peace with heard such a greeting from any reli- the revelation of the name of the Order: gious, they were startled. Indeed, Minors (cf. LegPer 67; 2Spe 26; some said indignantly, ‘What do you SpecMin 6). According to these sources mean by this greeting of yours?’ As a both the giving of this name and the for- result the friar became embarrassed, mula of the greeting of peace character- and said to Blessed Francis, ‘Allow izes the movement of friars that were me to use some other greeting’. But gathering around Francis. Both the Leg- the Holy Father said, ‘Let them chat- end of Perugia and the Major Mirror of ter, for they do not understand the

87 ways of God. Don’t feel ashamed calls out for attention the fact that the because of this, for one day the nobles greater part of present day spiritual liter- and princes of this world will respect ature speaks principally of the movement you and the other friars for this greet- of poverty and penance. Rarely do they ing. For it is no marvel if the Lord speak with the same stress and evaluation should desire to have a new little of a movement of peace in the same way flock, whose speech and way of life that they speak of a movement of pover- are unlike those of all its predeces- ty and penance. The following is an sors, and which is content to possess attempt to go deeply into this idea. Him alone, the Most High and most glorious’ (Mirror of Perfection 26). The Personal Experience of Francis This text describes to us how the first fri- Young manhood between war and peace. ars did not call due attention to their Christianity at the time of Francis was poverty or to the preaching on Penance characterized by two great Crusades. The but precisely to the Greeting of Peace. At Crusade by Emperor Frederick Bar- that time there were many movements in barossa, from 1189 to 1191 and the Cru- search of poverty and preachers of sade promoted by Pope Innocent III from penance similar to Francis and his frater- 1202 to 1204. Two other crusades by the nity. But the new and unknown for the Albigensians that mark this era can also people of the time, that which most drew be pointed out. The central Italy of the attention and motivated them to show time of the youth of Francis was moved interest was the strange Greeting of by the conflict between the Guelfs and Peace. When that friar wanted to the Gibelines or those loyal to the Emper- renounce this greeting of peace, on or and those loyal to the Pope in this becoming ashamed of it, Francis himself struggle for predominance. clarified that the greeting of peace per- Assisi achieved its size in the formation tains essentially to the understanding of of the bourgeoisie but not without its dis- the new Fraternity. We can, then, show putes through wars. In the early months that four elements permeated the initial of 1198 the citizens of Assisi took the understanding of the friars who gathered Rocca, held by the forces loyal to the around Francis: minority, life of penance, Emperor, by storm. Civil war broke out fraternity as such and the greeting of between the nobles and the bourgeoisie peace. What’s still more, to minority and within the walls of the city of Assisi that the life of penance there is added what is lasted from 1199 to 1200 and which, in really new in the early Franciscan move- the end, lead to a provisional agreement ment: that greeting of peace; the other of peace and marked the beginning of the elements seem to be common to the other free bourgeoisie. This was two years movements of the period. Keeping this before conflict had arisen and been historical background in mind, it really extended into a war between the city of

88 Assisi and Perugia with the definitive Francis, in my opinion. I discover in battle on the bridge of St. John in 1202. Francis a direct internal relationship With the defeat of Assisi Francis between the experience of war, his search remained a prisoner of Perugia. Despite for peace and the religious experience in the negative experience Francis set out Poggio Bustone. Thomas of Celano again in 1205, this time to participate in a relates to us, for example, the stay of Crusade towards the South of Italy. But Francis in Poggio Bustone: the apparition at Spoleto moves him to conversion. “He remained there a long time with fear and trembling before the Ruler of This short presentation makes it clear that the whole earth. He recalled in the the topics of war and peace were not sim- bitterness of his soul the years he ply theoretical discussions. He experi- spent badly, frequently repeating this enced in his own flesh during his youth phrase: ‘Lord, be merciful to me, a that which war and peace really mean. sinner’. Gradually, an indescribable joy and tremendous sweetness began In the unfolding of his life Francis is con- to well up deep in his heart. He began fronted continually with the problem of to lose himself; his feelings were war and peace, as happened with the con- pressed together; and that darkness vocation of the Crusade promoted by disappeared which fear of sin had Pope Innocent III on the 11th November gathered in his heart. Certainty of the 1215 during the Latern Council. Francis forgiveness of all his sins poured in, knew of this convocation between 1218 and the assurance of being revived in and 1219 during a trip to the Holy Land. grace was given to him. Then he was From there on there were other conflicts caught up above himself and totally in which he found himself embroiled, as engulfed in light, and, with his inmost for example, the disputes between the soul opened wide, he clearly saw the cities or between the power and the Bish- future. As that sweetness and light op of Assisi or the conflicts of Arezzo, withdrew, renewed in spirit, he now Bologna and others. seemed to be changed into another man” (1Cel 26). War and peace are not marginal realities or topics in the life of Francis but are an This event is dated 1208, ie. in the ini- existential reality in him. tial times of the fraternity. Reflecting on the negative times that Francis experienced and on his clear consciousness of Internal Peace as a Basis for External sin I see an allusion to the years of war Peace in which he himself had participated. The existential experience of war and Through this bitter experience in his peace left its clear mark in the life of own flesh there also runs the experience

89 of the Grace of divine mercy. Francis bearer for the world. It is the experience experiences at the same time the interi- of the God of mercy as pure Gratuity or peace he freely received as a gift that makes interior peace, joy and from God. In this key experience at enlightenment in Francis possible and Poggio Bustone I seem to find the basis which constitutes the basis of his atti- of the posture of which Francis was the tude of peace.

90 natural bio-diversity and causing a reper- “Gratuitous And cussion at all levels of the ecosystem. Minority Love” Neither may we favor policies of superi- ority in international relations or of the Of The Franciscans oppression of some countries more than In Relation To Ecology others by the creation of unbreakable economic chains of dependence. In that dramatic situation an appeal is being Jorge Peixoto OFMConv made to ecology. Seraphicum Ð Rome It is still necessary to speak of ecology Introduction as one of those open themes in which we Problems which relate to ecology or Franciscans who are ushering in the social environment and which demand third millennium must be engaged. For our attention today are very well known. many years now the ecological move- Our world is ill and is threatened. The ment and the science of ecology have impoverishment of many nations has given warning of the crisis and the dan- become a threat to social co-existence ger of arriving at the exhaustion of the and a death sentence for millions of poor ecosystem if we continue with the people. As a crisis it is not new; only in model of development that we have its gravity and its urgency is it new. This been using. Non-governmental organi- is true of the contaminated rivers, of the zations and the United Nations are con- burning forests, of the increased speed of stantly speaking of new sustainable production and consumption right on to models of production and development. the extreme poverty that threatens one It is a question of a present day chal- third of the human race. These problems lenge and our replies have an effect on have been dragging on for decades. The our tomorrow. It is not a matter of an increase in poverty and the depredation arbitrary or romantic return to nature but of natural resources, which disappear of an ecological return that respects and cannot be renewed, and the unjust nature itself. ‘The civilization of science lack of equality of the rich and the poor, and of technology’, as it is presented to all strengthen the conviction that peace is us until now, cannot survive, since it threatened and that violence will become develops and advances through the more and more aggressive. This deterio- destruction of nature. Since we have the rating environmental and social situation same origin and a common destiny, how challenges us and at the same time warns are human beings and the environment us that we cannot continue with certain to survive together? In what measure do policies of development which allow for we each collaborate, starting out with an the production of goods with a high envi- ethical preoccupation of responsibility ronmental impact, taking the place of for safeguarding creation?

91 It is right and proper that we Franciscans in the hope of finding some of our own address that reality and speak of our spir- contributions towards helping to come ituality and theology. That is why we pro- out of the crisis. pose: Francis and his manner of relating to his sister creatures: something that is A. The Exclusion of Social and fundamental to his spiritual experi- Ecological Justice ence and has given rise to an original Our model of society and the meaning of theology; and (to move) from this life are in crisis. After facing up to the spiritual inheritance to the theologi- actual state of the ecology, one con- cal (inheritance) by reinterpreting the cludes: “It is no longer possible to ward thought of the masters of the Francis- off, sector by sector, the by-products of can School, so as take over in a development (pollution, noise, refuse, responsible manner the presence of etc.) Perhaps we must consider them not our charismatic identity in the work of just as by-products but also as unavoid- being pro-life, regarding it as the mis- able consequences of this type of devel- sion of Friars Minor in the world. opment. We would not then be facing some undesirable consequences which This agenda can help us to meditate on would need correction but rather a quali- our decisions, both personal and as a tative leap in the evolution of our civi- Community, which must take account of lization, before which our technological a complex interaction of factors, ecology solutions, and only those, appear to be among them. But it also urges us to make insufficient.” The ecological crisis is a a deeper study of Franciscan Theology as moral question. The crisis presents itself an alternative interpretation, which can- in that model of living, which invites us not be excluded at the moment of inter- to look for the greatest benefit in the preting the situation and the ecclesial spontaneous functioning of the market, to mission of Charism, and evaluating the live together in competition and to accel- theories that guarantee spiritual identity erate the rate of consumption. And today in dialogue with reality. The novelty of a it is discovering its own limits and find- charism is new only when it proves true, ing out its own true nature: the myth of that is, when it is being practiced and limitless increase is not possible. Also, it becomes true in human commitments finds itself in an economic order which is and alternatives which have the force of affecting the least developed countries establishing new motivations and stirring and is leading them into a vicious circle up the meaning of life. as hostages and prisoners within that model: the debt for development is We shall proceed to identify some of the impeding a new model of growth, and causes that are giving rise to a situation that situation continues to increase the of ecological crisis and a brief diagnosis debt. In order to satisfy their financial

92 obligations, the countries of the Third for furnishing solutions, but they are not World are sinking deeper into poverty. sufficient because the problem of the There is a demand on relatively poor environment is fundamentally one that is countries to accept even greater poverty. human, ethical and cultural. Many scien- The External Debt harasses many coun- tific analyzes show that a “world-wide tries and it is being invested as payment ecological crisis” is being produced; of interest (on loans) at the cost of however, many prefer to make such a rel- hunger, misery, unemployment and the ative statement. I believe that the evi- sale of the environment. At the same time dence and the accumulated indications in injustice is on the increase because recent years permit us to speak of a access to the goods of the earth is not “social-environmental crisis.” Ecology open to all in the mad greed of the sys- establishes a relationship between the tem. We record with sorrow that each day various agents of our life system Ð natu- “there are more poor and there is less ral, cultural, social and political and quality of life”; there is an ever-greater offers us the basic elements for the recov- exclusion of social justice and ecology. ery of equilibrium and justice. Today’s world presents itself to us as the site of The ecological crisis has many faces of human possibilities and the affirmation sorrow and suffering in the different of the power of man. In an ecological areas of poverty in which we live. On a presentation authenticity and ethical social level the ecological crisis includes responsibility are invoked for the recon- two basic realities: excess consumer struction of the paradigms, which sustain goods on the part of the rich and lack of the presence of man on the earth. It consumer goods on the part of the poor. It undoubtedly has become necessary to is the globalized crisis of a way of life. In humanize ourselves once more on the the countries of the third world the fig- model of a new kind of co-existence in a ures are overwhelming. They speak of liberating commitment to the service of the negative results in the application of life, in reciprocal equality without domi- the neo-liberal ideologies and the spec- nation, in the ecumenical experience of tacular growth of poverty and social solidarity with the sources of justice and inequality while in the richest countries in the community experience of the God there is the emergence of pleasure and of life. entertainment, of consumption and indifference. If we continue with this plan of production and of social co-existence, we B. A Policy and an Ethic Without A may end up with irreversible effects for Heart the environment and for human life. The The presentation of the themes we are economic and political variable and the about to consider cannot isolate us from scientific, these together are indispensa- the many cultural phenomena which are ble for an understanding of the crisis and part of life among the poorest people,

93 most of all in the poverty belts around possible to survive. The making absolute large cities and in the processes of of the market becomes inseparable from migration. These are very important for the exclusion of the great majority of the our Franciscan commitment and mis- poor. Those who merely survive have to sion. It is not possible to speak of injus- support the demands of the economic tice, of neo-liberalism, of models of model. development or post-modernity without denouncing the lack of popular partici- In this rapid cultural analysis we pation in the democratic decisions, the observe the loss among the poor them- marginalization of the pastoral-theologi- selves of a belief in solidarity. The poor cal currents of liberation, the crisis of are opposing other poor, the method is political parties, the disenchantment of competition and the environment is the young with politics, the advance of being poisoned and pillaged. The life of the culture of consumerism and the the poor person continues to be the most destruction of local economies. We are threatened for not only is his survival at shocked at the sight of commercial prag- risk but he is being dehumanized matism as a daily phenomena of life. If through incorporation into a market ide- everything is resolved in terms of the ology and market practice. We are market, in its spontaneous and free oper- speaking of the primacy of a new ration- ation and nothing can stop it, the exclud- ality: a social and ecological co-exis- ed poor should then incorporate them- tence that is submitted to the logic of the selves into the plotting of initiatives globalization of the market. without solidarity. The poor end up as those who best of all demonstrate the The fundamental characteristic of our success of the market since they, in spite model of relation is that of power/domi- of their marginalization within the power nation; in our political organization as system, cannot cease to consume or sep- well as in the use of technology, the pri- arate themselves from the system. The mordial force of relation is constructed internalization of the unjust order brings on power/domination. Between us, the those excluded to the reproduction of rest, and nature the culture of power is relations of subjection and marginaliza- interposed. Man sustains the right to tion. They begin to share the same logic impose himself and maintains his sover- and the same ambition. Many of their eignty expressed in an ethic, which legit- efforts to break out of social poverty imizes the desire “to have power over seem to be already determined by the nature.” This ethic is implemented in class framework and the principles of the models of development and in an order system. The poorest have to submit and of international economy that takes for renounce their personal dreams simply granted the sacrifice of human life and in order to go on living. There is no alter- natural life. A point is reached where native; it is the only world in which it is ethical activity means adhering to the

94 new order. It is a matter of an inversion C. Francis of Assisi and His “Minority of values and a negation of Human Relationship” with his Sister Crea- Rights, where it is demanded that one tures must change heart and forget about soli- Francis lived the beauty, which God had darity. This logic is breaking up the frag- impressed on creation. That is a new ile equilibrium of the universe. In these experience that has come down to our latter years man feels himself isolated in times. Francis uses the word “creatures” a world that is considered as an enemy so as to approach each created being in that he must subject and conquer. The love and in each one of these he meets its right to life is privatized; it ceases to be a Creator. Creation loved and admired has problem for the community so as to be a incorporated in it all the signs of creative problem for the individual. The indebt- wisdom and together with them it real- edness of the poor countries helps to izes its journey towards God. “All cre- increase the reality of death and suffer- ation appears as a symphony revealing ing of peoples and persons who are used Jesus Christ, the “firstborn brother of as depositories of certain commitments, every creature”(Col.1, 15) and speaks of which they have never agreed to make. the goodness of the Creator. Creation is Dignity of person and dignity of life are the place of meeting between God and opposed to market and price, one is the Spirit. The world recovers the faculty faced with the ethic that rules the current of speech; it is inhabited by the sacred. international order. Francis lived with all the elements of the cosmos. The brotherhood possesses radi- In “The Option for the Poor” as was said cal importance for the thought that will some years ago, insists that our point of be developed between the “lesser broth- view is “from the excluded” and we for- ers”. And so Thomas of Celano writes: mulate our own top priority: the poor and ecology. Not only should the poor and “To enumerate and recount all the marginalized free themselves; the map of things our glorious father Francis did liberation has become so globalized that and taught while living in the flesh we are all hostages to a model of behav- would be a lengthy or impossible task. ior, which operates against the ecosys- Who could ever express the deep tem of life. Therefore the important affection he bore for all things that question for Franciscans will not be: belong to God? Or who would be able ‘What future has Christianity, the to tell of the sweet tenderness he Church or Franciscanism?’ but ‘What enjoyed while contemplating in crea- future will the life of creation and of tures the wisdom, power and good- humanity have?’ This is how we ask our- ness of the Creator? From this reflec- selves: ‘In what measure do we Francis- tion he often overflowed with amaz- cans collaborate with a future based on ing, unspeakable joy as he looked at community and solidarity?’ the sun, gazed at the moon or

95 observed the stars in the sky. What creatures as a protagonist and brother, simple piety! What pious simplici- with an innocent and profound gaze. ty!”(1Cel.ch.XXIX, 80) Creation is not a stage with spectators; he is the one who takes the chief role in He discovered the amazing beauty and the work of recognizing and revealing dignity as he interpreted the message and the message of love and goodness hidden sang the joy of communion of creatures. in each of them. This is his contempla- And from that religious gazing creation tive style: he contemplates while partici- reveals the divine and everything is trans- pating in crea-tion as a lesser brother. He formed into a “sign,” “an image,” a “pres- lives the audacity of being a creature ence,” and a “revelation” of the Creator. with the creatures, the audacity of mak- The praise of creatures, the brotherhood ing himself poor and small beside the with them and of them, the benefit of poor. This relation of Francis with crea- these things bear witness that his life, tures is a new method of reasoning, a radically awakened by the goodness of new sensibility in the presence of his sis- the Creator, had become a song of broth- ter creatures. There exists a new possi- erhood. bility of living the Gospel: a new kind of justice in the relation with nature, start- “Praised be you, my Lord, with all ing out with the condition of being less- your creatures er, a piety and a devotion as a brother Especially Sir Brother Sun and a servant. Who is the day and through whom You give us light. “True piety, as the Apostle tells us, is And he is beautiful and radiant with all-availing and it filled the heart of great splendor Francis and penetrated its depths to And bears a likeness of You, Most such an extent that the whole life of High One” (Cant.3-4) the man of God seemed to be gov- erned by it. It was this piety which Once again the motives of his option for united him to God in prayer and life and the coherence of his existential caused his transformation into Christ; commitment come to our notice in order his compassion led him to devote him- to give us direction on the road to spirit- self humbly to his neighbor and by uality and ethics, which should shape our total reconciliation with every crea- identity as Friars Minor. The traditional ture he returned to the state of inno- Franciscan cosmic vision is sustained by cence. Without doubt his piety caused the conviction of being a profoundly new him to turn towards all creatures with experience. It is a method of reasoning affection.” (LM, VIII,1) that involves a life commitment because Francis contemplates creation and prais- The piety of Francis appeared as a new es the Creator while participating with form of justice with a new mode of think-

96 ing, a sensibility that transformed all characteristic proper to the followers of creatures into brothers. Francis.

Every glance of Francis is surrounded “This is that sublime height of most by infinite tenderness and devotion. exalted poverty which has made you, Here there is the discovery of a distinct my most beloved brothers, heirs and manner of being in the world, not now kings of the Kingdom of Heaven, poor being placed over things but together in temporal things but exalted in with them. A thing is not an object of virtue. Let this be your portion that possession nor is it simply togetherness; leads into the land of the living. Giv- rather they exist together in the same ing yourselves totally to this, beloved place as mankind. There is then begun a brothers, never seek anything else new possibility of living according to under heaven for the name of our this criterion of justice: the condition of Lord Christ.” (Rb. VI, 4-6) devotion (that is) always lesser, a servant and a lover of creatures. In order Francis reverenced creation, starting to live socially with this model of living from the real and radical experience of we must divest ourselves of all that poverty. Poverty frees love from every impedes us. It is a matter of renouncing desire for possession. It creates the any life style that promotes the mastery anthropological condition so that good- of things, of divesting oneself of any ness may express itself gratuitously as a desire for the narcissistic possession of new (form of) justice. It goes beyond the creatures, of affections, of power or necessity of a (merely) just order, for we prestige. To take possession of some in the area of gratuitousness that pro- good or some service presupposes the motes a new (form of) justice where the exclusion of another person, of the right motives remain hidden in the heart of that that person has to that good or serv- the giver. Love is not authentic if it is ice. Francis demands that the spiritual not lived after the manner of a minor and nakedness of the Friars be total and nec- poverty/minority is not genuine without essarily absolute, like material naked- love. It is the primacy of goodness built ness. In a discussion on poverty and the up on the way of poverty, of not pos- material possessions of the brothers, the sessing, that goodness which is present action of friars who believed in the right in the commitment for justice, peace and to possess goods that are the common communion with creatures, The Saint of property of people is condemned. The Assisi lives together with creatures in spiritual value of “no property” is clear- relation to a new justice, with gratitude ly expressed in the two rules because and devotion, starting with the poverty appropriation involves the exclusion of which he chose. The origin of this new a brother. This poverty of a minor is model of relationship is the Incarnation, interpreted socio-economically as a the Poverty of the Word. The option for

97 minority finds its base in the meeting not worry about clothing, has no need for with the poor human condition of Jesus. self defense, works without depending on This is the christological vision of Fran- money; and offers up that which one has. cis. In Jesus, poor and humble, there is A new method of relating to things is con- revealed the love of God who emptied structed. The humble and lesser individ- himself totally of his glory and became ual is the one who recognizes his own humble and poor in his approach to limits and his own capacities. It is a way man. The poverty of Jesus is the way in of recognition and personal evaluation in which to live the humble love of a minor relation to others and to God. This experi- as the radical response to the gratuitous ence is born of the question that Francis love of God. was repeating on Mount Alvernia: “Who are you, Lord and who am I”, recovering To live “poor after the manner of Fran- his true place and self-knowledge on rec- cis” implies following a conduct of ognizing the true goodness of God. It is respect and devotion for every element the capacity for opening oneself up to a of creation and acquiring an immense new horizon and offering oneself to crea- liberty in disinterested co-existence, tures as the result of a new spiritual expe- walking beneath the same and only ten- rience, in a system of relations which der gaze of the Father as the gift of one- finds other people in their true otherness, self in humility. Poverty-humility-minor- discovering their profound dignity and ity continually manifests points of con- being preoccupied for their necessities. It tact and almost of identity. The concept is reconciliation with all other creatures of minority, however, is that which by the way of “Minorite love.” The more accentuates the variable of “relation- authentic poverty is, the more we ship”, that is, a strong socio-environmen- approach the dignity of the creature that at tal component. Only by living as minors the same time makes a new communion can we live as brothers in communion possible for us. A fraternal relation with with all creatures. creation is the result of Minorite practice of poverty with humility. We experience Minority is expressed in the quality of brotherhood/sisterhood with creatures new relations. In the option of Francis, a because we are close to them without any new way of being and social living with desire for possession, without commer- creatures is being born in a truly revolu- cial interest. It is here that the method of tionary way. A novelty that is lived in fra- ecology of the Franciscans is initiated. ternity and which offers to those who wish to opt for it a secret with the capacity of being converted to the Gospel. The D. “Minorite Love” in the Origin of minority of Francis refuses the horse in Spirituality order to go on foot with the brothers who The reason for the endurance of Francis do not have one, ministers to lepers, does within the Church and in society is that

98 he inaugurates a new paradigm in com- with creatures, especially with the poor. mitment to the Gospel: to make oneself It is the poverty and the embrace of God little so as to understand the greatness of in the Crib, on the Cross and in the others. Also, minority is much more then Eucharist. This poverty, always minor, is a virtue. It is a way of being and situates much more than not possessing; it is us in a relationship of service to others, allowing things to be and to communi- always open and in dialogue, disposed to cate with them, accepting the diversity communion and sharing all situations without placing people or creatures under with others, many of them conflict situa- our dominion. tions. It creates a synthesis that had been lost in Christianity: a meeting with God The spirituality of Franciscans is born in his “emptying of self,” in his humili- and refreshes itself in that heritage lived ty/down grading, in poverty following by Francis. It is a spirituality that looks at the Poor Christ, embracing Lady Poverty and penetrates the world from the stand- and supporting Perfect Joy, in a spirit of point of the gratuitous goodness of God. minor brotherhood with our sister crea- The Franciscan is called to make a con- tures beginning with original innocence. crete living in this inherited spirituality, It forms relationships and enters into in creative fidelity, a re-discovering of communication by means of goodness creatures and of history in the depths of and tenderness. It is the same as that his being. God has not thought of, nor has which the Father revealed in his “gratu- he required of creatures, that they be itous and Minorite love” in the Incarna- good or amiable; rather is it that creatures tion and in the poor life of Jesus. To that and we are good and amiable because we must come by making ourselves poor God has loved us first. The beginning of and offering pardon. goodness and love is the gratuitous love of God. The origin of “minorite love” is The embrace of Lady Poverty with a the Divine Goodness. A continual cele- “Minorite love” sets free the fountains of bration of the gift and thanksgiving forms the heart and becomes enthused for every the basis of our spirituality and our theo- thing and for the brothers. It is love freed logical reflection. from possessions and leading to relating with all creatures. Francis is a small man, “Let us, then, desire nothing else but one filled with holy and transparent Let us want nothing else desires, which identify him with those Let nothing else please us and cause who are crucified and with all the beings us delight of creation. His manner of living is that Except our Creator, Redeemer and of ‘ living with,’ of sharing and being in Saviour, communion with creation. It is a practice The only true God, who is the fullness of living with a knowing tenderness that of good builds up to an “inclusive relationship” All good, every good

99 The true and supreme God, who ciscan Masters. This interest in the alone is good. (RnB XXIII, 9) motivations of Franciscan spirituality brings us to meet with those who lived In fact there is no reason why anything and thought within the logic of that should exist. Nothing in the world is same spirituality. It leads us to study necessary, not even the world. All is more deeply the theology created by the pure gratuity. Creation is the cry of lov- Franciscans and to discover once again ing freedom. It is the gratuitous freedom the novelty that they were able to con- of the love of God, who willed it thus. tribute in their time, that still remains in And he willed it because he willed it. He our days. It enables us to formulate always wills the good. No one creates some reasons to help find the deep unity himself. People and creatures are not that presents the spirituality in theolog- born enclosed in being. We were desired ical thought. This allows us to dialogue and needed, loved by the will of God. with our present situation and its actual We are born and grow in a climate of challenges today. Faithful to their liberty, of gratuitous reciprocity, open- founder and to life, the Franciscan the- ing ourselves to each other, overcoming ologians became noted for considering our limits, with the capacity to go love, communion and liberty as reflec- beyond ourselves, to transcend our- tions coherent with the legacy of the selves. Goodness is the journey that per- charism they had received. They mits us to be open to the call of that First expressed in thought what Francis had Love. Franciscan life is a long road on felt and lived. which we learn to celebrate the Good- ness in the creative act of the Father. We do not intend to recapitulate all the Therefore for Francis and also for Clare theses of the Franciscan school but just penance as Minorite and humble love is to outline the more specific intuitions of the return to God by the way of volun- St. Bonaventure and Duns Scotus. They tary poverty. It is a road that shares in make known the Franciscan spirit in the logic of gratuity with the liberty that relation to the search for harmony and alone is able to live in a love that is co-existence with our sister creatures. minor and divested of self. They also identify the Franciscans presence in the problem of society and the environment. In anticipation we can 1. From the Spiritual Experience to speak of unity in the multiplicity of Theology ways. In consequence of a profound ori- The particular way of seeing the world, entation, which relates the Franciscan of being in it and of relating himself to school with what has been defined as the creatures that belonged to the Poor Man metaphysics of love, the primacy of the of Assisi was afterwards expressed in good, the primacy of the will (and) the thought and system by the great Fran- philosophy of liberty.

100 2. The Trinitarian Communion in munion. It goes out of itself to meet with St. Bonaventure difference and in that way integrate itself The Seraphic Doctor has integrated the in a common project. In this communi- experience of St. Francis in his theologi- tarian interpretation of the Trinity there is cal system. The thought of Bonaventure a coherent existential and vital analysis is that which has best interpret. His work that is characteristic of the Franciscan shows the centrality of the love of God school. St. Bonaventure, faithful to the that communicates itself and donates founder of his spirituality, is an observer itself gratuitously to the cosmic vision of daily life. Living as a friar he discov- and the sensitivity to creatures that we ers that charity is the basic reason for have considered in previous paragraphs. happiness, for fruitfulness and for joy in interpersonal relations. Peace is not pos- For St. Bonaventure God is the great sible without a sincere and gratuitous good, the supreme good and as such he is charity. Charity is what opens us to a per- effusive, diffusive and self-communicat- manent tension regarding others, since it ing. Starting out from the ontological is the foundation of divine and human principle of the good as diffusion and communion. communication: God “who loves with gratuitous love” expands himself, render- J.A. Merino writes: “When love lacks ing himself a totally communicative the dimension of otherness and of being. That is the foundation that gratuitous communicability, it explains the Trinitarian procession. Who- becomes corrupt and is changed into ever does not penetrate the mystery as a egoistic love, which Bona-venture creating cause cannot understand cre- curiously calls ‘libidinous love.’ Love ation that can only be deciphered by a is the real force that transforms a per- Trinitarian key. If God is the supreme son into heterocentric openness or fountain and supreme fecundity, he is into egocentric storm cloud. Love in also the first being to expand himself into God, which manifests itself as ‘infinite a trinity of persons. The being of God, as ardour’ (Hex.11 12).” regard to unity, consists in being in com- This demands a tri-personal community munity. God is Father, Son and Spirit in as a necessary horizon of its creative and reciprocal communion. In the beginning binding expansion and insofar as a bind- there is the communion of the Trinity and ing dimension with another must come not the solitude of one. Communion is from liberality or gratuity. The theology the most profound and fundamental real- of Bonaventure offers an incomparable ity that exists. This communion opens reflection of Trinitarian communion, itself to outside itself, and all of creation which is a paradigm of the inter-personal is an overflowing of life of communion relations of our communities and the the- of the three divine persons, who invite all ological and metaphysical foundation of creatures to participate in that same com- a sociology of equality, of otherness and

101 of meeting. It opens up for us new hori- Creatures are the expression of the wis- zons towards a community life based on dom and the love of God that send us back openness, on relation, on peace and total to their author. The mystery of creation gratuitous otherness. has its origin in love and in the loving As Franciscans, this understanding of Word pronounced in time; for this reason Trinitarian communion can be converted creation is also a word, it is message, it is into a motor principle of the aspirations logos, and it is theophany. God has com- for greater participation and respect for municated himself outside of himself, ecology. We desire (to have) a society communicating his love. As Bonaventure and a culture that promotes and strength- understands it, all is reference and partici- ens a social project based on this Trini- pation. (Created) things express ideas and tarian theology i.e. on a trinity of persons ideas lift us to God. Creatures hide within in eternal interrelation, without depend- themselves the divine mystery as vestiges, encies, without domination, in an infinite images, and likenesses. Man meets with communication of love. Just as the Trini- exterior things as a “vestige,” to penetrate ty lives in a mystery of inclusion, of rela- the interior ones. There he discovers the tion and of interpenetration, by which we image that orients him above himself so as are unable to understand one person to comprehend the Trinitarian mystery. without the other, creation is conceived Man has a particular mission, because he as a scheme of happenings always related is the beneficiary of the gifts of God and in such a way that no one can explain because by his intelligence he can “read” itself on its own without reference to the creation as a word of God, must create others. words that reflect the eternal Word. St. Bonaventure considers himself as having Bonaventure teaches that the whole Trin- been found by the absolute being, lived in ity shares in the act of creation, con- by God. It is necessary to make an effort tributing in that communication its iden- so as to understand the exemplary cause, tity. Quoting J. A. Merino again: so as to know what happens in the interior “The creative act itself is a Trinitari- of Trinitarian life. God is the exemplary an action since a Deus creator does cause, being one and three at the same not exist but rather a Trinitas creatrix time, he who lives in communion, in o creans. ‘The Father creates by the mutual interpersonal relations. Man, who Son in the Holy Spirit’ (Brev.2 4 5).” is the bearer of the Trinitarian image is The world directs itself to the Father in established in solitude and in co-exis- community with the Son and the Holy tence; he is ‘for himself’ and ‘for the Spirit. Therefore the very felicity of man other,’ he is autonomy and self-surrender, consists in the participation in the mys- he is individual and relational. Out of his tery of communications and inter-Trini- individuality and his dignity he opens tarian manifestations and not in the con- himself and enters into communion with a templation of the one. plurality of persons.

102 Francis of Assisi, stripped of all things, ought to know for itself, without falling opened himself to this love of God and into the pride of a reason trapped in its through that love was able to discover own horizon. The exaltation and the and communicate with all creatures. acknowledgement of the infinity of God Vested with the presence of absolute love are not a humiliation of man but rather he finds and dialogues as a minor brother recognition to a person in need, with lim- with all creation. From his radical pover- its and possibilities. It is a radical thought ty in worldly goods, he was changed in that it presents God not as a reality- from a man of ambitions and desires into object of his reason or knowledge but as a brother at the service of a new com- a reality-basis of his existence. For it is munion. His custom of calling creatures not God who absents himself, rather it is brother and sister had its origin in his man who withdraws himself before the own lived experience of the paternity of a demands of the Absolute. Here is the God who is love, gratitude and Trinitari- poverty of Scotus: to recognize the limit an communion. St. Bonaventure has sys- of knowledge and to grant God absolute tematized in his exemplarism that pres- and limitless recognition. The proposal ence diffused throughout creation. The of Scotus is an invitation to mature and world, full of presences, has been trans- radical thought; it is the recognition of formed into a sacrament. Creatures evoke the possibilities and the limitations of the Creator. The world reflects the Trini- one’s own reason. In that horizon, the tarian mystery and leads us to a ‘you’ concept of infinitude in God is that from who is community, for the structure of which he understands and interprets all of the creative trinity fashions the intimacy reality. Because God is infinite he is a of each being and each person. With this unique being, most particular and free. capacity for profound reading, Francis- Therefore the Divine will wishes because can thought is always being born in its It wishes, not in the manner of a capri- own spirituality. It springs from life and cious will, since it is autonomous and from an experience never completed. It free, but because the divine essence is takes on the structure of its foundational infinite coherence. In order to demon- charism in permanent dialogue with the strate the existence of God Scotus does characteristics of each epoch. not recur to any rationalization or illu- mines; rather he makes clear that the absence of contradiction in God is the 3. The Option For Liberty as an Over- supreme reason for his existence. coming of Possessive Nature in John Duns Scotus The world is an expression of the free The poverty, humility and minority of St. and liberating love of God that reaches Francis guided Scotus towards a reason- our will. A God in need cannot create able thought, using his reflection with freely. Liberty in God is an original prin- respect, knowing that which he can and ciple, it is the unfolding of itself: “it

103 wishes because it wishes.” Man comes to think on and reflect upon reality is not a a halt before the liberty of God; therefore gesture of domination; on the contrary, it when he asks: Why has God created the is there that our gratitude for the gift world? The answer is Deus vult quia vult received is affirmed, a permanent attitude (God wishes because he wishes). Reality of thanksgiving. This kind of Franciscan is more an effect than a volition. It is the thinking has meaning for the primacy of logic of gratuitous donation that holds the liberty of God and of man. A man primacy, not the logic of necessity. Com- who is open and relational, as an indigent ing from God the gift is gratuitous and and binding being, who acknowledges can only be so as an expression of his himself as “man on a journey”. In the infinite loving will. On the part of man, option for liberty the Franciscan reaf- the gift may be received or may be firms his responsibility and incorporates rejected and is therefore a place for lib- himself into the dynamic of the “logic of erty. Having received reality as a present, donation.” The logic of possession humil- as a gift, this then becomes an object of iates creatures by exalting its own power, intelligence and of analysis. Just as liber- whereas the logic of liberty rises up ty is an expression of the absolute reciprocal gratitude and brings us close to dominion of God and his total self-suffi- its original foundation that is in God. ciency, liberty is (also) the greatest dig- Reality is not the object of the possession nity of man, his true capacity for tran- of the reason; rather there is question of scendence of reality. The will is the place being converted to the truth that it hides. of liberty; it is that which enables us to become small and lesser so as to rise up “Franciscan love” is not measured by the our gratitude or to shut ourselves up in parameter of utility. Love is founded and the darkest of egoisms or in the proud is born in God. It is not necessary nor solitude of reason. does it depend on any other thing. In the logic of this love God teaches us that Therefore a person is the “ultimate soli- things were not created and redeemed tude” which can communicate and build because they are good but that they begin up relations, but cannot lose its essential to be good and to have value from the element, since this is his ultimate title to moment they were loved and realized. his options, a responsibility that is indi- That signifies that the principle of our vidual and non-transferable. The solitude being is the gratuitous love of God. In its of Scotus is not a poverty of personality, origin there is the divine goodness. This not boredom or abandonment; rather it is is the point of departure for the intelligent the solitude needed to be oneself. It is a and communitarian “Minorite love,” responsible option of the liberty that has which does not rest on the pride of soli- been granted to us. In that sense we can tary reason, but on the originating love, affirm that that solitude is solidarity, which directs its realization in the “pri- communion with ourselves. Therefore to macy of the good.” It is by loving without

104 possessing the one loved that the person The full meaning of reality is illuminated loving and the creature loved are exalted, by revelation and emerges clearly in the not by subordinating the other to one’s light of Christ. Christocentricism is the own interest or project but respecting supreme theological and metaphysical their otherness. Franciscan poverty, with reason for an understanding of the pro- its method of entering a relation while fundity of reality. It is a unitary and har- being “minor and humble,” directs us monic vision, since all beings participate towards this mode of existence. The in the one cause of their being who is secret of this behavior is not derived from Christ. Everything aspires to perfection reason or from knowledge; rather it in him who unites the creature with the comes by the overcoming of our posses- Creator. Christ is the way of God towards sive nature, by the road of the goodness man and the meeting of man with God. that is found in creatures with the myste- The existence of Christ and the benefits rious election of God who has loved of the redemption derive totally from the them. His loving freedom opens us to the free love of God. In this way he lays the meeting of a new depth and puts us in base for the primacy and the centrality of communion with the interior nature of Christ, elaborating his doctrine around things. The secret soul of reality is in God the mystery of the Incarnation and start- who has sought it out because he has ing out directly from God and from Man. loved it. This is the true face of God. Christ is not occasioned but is the “First Only that is good that God has loved, and Beloved.” Creation itself is considered in the way he has loved it and made it. the light of Christ, the one and effective Quoting Merino: term of the action of God ad extra, and “Setting out from the principle that love therefore the only possibility of explain- is the constitutive mode of God’s being ing the presence of matter, the world and and his rationality, and because order man. According to the definition of Sco- and wisdom are the rules of divine love, tus, Christ is the Supreme Work of God, the Subtle Doctor offers a unitary and the Supreme Good of grace, and the architectonic vision of reality. What God Supreme Good among beings. He thus intends by his creation is nothing other manifests his method of investigation: then to love and to be loved, a manifes- always starting out with a datum of faith tation of his power and the happiness of to arrive at rational knowledge by the man through his predestination to glory. way of argument and meditation accord- That is to say, the predestination of man ing to the principle: I believe so as to is desired and realized by God for his understand or faith seeking understand- own glorification. This signifies that the ing. glory of God and the happiness of man do not enter into conflict but are fore- Let us return to our first statements: only seen in the one and same intentional and from divine love-liberty can we under- inter-relational goal.” stand precisely the relation between God

105 and creatures. The essential contingency of God. The Franciscan arranges his of creatures finds the reason for their ethical discourse in accordance with existence in the free love of God. In this this vision and moves (people) to an celebration of liberty and love that we awareness that “the natural” and “the have briefly presented, Duns Scotus created” is not a space to be appropri- enters fully into the origins of the Fran- ated, and much less an extension or ciscan School, plumbing the depths of enlargement of power. Whoever reduces the intuitions of St. Francis and St. nature in a bid to manipulate it is falling Bonaventure. that much into a relation of proprietor- ship, possession and consumption, destroying its quality, because nature is 4. Franciscan Contribution to the an intelligible sign. It will be necessary Debate and the Problem: Ecology Ð to conduct scientific and technical rea- Environment soning so that it may discover the mys- Having enumerated some of the charac- ticism of creation, which is called “life,” teristics of Franciscan thought and spiri- “act,” “donation” and what is the unity tuality, it is necessary to try some kind of of nature so that that scientific aware- projection of that thought on to the prob- ness may discover its own limits. The lem mentioned in the first part of this world is not just the sum of its single presentation. In relation to the themes on beings. There us an original and pro- liberty and donation, of creatures and found sense which sustains it and of communion, of not possessing and in which we may not take possession. That relation to the irrepeatability of the per- is why we speak of what we know as son, we as Franciscans can, help by giv- “otherness.” Scientific knowledge and ing some clarifications for an adequate actual technological production are not interpretation of reality. And another founded on transcendental motives but important thing: in the search for alterna- on their own reasons. We are not ques- tives, Franciscans are in a position to col- tioning technology and science but its laborate in the construction of a new manipulative character and the absence ethic leading towards a new relationship of an ethic, a science that acts out of with the world. self-interest without self-criticism.

4.1. The Sacramentality of life. The The theme of ecology offers us the pos- Vision of a New View: To Opt For sibility of speaking of God as Trinity. Vital Inter-Dependence The whole ecological discourse is Bonaventure speaks to us as creatures of founded on the categories of relations, footprints, vestiges, and considers the interdependencies and inclusions that world God’s great sacrament. Scotus share in our vital systems. There is unity invites us to be attentive to the signs of and there is diversity. Understanding the times by which we discover the will this permits us to speak of co-existence

106 in unity and of diversity in the Trinitari- The relationship, which Francis of Assisi an communion. The Trinitarian vision had with created things and the deep places us in the theme of relations and study of that experience on the part of reciprocity. God-Trinity is the relation- the friars of the Franciscan School, has ship par excellence. If God is commun- an orientation very different from that ion and relation, all creation bears the proposed by contemporary science and mark of the Creator. Reflection and the technology. In the Franciscan vision a Franciscan vision of the Trinity presents situation of sin, rupture and aggression itself as one of the most adequate repre- is overcome by a return to what is origi- sentations for understanding nature nal in creation and which man with his from the standpoint of ecological preoc- reason enfolded in the faith comes to cupation. understand. All creatures are linked together in such a way that one needs the So that nature may not be changed into a other for existence; each one has a rela- “utility” or a “source of production,” it is tive autonomy and has a sense and eval- necessary to make it part of a wider hori- uation of itself. Nobody is outside the zon that allows us to explain ourselves web of relations in the supreme law of from the standpoint of a new “wisdom” solidarity. All of us dwell in the universe with equal reference to ecology and in one communion. We are all linked and social/environmental matters. We con- intertwined in the formation of the uni- struct a vital system of integration that verse. A great vital solidarity exists does not authorize us to instrumentalist which is being threatened. In our current creation. The relation man-nature in sci- culture there is a continual “losing of ence is determined by the interpretation links” since now there are objects that or representation, which is held of that can be conquered into unconditional relation. It is conditioned by a prelimi- possession. The will for power and the nary philosophy. Nature does not dia- dominion over creation allows us to con- logue with man nor does man dialogue sume and to pillage. In contrast, as Fran- with God in the mystery of creation. ciscans we are related to attitudes based Now Franciscanism more than a doctrine on sentiment, admiration, gratitude, is rather a way of being and of seeing communion and gratuity in which there which expresses itself in a dimensional is no space for manipulation and so we relationship with God, with other people resist all desire for appropriation. The and with all the beings of creation. One permanent rupture of “linking” is over- must learn to see so as to discover a hid- come with “original linking”. A gaze den nature in things immediately pres- free of egoism or greed, which elimi- ent. To recognize the message of cre- nates all pride, allows us to be in the ation supposes a radical reform of intel- world in the midst of creatures, beside ligence, so as to dialogue in depth with them, not over them, (it is) a gaze with a created things. new in-depth dimension.

107 The interior world of Francis is in tune 4.2. The Franciscan Mission in a with his outward (world). He lived in “Minorite Relation” with the World: pro-found intimacy with all created To Opt For Minor Poverty beings. That is why people are speaking The glance of goodness and tenderness of the necessity of constructing an towards creatures is based on, and sup- “interior architecture and an exterior ported by the Creator of all life. For a ecology.” Francis attained that synthesis Franciscan to live is to live with and and that is why we can speak of his share in peace with all creatures, support- experience of a “unity and essential ed in an ontology of communion and par- communion qualitatively diverse.” It is ticipation. It is a matter of making real a possible to understand the synthesis that new kind of relationship. Therefore from he elaborated in the following affirma- that perspective social justice assumes tion: I can say who I am when I say also a new duty: ecological justice, as what the world is, for I penetrate my that dimension of the ethic, which is own interior being in an effort to under- involved with relations in the ecosystem. stand the world.” He sings to creatures We do not interact only in the social area because they are the expression of the but also in the area of nature. And both same love for which he was found. justices are called upon to investigate the Together with creatures he sings to the quality of the relation, the ethics of our author of creation. The creatures pre- actions within the same sole system. A serve their dignity; they do not lose political analysis of ecological problems their identity in the meeting. He always is common enough in our day. At first goes back with them to the origin from sight the environmental crisis denounces which comes all solidity and consisten- the undue exploitation of natural cies. He lives in brotherhood with cre- resources. They are in fact, however, the ation because he has discovered the same groups. Neverthe-less, when it goodness of the Creator in them. His comes to deeds, the same groups who life opens up to lepers and to his sister consider themselves to be lords of the creatures. Everything speaks of God earth are also the lords of the poor. The and sends us back to him. The universe person who submits creation to his self- in its diversity contains a radical unity; ish interests does not refrain from sub- it is a Sacrament of God. The previous mitting people likewise. The root cause glance of God makes it possible for man of exploitation is the same. That is why to be able to recover a new glance and St. Francis considered himself the broth- understand the reasons for his “seeing er of human beings and of all creatures. reality” from a new depth. That Francis- One fraternity is not possible without the can glance is absent from the science other. and technology of our time. For that reason we speak of a first Franciscan This search for being in tune with contribution in this area. nature, the quality of the relation with

108 nature, the attitude of openness and sen- little people of society, is at one with the sitivity to the quality of the relation, desires for a new justice, and walks in the these are the things which form the same hope. And since ecology represents foundation of an ecological ethic. We a bond and interaction with all that exists, are speaking of that which ought to be including culture and society, our Fran- done today for the defense and the pro- ciscan mission emphasizes the mode and motion of life, and this capacity for the quality of relation. The Franciscan responsibility and compassion are the mission is not limited to any type of work fundamental principles of that ethic. A or action, there is no question of an Franciscan expresses and lives this ethi- exclusive function but rather to make cal commitment in his manner of relat- ourselves present in the world as minors, ing to the world, to his brothers and to having nothing in an option of being poor creatures: we are speaking of minority. among the poor at the side of our sister The Franciscan spirit has always had the creatures. In a state of minor relationship character of poverty and humility. To we shall promote the “inclusion” of the speak today of our identity in relation to poorest in a real participation of the the world we use the most appropriate goods of the system and defend life category of minority in mission. against the culture of death. It is an ongoing realization of the “primacy of the Franciscan mission consists in being good,” to join us with the world out of a minors as a form of life, which makes minorite love which sets up a relation us socially minors called to promote without property or possessions. The justice and peace in living with cre- Franciscan is always in the presence of ation freed of all possession for the someone or something and so he will sake of the Gospel followers of the life revise his relational bond with things and and the minorite love of Jesus Christ. in that bond be totally free and independent. Francis did not ask himself how In the Franciscan mission we relate to the much he could possess but how much he world. Let us recall a quotation from the could do without. He avoided the accu- approved Rule: mulative quantum so as to acquire liberty “when they go about the world, they and independence through giving up should not quarrel or fight with everything. The logic of goodness and words, or judge others; rather let liberty has a means of relating and a them be meek, peaceful and unassum- social strategy capable of promoting a ing, gentle and humble, speaking transformation of reality. The institutions courteously to everyone, as is becom- that hold us in and those that we can cre- ing.”(Rb.3, 10-11) ate ought not to contradict, through their structures, organization and objective, That call to minority is expressed in a that intuition which is born in our lifestyle that assumes the condition of the Charism.

109 We discover the meaning of existence in ated conditions of life that make possible the simplicity and authenticity of a life a life in liberty so as to gain the objective shared in that new logic of liberty. It is that transcends poverty itself: identifica- necessary to come to that widest and tion with the poverty of Christ. To speak deepest relation with all reality construct- of “Franciscan poverty” is the same as ed in the logic of gratuity, united with all announcing peace and the practice of jus- from our indigent being, emphasizing the tice, to “be minors” in communion with presence which walks with and shares in all creatures. The poverty of which we a same communion…to break with all speak restores our original situation, dependencies so as to become free reforms the genesis of the charism and beings. We are walking with others and re-orientates the social and political rela- with all creation because we discover a tions of the friar minor. It is the close reality of participation and not of posses- relation between the “poor and humble sion. When we strengthen our being in life in minority” chosen by Francis so as solidarity and in communion with crea- to follow Christ poor and humble, as a tures, then will be realized the ethical Franciscan announcement inserted in dimension of the Franciscan mission. society. Poverty lived in minority in the This is the second contribution coming world. from our reflection on the theology of the Franciscans. In poverty and minority is expressed an ethic at the service of liberation. Francis fought all his life in order to break 4.3 The Franciscan Mission with dependencies and become free. He broke Regard to the Destiny of the Earth with all that impeded his liberty, his cre- and the Hope of the Poor ativity and his personal vocation for At the moment there are two questions poverty. The fathers of the Franciscan which preoccupy humankind: What is School strove to avoid allowing their going to be the destiny of planet Earth if reflection to betray that charismatic iden- we continue with the culture of unlimited tity. That liberty at the service of a new appropriation, to which we have become ethic calls for a long road of liberation accustomed in the actual model of devel- and detachment. opment and the market? And what is the hope of the poor people among the We repeat that Franciscan spirituality and human race? That which is at stake con- theology is that which permeates the cerning “justice, peace and the integrity world in the mystery of the gratuity of of creation” is our fidelity to the heritage God, freeing itself from adhesion to an received after Francis and the possibility unjust order, starting with a mysticism of recreating and reconstructing today the and thought process coherent with an logic of the charism that he lived as ethic of loving and intelligent liberty. I poverty and “without property”. He initi- believe that the Franciscan mission at the

110 service of our brothers and creation in violence against the poor and against these difficult times finds its place in this creatures, a commitment which self-understanding of our identity: involves conflicts and consequently Minorite poverty and fraternal commun- the cross, asceticism and renuncia- ion as a style, which qualifies the follow- tion, and poverty in all its forms, and ing of Christ. This is the poverty which at the same time a political and social enlarges the horizon of our view and function, become decisive by means of which makes us free for a new reciproci- its strategic help to the victims in the ty with creation. Perhaps this is the most form of solidarity and assistance, important mission of the Franciscans favoring programs of making con- today. It is to read with a new view and to science, resistance and liberation live in our situation with a new justice, which supports the road taken by the promoting the spaces for a change of the poor, starting with themselves as his- situation of injustice and marginaliza- torical subjects and organizers of lib- tion, with a poor life associated with the eration, promoting agreements and hope of those who are the last and the lit- relations with organizations which tle ones of history. The ministry of Jus- work in defense of life and human tice, Peace and the Integrity of Creation rights, and which impede the holo- expresses the mystery of no-appropria- caust of natural life and generates tion and of liberty, and places us at the economic models of development side of the poor in defense of life that is which respect the dynamic of the threatened. In a culture of “to be in order ecosystem. The practice of the “ethic to possess,” the Franciscan proposal of of Minorite love” is an educational poverty and minority, starting out with proposal, in the fraternities, in the brotherhood with those who are last, formation processes, in the practical presents itself as the most radical denun- and theoretical plane, in popular and ciation of this accumulative and depre- environmental pastoral work. dating life style. Our commitment to “the highest poverty,” expressed in our pas- The theology of the Franciscans toral ministry, gives shape and consisten- expresses theoretically the motives of cy to our being Franciscan, like the reci- this concrete commitment to the cause procity of love, which responds to the of the poorest and the defense of the life Gratuitous Love of God in a social and of creatures. The ethical urgency in face fraternal environment among all crea- of the human and ecological disaster tures. challenges our identity and our charism. Our Franciscan behavior and its theo- Possible actions that can characterize our retical formulation can create a new fra- Franciscan mission in this ministry: ternity based on reciprocal relations, A prophetic mission of the radical profoundly human, expressed in an love of God for creation, denouncing ethic of liberty whose first wish is to

111 direct itself towards justice and good- great creativity, for we are living in a ness. Of all actions, love has the great- historic moment of important changes est liberty and most perfectly expresses and ruptures. The actual ecological con- the liberty of the will to determine sciousness and the presence of “gratu- itself. With the optimism, which charac- itous and Minorite love” of the Francis- terizes us, we need to return and find cans are the great forces of integration ourselves in the situation of a Minorite and convergence towards a spirituality and loving glance as well as intelligent which reconciles us with creation. It is and an uncontainable empathy with all essential that we organize our hope. creatures. We need a practical and theo- This the first day of a long life, which logical reflection that seeks to be liber- must be born because, the universal fra- ating. The road we must travel needs ternity did not die.

112 Ecology, Justice, their contemporaries, but also bear responsibility for posterity. They are con- and the End of Devel- sequently supposed to systematically opment consider the effects of action taken today upon the conditions of life in the future. The commission called for justice Wolfgang Sacks between generations, a concept that had Wuppertal Institute gradually come to the fore since the 1972 UN Conference on the Environment in Stockholm. In light of this concept, the For global environmentalists, 1997 was a essence of sustainability is to be found in year of anniversaries. Ten years had a particular relationship between people passed since the World Commission on and people rather than between people Environment and Development, chaired and nature. In fact, the concept can serve by Gro Harlem Brundtland, offered its as the cornerstone for a new ethical famous formula of how nature could be framework; it extends the principle of preserved and development nevertheless equity among the human community continued: sustainable development is along the axis of time. development "that meets the needs of the present without compromising the ability However, highlighting justice in time as of future generations to meet their own the canonical formula under emphasizes needs" (WCED 1987, 8). After the gold- justice in social space. Constraints en post-war decades with their explosion imposed by the present generation on of world economic output, the bitter future generations are given prominence insight had thus received an official over constraints imposed by powerful blessing that conventional development, groups on less powerful groups within like a fire, burns off resources, which are one generation. The Brundtland defini- essential for the generations to come. All tion puts the spotlight on "needs" and of the sudden a future changed its tone; it "generations", terms, which are socially was not any longer a bright period when neutral, comprising rich and poor, power- the fruits of development could be har- ful and powerless classes. Yet such dis- vested, but appeared as a potentially tinctions are crucial when it comes to gloomy period when finally the bill for intra-generational equity. Whose needs the party would have to be paid. Against and what needs are supposed to be met? this background, the Brundtland Com- In a divided world, these are core ques- mission pleaded with governments to tions, which decide if sustainable devel- consider the time dimension in all their opment will be part and parcel of a dem- decisions and to weigh benefits in the ocratic project or eventually deepen present against losses in the future. For social polarization. Is sustainable devel- politicians are not just accountable to opment supposed to meet the needs for

113 water, food and minimal purchasing to state the need for environmental pro- power or the needs for air conditioning tection Ð which was the motive for con- and university studies abroad? Are the vening the conference in the first place. needs in question those of the global con- Although during the conference Southern sumer class or those of the enormous governments countered demands for masses of have-nots? Is sustainable environmental restrictions with calls for a development concerned with the survival better balance in North-South relations, needs of the majority world or with luxu- they entered an unholy alliance with the ry needs of the minority world? The North in their praise of development. Brundlandt-Commission left these ques- Both South and North continued to per- tions in the air; it remained elusive about ceive themselves as moving along one the pretense of power and over consump- single track, each country hoping for tion throughout the report. Such fuzzi- redemption in economic growth, albeit ness certainly facilitated the acceptance starting from different levels. Feeling of "sustainable development" in circles of compelled to mobilize the ever-scarce privilege and power, but obfuscated the resources to that end; they converged in point that there will be no sustainability assigning sustainability a back seat in the without restraint on wealth. In other vehicle called economic development. words: that more intra-generational equi- While thus the South entertained its ty is a condition for achieving inter-gen- mimetic desire to follow the well-to-do erational equity. nations, the North could feel free to indulge in its competitive compulsion to The other anniversary is equally unlikely keep on rushing ahead. This way, over to shed more light on the issue of justice, development was scarcely an issue, and at least not in an environmentally reason- the fact that it produces both poverty and able sense. Because in 1992, the UN bio-spherical risk was off the agenda. As Conference on Environment and Devel- the quest for justice was firmly wedded opment in Rio de Janeiro was as ambigu- to the idea of development, nobody had ous about equity within generations as to profoundly change and all parties the Brundtland Commission. It is true; could turn to business as usual Ð a result the conference would probably not even amply borne out in the following years. have taken place, if the demands of the Southern countries that inequality should be addressed had not been accommodat- Point of Departure ed. But the concern for equity was The expectation that justice will be couched in the language of "develop- brought about through development is ment", circumventing again the question: deeply engrained in the post-war political whose development and of what? In fact, discourse. To be sure, its roots reach back the Rio Declaration first reiterates the to the European Enlightenment, when the "right to development" before it proceeds people of the globe were recognized as

114 mankind, unified by common dignity and the definite downfall of England and destined to move towards the reign of France as colonial powers, decoloniza- reason and progress. But it was only after tion set in and new nation-states the war that the perception of the world emerged. With independence achieved, as a site where in a few decades equality most of these states saw their raison could be engineered took hold. For d'être in economic development. They instance, the United Nations solemnly secured the support of their citizens by announced their determination in the Pre- holding out the promise of greater eco- amble to the UN Charter "to promote nomic output. After extended periods of social progress and better standards of humiliation during colonialism, they life in larger freedom... and to employ longed for recognition and rushed to join international machinery for the promo- the modern world. For that purpose, they tion of the economic and social advance- were even ready to turn their societies ment of all people". upside down in order to remake them in the image of the West. Rising income lev- Politically, two historical shifts con- els and increasing export earnings verged in creating a global consensus seemed to be the obvious road to attain a around this idea. On the one hand, the standing equal to the industrial countries. United States, after the terrors of war, As a result of both historical shifts a was in search of a new world order, global consensus emerged around "devel- which would guarantee peace. In their opment"(Sachs 1992, Lummis 1992) as view, the outbreak of war in Europe had the supreme aspiration, which bound been due to the economic upheaval fol- North and South together. Social justice, lowing the Great Depression. Remem- on the level of international politics, was bering their own successful management therefore recast as catching up with the of economic crisis during the New Deal, rich. Both the hegemonial needs of the when Keynes had advised to stabilize the North and the emancipatory needs of the economy through state action, they pro- South were nicely taken care of in this jected the need for economic growth Ð perspective. steered along through public intervention Ð upon the globe. The Point Four Pro- gram of technical assistance, according Landslide to President Truman in his Memoirs, Our century, British historian Eric Hobs- "aimed at enabling millions of people in bawm claims, has already come to an underdeveloped areas to raise themselves end. The Short Twentieth Century, from the level of colonialism to self-sup- according to him, lasted from 1914 till port and ultimate prosperity" (Truman 1991, bridging from the breakdown of 1956, 252). Economic development had 19th century civilization in World War I to be launched globally in order to lay the to the collapse of the Soviet Union after base for peace. On the other hand, with the demise of the Cold War. During most

115 of this period governments felt entitled to bilateral and multilateral cooperation that intervene in economic affairs for reasons was supposed to close the gulf between of social welfare. In particular in the the haves and the have-nots. But the decades after World War II, with the dis- social contract was in all of these cases astrous consequences of massive unem- made possible by a certain congruence ployment in Europe in the early 1930’s between the polity and the economy as still at hand and communist destabiliza- both were to a large extent bounded by tion looming, nation-states claimed an territory. Inasmuch, however, as the active role in guiding their economies for, power of territories diminishes in the age as they saw it, the benefit of all citizens. of globalization, such social contracts are However, the rapport between territory, bound to unravel. wealth creation and governance, which provided the basis for the welfare state, Indeed, the power of territories is on the began to disintegrate in the 80's and 90's. decline and not just in the economic Hobsbawm calls it a landslide. "As the arena. Also satellite television, jobs transnational economy established its abroad, cyberspace, and air travel con- grip over the world, it undermined a verge in delinking place from communi- major, and since 1945, virtually univer- ty. A transnational sphere of reality has sal, institution: the territorial nation-state, taken shape, which is oblivious of bound- since such a state could no longer control aries and cuts across national territories. more than a diminishing part of its Nevertheless, the emergence of the globe affairs" as an economic arena where capital, (Hobsbawm 1994, 424). goods and services are able to move without much consideration for local and Before this landslide, states had been the national communities has delivered the centers of gravity, nationally and inter- most serious blow to the idea of a policy, nationally. They were therefore in the which is built of reciprocal rights and position to forge a social contract duties among citizens. As corporations between the wealthy and the poor and to attempt to take off for gaining foreign redistribute resources accordingly. In the markets, they feel held back by the North, the welfare pact was based on an weight of domestic calls on their respon- economy producing jobs, a state redis- sibility. The same holds true for the tributing surplus, and on workers pur- elites. As they aspire to catch up with the chasing goods and paying taxes. In the vanguards of the international consumer South, the developmentalist state mobi- class, their old-style sense of responsibil- lized productive resources of all kind, ity for the disadvantaged sections of their claiming to cater to the needs of its pop- own society withers away, because they ulation. And inter-nationally, the devel- themselves, instead of feeling superior opment consensus was in effect a social with respect to their countrymen, feel contract, which promoted a system of now to be inferior with respect to their

116 global reference groups. Globalization ment for all, which was once the glue thus undercuts social solidarity. Through keeping states together across social and transnationalization, capital is in the ethnic groups, crumbles and leaves the position to escape any links of loyalty to state with less legitimacy. In the wake of a particular society. It by far prefers not this shift, not the needs of people but the to be bothered by things like paying rights of corporations are the focus of taxes, creating jobs, reinvesting surplus, politics in the era of globalization. Gov- keeping to collective rules, or educating ernments, therefore, are backing out from the young, because it considers them the development consensus; they increas- mere obstacles to global competition. As ingly consider the quest for justice out- the transnational arena becomes the side their competence. frame of reference, the national community loses in relevance. As a result, in Furthermore, the landslide undermined many societies a split opens up between not just the domestic but the internation- the globally oriented middle class on the al development consensus as well. For one side and Ð in terms of the world mar- decades it was taken for granted that gov- ket Ð superfluous populations on the ernments of the North, either directly or other. While globalization removes barri- indirectly, would extend assistance to ers between nations, it thus erects new Southern countries in order to steer them barriers within nations. along the path of development. With the rise of the neo-liberal worldview this Under the impact of that shift, the basis understanding has withered away, and the of the developmentalist state is cracking. claims of the South for more equity More often than not, the states ally them- remain largely without echo. Particularly selves with the globalizing forces and the notion Ð upon which the UN was built increasingly show disregard for the Ð that "the social advancement of peo- majority of their citizens who live outside ples" would be a matter of international the global circuit (Kothari 1993). They public responsibility has lost acceptance; are ever more committed to promoting private investors are hailed as benefactors the insertion of their industries and mid- of mankind instead. While in the devel- dle classes into global markets and con- opment discourse the state was supposed sider the non-competitive social majority to be the engine of transformation, this a liability rather than a boon. While role is taken over by transnational corpo- "development" still contained the hope of rations in the globalization discourse. redistribution of wealth and power in Therefore, international agencies focus favor of the poor, "globalization" redi- their attention on creating a worldwide rects state action to providing better "level playing field" for companies, opportunities to the well-to-do in their whereas redistributive action between scramble for international standing. As a governments falls by the wayside. In the consequence, the promise of develop- neo-liberal view, greater equity Ð if it

117 matters at all Ð is seen as expanding the The famous metaphor of the growing reign of the law of supply and demand cake, which offers larger pieces for across the globe. Not more development everyone without imposing smaller cooperation but more investment oppor- pieces on anybody, illustrates nicely how tunities seem to offer the prospect of justice is understood when mankind is catching up with the North. Whenever, perceived as a net-gain community. The therefore, the "right to development" is quest for justice, in this view, is best sat- invoked today, it is likely to be a call of isfied by the incorporation of ever more national elites to be more fully admitted people in an open-ended global growth to the global circuit of capital and goods, process. Given that the over-all size of and not a call for greater solidarity with the cake is growing, everybody will be the majority world beyond the hustle and absolutely better off, even if the relative bustle of the world market. size of the pieces remains the same. Easy to see that this notion of justice has pre- vailed for at least half a century, not only Impasse on the international level but also on the However, the more serious blow to the level of national welfare politics. And post-war idea of merging justice and equally easy to see that it derives its development comes not from changing attraction from the promise to achieve political but from changing environmen- justice without redistribution. In other tal conditions. This is because the future, words, the dedication to growth has in the image of “development,” is con- always been fuelled by the desire to side- structed as an infinite process of continu- step the hard questions of justice. ous improvement. Tomorrow's conditions, so the story goes, will always sur- Such an open-ended conception of jus- pass today's conditions, if society is put tice and growth rests on a fundamental in motion and managed in a rational way. assumption, an assumption, however, “Development,” during the decades after which has become increasingly shaky in World War II, was nothing else than a the last quarter of this century. For the reincarnation of the late 18th century idea long march to greater justice through of material progress, now only projected expanding growth can only continue worldwide and considered attainable without getting stuck as long as growth through planning and engineering within generates more advantages than costs. a few decades. Like progress, develop- Indeed, this expectation about the benign ment is open-ended; it knows no point of nature of growth has dominated Western arrival. Within such a framework, it thought ever since around 1800 (Brunner became possible, domestically as well as et al. 1984). It was largely taken for internationally, to conceive of justice as granted that the economic process will an ever-increasing participation of ever turn out to be a positive sum game, i.e. more people in an ever-growing surplus. that the benefits accumulated will by far

118 outweigh all the burdens caused in the timber, oil, minerals etc.), sites (land for process. If this were not the case, and mines, settlements, infrastructure), and growth uncertain in its over-all outcome, sinks (soils, oceans, atmosphere) for the society would have been foolish to opt natural inputs of economic growth are for an unfettered pursuit of growth. What becoming scarce or being put in turbu- is looming behind this expectation, to be lence. From now on, material progress sure, is modernity's notorious optimism has to operate under multi-layered con- about the consequences of human action. straints. Even though economic growth After all, the moderns believe that the has lasted just for several generations and consequences of their action will on bal- has been limited to a minority of the ance always be positive, while non-mod- world population, its finiteness has ern cultures tend to have a greater aware- already become apparent. ness of the fragility of human action, judging the outcome of such action as The principal ecological constraints are fundamentally uncertain. Such skepti- by now well known (e.g. UNDP 1998, cism in the power of human action has 65-68). On the side of fossil inputs for been left behind by the moderns; the economic growth it is less the availabili- belief that economic growth, taken every- ty of resources in the earth which is thing together, will eventually result in a presently threatened but the availability higher state of welfare for everybody fol- of biospherical sinks for absorbing gases lows from this rosy outlook. which are released while these resources are burned. As the greenhouse effect But this optimism about the future Ð after gathers momentum, climatic turbulences it had already been shaken by the cata- are likely to appear which, among other strophic events of this century in the things, will cause crop failures, flooding, heartlands of Europe Ð has been finally hurricanes, droughts, and an increased shattered by what is somewhat rate of losses in biodiversity. On the side euphemistically called the ecological cri- of biological resources for growth it is sis. Far from being just a transitory phe- rather the long range availability that is at nomenon, the emergence of biophysical stake. In the course of the last fifty years, limits to economic growth redefines the for example, one third of arable land has conditions of wealth creation for the cen- been seriously degraded worldwide; one tury to come. The open-ended nature of third of tropical forests, one fourth of the growth cannot be taken for granted any available freshwater, one fourth of the longer; on the contrary, it appears that fish reserves have disappeared; not to growth itself is undercutting its own mention the extinction of plant and ani- prospects to a point that its finite nature mal species. As it stands, a change in becomes obvious. From the local up to these trends is not in sight, on the con- the global level, it has become evident in trary, in most dimensions the pressures many instances that the sources (water, on nature are bound to increase.

119 However, ecological constraints repre- CO2. However, the average German citi- sent only half the story. They are ex-acer- zen at present accumulates nearly 12 tons bated by the fact that the rule of thumb (and the average U.S. citizen 20 tons) of that 20% of the world population con- carbon dioxide emissions every year. It sumes 80% of the world’s resources, still follows that a country like Germany holds true. In the global context, the under present circumstances has over- industrialized countries have already drawn its carbon budget by a factor of overshot their limit by far; they are living five. Still, this rough calculation is rather well beyond their means. The “ecological favorable for developed countries as it footprint” (Wackernagel-Rees 1996) they considers only present greenhouse gas produce is larger Ð and in some cases emissions and not their increase over the much larger Ð than their own territories; past two hundred years, of which more they have to tap into the resources avail- than 80% have been produced by indus- able from other countries. In fact, the trial countries (Sachs et al. 1998, 72). In OECD countries surpass the permissible any case, the German level of 12 tons, average size of such a footprint by a mag- short of major climate disruptions, will nitude of about 75-85%, while only nine not be attainable by developing countries. out of 52 analyzed countries remain For if all countries followed the German below this permissible average all togeth- pattern of production and consumption, er. As matters stand today, the wealthy the world would annually release 67 bil- 25% of humanity occupy a footprint as lion tons in the atmosphere. Given that large as the entire biologically productive only 13-14 billion tons are tolerable, surface area of the earth (Wackernagel mankind would be in need of five planets 1997). Sure enough, the rest of the world to have sufficient sinks for CO2 Ð but it cannot imitate such a level of resource has has only one. A similar argument consumption; any emerging country is holds true for living resources, like fish, well advised to remain considerably as well. Despite the fact that fish is essen- below that level in their industrial devel- tial for the food supply in poorer coun- opment. tries, Japan, Europe, USA and Russia account for more than 40% of the catch; Consider, for instance, the greenhouse although they comprise just a little more effect, oceans and terrestrial biomass are than 20% of the world population capable of absorbing 13-14 billion tons (op.cit., 75). This way, a global com- of carbon dioxide each year, a volume the mons, like ocean fishing grounds Ð a world could afford to release without quarter of which are already exhausted harmful consequences through the burn- and nearly half of which are already ing of wood and fossil energies. If one exploited up to the biological limit Ð is divided this admissible budget by today's excessively appropriated by the rich. Pat- world population of 5.8 billion, every- terns of fish consumption (including ani- body was allowed to emit 2.3 tons of mal feed) are sustained, which could

120 spread to the rest of the world only at the effects at such a scale that it is heuristi- price of eliminating any fish from the cally useful to regard it rather as a zero- seas altogether. sum-game. Or to refer to another metaphor dear to the protagonists of Climate change is the most obvious growth: the rising tide, before lifting all example, and other emerging limits tell a boats, is likely to burst through the banks. similar story: global equality on the level of the highly industrialized countries The illusion that growth can be relied on would seriously undermine the bios- as a positive-sum-game could be sus- phere's hospitality for man. Given these tained because the costs associated with historically new circumstances, the mes- it remained invisible for a long time. sage implied in the metaphor of the What rendered them largely invisible is growing cake has become dangerously the fact that they have been successfully misleading. The prospect of greater equi- shifted elsewhere. Indeed, the novelty ty cannot lie any longer in the perspective brought home by the environmental crisis of ongoing growth. To be sure, there is no is not the recognition that growth injures eternally fixed relationship between the nature, but the experience that unpleasant monetary and the physical size of an consequences can no longer be kept at a economy, but up to the arrival of the post- distance. After all, the creation of eco- industrial society economic growth has nomic value has always been the art of always implied correspondingly higher internalizing benefits and externalizing inputs of energy and materials, while this costs. How benefits and costs are separat- connection weakens under post industri- ed out, and who is able to retain the first alism, albeit on very high absolute levels while shifting the latter elsewhere is of resource consumption. Assuming, for obviously a matter of power; it is for this the time being, a close link between mon- reason that power has always been an etary and physical growth, it is not exag- essential ingredient of value creation. gerated to say that, beyond a certain Reaping value is made much easier when threshold, conventional economic wealth Ð mediated through power Ð a gradient is intrinsically oligarchic; it could be can be established which makes the ben- democratized across the globe only at the efits accrue to the center and the costs price of biospherical disruption. More- slide off to the periphery. Above all dur- over, in a closed space with finite ing the industrial age, fossil materials and resources, is the under consumption of energies could increase the power of one party, which is the necessary condi- money only in as much as the social and tion for the over consumption of the other environmental costs involved didn’t have party. From this angle, it is erroneous to to be accounted for by the economic assume that economic growth evolves actors. What appeared as value in official like a positive sum game; on the contrary, accounts showed up, so to say, as disval- growth is accumulating adverse side ue in the imaginary accounts of future

121 generations, distant countries or humble groundwater wells and capitalizing agri- people. culture for the benefit of the urban classes often degrade the ecosystems they live Because in the history of progress, time, from. More often than not, small peas- space, and social class have been the ants, artisans, and tribals are displaced major dimensions along which costs have and subsequently marginalized in order been shifted out of sight and out of mind. to step up the resource provision for the As to the dimension of time, it was unrec- dominating middle class (Gadgil-Guha ognized practice for more than a century 1995). to move some of the bitter effects of economic progress along the axis of time to However, nowadays the distances, which future generations. As a consequence, once safely separated places of accumu- there is by now little doubt that the deple- lation from places of exploitation and tion of fossil reserves, the degradation of winners from victims, shrink. Costs shift- soils, the loss in bio-diversity, and the ed to the future already spill into the pres- change in climate will diminish the ent, geographically there are few fron- chances of posterity to lead flourishing tiers of exploitation left and socially the lives, at least in the sense of today's aspi- powerless come closer, be it through tel- rations. As to the dimension of space, the evision or migration. As with globaliza- rise of Western nations was greatly facil- tion in general, the world has become a itated by their power to concentrate the smaller place, not only for goodies but social and environmental costs of also for troubles. Costs of economic resource mobilization in geographically growth, which once accumulated in a remote areas. Large distances protected fragmentary and small-scale manner had the centers from feeling the bitter effects been shifted to distant points in time and of mining, monoculture, and deforesta- space, now coagulate more and more into tion, effects that had mainly to be carried limits. It is as if the latency period of by colonized peoples around the world. industrial affliction were finally over, And finally with regard to social class, making the illness break out in many the consumer classes often succeeded in places simultaneously. The old thermo- passing on environmental burdens to less dynamic truth that production generates advantaged groups, leaving them the both wealth and waste is looming large, noise, the dirt, and the ugliness of the as with the globalization of wealth pro- industrial hinterland in front of their duction also the waste production is clos- doorsteps. Particularly hit are those ing in upon the planet. For that reason, groups Ð as can be observed in many the notion of the "world risk society" Southern countries today Ð which derive (Beck 1985) adequately captures the their livelihood directly from the free present historical constellation. For with access to land, water, and forests. Build- economic growth the manufactured risks ing dams and extracting ore, drilling seem to grow at a faster rate than the rich-

122 es produced. Justice at the beginning of aspiration for justice from the pursuit of the 21st century, therefore, will be more conventional development becomes vital concerned with the reduction of risks for rescuing the ideal of justice as “devel- than with the redistribution of riches. opment” falters and for inventing paths of social improvement, which do not systematically overstep the limits of nature. The New Color of Justice In a world risk society it has become Certainly, “development” contains a obsolete to turn the desire for justice into noble hope whose roots reach back to the a demand for more and an accelerated first half of the 19th century, the founding economic development. As the environ- period of socialist thinking. Impressed by mental space available for humanity is the rapid advances of technology, it was finite and in some respects already over- the socialist intuition that said there is a stretched, conventional growth of an floor of minimal technological progress enormous physical scale is bound to below which equity could never be heighten the various threats. And these achieved. With all the advances in agri- threats, there is no doubt, will make culture and industrial technology before everybody, but particularly the poorer their eyes, progressives of all shades countries, worse off. This shift towards a believed that this floor was reached and world risk society profoundly modifies that from now on nobody would have to the background conditions for the rela- go hungry anymore. As a consequence, tionship between rich and poor, between they have worked for rationalizing socie- Northern and Southern countries. Previ- ty and spreading technical progress in ously, at the time of President Truman, order to uplift the poor, first in Europe the worldwide development project could and then in the rest of the world. still appear as a global positive sum game Although, the assumption that a certain where all could be expected to eventually level of technology is indispensable for gain; there was no suspicion that the jour- overcoming chronic scarcity contains ney towards modernization could at some more than a kernel of truth, it is about to point be overtaken by a rising flood of reveal itself as dangerously one-sided. risks. Under the new historical constella- For the emerging biophysical limits sug- tion, this certainty has vanished, turning gest that there is also a ceiling to nature- the unfettered pursuit of conventional intensive development beyond which development into a doomed adventure. equity cannot be achieved any longer. As a consequence, the demand for justice Chemical agriculture, the automobile and dignity on behalf of Southern coun- society or meat-based nutrition are cases tries threatens to accelerate the rush in point. These levels of development are towards biospherical disruption, as long structurally oligarchic; they cannot be as the idea of justice is firmly linked to generalized across the world without put- the idea of development. Delinking the ting everybody in jeopardy. Given the

123 fact that the 20% who enjoy the highest the issue of justice enters only when the income of the world population lay claim social distribution of harmful impacts Ð to 85% of the world's timber, 75% of its who gets polluted more than others? Ð is metals, and 70% of its energy (UNRISD considered. The environmental justice 1995), there is no way Ð even taking a movement in the US, for instance, has considerable saving potential into mobilized protest around the frequent account Ð that their lifestyle can serve as sitting of polluting industries in non- the imagined standard of equity. For this white areas. But the issue of justice reason, the socialist intuition of the 19th acquires a different and probably more century today has to be complemented by fundamental relevance if the environ- the environmentalist insight of the late mental crisis is defined in terms of 20th century that justice calls for an excessive resource use. Such a shift in upper limit to material-intensive develop- attention from the tail end to the front ment. It appears that this insight is mak- end of the economic cycle, however, is ing some headway into official circles, overdue for ecological reasons. For even given that the 1998 Human Development a clean economy could cheerfully con- Report of UNDP affirms that “the poor tinue eroding soils, cutting down forests, countries have to accelerate their con- degrading biodiversity, and heating the sumption growth, but they must not fol- atmosphere. What really matters is the low the road taken by the rich and rapid- sheer volume of material input, not so ly growing economies in the past half a much the pollutants in the output century”(UNDP 1998, 8). (Schmidt-Bleek 1994). After all, the average German consumes about 80 tons It is, however, often overlooked that of energy and materials annually and the environmental consumption on part of average Dutch or US-American even 3-7 the rich, globally and nationally, has an tons more (Adriaanse et al. 1997, 12). enormous bearing on the possibilities for These megatons of materials and energy achieving greater social justice. One rea- have to be mobilized, at home or in dis- son for that is the confusion that is often tant countries, for keeping the entire vol- made between cleanliness and sustain- ume of goods and services on offer. It is ability. It is true, for 25 years environ- this voracity of the industrial system, mental policy has largely focused on which puts pressure on biospherical cleaning and protecting air, water, and sources and sinks including the people soils. Regulators concentrated on reduc- connected to them. For this reason, not a ing the flow of harmful substances into clean but a lean economy is the implicit nature, and filter technologies were utopia of sustainability. It means making mounted at the end of the pipe in order to the systems of wealth creation less control emissions at the tail end of pro- dependent on resource use. Seen in this duction. If the environmental crisis is light, the issue of justice does not in the defined in terms of too much pollution, first place concern the social distribution

124 of pollution but rather the social distribu- entitled to use. Fusing an ecological and tion of resource consumption. a social notion of space, the concept of environmental space therefore captures The resource perspective, of course, the two central concerns of sustainability becomes particularly significant when at once, the concern for ecology and the the over-all availability of sources and concern for equity. It allows us to sinks is limited. Under such circum- rephrase the crucial question of environ- stances the question of “Who takes how mental justice as follows: are the rich much?” acquires utmost political impor- countries capable of living without the tance. This question, however, does not surplus of environmental space they arise in a pollution perspective, which appropriate today? moves developing areas into the focus of attention since pollution tends to be more However, conventional development intense there. It arises only in a resource thinking continues to implicitly define perspective where over consumption is equity as a problem of the poor. Facing defined as the critical problem that indus- the gap, which separates the rich from the trialized countries are put on the spot. For poor, developmentalists perceive this gap rich countries may be relatively clean, in the first place as a deficit of the pow- but they remain, at the present state of erless and not as a fault of the powerful. affairs, always omnivores. One way to They see a lack of credit, education or conceptualize the resource perspective in tools and advocate remedies for bringing a context of finiteness is the notion of the poor up to the task. They launch environmental space. It signifies the total themselves into raising the living stan- amount of energy and materials, which dards of the poor towards the level of the can be utilized by a given society without rich. In short, it was the poor who had to hurting neither the principle of ecology be developed in order to achieve greater nor the principle of equity (FOE 1995, equity. But designing strategies for the Carley-Spapens 1998, Sachs et al. 1998). poor, developmentalists work for lifting According to the principle of ecology this the bottom Ð rather than lowering the top amount is limited by the earth’s carrying (Haavelmo-Hansen 1991, Goodland- capacity, like the availability and renewa- Daly 1993). The wealthy and their way of bility of resources or the absorptive producing and consuming remain entire- capacity of natural systems. And the prin- ly outside the spotlight as always in the ciple of equity confines this amount to a development discourse where the burden size, which can be reconciled with the of change is solely heaped upon the poor. equal claims of other countries on the However, with the emergence of bio- patrimony of resources in the world. In physical limits to growth, the classical this sense, a society can be called sus- notions of justice, which were devised in tainable when its demands on nature do a perspective of finitude and not in a per- not exceed the environmental space it is spective of infinity, acquire new rele-

125 vance. Justice is about changing the rich teria can be seen as expressing different and not about changing the poor. It was dimensions of justice. The first speaks only after the enlightenment, as optimism about equity between generations, and in progress had firmly settled in, that jus- the second about equity within one gen- tice was discussed in terms of promoting eration. While the first criterion has been the poor rather than of converting the widely celebrated after the Brundtland rich. In a world of environmental finitude Report, the second one remains the this tradition of thought is bound to sur- object of hot debate. Some argue that face again. Today, any debate on equity rights to resources are to be distributed will have to focus in the first place on according to historical achievement, oth- lowering or at least transforming the top ers point to varying degrees of responsi- instead of lifting the bottom. Against the bility for resource consumption in the backdrop of drastic global inequality in past, while again others invoke different resource use, it is the North (along with resource needs in different climate zones. its outlets in the South) that needs struc- Yet the only morally defensible rule is tural adjustment. Over and above redis- that all citizens of the globe should have tributing riches, the North is called upon an equal right to the world's natural to shape its patterns of production and resources. However, such a rule should consumption in a way that Southern not to be mistaken as a planning objective countries are not deprived of what they for planetary redistribution; it is rather a are entitled to use. moral principle guiding one's own behavior. Loosely improvising the Kantian Given that the Northern consumer class imperative, it makes sense to say that a occupies the available environmental society can only be called sustainable if space Ð the patrimony of nature on the the maxim of its action is such that this planet Ð to an excessive extent, a system- maxim can be the maxim of every other atic retreat from using other people's land society. Justice above all requires circum- and share of the global commons, like the spection and self-critical conduct; the atmosphere and the oceans, is the most principle of equal right of all people to important step to be done in the spirit of the world's resources is a yardstick to global responsibility. Northern econ- make one's own society a fair global omies weigh heavily on nature and other player. peoples; it is this weight that has to be reduced. The environmental space Industrialized countries, as recent (Opschoor 1992, Friends of the Earth research has shown (Tomorrows World 1993, Spangenberg et al. 1995), which Factor 10 Club 1995, Sachs et al., can be legitimately claimed by a society, MacLaren 1998), if they aspire to is delimited by environmental constraints become good global neighbors, will have on the one side and by the rights of other to bring down their use of energy and societies on the other. In a way, both cri- materials by a factor of 10 within the

126 next fifty years. In other words, if they before the dreams of infinity have taken intend to take sustainability seriously, over; sufficiency in resource consump- they will have to reduce their resource tion is now bound to become the axis weight by 80-90% with respect to the around which any post-developmentalist year1990. No doubt, this enormous chal- notion of justice will revolve. In future, lenge will amount to a civilizational for industrialized countries and classes, transition of sorts, bringing both techno- justice will be about learning how to take logical talents and new public virtues to less rather than how to give more. Who bear. It will amount to both an efficiency calls for equity will have to speak about revolution giving a new shape to techni- sufficiency. The anniversaries of both the cal progress and a sufficiency revolution- Brundtland Report and the Earth Summit giving rise to a certain disinterest for will remain lukewarm events, if this tru- monetary and material growth. But suffi- ism continues to be kept in diplomatic ciency had been the hallmark of justice disregard.

127 The Challenge of essential for life will not automatically come to an end. Globalization of the Globalization to the economy and of the finance markets Franciscan Family doesn’t, of itself, produce a more just world order. A new “merciless” system of exclusion is developing, that of the victo- Hermann Schalück OFM ry of the strong over the weak. The number of poor people is not being reduced. And many poor people are becoming Introduction even poorer than they were before. Lively worldwide discussion shows “globalization” to be an extremely com- And now the Churches are part of this plex non-uniform process that is very complex process of transformation. From dynamic, yet largely ambivalent. It their own reservoir of moral concepts, evokes hopes, worries and aggressions. spirituality and theologies they have the Are we dealing here with a Moloch or a task of mission and proclamation, of salvation myth? Or both? In the electron- development Ðcooperation and helping to ic and multimedia communications sec- shape the world and creation in as sus- tor globalization exercises an obvious tained a way as possible. The Franciscan fascination. It changes our human per- family is also part of this process, ceptions and relationships. It confronts us whether it is aware of it or not. And immediately with what to me seems a because it concerns the future vitality of basic question: does global networking the Churches, the difficult and exciting merely result in more spectators on the question is: are the Churches active par- stage of history of our one world, or will ticipants or passive objects in the process it result in more participants in the of globalization? Will they succeed in co- future? How will a more intensive partic- shaping in a creative and meaningful way ipation shape history? The globalization the new era which is developing, or of the big companies and markets, would rather, passively suffer changes, which lead us rather to a very ambivalent prog- will threaten their very substance? The nosis: it seems to some that the possibili- question that is also to be posed at this ty now exists of creating more prosperity congress is as follows: can the Churches, for all through a powerful synergetic the different spiritualities, and the various effort of transnational businesses and an components of the one Franciscan family efficient use of scarce resources, and not offer models for an “alternative global- the least through the liberalization of ization”? Such as, for example, accord world trade. However the development with a resolution of the Eighth General that is taking place doesn’t always evolve Assembly of the Ecumenical Council of in that way: the over-exploitation of non- Churches, December 1998, in Harare, in renewable resources and of what is which, among other things there was stat-

128 ed: “the vision behind globalization is of Israel succeeds against the numerous one that competes with the Christian tribal and local gods and their shrines, vision of ecumenism, its vision of the and in doing so displays a certain “jeal- unity of mankind and of the whole inhab- ousy” (cf. Ex 20, 5: “for I, the Lord, ited world… The logic of globalization your God, am a jealous God”; similarly, must be challenged by an alternative way Ex 34, 14) (cf. also Ex 19, 4-6; Is 49, 7- of shaping and living life, namely that of 23; Ps 50). The particular “choosing” community within diversity. Individual and placing in a privileged position of a Christians and Churches are called to single people, understood as the people take up the challenge of globalization as of Israel or as the “new people” of the something which concerns their faith, to Church of Jesus Christ, proceeds how- resist the increasing dominance of eco- ever with a constant tendency to univer- nomic and cultural globalization and to salize the message. In a certain sense search for alternatives to the present eco- this choosing is in the service of univer- nomic system.” salization. “All peoples” should see salvation in the end time (Is 2, 1 Ð 4). In the New Testament this transition can be “Globalization” of the Bible Message seen a lot more clearly: looking at the Is there anything to be found on the saving mission of Jesus, reference is theme of “globalization” in the bible made on the one hand “exclusively” to message and in the tradition of the Israel and its “lost sheep” (Mt 15,24); Christian faith community (ekklesia)? I however Jesus did not as a matter of believe there is. Taking the Old Testa- principle exclude the non-Jews from his ment as a generalized totality, one can saving work (cf. Mt 8, 5-13). In the detect a relationship of tension, which wake of Paul’s enthusiastic handing on basically cannot be resolved and which of the faith and its “globalization” by up to the present time is constantly him, other notable boundary-crossing developing and being discussed. In the developments occur, both in a dogmatic discussion about “globalization” this and a geographic sense. The arguments tension is described as “globalization” at the council of the apostles and after- (U. Beck). There is a strange dialectic wards (Acts 15) show that the message between local and global-universal of Jesus, the risen Christ can be “con- aspects of the message and its conse- textualized” in new cultural-religious quences for the shaping of the world. conditions and in the understanding of The Old Testament is indeed a collec- new addressees in different cultures, tion of writings and messages, presup- without endangering any of its sub- posing in the main a tribal and national stance. And further, an anthropological consciousness, which according to our and ethnic crossing of boundaries can be present understanding is very narrow. found in Paul, which is revolutionary Yahweh’s free choice of the one people when compared with the Jewish law.

129 Former differences and divisions are The Church as a “Global Player” Ð wiped out through justification and bap- Theological Constants tism. “There are no longer Jews and If the Churches, theology and the Fran- Greeks, no longer slaves and freemen, ciscan family want to get involved in the no longer man and woman. You are all diffused process of globalization and try one in Christ Jesus” (Gal 3, 28-29). Paul to have a role in actively shaping it from feels he owes a duty “to Greeks just as within, then some basic theological con- much as to barbarians, to the educated stants should be pointed out. Firstly: the just as much as to the uneducated” (Rom Christian religion, and especially the 1, 14). The Good News finally “walks” Catholic Church tend, from their very and “runs” from the Jews to the “hea- beginning, to be supranational and uni- thens” (Gal 1, 15) and from Israel via versal. This means that salvation is not Asia Minor to Europe (Acts 16, 9-10). limited to one people and one culture; it The history of the Church is a history of is offered to all peoples, tribes and the ever-new attempts to contextualize, nations. The good “news” of God coming deepen and universalize its message. to His world should and must be spread Also, of course a history of the constant throughout the whole world in a global- “regressive” temptation of “exclusive” ized manner. The identification of the identification with local and political “Christian Church” with tribal, state, and realities, which were in a position to cultural limits and also racism and obscure the meaning of the message (the nationalism Ð even if all this has not yet crusades, the various forms of state completely disappeared from the Church church, the inquisition, mission as a Ð are not compatible with the Gospel and twin sister of colonization). The consti- its mission, to place the inhabited world tutively prophetic element of the bible in its variety under the one God Jesus message, which proclaims the reform of Christ. The Gospel offers a common, uni- power and property conditions in favor versally binding vision of man (as pos- of the powerless, as well as the transfor- sessing dignity through having a divine mation of privilege into an obligation to likeness), of the equality of all and of serve, was not or is not always handed equal rights and partnership between man on. The great should become servants and woman. Furthermore: the Church is (Mt 23, 11), the disciples, male and in her origin both universal and local, and female, should wash one another’s feet this could be a genuine model for a (Jn 13, 14). Identification with the one humane globalization. The Good News God shouldn’t, in the final analysis, lead about a God who is life and who promis- to the privileged ownership of land, es a future, about the obligations of each truth and power, but rather to the real- towards all, especially towards the poor ization of a mutual dependence and sol- and the little ones, is valid not only for idarity, and to sisterly relations in the “those who are far away” but also for one human family, under the one God. “those who are near.” The Church is not

130 only a big organization, but also a local just part of a pastoral “plan of action,” church and a domestic church (cf. Mt 18, but rather first of all an essential aspect 20: “Where two or three…”). Finally, of the Christian self-understanding of Church and Gospel can and must intro- what it means to be “Church.” Only a duce humane dimensions and ethical- Church (and a Franciscan family), which moral principles into the current compli- lives the option for the poor in world- cated debate on globalization. According wide communication with its members, to the Gospel, the most important thing will be able to make a contribution for development towards a united world towards a form of globalization that is is not firstly economic success, but rather worthy of man. Every form of globaliza- the building up of a human family, which tion that excludes and hinders participa- is founded on values, and goals that can tion in the shaping of the future should live in permanent peace and justice, and find no place in the Church of Jesus in which some people don’t live at the Christ. All expressions of Church activi- expense of others. Church and Gospel ty must aim at “eliminating exclusion must introduce into the necessary debate and involving all in social life” (Für eine on globalization the dimensions of the Zukunft in Solidarität und Gerechtigkeit, dignity of each person, of solidarity, of 107). Whether opportune or not, the justice and the liberation of the poor. The Church must seek to give a voice to the Christian Church is founded on the prin- victims and losers of globalization and ciple of sharing, and not on “merciless” attempt to represent their interests self-assertion and getting one’s way by (“advocacy”). According to the words of the strong at the expense of the weak. Pope John Paul II, Christians should The actual source of strength for new oppose “the globalization of profit and world wide solidarity lies within the indi- misery with a globalization of solidari- vidual Christian, in the certainty that the ty.” This is the original idea behind the Spirit of the Lord creates life, and that the founding of such Church relief organiza- following of Jesus opens eyes and hearts tions as “missio,” MISEREOR and “Brot for compassion, for acting as a compan- für die Welt,” and remains their constant ion, for love and for mutual help (cf. Mt objective. They strive to introduce the 5, 3-12). voice of the Church and of the Gospel into the public discourse about the maintenance of human rights. However, it has Option for the Poor to be constantly maintained that some- If we keep to the current world norm, the thing which is constitutive of the whole whole Church is obliged to make what Church Ð such as the option for the the plenary meetings of the Latin Amer- excluded – cannot be “delegated” to a ican bishops conferences of Medellin few of the Church’s representatives. (1968) and Puebla (1979) call the “pref- According to a definition of John Paul II erential option for the poor.” This is not in the encyclical “Sollicitudo Rei

131 Socialis”, “solidarity isn’t a feeling of long-term structural changes in favor of vague sympathy or superficial emotion the poor (for example, debt remission, at the suffering of so many people, both justice in matters of trade): it involves near and far. On the contrary, it is the acting in a way that is orientated towards firm and constant resolution to work for the poor (not the strengthening of elite the common good, that is for the good of groups, rather enabling the poor to par- each and all, because we are responsible ticipate). It is about the building up of for all” (n. 38). Solidarity is therefore families, the promotion of women as the much more than a feeling or an individ- actual vehicles of development and ual action. It is the will and the intelli- working towards the maintenance of a gent capacity to act in an organized way viable environment. I wonder if we have for the benefit of the common good integrated these challenges in a manner (bonum commune), with a willingness to that is sufficiently clear to our Francis- work for long-term transformation, so can spirituality. Or: do we relate our that not only the symptoms, but also the Franciscan spirituality closely enough to causes of situations of need and injustice these and similar challenges of our glob- can be treated. Solidarity means taking al world? the side of the weaker and the excluded. It must be prepared to resist counter- pressure to conform. People who want to Unity and Diversity live in solidarity must thus always be In order to answer the question of the ready for conflicts, which can come both position of the Church and what power it from within and without. The real goal will have to shape the global village, it is of showing solidarity isn’t almsgiving, of great importance how the question of but rather the building up of just struc- the relationship between unity and diver- tures and conditions of life for all. The sity is tackled and answered. Since the aim must be to empower the weak and Second Vatican Council the Catholic the excluded and to make them partici- Church is undergoing radical change, pants in their own history, as well as to which is in part painful. It is changing overcome continuing economic, cultural from a strictly concentric and hierarchic and theological dependencies. The com- model towards manifold forms of partic- mon goal is the building up of an inter- ipation and towards a greater variety national civil society with greater partic- within that unity, which is necessary to ipation, democracy and worldwide part- preserve. The numerous theological, nership. Arising from their basic mission philosophical, legal and church-political to liberate and empower the poor, the aspects of this way of regulating rela- Churches and the orders could do more tionships cannot be discussed here in than they have, to bring this about. It is a detail. It is, however, important both for matter of working in partnership (“from the future viability of the Catholic help to cooperation”), of introducing Church and for the individual churches,

132 which are involved in the worldwide cratic centralism, and individual initia- ecumenical movement, that there be a tive and participation are promoted. Now new, successful, theoretical and practical while the principle of subsidiarity has its ordering of “local church” and “univer- clear place in Catholic social teaching, in sal church” in ecclesiology. From time to my opinion, it has yet to be given its true time the Catholic Church is still com- place within the Church itself. Many ten- pared to a multinational concern, which sions in the creation of autonomous is centrally directed and which sends out “contextual” theologies would be over- its “standard products” into the whole come by a consistent application of the world, without much consideration for principle of subsidiarity, which the “cen- the cultural and other differences to be ter” of the Church itself proclaims, and a found in this one world. It is a fact, how- dialogical communicative approach to ever, that in recent decades there has them would be an important contribution been an ever-growing development towards giving the process of globaliza- towards the autonomy of the local tion a humanly dignified character that is churches, of the “contextualization” of inspired by Gospel values. their theologies, and of their way of living, thinking and acting. The Latin language and the Latin liturgy were once an Showing Solidarity in a Sustainable expression of the one global Church, but Way also the symbol of a Church, which in its “The Church,” according to W. Kasper, unity scarcely admitted any diversity. “has above all a prophetic function in the Nowadays one is working towards the current situation, where we detect a independence of the local churches, shortfall of the actual resource of soli- towards their being colored and multilin- darity, and where personal, often selfish gual, without losing the “global” rela- self-interest brings regional and national tionship. The local churches and the interests so dangerously to the fore. She individual communities are called to must take on the role of the uncomfort- avoid isolating themselves and to able admonisher, and in a critically liber- become involved in the common univer- ating way uncover and break the spell of sal mission. The Church has been called selfishness and of a false consciousness. by the Lord to be a house in which all are In doing this she must especially stand equally entitled to find a comfortable up for the marginalized, who don’t have and peaceful place, men and women of a place in the sun and are unable to avail all continents, races and cultures. Devel- of the benefits of solidarity (and today opment requires, within the Church her- that means not just individuals or small self, a way of preceding that which is in groups, but whole peoples and conti- accord with the principles of subsidiari- nents), and she must take up the case of ty. In this way the individual and the the poor and the poorest.” (Kirchliche “lower level” are protected from bureau- Entwicklungsarbeit, 799).

133 The members of different religions are ian Churches can show their own capa- today called to work together for a just bility for future action. The fundamental and peaceful world. In this regard, it is right of all people Ð without distinction not necessary for the various religions to between race, gender, status and religion share the same faith and teachings, Ð to live without poverty in conditions before undertaking common projects of that respect human dignity, to live in solidarity with the poor. In the dialogue freedom, to freely organize one’s life, to about what action is to be taken will be work, to freedom of movement and free found a deep basic conviction, that a expression of religion; these rights have common basis for action will suggest not been implemented everywhere, nor itself, when there are situations of need have they been universally recognized and dangers that have to be jointly over- as binding. The discussion about the come. universality of human rights, that is, their obligatory character for everybody I find a prototype for this dialogue in the and in every culture and at all times, has Gospel, in the person of the so-called in the meantime pointed towards new “merciful Samaritan” (Lk 15): for the paths. Hence, the debate about the actual “orthodox believers,” the faithful “world ethos” that has been nurtured Jews, the Samaritan was one of the unbe- and commonly accepted among all the lievers, with whom one totally avoided main religious traditions and encour- having anything to do. But it was just aged especially by Hans Küng, has such a person who shows that religious demonstrated the possibility of seeing and cultural differences mustn’t present the positive aspect of this globalization. a barrier, when people fall among It has also pointed to the possibility of thieves. The Samaritan acts quickly, refusing to accept blindly this phenome- without prejudices, he acts in a “sus- non which is constantly evolving and tained” way, whereby he not only looks becoming ever more complicated, but after the immediate needs of the sick rather to have a role in shaping the man but also finds accommodation for process from within. “A world ethos him, and provides him with some cannot offer patent solutions for the reserves, which secure his continued huge problems which confront mankind. recovery. Today the survival of the whole It forms rather something like that of humanity, peace and the preservation moral reservoir, from which women and of creation are what are at stake: “Die men may draw their strength and liber- Zeit drängt” (C. F. von Weizsäcker, ate themselves individually and collec- 1986). tively from the forces that suppress them. This ethos releases a vision of All in all, the “globalization” of human peaceful co-existence and of a mutual rights remains as a task for the future, in sense of responsibility, which goes the implementation of which the Christ- beyond the potential divisions in ques-

134 tions of politics, race, nationality, gen- Ideas to Stimulate Reflection in the der and indeed religion.” (J. Somavia, Franciscan Family in: H. Küng, Ja zum Weltethos, The various components of the one fami- München 1995, 81). ly are called to complete each other From this debate emerge the following mutually and to build a new house suggestions for all involved in the “glob- together, in which there are many man- al village,” which was mentioned at the sions for men and women; for clerics and beginning of this paper. lay-people; and for contemplatives in the cloister and contemplatives in the middle An obligation to non-violence and to of the world. The heritage of Francis and respect for life. Clare should stretch like a rainbow over An obligation to solidarity and to a just the earth, indeed across the whole of cre- economic order for all. ation, and speak of the God of life, who An obligation to tolerance and to a life loves the world and the poor. But when lived in truthfulness. we look at the problems and challenges An obligation to equality and real part- which grow out of the inequalities and nership between man and woman. injustices of our world order, at the need to liberate the poor, the need for reconcil- In this context there should be extensive iation, for working towards peace, for consideration given to the contribution ecumenism, for dialogue with other great made by dialogue between the religious world religions, then we see that there are faiths towards a positive shaping of the still many stages to be traveled along our world. In this regard the following common path. In order to be able to ful- should be stressed: dialogue between the fill the task, which the Lord in truth has religious faiths is necessary, in order to given us. We must think in new, greater get to know one another better and to parameters than before, and also learn to break down false and misleading images pray, for God speaks to us today through of the other; to bring about mutual the historical challenges of globalization. enrichment, for example by exchanging symbols and positive forces from each Many brothers and sisters are very much other’s spirituality; in order to experi- occupied with difficult local and regional ence one’s own religion in a more problems, for example, with the preser- authentic and deeper way through the vation (or closing down) of houses and encounter with the others. The Christian walls, indeed of provinces and traditions. churches must carry out this dialogue in How much strength and time remain for a way that makes an authentic contribu- the “far horizons,” for solidarity; for the tion towards a human and sustainable sharing of material and human resources; globalization of our world, and which for the creation of new traditions; for new helps promote the integral evangeliza- steps in the evangelization of cultures, tion of that same world. which have been motivated by a renewed

135 mentality? Our present situation can be among its members.” But is that already likened in scriptural terms to Elk 9, 60: sufficiently the case? Can our efforts to we are busy with burying our dead and promote justice and peace be credible, if have no time (or strength) anymore to we do not work together and in a net- proclaim the kingdom of God. How worked manner? In this context, I find it much common creative imagination and especially painful and counterproductive how much mutual strengthening in the that the Secular Franciscan Order (SFO), faith would be necessary, in order to which should be one of the main vehicles understand the signs of the times, to find of our work for peace, doesn’t receive answers from the Gospel, to bring the from certain quarters of the so-called Gospel to the ends of the earth? “First Order” the complete autonomy and competency to which it is entitled. Fur- I would like to plead for the courage to thermore, a deeper communion with the leave behind fossilized structures, which Sisters of St. Clare would make our work no longer are vehicles of spirit and life, for peace and justice more fruitful. and the use of traditions in argument, which are partially colored in a regional At times, I dream that one day all the and national way. I plead that we no members of our one family will make a longer “appropriate” convictions that fourth vow or promise in completion of prevent us from being a truly internation- their three “classical” ones. This addi- al, itinerant and missionary brotherhood, tional vow or promise would oblige us all which does not merely praise the charis- without distinction before the God of life ma and ideals of St. Francis in words, but to the service of life, freedom and justice, rather tries with all the risks this may as well as to combat poverty, to work for involve, to incarnate them afresh in human rights and for the preservation of today’s world. We must advance towards “Mother Earth” and her biosphere. Such the original source of Franciscan solidar- a public profession would make our clas- ity, toward the experience of the poor and sical vows shine more brightly and speak crucified Lord, towards his promise of more eloquently, and would anchor our new life for all. The actual source of commitment in a more deeply spiritual strength for developing a new worldwide way. It would in fact become clearer, that solidarity lies within ourselves, in the our service draws its source of strength certainty of our belief that the Spirit of from contemplation and from the the Lord is in us, that He creates new life encounter with the mystery of the living and can open our eyes and hearts. God. In a divided and structurally unjust world The genuine form of solidarity that corre- the Franciscan family can only give cred- sponds to the Gospel and to the example ible service to solidarity if its communion of Jesus comes from “within,” but is in the one Lord Jesus Christ becomes an directed “outwards.” It follows the exam- “alternative form of globalization” ple of the “kenosis” of Jesus (cf. Phil 2).

136 It doesn’t seek its own welfare; rather it esoteric forms of religiosity cannot be to would like to improve the prospects of all retreat into a ghetto of inwardness, into a people and of the entire creation, now non-incarnated spirituality. It would be and in the future. It would not like to pos- disastrous if “spirituality” and “service to sess, rather to share. Christian solidarity the Kingdom of God and His justice” is, like prayer, an act of faith in the living were played off one against the other. God, who is life and wants to give life to The goal must be a spirituality that pas- all. It is very important for the relevance sionately seeks justice in the one world, of our Franciscan life-project that we in the name of the one God, who is called succeed in bearing witness together to the “Life” and “Future.” hope that lies within us. Not merely rhetorically, but rather in convincing We are called to live our Franciscan deeds of love, reconciliation and libera- spirituality, especially the following of tion of the poor. Not in one’s own family, the poor Jesus, in the social and political rather above all with the people of other context of the globalized world. This confessions, religions, color and cultures. implies too the public, visible solidarity I believe that new forms of worldwide of the Franciscan family with the poor Francis-can/Poor Clare solidarity in favor of this world, with the people, who have of the poor must be found. These will been robbed of their rights, with “Moth- continue to exist if they spring from deep er Earth” and with the whole of creation sources. In other words, from the certain- which has been robbed of its dignity. We ty that the Lord is calling us to such should set the logic of love, respect and action, in the same way that he confront- compassion against that of the market ed the hesitant and unwilling Francis and of power and against the philosophy with the lepers in his own day. of the “dinosaurs of globalization.” This means shaping the world which has Our Franciscan family is an international been given to everybody according to network. We have the possibility of real- relationships of equal dignity, and hence izing common visions and reaching com- of unlimited respect; being prepared to mon goals. Which is the global goal, the listen and learn from the other, to dia- most important of all priorities, including logue honestly and to search together Franciscan ones? In my opinion this for solutions. “Nobody is so poor that question can only be answered in biblical he has nothing to give and nobody is so terms. It is to be found in the call to seek rich that he cannot receive” (Helder the Kingdom of God and His justice, in Camara). the certainty that much more will be “added” to what we need and seek. Our In order to understand “from the view- response to the challenge of the secular point of the victims” the limits and neg- world and the confusingly diffuse post- atives effects of a globalization, which is modern, often very “spiritualized” and seen in purely technological and eco-

137 nomic terms to shape the global world in significance of the non-governmental a more human way, there is a need for organizations is constantly growing. both the individual and communal com- They could construct a large humanitar- mitment of Christians, but especially of ian network. The followers of Francis the “alliances of solidarity,” not just and Clare will best and most credibly among Christians. National and interna- demonstrate the importance and vibran- tional institutions, which work for a cy of their charisma, by focusing not so world-wide civil society, including also much on themselves and their own orders, missionary movements, develop- needs, but rather remember the statement and human rights organizations, ment made about Brother Francis: “he must strive more and more to network in didn’t want to live for himself, but rather an ecumenical way. In this context the to be a blessing for others.”

138 Sources Consulted: Robert J. Schreiter, The new Catholicity. Theology between the global and the local. - Ð2nd printing Ð Maryknoll, N.Y: Orbis Books, 1998. P. Hünemann (Ed.), Das II. Vatikanum. Christlicher Glaube im Horizont globaler Modernisierung. Paderborn u .a. 1998. Evangelische Kirche in Deutschland/Deutsche Kathol. Bischofskonferenz, Für eine Zukunft in Solidarität und Gerechtigkeit. Wort des Rates der EKD und der DBK zur wirtschaftlichen und sozialen Lage in Deutschland, Hannover-Bonn 1997. W. Kasper, Kirchliche Entwicklungsarbeit im Zeichen universaler Solidarität, in: Stimmen der Zeit Heft 12 (1996) 795-806. M. Amaladoss (Ed.), Globalization and its victims. As seen by its victims. Delhi 1999. Gemeinsame Konferenz Kirche und Entwicklung, Globalisierung der Solidarität. Erklärung der GKKE zum Weltwirtschaftsgipfel 1999 in Köln (Ed. by Deutsche Kommission Iustitia et Pax),Bonn 1999. Urs Eigenmann, Das Reich Gottes und seine Gerechtigkeit für die Erde. Die andere Vision vom Leben. Luzern 1998. Hermann Schalück, Llenar la tierra con el Evangelio de Cristo. Roma 1996. Hermann Schalück, Religious Life on the threshold of the third millennium, in: Theology Digest (St. Louis/Missouri) 47/1, Spring 2000, 39-46. Hermann Schalück, Quello che abbiamo veduto e udito noi lo annunciamo a Voi, in: Consacrazione e Servizio (Assemblea USMI 2000), Roma 2000, pp. 25-42. Hermann Schalück, A Missionary Vision for the Franciscan Family in the New Mil- lennium, in: Jesus Christ Reconciler of Humankind with God and Creation (Lectures for the Year 2000), London (Franciscan Association of GB), 2000, pp. 51- 71; Hermann Schalück, Bleat die Quirt IM Dora? Globalisierung als Herausforderung an das kirchliche Selbstverständnis, in: Jahrbuch für Christliche Sozialwis- senschaften/Universität Münster 41 (2000) 147-159.

139 1 2

3 4

5 6

(1) Interpreters; Back row: Anthony Franchina, Joaquin Garay, Alessandro Caspoli, and Rafael Rieger. Front row; Tony Rosales, Laetitia Bordes, Gonzalo Guzman, Christian Edringer, and Sr. Christel. (2) Barnabas Gorski (3) Vicar General: Estevao Ottenbreit. (4) SAAO committee: Peter Aman, Nick Lucas, Bobby Vadakkal, Theo van den Broek, and Gianni Gattei. (5) Fernando Figueredo and Michael Martin. (6) Joseph Legonou and Pedro Cisternas.

140 7 8

9 (7) Bolivarian Committee: Carmelo Galdós, Joel Alcides Castro, Emilio Carpio, Joaquín Echeverry, and Francisco Gomez. (8) Fr. Hermann 10 Schalück. (9)Mefra/West Slav Committee: Jürgen Neitzert, Matthias Huber, Markus Heinze, Louis Bohte, Anton Kejdana, Marco Herzog, Rafael Rieger, Stefan Federbusch. (10) Subsaharan Africa Committee: Henryk 11 Jasielski, Ted Lennon, Joseph Legonou, and Alex Ilunga. (11) Mexico and Cen- tral America Committee: Alejandro Castillo, Roberto Cam- 12 pos, Carlos Torres, Gabriel Romero, and Juan Huerta. (12) Confres Commit- tee: Fausto Yudego, José Carballo, José Lucas Tejera, and Vicente Felipe. (13) COMPI Commit- tee: Italo Fornaro, Paolo Miello, Merlo 13 Alfio, Cesare Azimonti, Damiano Lanzone, Romeo Anselmi, and Marcello Pronesti.

141 142 JPIC and Formation

1. The Concept of Formation Justice, Peace and We cannot speak of the place that JPIC the Integrity of Cre- should occupy in initial and on-going formation without, beforehand, clarifying ation in Initial and the concept of formation. It would be to On-going Formation build on sand, with the danger that the castle would collapse when the first rains came. What, then, is formation? José Rodríguez Carballo OFM Formation is not simply the learning of that which is considered “objective and I greatly thank Fr. Peter and Fr. Francis acquired values” of the religious and for having invited me to participate, Franciscan life. “Learning” does not nec- although only for a few hours, in this essarily “touch” the person; it does not International Congress of Animators of necessarily get to his heart, to his deepest Justice, Peace and Integrity of Creation interior. Formation is not a simple of the whole Order. My presence here response to the needs of the person in for- wishes to be a sign of collaboration mation. This type of “formation,” between the General Secretariat for For- because it does not challenge the person mation and Studies and the Office of Jus- to place himself before a ‘you’ that tice and Peace in Rome. It wishes to be, invites him to be faithful to himself (or, at above all, the expression of a deep con- the same time, “pushes” him to overcome viction that I have had for some time. himself, to present himself higher objec- Formation cannot go without this consti- tives), does not permit him to grow as a tutive aspect of the Franciscan charism person. Formation is an active collabora- ÐJustice, Peace and Integrity of Creation tion with the action of God the Father, (JPIC) Ð nor can this essential aspect of who, through the Holy Spirit, shapes the our form of life enter into the concrete features of the only begotten Son in the life of the friars apart from formation. heart of those being formed (be they in ini- Collaboration is not only convenient, it tial or on-going formation), in such a way is necessary. that, through a slow and personal journey/process those being formed come to a Because of time I do not intend to give a “gradual identification with the attitude of complete exposition of the topic. I Christ towards the Father” (VC 64), and would just like to point out some ideas thus, “all friars and candidates may follow to help reflection. During the dialogue Christ continuously in the world of today, that will follow my presentation, other in accordance with the form of life and interesting questions, can be clarified. Rule of St. Francis” (GGCC 126).

143 The ultimate objective of Franciscan for- Liberator (cf. Ex 3,7-10), of the little and mation is, therefore, the “following of last people, identifying himself fully with Christ” in the present-day world accord- them (cf. Mt 25,40). ing to the form of life of St. Francis. But the following of Christ does not consist Remembering that already said, we can of simply doing some things and not state that to form, or to be formed, means doing others. To follow Christ requires beginning a process Ð formation never you to identify with Him, “assimilate his ends (cf. PDC 70; VC 69) Ð that leads all very attitudes,” to make His way of think- friars and candidates to open up constant- ing and acting your own. And, given that ly to God and to man. For the believer, we are, or wish to be, Friars Minor, this and greater still for the friar minor who assimilation must be done by keeping in through profession accepted to “follow mind the way Francis did it. the footsteps of Jesus Christ more closely and to observe the Gospel faithfully” (GGCC 5,2), there is an essential connec- 2. The Attitudes of Jesus tion between the experience that affirms In the New Testament there are two texts and confesses God and the experience of that, without being the only ones, can be committing oneself to being in favor of considered, however, as basic at the time others. Just like Jesus, his disciples also of expressing the attitudes of Jesus. The have to live their existence in the world as first text is from the Fourth Gospel. The a radical gift to God for the salvation and Evangelist, having stated, “the Word liberation of others. became flesh” (Jn 1,14) forthrightly states “the only Son” is constantly oriented towards the bosom of the Father (Jn 1,18). 3. According to the Life and Rule of The other text is that well-known part of St. Francis Luke that puts those programmatical For the Friar Minor Francis Ðhis life and words into the mouth of Jesus: “The Spir- Rule- is an obligatory mediation in order it of the Lord is on me, for he has anoint- to live his radical donation to God and his ed me to bring the good news to the commitment to the salvation and libera- afflicted. He has sent me to proclaim lib- tion of others. Among other elements, in erty to captives, sight to the blind, to let this context, it is possible to cite the fol- the oppressed go free, to proclaim a year lowing characteristic elements of Fran- of favor from the Lord” (Lk 4,18-19). cis’s form of life: His “passion” for Jesus Christ. This pas- Jesus is a man completely given over to sion leads the son of Pedro Bernar- the Father (oriented towards the bosom of done to identify himself totally with the Father) and, consequently, totally to Him, maintaining some deep relation- others, especially to those whose “cries ships with God-Creator and Christ- for help” reach the presence of God the Crucified.

144 His option for fraternity. This option Ratio Formationis of the Order take on a leads Francis to receive all as broth- special relevance, such as: ers and “gifts” from the Lord (cf. Test 14). “Franciscan Formation is experiential, His option for “lady poverty”. The that is… it encourages the concrete “Poverello” expressed this option experience of the particular Francis- through his identification with the can style and values in the daily life of poor Christ and his profound “soli- the fraternity and of the individual” darity/compassion” with the poor, the (Ratio 47). marginalized, the excluded from soci- “Franciscan Formation is practical, ety and especially the lepers. He inasmuch as it aims at transforming expressed it through his living of into action whatever is learned, espe- minority that brought him to move cially by means of a constant habit of from the “center” to the periphery, to poverty and work…” (Ratio 48). insertion among the poor. “Franciscan Formation is inculturated in the conditions of the life, environment Francis, in a world divided between and time in which it is carried out, “greater” and “lesser”, opted for fraterni- while remaining faithful to the Gospel ty, minority and poverty. In a world and a and to the traditions of the Order (cf. Church dominated by the thirst for GGCC 130)” (Ratio 49). power, Francis opted for a style of life “Franciscan Formation is open to new that would reflect the lack of power of the forms of life and service, since it is Gospel. In a society where there is con- continually attentive to the present frontation between civil and ecclesiasti- appeals of the world and the Church” cal power, between Christians and Mus- (Ratio 50). lims, the “herald of the great King” opted for preaching and building reconciliation It is clear that these principles have much and peace. And all was because of his to do with JPIC. Taken seriously, they “passion” for the poor and Crucified will assure a relevant place for JPIC in Jesus Christ. the whole formation process. If left to one side, the JPIC will be laid to one side This is the form of life taken on by the both in initial and on-going formation. Friar Minor at his profession. This is the form of life in which we must be formed and form others. 5. A look at the Situation of Formation at the Present Moment A long road has been traveled in the 4. Principles of Franciscan Formation efforts to adapt formation to the require- In this context some of the principles of ments of the times in which we live and Franciscan Formation pointed out by the to the principles of Franciscan forma-

145 tion indicated by the GGCC and the More time is being given to reflection on Ratio. A long way more, however, has to JPIC topics in the programs of on- be traveled, especially in order to make going formation. formation “holistic, that is to say, to take There are many friars who take part in into account the whole person, in order activities of JPIC both within their that he may develop “harmoniously his own organizations and in other Chris- physical, mental, moral and intellectual tian and non-Christian groups. gifts and may integrate himself positive- ly in social and community life” (Ratio With regard to initial formation we can 45). Much still remains to achieve a also show some successes. Among them Franciscan formation that is “a journey we could underline the following: during which the fundamental aspects of The houses of initial formation inserted our consecrated life are cultivated,” in poor area, with a poor life, are among which the JPIC is certainly found increasing. The formative experiences (Ratio 46). in poor environments are increasing, especially in the year of formation that is specifically Franciscan. 5.1. Achievements in Initial and On- There are friars in initial formation that going Formation in the Area of JPIC participate actively in the tasks of the In on-going formation we can point out provincial commission for JPIC. the following achievements in the area of There are Entities that prepare the friars JPIC: in initial formation in all that relates There already exist a considerable num- to JPIC through courses or seminars. ber of small fraternities inserted in poor areas. The experiences are con- 5.2. Gaps in the On-going and Initial stantly increasing of sharing time and Formation in the Field of JPIC vital spaces with the less fortunate, Despite the achievements pointed out, we opening our very houses to the mar- cannot avoid pointing out the gaps that ginalized and excluded: refugees, are still easily found. Among others there Aids sufferers, drug-addicts, alco- are two that effect both the ongoing and holics… the initial formation. Many are the friars who live a simple life close to the simple people. Despite Our formation, which we receive and our “sins” against poverty we contin- give, continues to be very “theoretical” ue to be “the friars of the people”. and “academic,” in the sense that often it The greater part of the Brothers live from is programmed and conceived as simple the fruits of their work and the house- “learning,” as if its final end was to accu- work is generally done by them, with- mulate knowledge and concepts. Such a out distinction of clerical or lay formation is not “practical” in the sense brothers. pointed out earlier. Francis is a “practi-

146 cal” man. That which he hears and learns the key of JPIC is animated and sus- he immediately puts into practice (cf. tained by a spirituality rooted in life, 2Cel 10; 1Cel 22). This is what brings with its density of injustice and con- him not only to radically live the Gospel flict, of hope and project. For this rea- but also to re-produce and re-present the son, for everyone involved in forma- very life of Jesus. tion, it is a requirement to develop a “contemplative attitude capable of lis- Our formation, initial and ongoing, is tening to God” in the concrete life (cf. usually not experiential. It may be that Ratio 60), in a contemplative attitude they have carried out and still carry out capable of discovering the presence of experiments in formation, especially in God in the world (cf. Ratio 56, 2b). the sphere of initial formation, but this We cannot take refuge, or allow our does not mean that we are dealing with an brothers in initial formation to take experiential formation. Here also it must refuge, in a private, elusive, quietist be remembered that Francis was a man of and interior spiritualism. It is neces- deep evangelical experience, which sary to bind strongly spirituality and brought him to preach what he had expe- vital historical praxis. This is not to rienced (cf. 1Cel 27.29; 2Cel 8; 23; 14). drain spirituality through action but to make it the path and seed of the trans- There is no continuity between our initial formation of reality, first of all of our and ongoing formation. At times we own reality and then, or at the same demand of the friars in initial formation time, of the reality of others. Ðand not only in the sphere of JPIC- that The Constitutions are very clear when we, who are in ongoing formation, are they demand of us a life close to the not disposed to do. poor and with the least, in the condition of minors (cf. GGCC 65; 66; 2; These two gaps are, in many cases, lead Ratio 159). In this sense it is under- to a divorce between life and knowledge stood that the Ratio puts the “sense of and which cause our witness, on not a justice, peace and respect for cre- few occasions, to be less than credible. ation” (Ratio 156) among the criteria to be kept in mind at the time of admitting a man to solemn profession. 6. Challenges to On-going and Initial Formation, ongoing and initial, that Formation has, among other objectives, that of Among the many challenges that are put having the friar minor commit himself to formation in relation to JPIC, the to the transformation of society “in most important, it seems to me, are the the sense of justice, peace and respect following: for creation” must awaken in the friar To form and be formed in an incarnated an identification of judgment and and practical spirituality. Formation in feeling, of mind and heart with the

147 humblest of people (cf. Ratio 162). life is presented in general as being Only in that way can we be credible greatly “bourgeois”, “comfortable”, promoters of JPIC, just as the Consti- “rich” … and, as a result, scarcely sig- tutions and the Ration ask of us (cf. nificant. Here a question is posed: GGCC 68; Ratio 21; 25; 32; 180). what significance has the making of To be formed or to form others in a the vow of poverty for each one of us spirituality that will lead us to a con- in the concrete situation in which we templation of God in the poor and to live? an effective compassion for them. The The “Exodus” towards new “frontiers”. ratio calls attention to the need for Here the questions multiply: Where incarnation into the concrete situa- are we? Who are we with? tions of people among whom we live To give witness “ad intra” to our being and for discovering in them the differ- “equal”. To witness with our lives to ent faces of the poor Christ (cf. Ratio our being “brothers”, living reconcili- 33). One result of this contemplation ation on the basis of pardon. To wit- will be the effective com-passion for ness “ad intra” to our option for jus- the most poor. Francis discovered in tice. All to make our message more the poor the poor Christ, undoubtedly credible “ad extra”. “suffering with” the poor, assuming To denounce without compromise the their very condition and suffering in different forms of violence and injus- his own flesh the consequences of this tice that is found round about us, giv- condition. ing our voice to those without a voice. From the beginning of the formative To maintain a balance in our pastoral process the friar must familiarize his activities in such a way that the triple heart and sight to the different faces of ministry of Jesus is presented: the the Crucified. In this way, while ful- prophetic, liturgical and social min- filling one of the objectives of forma- istries. tion, to discover the Crucified Christ in the face of the “crucified”, a very 6.2. Challenges to Initial Formation good means of formation, in so far as There are also some challenges to initial these faces are being formed, is formation that we cannot ignore. In my found. opinion the most important are: To pass from a “bourgeois” formation to an “inculturated” formation, from a 6.1. Challenges to On-going Formation “permissive” formation, for fear of los- In my opinion, the principal challenges ing candidates or to justify our options that formation, in the key of JPIC, throws in life, to a “demanding” formation. down to ongoing formation are the fol- To pass from a purely “academic” forma- lowing: tion to an “experiential” and “practi- The significance of our life. I think our cal” formation.

148 To pass from a “sectional” formation to challenges are many, but they could all an “integral” and “all embracing” for- be reduced to the need to become mation. informed, to be made sensitive to them and carry out concrete actions in favor of JPIC. In short, it is a matter of putting Conclusion into action, at the same time, the mind JPIC forms an integral part of our (information), the heart (sensitivity) and charism. It, therefore, has to be a princi- the feet (concrete action). Looking back ple, criteria and objective of formation. on the road already traveled in recent There are some important gaps but these years we cannot but look to the future cannot cause us to undervalue the with optimism. The seed is already in achievements already attained. The the ground…

149 JPIC and Fraternal quality of our life according to the Gospel. This involves, whether in initial Ministries formation or in ongoing formation, a serious effort to make visible the rela- Gerardo Moore OFM tionship between a specific commitment General definitor for Latinamerica to the world having life to the full and the daily fidelity to one's own vocation" (149). The kernel of the question lies in This theme examines forms of animation, achieving harmony between these two in the area of JPIC, of brothers who have values. ministries at the service of the fraternity. In each Province or Entity there are a number of brothers who dedicate some, Harmonising These Values or all of their time to animate the life and The difficulty lies very often in stressing service of the friars. I would like to focus the one to the exclusion of, or the mini- in a particular way on the role that mal recognition of the other, or in saying Provincials, Vicar-Provincials; members that we must first live in peace and justice of the Definitory, Guardians, Bursars and in our own lives and communities and Formators can play in the animation of only then can we preach these values to JPIC. the world. Both values constitute simultaneous commitments and permanent chal- It is clear that after several years work in lenges for each of us. We will never be JPIC there still exists in many friars, a fully in peace and harmony in our per- difficulty or resistance towards accepting sonal or our fraternal life. It is an ideal this area as an integral element of our towards which we continually and often Franciscan vocation. Others, while painfully strive. As followers of Christ accepting the principle, remain simply and of Francis we cannot exonerate our- indifferent to the practical consequences selves from an active part in the con- deriving from this affirmation. H. struction of a more just and peaceful Schalück, in his report to the last Gener- world. Neither should we, as friars minor, al Chapter, stated that our "greatest chal- dedicate all our time and energies to lenge in fact resides in being signs of a implementing the values of JPIC in soci- new culture of communitarian life and of ety to the exclusion of life in fraternity. peace, which stands in contrast to the While it is not always easy, it is essential present tendencies of our society in to have the proper understanding and which there prevails a culture of having, articulation of these two values in our life doing and consuming in haste (no. 148). and ministry. In this process the friars He also affirmed "every effort in favor of elected or named to fraternal ministries peace, justice and the safeguarding of have an important role to play. How can creation is in fact inseparable from the we help them?

150 The JPIC Animator tinual growth in human, Christian and The animator needs to clarify, for himself Franciscan values. He helps the friars to first of all, the demands of a commitment build up right relationships in communi- to JPIC arising from his identity as a friar ty giving expression to values such as minor and the daily fidelity to his voca- mutual respect, unity, dialogue, reconcil- tion. This means continual reflection on iation, harmony, sharing and co-responsi- the gospel life lived by Francis, and on bility. It is his task to promote harmony the tradition of the Order, especially the between prayer and work, apostolate and documents of the last thirty years. With a formation, work and rest, as also to clear awareness of his identity and examine carefully the accumulation of imbued with a thoroughly Franciscan goods, the use of cars, personal use of spirituality the animator will be better pensions, stipends bank accounts, and the prepared to help the brothers grow in distribution of common and domestic awareness of the link between the life of work. He should ensure the regular cele- the friar minor and the commitment of bration of the local Chapter as an impor- JPIC. There is still a feeling among cer- tant moment for reflection, prayer and tain friars that this area is 'foreign' to our fraternity where the community project is spirituality. As one struggling to live in elaborated and evaluated and where daily fidelity to his vocation, the anima- transparency in all areas is promoted. As tor is expected to participate actively in the principal animator of ongoing forma- the life of his own fraternity and tion the Guardian will encourage the fri- Province. In this way his words and ars to develop a critical spirit concerning actions will have more credibility. If he mass media and be informed about the remains on the margin, his chances of present situation of the world. The Ple- influencing the brothers are greatly nary Council of the Order, in Bahia 1983 reduced. offers some practical suggestion that the Guardians could implement in their fraternities: Working with Guardians To pray to be men at peace with God and One of the most effective ways of reach- all peoples, to make prayer and fast- ing out to the friars is by working closely ing part of our efforts for peace, to with the Guardians. They are the key per- support movements which seek peace sons to foment a renewed vision of the in our society, to be personally life and ministry of the fraternity. It is involved in such movements for peace vital that the Guardian understands his and justice in the world. role, not merely as an administrator of To refuse to buy or possess unnecessary goods, activities and people, but as the goods in order to give prophetic wit- one charged with animating the Fraterni- ness against growing consumerism. ty to an ever fuller living of the Rule and To find ways to eliminate injustices Constitutions. His role is to promote con- among ourselves and, in spite of our

151 differences, to live in peace together would also be useful for the JPIC anima- in our friaries as witnesses of the tor to send material for reflection and peace of Christ. prayer to the fraternities during the year To learn from the poor the spirit of soli- and especially during the Lenten and darity and authentic fraternity which Christmas periods. is frequently difficult for us in our friaries Ð often larger than needed and too comfortable. The Provincial Definitory To support non-violent efforts for peace, The first article of the General Constitu- to offer support to conscientious tion describes the fundamental traits of objectors to war Ð especially nuclear our Franciscan life: war Ð to stand by those imprisoned for Living the gospel vision completely in the their convictions and efforts on behalf spirit of prayer and devotion and in of justice and peace. brotherly sharing; To involve friars full time for justice and Giving witness to a life of penance and peace where possible and support lowliness; those friars already engaged in this Bringing, with love for all, the gospel work in Justice and Peace offices of message to the whole world; the Order and Provinces (cf. CPO Proclaiming reconciliation, peace and Bahia, 1983, nos. 31 and 38) justice by their works.

While supporting those friars engaged in It is the task of the Provincial, with his this work, the Guardian should ensure Definitory, to promote the integral and that their work forms part of the project harmonious living out of these different of the fraternity rather than the isolated aspects. Each friar and each fraternity is activity of the single friar. He could also called to live all of these elements, stimulate the fraternity to work in favor though individual friars may have a par- of the environment, by taking care of ticular gift in one of these areas (contem- green areas, recycling of waste, etc. plation, preaching, peace and justice). From this it derives that the Provincial It is obvious that the Guardians need help and the Definitors have a duty to promote to carry out their responsibility adequate- the values of Justice, Peace and respect ly. Many entities are responding to this for Creation as an integral part of the life need by organizing periodic courses or of the Province. They do this first of all, meetings for Guardians at either a region- by their personal and group witness, by al or Provincial level, or both. Regular the way they relate to the brothers, by input by the JPIC animator at these ses- their way of working together in leader- sions would be a way of ensuring that ship, by showing a spirit of minority and this area becomes gradually part of the not domination, by their capacity to listen life of the fraternities of the Province. It and to dialogue and by their concern that

152 the friars give prophetic witness to the all aspects of our life and that enables us gospel values in society. They carry out to contemplate and judge events and rela- their mandate also in their visits to the tions from a gospel perspective. It is the fraternities, by verifying the commitment quality of gospel life that is the basis of to JPIC in the community project, the our commitment. A JPIC spirituality efforts to live this in daily life and by could include the following elements: encouraging the brothers towards an minority, service, option for the poor, ever-greater commitment. non-violence, solidarity, respect for human dignity and creation, universal The animator should also work in close fraternity, reconciliation, and pardon. harmony with the Provincial Definitory to ensure that projects are assumed and The animator should work in close co- supported. Some Provinces have a joint operation with the initial formation team meeting each year of the Provincial to ensure that the content of the RF in this Definitory with all the animators of the area is translated into concrete programs different commissions of the Province. for the different stages. He may also col- These meetings would always have some laborate in the organization of experi- input on JPIC. This can be a very effec- ences for the candidates and by inviting tive way of promoting a clear vision of speakers or witnesses to address those in the Evangelical project of the Province formation. and a means of working together, each in his own area, but without losing sight of the overall project. Bursars Both at Provincial and local level the JPIC animator can promote fundamental JPIC and Formation values in the way that we perceive, live The animator should pay particular atten- and manage our economy. "The primary tion to ongoing formation by organizing goal of the global economy is the days or weeks of awareness raising for increase of wealth. According to its logic, the friars of the Province. These sessions wealth is created when it is concentrated could help foster the spirituality of JPIC, in the hands of the few, not when it is to study relevant themes and to develop a shared with the many! This is a denial of greater consciousness of the importance solidarity" (Solidarity and mutual Depen- of environmental justice. The aim should dence, Circular Letter 15, Bro. John Cor- be to help make friars more aware that rival OF Cap, 1999). Our style of life is the effort to build a world that is more meant to be a direct contrast to this Ð to just and fraternal forms an essential part live in a sober fashion, to be content with of Franciscan life. It is not simply a ques- what is necessary, avoiding what is tion of the specific projects that we carry superfluous and to promote mutual inter- out, but of a spirit that ought to permeate dependence, communion, and brother-

153 hood. Gratuitousness, expropriation, justice with relation to money, invest- restitution and solidarity are important ments, employees, works, and obliga- words in the Franciscan vocabulary. It is tions to the poor. He can remind the contrary to the Franciscan vision that we bursars that fraternal life requires trans- have rich brothers and poor brothers, rich parency in local and provincial adminis- fraternities and poor fraternities, rich tration. He can promote the local chap- Provinces and poor Provinces. Unfortu- ter as the ideal occasion for preparing nately this is a reality. the fraternity budget and monitoring how money is spent. He can remind the The animator can illumine decisions at friars of the value of solidarity in shar- the Provincial and local level by ing resources with Entities in poorer reminding the friars of our options for parts of the world.

154 JPIC in Initial For- Christ, the way of life of St. Francis and the tradition of the Order, that we can mation make stronger in order to systematically integrate JPIC into initial formation as a Carlos A. Torrez OFM constitutive part of our charism.

It seems to me that the testament of our This congress has thought about the need Father St. Francis is the document that to reflect on how we can incorporate jus- gives us the most suitable instruments to tice, peace and integrity of creation into interpret the elements considered to be initial formation. important. The following of Jesus in penance as a progressive path of conver- To help us in our reflection I propose the sion. The way of life of St. Francis as a following approach. Justice, Peace and friar minor in the midst of the lepers, and Integrity of Creation should be a consti- the tradition that in this document there is tutive part of the whole formative process perceived, in some way in the practice of of our Order, Provinces-Conferences. It prayer, in the spirituality of work, in the is not a compartment for knowledge and way of itinerancy, how we should go experience that are taught in isolation or through the world and mission as a con- in other cases, as is our tendency, as a figuring element. field only for some specialists who, from initial formation, take on that profile. It is not easy to develop an integral formation. At times some aspects are Placing ourselves in a common conceptu- emphasized without achieving the estab- al frame, our documents and especially the “Ratio Formationis Franciscanae” define lishment of others. It is very easy to stir for us that “initial formation is the privi- up and make our friars more enthusiastic leged time in which the candidates, with a in the areas of liturgy, spirituality, sacra- special accompaniment from the Master ments and ministries but more difficult in and the Formation Fraternity, are initiated all that pertains to the dimension of JPIC into the following of Christ according to that is more along the lines of the social the way of St. Francis and the sound tradi- and prophetic. tion of the Order, gradually accepting as their own and integrating with their own We do not want to make this dimension particular personal gifts the authentic and absolute, however. We want to show how characteristic values of the Gospel voca- Jesus the Master and the intuition of tion of the Friar Minor” (RFF 117). Francis help to consolidate our formative process in an integral way and not only in As we can observe, we find important aspects that please us or that are easier to elements here such as: The following of put into practice.

155 If there is clarity in this approach there them the plans of formation, the Provin- are then the conditions for making an cial and Order documents and they strive effort to present some ideas that have to pass on the information. It is necessary been picked up from the path trodden by to have a good formation for these serv- our Province “Our Lady of Guadeloupe" ices. So it is suggested that those who are of Central America, Panama and the Mis- going to give this service should be sion in Haiti, that, in some way I believe, formed for a time before getting involved are the same as the paths taken by other in formative affairs. It is too easy to get Provinces of Latin America. tired or lose the integral perspective of formation.

The Order and Other Groups b. Other Groups: We should remember a. The Order: It is convenient that each that our Order-Entities are not the only Entity of our Order should elaborate a ones occupied with Justice, Peace and diagnosis of the formative reality so that Integrity of Creation. There are other they can identify the areas to be strength- groups, organisations and Churches that ened and which they think are opportuni- promote the life of people. The objectives ties to consolidate formation in an inte- and praxis of these sectors of society, espe- gral way. The weaknesses and the threats cially in initial formation, should be known that do not allow us to set up this pro- in order to stimulate making our friars in gressive development in the evangelical formation conscious of what is going on. and Franciscan values can also be detect- ed. Congresses, Chapters, etc can be taken advantage of. Some elements of Initial Formation Right from the time of promoting voca- The more participation there is among tions it is necessary to accompany the the friars; the better will be the results. It young person, speaking of Mission, in is important to say something about For- simple activities that do not compromise mators. In my Province the experience is them too much. There is no greater moti- given in parochialized context. When a vator than success. You must go at their friar Pastor, or another who collaborates rhythm. When they recognise that promo- pastorally, wants to call a layperson to tion of life and of human rights are con- some commitment, he says to him “even stitutive parts of our charism and basic to as a catechist.” its sanctity, something new arises.

Formation is not questioned. There is a This process continues to deepen in the book of text and the job is simply to following formative stages in such a way transmit knowledge. The same happens that in each one the experiences that, in a when friars are named to give service as progressive manner, consolidate the formator, we don’t prepare them, we give JPIC as part of the Mission become inte-

156 grated into the fraternal and personal Workshops of JPIC (the manual could be project of life. used), Franciscan spirituality, evangelization, minority and option for the The geographical (theological) place poor. where the formative fraternities are situat- Celebration of martyrs (Franciscan and ed is important; the Franciscan intuition is others). to displace from the center to the periph- Include JPIC as an objective in the proj- ery. Here the importance of fraternities ect of initial formation. inserted in popular districts. The experi- Include JPIC in the fraternal and person- ences in initial formation should follow al projects of life. along the line of accompanying the poor, knowing their sources of work, the realities To finish up, I think it is important that that exploit them, their organisations, their parishes incorporate Justice, Peace and preoccupations, their joys and to unite our Integrity of Creation in their pastoral dreams to theirs. It is important, then, to plans as part of prophetic activity. For bring about insertion gradually and pro- this it is necessary to nominate friars who gressively at each stage of initial formation are open to supporting these initiatives. that are the founding experiences in order They were formed through workshops to assume this aspect as part of our that will allow them to become conscious charism. There should be an objective and that JPIC is a constitutive part of the critical analysis to concentrate the attention Franciscan mission. It seems to me that on the area of minority and poverty. these ideas can help in reflection and discernment during the round table discus- It would be convenient to point out some sions that this congress has prepared. concrete experiences that could help us achieve this objective: I wish to congratulate all those friars An ad hoc analysis of reality (talks, TV, who, directly or indirectly, collaborated magazines, newspapers, etc.). in bringing this congress forward and Experience of work and apostolic activi- also those who made the manual of JPIC ty in poor districts (peasants, workers, a reality. This is material that will be of on the frontier, etc.). great help to our Order.

157 JPIC in Integration wholly available to the Lord and in solidarity with our brothers, especially with Into Initial the poorest,” and to “become a ‘sign’ of a Formation: choice of life inspired by the words and example of the Lord who was sent to Post-Novitiate Level evangelize the poor.” The document also notes that: “The friars in their lives and in Joseph Rozansky OFM their words should be promoters of justice, and heralds and builders of peace and reconciliation, so as to be prophetic Introduction signs which fearlessly denounce all that In the document “Priorities: 1997-2003,” which destroys the dignity of man and of we are presented with the plan of action creation.” proposed by our General Minister, Gia- como Bini, and his council. In the section The Ratio Formationis Franciscanae on formation, Provinces are asked to (1991) orients formation in the Order, draw up or review their own Program for and is the fruit of reflection on renewal in Formation so that all formation (initial this area since the General Chapter of and ongoing) has as its aim “to form true 1967. It encompasses the thought of the Friars Minor.” Formation is seen as the General Chapters of Medellin (1971) and soil in which all of the other priorities Madrid (1973), of the Plenary Council of (spirit of prayer and devotion; commun- 1981, and of the General Constitutions of ion of life in fraternity; life in minority, 1987. In his article on “Justice and Peace poverty and solidarity; evangelization in the Ratio Formationis Franciscanae,” and mission) will be able to flourish, found in the OFM JPIC Manual, Jose allowing us to follow the Gospel more Arregui points out that the Ratio is “not a closely by laying out more specifically document of formation expressed in the manner in which we are called to terms of justice and peace. Nevertheless incarnate the Franciscan charism authen- all the fundamental co-ordinates of Jus- tically in our time. tice and Peace are found there explicitly, often as an explicit focus, always as a real Among the many values cited in the Pri- background” (p. 29). The spirituality of orities document as necessary to help the Ratio is that of the following of Jesus, make us “true Friars Minor,” we find the Just and Peaceful one; it is a spiritu- numerous references to attitudes and ality that contemplates God in the vic- actions that demonstrate a deep concern tims; and a spirituality of incarnation and for the area of justice, peace and the praxis (pp. 29-32). In terms of objectives integrity of creation. We are reminded which are related to Justice and Peace, that our Fraternity is one of Minors, and Arregui notes that the Ratio encourages a of how poverty allows us to “become triple attitude and action: to see reality

158 from the perspective of the poor, to Application to Post-Noviciate Forma- develop an effective compassion for tion those who are poorest, and to promote While JPIC issues are to be introduced at action in favor of Justice in Peace and of all levels, there are some characteristics Peace in Justice (pp. 32-36). Finally, the of post-noviciate formation that offer Ratio proposes stances, or postures, that special opportunities for such inclusion. speak of a commitment to Justice and Foremost is the need for the friar to Peace. First, we are called to be “faith- “grow in active participation in, co- ful” to today’s world; we do this by responsibility for, and identification with, being attentive to the signs of the times, the life and work of the local and provin- to the actual needs of the world and the cial fraternity” (Ratio, #147). He also persons who live in it, and to the discov- “gradually assumes ever more responsi- ery of new and creative ways for the pro- bility for his mission in the Church and in motion and diffusion of Gospel values. the world....” (Ratio, #148). We must see Second, we are challenged to become to it that increased exposure to the min- “inserted” in the life and reality of the istry of the Order and the Church actual- people with whom we are called to live ly encourages the friars in formation to out our vocation. Third, we are called to reflect on and deepen their commitment a dialogue with the world and to a to Justice and Peace. This can only hap- respect for those who are different from pen when they come in contact with the ourselves (pp. 36-39). poor and marginalized, when they are urged to consider poverty and the unjust Without question, the documents of the structures that sustain it, when they are Order in general, and those dealing with challenged to study the environment and formation in particular, hold out commit- the problems that threaten nature in ment to Justice, Peace and the Integrity of today’s world. If the ministries available Creation as a fundamental characteristic to the men in formation never raise such of Franciscan life. If the aim of formation issues, it is a judgment upon the pro- is to “form true Friars Minor, it must then grams that are in place. promote the values of Justice, Peace and the Integrity of Creation and encourage Furthermore, the men in formation are at action that will bring them about. The times the people who are most moved by biggest challenge in this regard is the the message of our Franciscan documents translation of beautiful words into effec- in the area of JPIC. They are inspired by tive works. All friars, but especially those the call to itinerancy, the call for a deep- who are involved in the ministry of for- er commitment to living out our vocation mation, must be convinced of the need to in poverty as Minors, the call for inser- make concern for Justice, Peace and the tion into the lives and reality of the peo- Integrity of Creation an integral part of ple we serve. While they do not have all the formation process. the answers to the questions about where

159 we need and ought to be in terms of our proclaiming justice is part of our Gospel life and ministry, they do bring a fresh lives. Donal Dorr offers a helpful way to enthusiasm to the quest. We must be open approach this question. In the first chap- to listening to their dreams and desires, ter of Spirituality and Justice (Mary- and to experimenting with new commit- knoll, NY: Orbis Books, 1984) Dorr ments that can stretch our willingness to addresses the issue of a balanced spiritu- be engaged in ministries that raise issues ality. He reflects on a verse from the of justice and peace. book of the prophet Micah: “This is what Yahweh asks of you, only this: that you In regard to the studies that are an impor- act justly, that you love tenderly, that you tant component of post-noviciate forma- walk humbly with your God” (Micah tion, the Ratio proposes a Franciscan the- 6:8). In these three injunctions Dorr sees ology that addresses the challenges of our the cornerstone of true conversion and time. We need a theology of Creation that the basis for a balanced spirituality. nourishes praise of the Creator, teaches “Walking humbly with our God” respect for created things and brings the reminds us of our need for ongoing reli- light of faith to bear on the ecological gious conversion that involves our per- problems of our time. We need a Chris- sonal relationship with God and our tology that makes present the salvation efforts to discern God’s presence in our and the liberation offered by God in own lives and in the lives of others. To response to the appeals and the needs of “love tenderly” demands that we under- the poor. We need a theology that leads to go a moral conversion. It is a summons respect for the human person and human to be “centered-on-others,” a call to be rights, and which aims at construction of genuinely interested in others and to love a fraternal world, with special concern those we encounter in our face-to-face for issues of justice, peace and ecu- contacts with people. To “act justly” menism (Ratio, #167). Such an emphasis requires a political conversion. Political in initial formation will help to encourage conversion goes beyond the interperson- a reassessment of our operative theology al sphere of moral conversion, and chal- on the level of ongoing formation as well. lenges the would-be disciple of Jesus to help build a society that is fundamental- Finally, we need to understand how con- ly just. It requires that we understand siderations of JPIC in post-noviciate for- how society is organized and how the mation can influence the spiritual life of Gospel speaks to these social structures the temporary professed friars. The most on the local, national and international important principle to be employed here levels. Dorr maintains that spirituality is is that we cannot separate considerations likely to become distorted if any one of of prayer life and fraternity from consid- the three dimensions of conversion is erations about Justice, Peace and the missing. Cultivating a spirituality in for- Integrity of Creation. We need to see that mation that encompasses all three con-

160 versions will allow the temporary pro- behalf of justice and participation in the fessed to attend to the traditional ele- transformation of the world fully appears ments of life with God and fraternal life, to us as a constitutive dimension of the while at the same time being stretched to preaching of the Gospel, or, in other include JPIC concerns as fundamental to words, of the Church’s mission for the our life and mission. As the bishops unit- redemption of the human race and its lib- ed in Synod declared in 1971: “Action on eration from every oppressive situation.”

161 JPIC and the Defense of Human Rights

In our contemporary use of language a From Gifts to Rights: "right" belongs to an individual or a The Franciscan View of group of people. They "own" that right, and it cannot justly be taken from them. Human Dignity We speak of rights as "inalienable," "inviolable." But this presupposes that William J. Short OFM the human person "possesses human Franciscan School of Theology rights," which is different from "receiv- Berkeley, California USA ing divine gifts."

To resolve the problem, I had to restate When I was first asked to address the the topic. What we call "human rights" topic of "human rights" and the Francis- today does not appear in that form in the can tradition, it seemed to be an easy early Franciscan tradition. I would have task. Like many others today, I associate to look for the appropriate form in which the figure of Francis and the Franciscan some of those rights appeared in the Mid- tradition with things that I like. I also dle Ages. agree with the importance of human rights. Both are appealing to me: putting them together therefore seemed simple. A Problem of Translation But as I began to examine the topic more To understand this task, we need to step closely a major difficulty began to arise. back into the time when the Franciscan I hope that I have resolved that difficulty tradition of reflection on the human per- by adopting the approach to human son was developing, to understand that rights I will present here. I would cer- tradition in its proper context, and then tainly value critique and comments from seek to "translate" that tradition from the all of you as we try to discern together past by means of a responsible, contem- how we can bring our rich tradition into porary interpretation. dialogue with this pressing contemporary issue. There are two tasks here: 1) To examine our tradition, its relevant Let me begin, then, by stating the prob- texts and their context; and lem I encountered. Put briefly, it is this: 2) To translate elements of the tradition for Francis, every good thing is a "gift," into a language that is understandable freely and generously poured out from in our context today. God, out of love. There is nothing good that does not come from God, and noth- I like to use an image from mathematics ing good that does not belong to God. to illustrate the process. This is called the

163 "mathematical proportion" and can be tury! What then can we ask? We can ask expressed in this way: what fundamental values underlie various declarations of human rights today, 2: 6:: 3: 9 ("Two is in relation to six as and look for "proportional" values in our three is in relation to nine") own tradition.

Although each of the numbers is differ- I would suggest two inter-related areas in ent, if we understand the relationship the Franciscan tradition as fruitful areas between 2 and 6 we can find the appro- for research, to inform our contemporary priate number to follow 3. Because 2 Franciscan approach to human rights: multiplied by 3 gives 6, 3 multiplied by 1) The human person as image of God; 3 gives 9. The relationship is "propor- 2) The virtue of courtesy. tional."

In Franciscan terms, we may say: "Fran- Human Person as Image of God cis is in relation to the year 1200 as we From Francis through Bonaventure to are in relation to the year 2000." later developments of the Franciscan F: 1200:: W: 2000 philosophical and theological tradition in Scotus and beyond, the human per- This means that we need to look for the son, and even the specific individual relationship of Francis to our topic of assumes a central role. Here is one pos- human rights in the context of the year sible foundation for contemporary 1200 (or 1210 or 1223, etc.), and then reflection on human rights and our tra- find the "proportional" equivalent in the dition. context of the year 2000. In his Admonitions, Francis of Assisi Immediately, one problem presents itself. gives a foundation for the Franciscan When we speak of "human rights," we view of the human person: are using words that have a specific meaning in the context of the year 2000. "Consider, O human being, in what great We may not be able to find the same excellence the Lord God has placed you, words in the Middle Ages, or we may for He created and formed you to the find the same words, but with very differ- image of His beloved Son according to ent meanings. We should therefore pro- the body and to His likeness according to ceed with awareness of the differences the Spirit." (Adm V) between the two contexts, not presuming that we will find what we are seeking in Perhaps no greater charter for the digni- exactly the way we imagined. We cannot ty of the human person exists. Based on ask a person of the 13th century to the opening chapter of Genesis (1:26), answer a question posed in the 21st cen- this Admonition places every human per-

164 son in relationship to God through the The Practice of Dignity: Respect, Jus- incarnate Son. This way of looking at the tice, and Love person does not address the question of A corollary to Francis' "theology" is that human rights directly, but rather points each human person should be shown dig- to the basis of human rights: humans nity, respect, justice and love, qualities have great dignity, "excellence," by the characteristic of the courtesy of Francis. very fact of being human. This dignity is In the Earlier Rule (Regula non-Bullata) a gift that comes from the Source of he is setting down a general norm for the every Good. It is not a gift given to some way the brothers are to treat other people. and not to others, based on their worthi- Note the qualities he emphasizes as gen- ness or merit or holiness. This "excel- eral norms of behavior: lence" derives from their very creation. The pattern or design of the human per- "I counsel, admonish and exhort my son is divine: the whole person, body and brothers in the Lord Jesus Christ not spirit, is formed according to the image to quarrel or argue or judge others of the Son. when they go about in the world; but let them be meek, peaceful, modest, This approach to the dignity of the gentle, and humble, speaking courte- human person is different from other ously to everyone, as is becoming." contemporary approaches, which may (RB III) emphasize the inherent or intrinsic dignity of the human person because of the Similarly, Francis exhorts his followers, human power of reason (or some other when among people who do not share quality) without any reference to the their Christian faith, "not to engage in Son. For Francis, that dignity is built into arguments or disputes but to be subject to the human person from the very begin- every human creature for God's sake and ning of Creation, but its source is beyond to acknowledge that they are Christians." the person, in God. We must admit, how- (RnB XVI) Here he chooses an alterna- ever, that the two different approaches tive to the religious violence of the "holy may look very much the same in prac- wars" of the 13th century, an attitude of tice. Their differences lie in the differing respect, based on humble submission understanding of the ultimate source or toward those who differ in religious reason for human dignity, the basis of beliefs. human rights. Let us turn now to look at the approach of Francis in some of its Once again, in the 2nd Version of the Let- effects in practice, that is, how a "theolo- ter to all the Faithful, Francis urges the gy of the person" is translated into Brothers and Sisters of Penance to the behavior or practice. practice of respect for others: "We must never desire to be above others, but, instead, we must be servants and subject

165 to every human creature for God's sake." community of Jesus: Jesus, Mary and the (2EpF) disciples were poor and strangers and In these texts we observe the blending of lived on alms (RnB IX). In other words, several values or virtues important to the Son of God, through the Incarnation, Francis: humility, peacefulness, meek- is to be found among those whose rights ness, modesty, and that classic virtue of need to be protected, including the chivalry, courtesy. While it may not "divine right" to the basic necessities of address directly the question of the life, assured through the receiving of "rights" of others, this courtesy does alms. "Alms are a legacy and a justice point us in that direction. [hereditas et iusticia] due to the poor that our Lord Jesus Christ acquired for us." (RnB IX) This may be close to a state- Courtesy and the Defense of Human ment of "rights" in Francis, rights of Rights inheritance and rights due in justice to the Courtesy, in the time of Francis and poor. It is the Lord Jesus Christ who Clare, was proposed by the Church as a gains the right and hands it on to the poor "courtly" virtue to be practiced by the as their inheritance. ideal Christian knight and the members of the ruling classes (the "court"). In We have illustrations, or exemple, of the Francis' writings it is a quality of God, a Francis' practice of upholding the dignity quality that should be visible in the of the poor in the "Lives" written after his behavior of the Lesser Brothers. This death. Chapters 51-60 of the Memoriale by virtue is associated with liberality or gen- Thomas of Celano (2 Celano) are dedicat- erosity, and with showing honor to oth- ed to this topic. Here are a few examples: ers, even those considered socially "inferior." Courtesy goes hand-in-hand with "... he read the Son of our Poor Lady in the obligation of the maiores of society every poor person." (2C 51) (those with power) to defend the minores, those who were without power: the weak He corrected a brother who criticized a (infirmi), and those without protection poor man: "Brother, whenever you see a (widows, orphans, pilgrims). poor person, a mirror of the Lord and his poor Mother is placed before you." The Lesser Brothers are to be in a "social (2C 52) location" among those who are "without power," not identified as those who are "I do not want to be a thief; we will be "powerful." Francis encourages his accused of theft if we do not give to some- brothers to rejoice to be among "the poor, one in greater need." (2C 54) the powerless, the sick and the lepers, and the beggars by the wayside" (RnB These stories about Francis serve as illus- IX). This is the "social location" of the trations of his own words about the

166 "excellence" of the human person, and most powerless in society, and the need the "rights" of those in need to be sup- for those who exercise power (maiores) plied with the necessities of life. They to do so in defense of the "rights" of the emphasize that Francis put into practice minores. what he taught about the dignity and the "inherited rights" of the poor. At this point I would like to suggest, only suggest, an even greater dimension The early Franciscan fraternity, there- to the practice of cortesia. For the fore, received courtesy from others: Poverello of Assisi, not only other first of all, the courtesy of God revealed human beings deserve to be treated with in Christ, and also the courtesy of dignity and respect, but all creatures popes, bishops, knights, and secular should be treated with reverence: they rulers. But, according to their circum- all come from the same loving source, stances, they were also to show cour- their Creator. All are "brother" and "sis- tesy to others, treating others with dig- ter" to the man who composed the Can- nity and respect (think only of the title ticle of Creatures. Careful attention to of respect, "Brother Christians," which this dimension of Francis' praxis could Francis used for those with leprosy). expand our topic from the dignity of The code of behavior Francis presents human beings ("human rights") to con- to the Lesser Brothers and to the wider sideration of the dignity of every crea- community of Franciscan Penitents is a ture ("creature rights"). But that is way of putting into practice the teach- another topic! ing on the "excellence" of the human person we examined above, in Admoni- tion V. Human Dignity: Conclusion A profoundly christological understand- This early Franciscan tradition may be ing of the human person makes each useful material for "translation." To per- person sacred, unique, revelatory of form this translation responsibly, we God. Here is a firm foundation for con- must take into account the social contemporary Franciscan reflection on text of the medieval age of courtesy: human rights. How would this insight be rigid social differences between translated into contemporary language maiores and minores; the paternalistic and practice? What attitudes and actions implications of superiors and inferiors; today clearly demonstrate a lack of the basically voluntary nature of the respect for the divine image in human protection offered. persons? This is our task today.

But even with these differences in mind, Our context today translates the “excel- we may find that the practice of courtesy lence” of the human person in the lan- in principle affirms the dignity of the guage of “human rights,” while the

167 medieval Francis would speak of that immense respect for every human crea- same quality as a “divine gift.” Even ture (and all creatures) can provide us though he approached the question from today, I believe, with the foundation for a different point of view, within a differ- contemporary defense and promotion of ent social context, Francis, with his human rights.

168 Overview Of Forced that country.” The international community has decided that certain rights are Migration And so fundamental that they have to be Related Issues respected at all times. A violation of any of these rights is considered to be persecution. These rights are generally William Canny spelled out in the International Covenant International Catholic Migration Com- on Civil and Political Rights and in cer- mission tain clauses in the Declaration of Human Rights. The OAU in 1969 further adopted a binding treaty which extended Introduction the definition of refugee to ‘every person It is important to clarify a few terms and who, owing to external aggression, occu- concepts before discussing some of the pation, foreign domination or events critical issues facing humanity concern- seriously disturbing public order in ing movement and uprootedness. We either part or whole of his country of ori- know that, of course, uprootedness has gin or nationality, is compelled to leave been with us from the earliest records of his place of residence in order to seek human history. Both the Old and New refuge in another place outside his coun- Testament treat the subject of the forced try of origin or nationality.” migrant, albeit in different ways. This language and that adopted by ten The following are some modern nation countries in Latin America (Cartagena state related definitions of the forced Declaration) recognizes basically that migrant. actions/ circumstances not only owing to the conduct of the person’s “state” but Who is a refugee? The internationally also to others (non state actors) can be the agreed upon definition is spelled out in cause of persons becoming refugees. the 1951 UN Convention which is mark- ing its 50th anniversary this year and The world’s governments, specifically next. This internationally agreed and those who sign the 1951 Convention or legally binding treaty defines a refugee as the 1967 Protocol, have the responsibil- a person who ity to protect refugees fleeing from per- “… owing to well founded fear of being secution or chaos. Although signing the persecuted for reasons of race, religion, Convention does not bind a government nationality, membership of a particular to give persons fleeing “asylum” it does social group or political opinion, is out- prohibit them from “refouling” side the country of his nationality and is Ðexpelling or returning refugees to unable or, owing to such fear, is unwill- countries where their lives or freedom ing to avail himself of the protection of would be threatened.

169 In essence, international law gives a per- the safety and well being of these person a right to seek refuge in other coun- sons who remain within the borders of a tries but does not bind a country to give nation state but who in fact may be bru- asylum or protection. It does bind signa- talized by the government or another tories (135 out of 180 UN members have party within that same nation state. A signed) not to “refoul” but is not clear general understanding has developed on what they are to do with them. Thus that the government of that state may the refugee is subject to the interpreta- “forfeit” certain sovereignty over their tion of individual countries as to what peoples if they abuse their human rights they should or should not do with them but the mechanisms for assisting those and is subject collectively to the peoples remain today ill-defined and vagaries of individual states decisions subject to circumstance. when it comes to financial support for the massive humanitarian effort required Who is a Migrant? Economic migrants to protect and assist refugees. are generally characterized as persons who leave their country sites of origin Who is an Internally Displaced Per- purely for economic reasons not in any son? According to the “Guiding Princi- way related to the refugee definition, or ples on Internal Displacement”, devel- in order to seek material improvements in oped by Francis Deng and generally their livelihood. Economic migrants do accepted by the international communi- not fall within the criteria for refugee sta- ty, internally displaced persons are tus and are therefore not entitled to bene- “those persons forced or obliged to flee fit from the international protection as from their homes, in particular as a result refugees. of, or in order to, avoid the effects of armed conflicts, situations of general- It is important to note that many of ized violence, violations of human rights today’s international and/or economic or natural or human-made disasters, and migrants, not just those recognized as who have not crossed an internationally refugees, have been compelled to leave recognized State border.” As internal their homelands because of severe polit- civil conflict increasingly produced situ- ical, economic, environmental, and ations of masses of people having to social conditions. Violence against leave one area of the country for another migrants is all too common today in due to the same reasons as in the refugee every part of the globe. Xenophobic and convention the need to create additional racist sentiments against migrants, understandings and awareness has led to refugees and other foreigners have the creation of the “Guiding Principles”. entered mainstream and public dis- There is an important debate taking course. The Program of Action of the place today in the international commu- International Conference on Population nity concerning who is responsible for and Development held in Cairo in 1994

170 aptly summarized the multiple factors All Migrant Workers and Members of which compel people to migrate across Their Families. This convention draws national borders: “international econom- on two earlier ILO conventions and is ic imbalances, poverty and environmen- significant because it: tal degradation, combined with the Views migrant workers as entities with absence of peace and security, human families and not just economic rights violations and the varying degrees entities. of development of judicial and demo- Recognizes that the rights of migrant cratic institutions are all factors affecting workers are often not protected due international migration. ” to their presence in a foreign country. There are international instruments that Establishes an international definition protect the rights of migrants. The cen- Establishes a principle of equality with tral notion of human rights, that they are nationals for documented migrant universal, (apply everywhere), indivisi- workers in a number of areas such as ble (economic and civil rights cannot be equal pay for equal jobs. separated from social and cultural rights), and inalienable (cannot be Ratification or accession by 20 states is denied to any human being) forms the required for this instrument to “enter basis for the rights of the migrant. Of into force” but to date we have seen particular relevance to the protection of only 13 states formally ratifying the migrants is Article 6 of the Universal convention. Declaration which specifies that every human being has the right to recognition as a person before the law, and Dimensions of Displacement Article 7 guaranteeing everyone equali- It is estimated in the year 2000 that there ty before the law and equal protection are approximately: of the law. --14 million refugees -- 21 million internally displaced persons Nonetheless the UN Commission on --120 million migrant workers. Human Rights after reviewing testimony of violations of human rights of All of these figures are estimates as the migrants in the 1970’s decided to elabo- information is sometimes fragmentary rate a specific international instrument and unreliable. The largest number of to define and uphold application of basic refugees (64%) is in Africa and the Mid- human rights of migrants. A ten year dle East. By contrast Europe has the drafting process led to the adoption on largest number of migrant workers with December 18 1990 by the UN General West Asia (Arab States) also having a Assembly of the International Conven- significant number relative to the popu- tion on the Protection of the Rights of lation.

171 Dylectic of Migrants Vulnerabliity is outward looking. It welcomes interna- I would like to share a diagram of tional relations, is part of a community, migrant’s vulnerability as developed by and recognizes universal human rights Prof. Jorge Bustamante, a scholar who and other international conventions. Its led the working group on the rights of citizens, and others living in its borders, migrant workers which led to the recent are empowered, participate in decision development of a Special Rapporteur on making through voting, and integrate the Rights of Migrant Workers. The dia- with one another. This we may character- gram begins with the assumption that we ize as the opposite of fear or the “loving” are a world of nations and therefore the side of the sovereign state, the side that vulnerability of migrants is set in this seeks to help the other, to understand and context. One side of the nation state is its appreciate the other, that exercises a will- national constitution and how the ingness to distribute its good in an equi- “national” citizen and immigrant are table way, to welcome the individual dif- defined within this framework. This is ferences of its citizens, even to sublimate the in-ward-looking side of the state and its own wishes for the wishes of the other. its individuals. These groups have social A state perhaps which practices the oppo- relations; power symmetry develops and site of fear? is defined within the framework of each individual’s relationship with the state Many characterize human rights as a and other individuals. From the migrants clash between the individual and the experience, based on law and social rela- common good. Allowance is too often tions, emerges his/her structural and cul- made for the abuse of individual human tural vulnerability. A migrant can be con- rights in the name of the preservation of sidered both “illegal” and “distasteful.” the state, national security, or the com- National citizens can be “distasteful” but mon good. In my mind this is often code not “illegal.” The migrant is subordinate for expressions of “fear”. Fear that the by definition, powerlessness is evident, state or I will lose my power, wealth, and and anti-immigrant ideologies manifest- privilege. On the opposite end of this ed in xenophobic and racist actions take “fear” is the great possibility of “love.” place. It appears that deteriorating eco- Fear and love exist in tension in our nomic conditions or the “fear” of such world. events has a disproportionate effect on vulnerability in a given nation state. Some philosophers would say that such Trends of Migration in the Context of fundamental, innate primordial human Globalization “fear” is the cause of xenophobic acts Globalization, like migration, is nothing and attitudes. new. In the early 1900’s corporate inter- On the other side of the development of ests based in the wealthy countries made the nation state you have a “state” which the major economic decisions and the

172 economies of the colonies were closely employment in Germany and other north- integrated into the world economic sys- ern countries. tem. The movement of capital, goods, services and labor was relatively unim- In fact the agricultural and service sectors peded by national controls. The first in Northern Countries depend on the wave of globalization was accompanied availability of a pool of low-paid work- by one of the great ages of mass migra- ers. By not signing conventions guaran- tion. Between 1860 and 1920, 30 million teeing equality of wages for migrants people went to North America from states are able to tolerate large numbers Europe in search of better wages. Their of undocumented workers needed by places in Europe were eventually filled domestic industries. These workers, for by people from less developed countries fear of losing their jobs, do not make in Europe (Ireland, Italy, Poland). problems but suffer a plethora of discrim- inatory practices and degrading treat- WWI, the depression, WWII and the ment. There is evidence that the US gov- Cold War produced to varying degrees a ernment campaigns to stop Mexican world of competing economic and politi- laborers from crossing the border illegal- cal blocks that over time have given way ly are only “political” ploys to calm the to pressures for further globalization. fears of the populace in general as in fact While there is a concern that global cul- migrants are simply allowed access in ture is weakening traditional values there other parts of the border. I understand is an understanding that technological that there are also, for example, signifi- leaps have cemented its existence. Many cant numbers of undocumented workers point out that globalization is leading to in Berlin working on building the new growing inequality between countries of government offices of the new capital. the North and South. Thus more and more workers from the South are seeking Besides increases in workers who are employment in the North. They are seek- undocumented which seem to serve mul- ing a better life, they are seeking to tiple interests there are a few more trends acquire wealth and contribute to their worth noting: security and happiness. People are pulled migration is becoming increasingly towards better economies by better “feminized”, higher percentages of wages and the possibility of a better life. women are migrating for work than According to Peter Stalker (Workers ever before, Without Frontiers Ð ILO, 2000) the the prevailing trend seems to be a move- hourly labor costs in manufacturing in ment of people within a region, 1995 in India and China were US $0.25 increased rural to urban migration leads cents per hour while in Germany they to increased international migration, were US $ 31.88 per hour. Small wonder xenophobia and racism is increasing, laborers will go to great extremes to find migration is increasingly a political issue,

173 trafficking of human beings is sharply Conference in South Africa, continue to increasing. develop programs which promote dignified return and provide concrete skills When faced by such a daunting and com- and opportunities to restart lives, practi- plex issue it can be difficult to decide cally provide protection to people who what to do. Increasingly we have to ask are vulnerable to trafficking or have been governments what effect their policies trafficked, work to make the refugee pro- will have on migration. We also need to tection system stronger and more respon- seek economic justice where people are in sive, support the work of the Special order to give them a better choice to stay Rapporteur at the Human Rights Com- home with families. We must advocate for mission on the Rights of Migrants partic- immigration policies that are humane and ularly in bringing the abuses heaped on do not separate families and which allow undocumented workers to her attention, all children in a country to go to school. generally support Catholic advocacy on issues of uprootedness, join forces with the likes of Franciscans International and For our part in the next couple of years other people of good will to try to create ICMC will: a more just world that will have increas- Try to raise awareness about xenophobia ingly fewer examples of people forcibly of foreigners in the context of the World moving.

174 U.N. Systems For The Universal Declaration of Human Rights. (The vote was 48 in favor of the Declara- Promotion And tion with 8 abstentions Ð USSR and Saudi Protection Of Human Arabia were two countries that abstained). Suffering, therefore, brings protective leg- Rights Within The islation. At its own inception, the United International Nations immediately constituted the UN Com-mission on Human Rights. Community

John Quigley OFM The UN Commission on Human Rights Director of FI/OP Office The Commission was established at the FI Geneva same time as the United Nations. It meets annually at the United Nations in Gene- va, Switzerland for six weeks in March St. Francis had a huge influence on West- and April. It has a Sub Commission of ern civilization with regard to the sacred- Independent Experts to advise it and the ness of each and every living thing. sub commission meets for 3 weeks every Respect for humanity and creation flow- August. The Commission is composed of ers in the writing of John Duns Scotus, 53 nation States. 11 nations from Latin Bonaventure, Roger Bacon, Wm. Ock- America and the Caribbean, 10 from ham etc. Western and other States, 15 from Africa, 12 for Asia-Pacific, and 5 from Eastern John Scotus developed these insights European States. with his teaching on individuality "hacc- itas" and the univocity of being. Through universities and preaching these ideas UN Charter of Human Rights: combined with other intellectual forces Universal Declaration of Human Rights and developed into the periods of Refor- In 1948 the Universal Declaration on mation, Enlightenment, and Reason. Human Rights was approved by the Beliefs about human freedom and digni- General Assembly. It is a general moral ty were enshrined in the Magna Carta, and ethical statement about human the American Constitution, the Bill of nature on the value of human dignity Rights, and in the French Revolution. and the promotion of human rights. The Catholic philosopher Jacques Maritain Human rights are presumed within many was one of its authors who argued that cultures. Only after the horrors and the in order to protect the Declaration’s pain of World War II are they identified universal appeal it should not mention and protected by the United Nations in a God. The Universal Declaration is not a formal document for all of humanity. The legally binding document.

175 In a desire to strengthen the Declaration’s should NOT do: not to torture, not to universality and it’s use for the promotion kill, not to restrict assembly of citizens, and protection of human rights, especially not to imprison people without trial, not during the Cold War, and to avoid the dis- to control or limit the press, etc. This astrous failure of the idealistic League of was ratified by 144 States out of 188. Nations, the UN Commission on Human Rights in 1953-54 discussed ways to International Convention on Economic, enforce the promotion and protection of Social and Cultural Rights human rights. After much debate and com- Referred to as “positive” rights, that is, promise the UN Commission sent the text they speak about the things that a State for two separate International Covenants to Government should do for its people. the General Assembly in 1955. The Gener- They should provide adequate housing, al Assembly sent the texts to its Third adequate education, and adequate Committee (for Social, Humanitarian and health care. They should respect the var- Cultural issues) for study and discussion. ious cultural identities within their bor- Eleven years later in 1966 (20 years from ders. This was ratified by 140 States out the time of the Declaration) the General of a total of 188. Assembly approved the International Covenant on Civil and Political Rights and These rights are legally binding once a the International Covenant on Economic, State ratifies the covenant. The two Social and Cultural Rights. Treaty Bodies that are established for this purpose monitor the performance of the Once approved by the General Assembly, State's compliance: to be effective, they needed to be ratified by the Parliaments, Congresses, etc., of each country that then signed the Human Rights Committee Covenant. Its signature required the State Each country that ratifies the Covenant to abide by the articles of the Covenant and on Civil and Political Rights must change its own national legislation to be in report to the Committee every five compliance with the standards set in the years. This committee meets three times International Covenant. Also each signer a year, in March in New York and in July was obliged to make a report on its efforts in Geneva. of compliance to the UN every five years. Committee on Economic, Social and International Covenant on Civil and Cultural Rights International Covenant on Economic, Each country that ratifies the Covenant Political Rights Social and Cultural on Civil and Political Rights must report Rights to the Committee every five years. This Often referred to as “negative” rights, committee meets in Geneva every April that is they are defined by what a State and November.

176 Franciscans and St. Francis.” The letter went on to deal with the question of who should be con- Refugees: The “Why” sidered a “refugee,” and opted to give the of Our Involvement term a wide meaning. Refugees are “those who have been forced to leave their homes in violent circumstances Joseph Rozansky OFM [and] natural disaster,” but would also include “that huge number of people who leave their homes in an effort to improve In September of 1979, General Minister their living conditions, and remain unset- John Vaughn and his Definitorium issued tled migrant people, failing to be inte- an encyclical letter to all the friars enti- grated into their new surroundings.” tled “The World Problem of Refugees.” Having recently established a General In the twenty-one years since promulga- Commission for Justice and Peace, they tion of the encyclical letter, the problem wanted to impress upon the friars the of refugees has become more acute. In an need for their involvement in the issues address to Spanish friars meeting in that bring suffering to the peoples of the Barcelona in June/July 2000, Pat Hud- world, and of our call to be instruments son, OFM, presented a general picture of of God’s healing. In a particular way, the the refugee situation: “Today, there are in letter focused on the plight of the world’s the region of 220 million such people in refugees, seen as a “grave problem,” the world. About 200 million moved which was especially highlighted by dra- because of natural and man-made disas- matic events in Southeast Asia and ters or conflicts but remain close-by, Nicaragua. often in poor living conditions, in the hope of returning home. They are The letter exhorted the friars: “The spirit referred to as displaced persons.... of the Gospel that is also the kernel of our Besides these there are about 20 million Franciscan Movement draws us almost refugees and asylum seekers from con- naturally to people who suffer and to flict, injustice and oppression who are places where justice and peace are at risk. not offered any protection by their gov- Wherever people suffer, the Gospel tells ernments. Their dispersal is the result of the Friars to go and bring consolation.” political conflict, ethnic tensions, reli- The friars were also reminded that in gious intolerance, social unrest, unjust terms of working with “marginal” peo- economic conditions and oppression. ple, we have “the very clear example of They seldom return home and have to Christ, who spoke up for voiceless people integrate into their new environments. and sought the company of the outcast of They, like ethnic minorities already in his society. The same Evangelical spirit these places, are often isolated from the penetrated deeply into the whole life of surrounding peoples and denied equality

177 with their neighbors in education, social Lesser Brothers is this: to observe the standing, justice system, and work.” Holy Gospel of Our Lord Jesus Christ by living in obedience, without anything of Such statistics are jarring, and all areas of one’s own, and in chastity.” As Francis the world are affected by these difficul- turned to the Word in his search for ties. They challenge us as friars to exam- God’s will in the concrete circumstances ine the extent of our involvement with of his life and ministry, we must do the people whose lives have been disrupted same in regard to the issue of refugees. and displaced. What is it that inspires us, What do we find in Scripture that or should inspire us, as Franciscans, to encourages us to take up the cause of become involved with refugees, asylum these suffering people? seekers, migrants, and ethnic minorities? What rationale can we offer to substanti- In the Old Testament, we are reminded ate a claim that Franciscans should be that our common roots are grounded in a involved in this work? history of displacement and disposses- sion. Seamus Mulholland, OFM, in his This paper will seek to present such a address to the Spanish friars meeting at rationale. It will deal first of all with our Barcelona in June/July 2000, calls Adam call to be people of the Word, especially and Eve “the proto-refugees.” They had people of the Gospel who look to Jesus everything in paradise, but erred in judg- Christ as a model for our life and our ment and lost it all. Expelled from the work. It will examine the invitation that garden, they were forced to wander in comes to us from the teaching of the unfamiliar surroundings and to eke out an church and from those who have taken up existence in a hostile land. In the same this work as dedicated messengers of tradition, Abraham left his own land at Gospel peace and justice. Finally, it will the call of God and set out to fulfill the look at the Franciscan sources and writ- promises that God held out to him. Mul- ings; what is it that Francis and those holland describes him as a foreign who have followed in his tradition have migrant in a foreign land. to say about such involvement? In his paper, Pat Hudson calls to mind the Joseph story: he was a stranger in From Scripture Egypt, and he and the Israelites will Francis loved the Word of God, and was always remember their time as aliens. above all a man of the Gospel. His life They are reminded over and over of their was oriented by a literal following of the responsibility to treat foreigners well. In Gospel passages through which he Deuteronomy (10:19) they are exhorted believed God had spoken to him, and the to love the alien in their midst. In Exodus legacy that he left his brothers is clear in they are told: “You will not molest or its demand: “The Rule and Life of the oppress aliens, for you yourselves were

178 once aliens in the land of Egypt.... You The New Testament builds on the longing will not oppress the stranger; you know of the People of God for a place of their the heart of a stranger for you were own, and for a community that would strangers in the land of Egypt” (22:20; provide stability and the conditions nec- 23:9). From Leviticus they hear: “When essary to live in dignity and peace. At the a stranger sojourns with you in your same time, there is a recognition that we land, you shall not do him wrong.... He are all fellow pilgrims on a journey to the shall be to you as the native among you Father, and as such are impelled to wel- and you shall love him as yourself” come into our local faith communities (19:33-34). The attitude of the Biblical those whose lives have been turned authors was further molded by the fact upside down by the trials of displace- that the people who left Egypt after their ment. We are inspired in our task by the sojourn in that land were a “mixed mul- history of the Word made flesh, which titude” (Ex. 12:38). The very word “did not regard equality with God some- Israelite “stood somewhat vaguely for a thing to be grasped. Rather, he emptied blending of various peoples whose only himself, taking the form of a slave, com- common bond consisted in their status ing in human likeness...” (Phil. 2:6-7). (or lack of status) as refugees, resident Having opted to come among us as one aliens and dispossessed people uprooted like us, the life of Jesus is marked at the from their original homeland and fre- outset by rejection and flight. While still quently at the mercy of the local resi- in the womb, he and his family are turned dents or landlords” (D. Senior and C. away because there is “no room in the Stuhmuller, The Biblical Foundation for inn;” the infant Jesus is soon exposed to Mission, 1983, p. 56). the harshness of refugee life as he and his family fled to Egypt to escape the perse- God walked with the refugees of the Exo- cution of Herod. Further, once they make dus as they sought a land free of slavery their way back to Israel, they cannot and oppression. We believe that God con- return to their own home for fear of the tinues to walk with today’s refugees in political situation, and are forced to order to accomplish his loving plan depart for the region of Galilee (Mat. 2: together with them. The heritage that we 13-23). share with the Hebrews, our ancestors in faith, encourages us to be aware of the The teaching and public ministry of Jesus plight of refugees, and to be solicitous of is distinguished by its concern for those those who find themselves in such disori- who find themselves on the margins of enting and difficult circumstances. This society for whatever reason. At the outset encouragement is reinforced by our of his ministry he clearly declares to unwavering belief in the inalienable dig- whom his message is addressed: “The nity of every human person who is creat- Spirit of the Lord is upon me, because he ed in the image of God (cf. Gn. 1:27). has anointed me to bring glad tidings to

179 the poor. He has sent me to proclaim lib- each of us (12:4-6). All followers of erty to captives and recovery of sight to Christ are called to the task of building the blind, to let the oppressed go free...” up his body, paying special attention to (Lk. 4:18). Jesus takes up the cause of the those parts that are in distress. downtrodden because of his conviction that human beings have the same origin The general injunction to build up the and destiny, since they have the same human family is made more specific to heavenly Father (Mat. 23:9). This creates the plight of refugees, asylum seekers, a kinship that needs to move beyond the migrants and ethnic minorities in the limitations of social standing, race, eth- story of the final judgment. In the only nicity and nationalism. God has created Gospel passage that deals specifically us to be social and communal, and this with the criteria to be used for salvation gift brings a corresponding responsibility or damnation, Jesus welcomes into the to care for one another. kingdom those who welcomed the stranger into their midst, and sends to Inspired by the Gospel message, John eternal fire those who turned their backs Paul II finds in the story of the rich man on the stranger in need of compassion and Lazarus a reminder that those who (Mt. 25:31-46). The author of the letter to enjoy freedom and relative prosperity the Hebrews highlights the same con- have special obligations that arise out of cern: “Let mutual love continue. Do not participation in the same human family neglect to show hospitality to strangers, (Origins, vol. 9, no. 19, pp. 310-312). for by doing that some have entertained And we know how Jesus stretched the angels without knowing it” (13:1-2). He concept of “neighbor” in his ministry, adds, “Do not neglect to do good and to reaching out to Samaritans, tax collec- share what you have, for such sacrifices tors, and sinners of all sorts, because they are pleasing to God” (13:16). are children of the same Father. We journey together toward the goal of creating The Word of God shows how the mis- communion as at the first Pentecost, sionary task of Jesus is made concrete in when people “from every nation” were the love and compassion that he extends assembled by the Spirit to become church to all those with whom he comes into (Acts 2:5-11). Paul builds on this idea. contact, especially the poor and margin- He sees God at work forming a people of alized. His entire life is an invitation to his own: “For you have put on the new those who would be his disciples to take man...there is no longer Greek or up the same mission, and after his resur- Jew...but Christ” (Col.3: 10-11). He fur- rection Jesus passes on the task entrust- ther elaborates this theme in his letter to ed to him to the disciples: “As the Father the Romans: we, though many, are united has sent me, so I send you” (John in the one body of Christ with gifts that 20:21). Francis heard this injunction differ according to the grace given to loud and clear. He loved the Word of

180 God and modeled his life on a literal strike at the underlying structures that adherence to it, and enjoined his follow- allow such injustice to exist. ers to do the same. United in Synod in 1971, the bishops could not have been any clearer in regard From the Church to the requirements of Gospel living: Grounded in God’s Word, the Church “Action on behalf of justice and partici- has taken up the cause of refugees, pation in the transformation of the world immigrants and other wanderers. In fully appear to us as a constitutive dimen- Populorum Progressio, Paul VI set the sion of the preaching of the Gospel, or, in tone for Catholic response to men and other words, of the Church’s mission for women who find themselves far from the redemption of the human race and its home and suffering the effects of being liberation from every oppressive situa- “foreigners.” In the context of concern tion.” While the bishops’ statement does over growing selfishness and the conse- not deal directly with the issue of quent failure to recognise the universal refugees, its call for the liberation of the kinship of all peoples, he wrote: “We human race from every oppressive situa- cannot insist too much on the duty of tion most certainly includes the plight of welcoming others (#67).” It is not those who have been uprooted from their enough simply to allow immigrants into homeland for whatever reason. As believ- our communities; we need to welcome ers in the Gospel we are called to be a them and look out for them. Pat Hudson voice for the voiceless, and to make follows up on this insight: “By her faith known the underlying structures that in Jesus Christ, the Church also takes on cause such situations of injustice. unlimited and unreserved responsibility for these poor strangers that have In the United States of America, where appeared in her midst. For a Christian to the question of refugees, asylum seek- remain silent and unmoved in the face of ers, migrants, and ethnic minorities is a such tragedy, such violence and destruc- highly volatile political and social issue, tion, would be a denial of the Gospel the bishops have entered the public (Barcelona, 1).” Our faith vision speaks debate. They see immigration as a sign to us of the human family, its unity, the of our times, given the large numbers of dignity of every human person and the people who are involved; but they also universally beneficial purpose of the contend that immigration is merely the goods of creation. If any brother or sis- tip of the iceberg, which points to under- ter is suffering the ill effects of unjust lying violations of human and civil policies and/or structures, we are con- rights, distorted and exploitative eco- voked by our beliefs to speak up for nomic relations, and personal and them and to pursue lines of action that national tragedies. It presents us with will both alleviate their suffering and the challenge “of providing teaching and

181 service adequate to understand the respond particularly to her invitation to demographic change of the population care for and defend the rights of dis- base of the church; of responding to the placed people, and to eradicate the caus- spiritual needs, rights and duties of the es that lead to such displacement. newcomers who are already baptized Catholics; of opening its doors and of extending its outreach to the increasing From Franciscan Sources and Writ- numbers of non-Christians among ings immigrants and refugees” (Origins, vol. When we look to Franciscan sources and 14, no. 31, p. 518). writings in an attempt to present a rationale for working with refugees, asylum The bishops hold up as the ideal Paul’s seekers, migrants, and ethnic minorities, reminder in his first letter to the Corinthi- our greatest obstacle is that we find very ans: “.... if one member suffers, all suffer little that deals specifically with this together” (12:26); the problem is that our issue. Yet there are some indications in divided world finds itself far from the Francis’ writings and attitudes that can ideal. With John Paul II, they see the help us ground our own approach, and it refugee problem as “a shameful wound is there that we will begin our overview. of our time” which continues to worsen Afterwards, we will turn to other more in spite of the efforts of many individuals contemporary sources for illumination. and organisations. To address this situation, they remind us that as local church- In Chapter VII of the Earlier Rule, Fran- es we are called to incarnate the demands cis deals with the way that the brothers of the Gospel, reaching out without dis- are called to serve and to work. In verses tinction toward these people in their 13 and 14 he writes: “Wherever the moment of need and solitude. We have a brothers may be, either in hermitages or responsibility to offer refugees hospitali- other places, let them be careful not to ty, solidarity, and assistance. (Origins, make any place their own or contend with vol. 22, no. 18, pp. 310-311). We need to anyone for it. Whoever comes to them, work at creating a culture of solidarity friend or foe, thief or robber, let him be and hospitality, which brings benevo- received with kindness.” Thus hospitality lence, respect, trust and sharing, and at is a cornerstone of the way that friars are overcoming fear and suspicion toward to interact with the world. Wherever they refugees and being able to see in them the are, whatever they are doing, friars are to Savior’s face. make a point of receiving well all who Francis was always attentive to the rec- come to them. ommendations and the necessities of the Church. As his followers we need to But there may be more than a simple call respond generally to the Church’s call to to be hospitable behind these words. In an be ministers of justice and peace, and to article entitled “Franciscan Eremitism”

182 written by Thomas Merton and published out or had been absorbed back into in The Cord (Dec. 1966, and reprinted in monasticism; but Merton claims that The Cord 50.1, 2000, pp. 23-29), Merton Francis reaches back into the earlier attempts to put the Franciscan concept of hermit tradition. He cherished solitude, hermitage into historical perspective. contemplation and prayer, but for him Eremitism in the West was traditionally this was not an excuse to be isolated identified with the monastic orders; in the from the world. He charged all friars, tenth century, however, a new movement including those in hermitages, with the arose, mostly independent of the monastic task of receiving everyone with kind- orders, and composed of lay people and ness. Francis made sure that his broth- secular clerics. They withdrew into soli- ers would be open to the poor and the tude without any formal training, and outcast, to refugees and itinerants. moved into the woods. Merton continues: Francis reconciled a life of solitary “...they remained in rather close contact prayer with warm and open fraternal with the poor (that is, generally speaking, love: Francis and his brothers were not with their own class), with outlaws and in it for themselves. Thus at the very outcasts, and with the itinerants who were foundation of the Order we find an always numerous in the Middle Ages. openness to the outcasts and the Closely identified as the hermits were refugees of that world. with the under-privileged, the oppressed, and those for whom the official institu- In Chapter IX of the Earlier Rule, which tions of society showed little real concern, considers the issue of begging alms, the non-monastic hermitage quickly Francis provides insight into the way that became a place of refuge for the desper- he would like to see the brothers living. ately perplexed who sought guidance and In verse 2 he states: “They must rejoice hope Ð if not also a hiding place and phys- when they live among people considered ical safety. Thus the non-monastic hermit, of little value and looked down upon, by the very fact of his isolation from the among the poor and the powerless, the world, became open to the world in a new sick and the lepers, and the beggars by and special way.” the wayside.” While Francis moved com- fortably among people of all economic As the movement evolved into the classes, he wanted to be sure that the eleventh and twelfth centuries, these brothers never lost their concern for the hermits became itinerant preachers, and “non-people” of his day. In verse 16 of some thought of going to preach to the the same chapter Francis declares that Saracens and even attempted to do so in “...in time of an obvious need, all the the hope of being martyred. It is easy to brothers may do as the Lord has given hear echoes of the eremitism of Francis them the grace to satisfy their needs, and the first Franciscans. By the thir- because necessity has no law.” By exten- teenth century the movement had died sion, we must do that which is necessary

183 to satisfy the needs of our brothers and The manual reminds us of our General sisters who find themselves in sub- Constitutions, which call upon us to fol- human conditions. Finally, in Admoni- low the example of Francis who was led tion XVIII, concerning compassion for a by the Lord to go among the lepers, to neighbor, Francis proclaims: “Blessed is show a preference for the marginalized, the person who supports his neighbor in for the poor and oppressed, for the trou- his weakness as he would want to be sup- bled and the sick; and which invite us to ported were he in a similar situation.” view what is happening in the world Franciscans must always be aware of our from the perspective of the poor and neighbors who find themselves in a marginalized, in fellowship with all weakened state, and be prepared to take those considered unimportant (42). action to alleviate those circumstances Compassion and solidarity are the foun- that lead to his or her weakness. dation of a Franciscan option for the poor, and it is essential to remember that Contemporary Franciscanism, in Francis’ first conversion was to the poor, response to the Word of God and the and later to Jesus Christ crucified (44- Spirit of Francis, which nourish us, and 45). One of the ways to foster an option to the teaching of the Church that chal- for the poor is through the process of lenges us, seeks to make sense of the “accompaniment,” that is, actually walk- signs of the times in our midst. The ing with those on the margins of society. recently published resource manual of Our physical presence with the poor will the Order for Justice, Peace and Integrity allow us to know them better, and to bet- of Creation, Instruments of Peace, is an ter orient our lives and our work in con- attempt to highlight the signs of the junction with those whom we desire to times, and to point out ways that friars serve (47-48). can and are addressing these signs throughout the world. While the manual Francis showed concern for each and deals little with the specific theme every creature, because he was able to “refugees,” it nonetheless offers an refer each back to the Creator. This approach to life and ministry that clearly respect for all creation became part of the confronts friars with the necessity of Franciscan tradition, and is manifested in responding to situations like that of the stress placed on the inherent dignity refugees. This approach begins by seeing and value of each creature, of each per- salvation as liberation from everything son (80-81). For Francis, such concern that oppresses human beings; while the translated into a life of action that began meaning of salvation is not exhausted in very concretely with service to lepers and such a definition, it must definitely carrying of stones and cement. Because include the idea of liberation from the of this, Franciscans and their communi- dehumanizing poverty that afflicts so ties cannot be satisfied with proclama- many in our world today (pp. 16-17). tions about justice and peace, about the

184 poor conditions in which people find The example of a friar who responded themselves. Rather, they need to analyze generously and courageously to the and understand the areas where they live, plight of refugees might be a good way to and work to promote and defend the end this reflection. A few years back I human rights of their neighbors, especial- found myself in Sao Paulo, Brazil, at the ly the weakest and most oppressed. celebration of the twentieth anniversary According to the model of Francis, the of Cardinal Arns’ inauguration as Arch- brothers do not live for themselves but bishop of the diocese of Sao Paulo. Many for others, both within and outside of the people spoke warmly of a man who had institutional Church (94-96). made a great difference in their lives because of his dedication to human Friars have applied these general princi- rights. One of the groups that stood out as ples to work with refugees, asylum seek- admirers of the cardinal were the repre- ers, displaced persons and ethnic minori- sentatives of the refugees from all ties. The Order, meeting in General throughout Latin America who had Chapter in 1997, spoke its concern for so ended up at his doorstep. When he took many of our brothers and sisters who over the archdiocese, I am sure that Dom have been forced to abandon their own Paulo did not foresee the many people lands. It also “solicited the General who would come to him as a result of the Definitorium, through the Office of Jus- repressive military regimes that had taken tice, Peace and the Integrity of Creation, control of so many countries in the in collaboration with all the Conferences region. Others might have turned these and Provinces, to create a network of per- refugees away for fear or indifference, sonnel and resources to intervene in the but Dom Paulo read the signs of the times plight of refugees” (Resolution 8.4). The and responded as would have Jesus and challenge to respond to the needs of these Francis, opening up heart and diocese to our brothers and sisters have put forth these suffering brothers and sisters. May clearly; whether or not, and how, we we all have the courage to respond simi- respond, remains to be seen. larly to those that God sends our way.

185 Office For Justice & matically its perspective to become an independent country. Although an “Act of Peace Diocese Free Choice” has been staged under Unit- Jayapura, Papua, ed Nations supervision in 1969, it left the population with no choice at all. This Indonesia experience of international treachery has left deep, if not traumatic, marks in the Theo van den Broek OFM heart of the indigenous population.

Therefore it should not surprise anybody Introduction that a basic desire to gain independence This report is meant to give some basic has been always present since then and idea about what SKP (“Sekretariat Kead- once in a while surfaces with candid ilan & Perdamaian” or “Office for Justice frankness. Over the last year, especially & Peace”) stands for. after President Suharto was forced to step down, the will to separate itself from the SKP is an integral part of the Diocese Republic of Indonesia has been ex- Office in Jayapura, and since its formal pressed more clearly than ever. It was establishment (July 1998), happens to even expressed by a delegation of 100 be staffed by two Franciscan brothers Papuan representatives in front of the (Theo van den Broek OFM and Budi President of the Republic on Feb. 26, Hernawan OFM). SKP works under the 1999. The expression is not just rooted in direct responsibility of the Bishop of the unjust procedure way back in 1969, Jayapura, Mgr. Dr. Leo Laba Ladjar but even more vividly in more than 30 OFM. years of repression and suppression that this people has experienced, including arbitrary killings, torture and disappear- I. Reporting On Human Rights Viola- ances. Briefly, the people feel that they tions have had enough! For anyone who is a bit familiar with the situation in Tanah Papua it shall be no Although a lot of this suffering is still not secret that the indigenous people of documented, a number of recent experi- Tanah Papua have suffered from a fre- ences have been documented in a series quent use of force and political manipu- of reports on human rights violations. lation. After losing its status as a Dutch The first report by the Diocese of Jaya- colony in 1962, it has become a part of pura in August 1995 (a report published the Indonesian Republic via international under the responsibility of the now political manipulations, thus ending dra- retired Bishop, Mgr. Herman Münning-

186 hoff OFM)6, mainly focused on viola- While being directly responsible for the tions in and around a huge mining opera- reports on Timika (1995), Paniai (1998) tion area in Timika (Freeport McMoran as well as on the Star Mountains (1999), company). SKP has contributed actively as well to the composition of the other reports men- Since then, several reports followed: tioned, mainly working together with 1. A report has documented the tragedy another local human rights organization in Mapnduma (place of a hostage-tak- (Els-HAM). On the request of UNHCR, ing action by the local ‘liberation SKP made a survey of the situation of movement’ in January 1996 and its refugees who returned from Papua New aftermath of military operation). The Guinea to Tanah Papua over the last cou- report has been initially presented in ple of years. The report was published in May 1998 and revised as well as com- January 1999.11 pleted in July 1999.7 2. A report on the atrocities by the army SKP will continue reporting on Human as an aftermath of a peaceful demon- Rights violations. Via its own style of stration held by local independence- reporting, SKP has tried to draw attention activists in Biak (July 1998). The to the underlying structures of repression report had been initially presented in in order to make clear that violations can- August 1998 and revised as well com- not be looked at as just separate incidents pleted in July 1999.8 or separate cases, or as results of individ- 3. A report on the systematic intimida- ual misbehavior. They are just part of a tion by security forces in the Paniai structural pattern. area. The report was presented in October 1998.9 Additionally, SKP tries to keep an open 4. A report on the systematic intimida- eye for a wide scope of what might be tion by security forces in the Star looked at as human rights violations. Mountains-area. The report was pre- Based on the UN Declaration of Uni- sented in July 1999.10 versal Human Rights, exposure of vio-

6“Laporan Pelanggaran Hak Asasi terhadap Penduduk Lokal di Wilayah Sekitar Timika, Kabupaten Fak-Fak, Irian Jaya, Tahun 1994/1995”, August 1995. 7 Report coordinated by Els-HAM 8 Report coordinated by Els-HAM 9 Seri Memoria Passionis No. 2, “Laporan Situasi: Hak-Hak Azasi Manusia di Wilayah Paniai Dan Tigi, Irian Jaya”, Oktober 1998. 10 Seri Memoria Passionis No. 5, “Dampak Kehadiran Aparat Keamanan bagi situasi kemasyarakatan dan HAM di Wilayah Pegunungan Bintang Tahun 1998-1999”, Juli 1999. 11 Seri Memoria Passionis No. 3, “Situational Report on Returnees from Papua New Guinea to Irian Jaya, dealing in particular with returnees to the Waropko-Mindiptana area”, January 1999.

187 lations should not just focus on killings, problems and to complete the often very torture and such, but should also focus partial information they have and base on all varieties of intimidation or on their opinion (action) on. We have tried to limiting of rights such as employment, pick up the same socialization function economic opportunities, speech, reli- when publishing in national or local gious practice, cultural ex-pressions, papers.12 The best-known publication has and such. been the one concerning the National Dialogue under the title of “Memoria Passionis.” Via this publication we have II. Socialization Of Insight In The tried to picture the problems in Tanah Problems Papua in relation to a collective memory The socio-political situation in Indonesia of suffering in the past. in general, and specifically the situation in Tanah Papua, have become very com- In the second half of 1999, SKP started plicated over the past year. This also to develop a course in human rights means that it is hardly understood by a issues.13 The effort is connected with the large part of the population. They often need to build up a local circle of persons have to feel satisfied with just bits of in various areas who can be instrumental information or what a local paper tells in handling human rights issues. There them to believe. This is also especially is a real need to develop a course true for church-workers and other educat- focused on the specific situation and ed people in the relative isolated inland of cultural background of Tanah Papua. Tanah Papua. Therefore SKP has been Therefore, although starting with gener- involved in several efforts to socialize its al material, we hope to gradually com- understanding of the developments. plete the materials used with a very local substance. For the time being, the main Besides a lot of meetings in the Jayapura- elements in the course (for a minimal area, all the visits to the field (in 1999: full 4-day workshop) deal with [1] a Starmountains ÐOksibil, Abmisibil, general understanding of Human Rights, Kiwirok-, Mappia ÐTimeepa-, Moni [2] an understanding of developments in ÐBidogai-, Timika, Merauke) have been Tanah Papua in relation to local human partly spent on just discussing the situa- rights issues, [3] a capacity building in tion, channeling information as an effort reporting on human rights abuses, [4] to make people more familiar with the ways to move to solutions, including an

12 Publication a.o.: (1) Seri Memoria Passionis No. 4, “Dialog Nasional Papua, sebuah kisah ‘Memoria Passionis’”, in: Tifa Irian, March 1999, and in: Suara Pembaruan, April 1999. (2) “Sikap berdialog: kapan akan kita menikmatinya”, in: Tifa Irian, Juli 1999. (3) “Konsep Pembentukan Komisi Kebenaran dan Rekonsiliasi, Tingkat Nasional”, in: Tifa Irian, November 1999. 13 “Bahan Pelatihan menyangkut Hak-Hak Asasi Manusia”, November 1999.

188 understanding of a reconciliation- In line with the commitment to look for approach, and [5] human rights issues solutions, SKP also has used the media related to the gender issue. Another spe- available to reach out and voice its opin- cial key-issue might be the human rights ion. The articles mainly deal with the issue related to land-problems; but that need for dialogue and reconciliation, part still has to be developed and for the while suggesting steps to reach that goal. time being, we rely on another local At the end of last year SKP also made an NGO to fill in that gap. Over a couple of effort to get “interested parties” involved future workshops we intend to develop in the discussion about setting up a Com- an appropriate course. mittee for Truth and Reconciliation.

Efforts connected with building up an III. Efforts Towards Solutions atmosphere for reconciliation will be one Exposing human rights violations is just of the main priorities of SKP in the one side of the mission SKP stands for; future. This means on one hand that the another is the effort to look for solu- SKP staff itself still has to deepen its tions. It is our deep conviction that understanding of “what reconciliation exposing problems/violations without a really stands for,” and on the other hand commitment to look for a solution is an to find a way to socialise this understand- odd activity and risks being very contra- ing. Doing this we hope that slowly open- productive. On one hand, exposure as ings to more dialogue and ‘healing of such is a necessary part, as any solution wounds’ will be made possible. The has to start from a keen understanding theme has been also a part (and will be and recognition of what is really hap- more integrated in the future) of the pening. On the other hand, exposure courses we have started on Human risks making the perpetrators more Rights. We value the “reconciliation- defensive, or worse, more aggressive, issue” as the key element in our work as especially when no way is offered to a church related Office for Justice and cope with the problems or the wrong Peace. that has been done.

Based on the above mentioned conviction IV. Participation In A Larger Net- SKP has committed itself to promoting a work dialogue among the parties involved and, The mission of SKP cannot be done with- where possible, to look for ways of ‘rec- out joining in with other people and onciliation’ without lessening the effort organizations. The reality focused on is for social justice to be done. This com- just too much and too complicated, as mitment has motivated SKP to take a well as too structural, to become objec- ‘pushing’ role to keep local channels for tive of an ‘isolated effort’ by whomever. dialogue alive. Therefore from the very beginning, SKP

189 has been looking to take part in a work- Conclusion able and effective network. This presentation of SKP and its activities indicates that a lot has to be devel- In looking for partners, SKP does not oped, and even we still don’t understand first of all look for internal church-organ- a lot of the problems we really face. isations. From the very beginning, SKP Nevertheless we have the feeling that it has looked for local partners/ organiza- is more than worthwhile, even a necessi- tions that are active in the same, or a ty, that the Church is involved in the closely affiliated, field. It has specially mission to get basic rights of people rec- developed a practical working relation- ognized, respected, and promoted. We ship with the local human rights organi- also have experienced that people are zation Els-HAM as its main partner. really hoping for the church to choose their side in their struggle and suffering. On the national level the working rela- Over recent years, people in Tanah tionship with a number of NGOs in Papua have shown a great trust in the Jakarta is on the way of being intensified, church, and the church is often the only while on the international level SKP has place left where they can “feel recog- some really supporting relations with a nized and respected as real human number of NGOs. beings”.14

14“Timika, December 1999, a (part of the) story”, December 1999.

190 JPIC Experiences and Lifestyle

into managing a 250 bed overnight emer- JPIC Animation gency shelter and your staff people are full-time volunteers who live in commu- Jim Hoffman OFM nity, if you want to survive, you better form community with them. As one 18 year old full time volunteer told me- I have been asked to talk about animation "When three of us walk out the door at for JPIC in more traditional Friar Com- night and face 250 street people, I need munities. I have been told that most of you covering my back and you need me you have experienced inserted communi- covering your back. That's the best rea- ties. I presume that this means that the son I know for community." Or, as TO challenge is: How do you introduce a FILL THE WHOLE WORLD says- "We JPIC dimension into the lives of those fri- need each other.” ars who still live in the more traditional and somewhat larger communities of fri- Perhaps a better way of putting this is: ars only. being in communion with others is the right relationship we need to have with I also need to state that I did not volunteer each other. If we are not in communion to be the JPIC Coordinator of our with each other, I doubt if we can “DO province. I was volunteered and left with RIGHT AND LOVE GOODNESS AND no way out. I don’t know if I have WALK HUMBLY WITH OUR GOD.” answers, but I have stories. Someone said (Micah 6-8) I hope Micah is in agreement that God made us humans because God with me as 1 edit Micah: TO WALK likes stories. Each one of us has our own HUMBLY WITH OUR GOD, EACH story. Perhaps we need to pursue how our OTHER AND ALL OF CREATION. puny little story fits into the one great Living in Communion is the ground of story, the Good News of the Gospel. JPIC. I also need to admit that I stand in need of a good deal of conversion in I have lived in the more traditional com- regards to seeing the goodness in others munities of friars only. When I found and walking humbly with others, espe- myself isolated, I made community with cially when they are my brother friars. religious sisters. Justice is about right relationships. When you are isolated, Concretely, how have I animated for jus- you're not really in relationship with any- tice, peace, and integrity of creation in body. I've made community with married more traditional communities of Friars? couples and "kids." For one who is 62 I'm a firm believer that only others can years old, "kids" are people from 18 to 30 name your gifts. I taught at our-High years old. When you get "volunteered" School Seminary from '68-77. I'm

191 remembered for many things. Many of and when I finally got a Land Rover, we them I wish others would forget. How- couldn’t get any “mazout." So, I pedaled ever, one thing I am proud of (and I’m my bicycle to the 40 or so parishes that also proud of the other Friars who were in my mission. I pedaled around encouraged me and pitched in with me), tanks that had been disabled. I didn't we were able to organize an apostolate venture off the beaten paths Ð nobody program and get every student involved did. There were probably still some land in some sort of apostolate that brought mines around. At that time, I didn't even the student and faculty members into know the word SOLIDARITY, much contact with people on the margins of less what it meant. But my bicycle trips our society. We also boycotted lettuce into “1a brousse" endeared me to many and grapes as a pledge of solidarity with people. Unfortunately, many people Cesar Chaves and the United Farm back at the central mission turned Workers. One student wished to have a against me because I wasn’t always salad. Another student approached him available at the central mission. and said; “since you are the only one eating salads, the food services wants to It wasn't until 1990 that I could verbal- know what type of dressing do you ize how God was working in my life. want?” John Doctor was the novice master of Sacred Heart province then. John is 1977-1985 were my Africa years: First presently our provincial. John sent me Zaire (now called Congo) and then an article by a Vincentian priest, Fr. Uganda. I always found myself in “Zone Theodore Weisner, who had served Rouge,” operational red war zones. Four many years in the diocese of Marsabit, of us from our province entered Zaire. Kenya. The article was entitled: “Expe- Then 9 months later Zaire was again rienceing God In the Poor.” Fr. Weisner invaded. Three choose to be evacuated used the well-worn terminology back to the US. I was evacuated to safe describing the spiritual life Ð you know, territory. I'm bull-headed. I get the gift the Purgative Way, the Illuminative from both my mother and father. I was Way, and the Unitive Way. Moving from just getting comfortable with speaking one way to the next involves a transition in French and Swahili Ð I refused evacu- or crisis usually called Conversion. But, ation. I was safe. I didn't want to loose Fr. Weisner re-interpreted the develop- what little French and Swahili I had ment of the spiritual life in terms of our mastered. Eventually I went back into experience of the poor, those on the the invaded territory. I was the only edge, the marginalized. He speaks of Friar. Fortunately some of the Belgian the Way of Appreciation, the Way of and Spanish sisters returned. I had to Dialog, and the Way of Solidarity. Each survive. We shared meals, prayer, work, of the Ways is preceded by a crisis, a and playing cards. I didn't have a vehicle Conversion.

192 According to Weisner, the first Conver- Introducing friars to petition signing, let- sion comes "through some contact with ter writing, boycotts, demonstrations, the poor, the suffering and abandoned; etc., is way of getting them to experience sometimes it is the result of a retreat or a the poor and move into the first Way, the workshop; sometimes some experience Way of Appreciation. of oppression or suffering within oneself.” As Weisner says, "The experience Having placed the poor on a pedestal, I of the poor.... is essential to" the Way of can guarantee we will soon discover that Appreciation. If we allow the experience they are as selfish, greedy, as the rest of to develop, the experience will lead to us: another crisis. But, it is the invitation compassion, resulting in acts of mercy. to the Third Conversion, the Conversion Compassion confronts us with the need to the Way of Solidarity. to live more simply. Perhaps a story will illustrate the Way of My attempts at animating for JPIC begin Solidarity: with inviting the friars and others to Damien Du Veuster had worked among experience those on the margin. the lepers on Molokai for twelve years. Then in 1845, he came home one day Weisner says that our ministry to the poor exhausted. As usual he had the feeling leads to the realization that poverty is not that his labors had again been fruitless. only an individual problem but also a He boiled some water and poured it into structural one. We become angry which is a basin to soak his weary feet. He the beginning of the second Conversion. plunged his feet into the hot water. He We experience feelings of guilt. We may become paralyzed. Perhaps we retreat into felt nothing. The next Sunday he began some form of quietism. Or we give in to his homily with the words “we lepers” activism and find ourselves exhausted and instead of his usual words, “you lepers.” possibly burnt out. Unconsciously, we see From that time on his ministry bore ourselves above the poor as their helpers. great fruit. To bring some sense of order to these At this point we need to move on to the ramblings, how do I attempt to animate Way of Dialogue. The invitation is to for JPIC? enter into a new kind of relationship with (1) I use the power of stories. They are the poor. The emphasis is now no longer not threatening until the hearer real- DOING for the poor but BEING with izes that storyteller "Gotcha." them. This will probably lead to boy- (2) I use every opportunity to invite oth- cotting, joining protests, and possibly ers to experience first-hand the poor acts of non-violent civil disobedience. and the marginalized around them. I Now, we have placed the poor on a try to lead them to discover the hidden pedestal. We idealize the poor. and the marginalized.

193 (3) I invite others to sign petitions, write (4) I try to maintain communion with letters, and to join in Demonstrations others. and protests and non-violent acts of (5) I try to share the beauty of my feeble disobedience. attempts at solidarity.

194 A Lifestyle Consistent when it is shown in many people, creates a power that the violent power has to deal with our Non-Violent with. (Satyagraha = force of the soul). Struggle Never forget that non-violence is efficient through a balance of power, between two different types of power: on Alain J. Richard OFM one hand the material power eager to dominate at the expense of destruction, and on the other hand, an interior/spiritu- I have been asked to "reflect on our way al and generally collective power, which of life from my own experience of non- is careful to respect the dignity of the violence and what it has to say to anima- opponent. tors of JPIC." I will limit myself to that perspective, even though my life during However there are also examples of indi- many years in poor neighborhoods or viduals witnessing of the two different sharing the manual work of poor and des- powers even though a true balance of titute people taught me a lot about power is out of reach: lifestyle as well. 1) In1968, in Paris I was near a man alone in lotus position in front of an Non-violent actions require non-ambigu- armored police vehicle, blocking it for a ous trust in the inner power of free peo- significant time: I urged this man to get ple. away because of the danger, he refused. His example gave me a powerful matter During the last 35 years, I have partici- for reflection on the inner power facing pated in struggles against specific injus- an armed power. tices and situations destructive to local, 2) All of us saw the solitary Chinese on national or international peace. One of Tiennamen square in front of the my involvements has been with Peace tanks. I do not want to discuss the Brigades International in Guatemala, Sri strategy and the limited efficiency of Lanka, Northeast Canada, Haiti, and these two actions: we would need inside the USA in some struggles of the more time. I only want to remind you Native Americans, and in actions against of these two examples showing an nuclear weapons. interior power facing a brutal military power, and awakening others to this Non-violent struggle involves a balance power. of power between two parties. One uses 3) Another example involving two indi- material, economic, or structural power; viduals has been a successful action: a the non-violent group refuses to place its woman in Chiapas explained to the trust in these forces and opposes an inte- parish catechists how she had disarmed rior force. That interior force, especially her drunk husband who was beating

195 her, when suddenly she rose to her feet witness to the divine dignity, and pro- and said "Kill me for good, but now." motes it. This sign of freedom awoke her husband from his drunkenness, and he In the Resource Book sent to us by the stopped beating her. JPIC office in Rome, in the article on Peacemaking, I wrote that one of the An interior or spiritual power cannot be worst world-wide violence (maybe even interpreted correctly if non-violent peo- worse than the apocalyptic nuclear ple have an ambiguous behavior towards threat) is the result of a subtle invasion of the various forms of material power. If all cultures and nations by a dominating the woman had shouted her sentence way of life. This happens through what I while brandishing a stick or a knife, it call the market culture that is a by-prod- would not have had the same power. It uct of the Western culture and especially was the power inside her, a free person of the North American brand of such that stopped an out-of-his-mind husband. Western culture. The groups of families of the disappeared: GAM in Guatemala, or the The basis of that new invading culture is Madres de la Plaza de Mayo in Argenti- a faith, an almost religious faith, na, have shown an efficient inner power In the need to characterize and estmate strengthened by a remarkable cohesive- everything by numbers. ness. The opposite, the simultaneous trust Mathematical models reign. in material power, overcasts the power of Even further, the new culture presents the spiritual force residing inside a free the mechanisms of the free market as person or a group. laws of the Universe and quasi-divine laws. This brought me to realize that for an efficient non-violent struggle, the best The laws of the free market giving birth strategy should show clearly where the to a dynamic economy are imposed as the non-violent camp is placing its trust. It moral basis of a new culture: the market is a power of another kind. It cannot be culture. Casualness permeates everything a balance of power between two materi- in such a culture and sacredness tends to al powers. Moreover you are well aware vanish. that on a material level the poor are always disadvantaged. Their strength During three decades of involvement in resides in their steadfastness and their non-violent struggles I felt the need to be solidarity defending their rights, their coherent, and to have a lifestyle that says dignity, and their sacredness. clearly where my trust lies. I worked to develop my trust in the inner power, Facing a lifestyle that disdains sacred- refusing various powers esteemed by our ness, we need a lifestyle that clearly is a culture, including a few amenities com-

196 mon in most of the Friaries. During vari- precarious life as I did during the most ous fasts in groups for political purposes, fruitful years of my life for the struggle in the Gandhian tradition, I touched my against injustice. However, our commu- physical weakness and how the divine nity of Friars is fairly good, we help and power inside us could have outside receive former homeless persons previ- effects. ously despised and now retrieving their humanness in living in community Volunteers, some of whom were Quak- households. Our community attempts to ers, formed the various PBI teams I place relationships as a priority over belonged to. We were living together in a structures, inside and outside the commu- way very different from other foreigners, nity. But we are not immersed in the placing our trust in the inner force of our midst of the powerless: we are a dozen team. This helped the success of our Friars and postulants, in a Friary built in work in defending endangered people. the 70's. Our housing, our meals, and various amenities make our lifestyle rela- Right now I think that all believers and tively comfortable. Many of our middle- especially Franciscans are called to chal- class friends are quite compromised by lenge by non-violent means the market the growth of the market culture that culture that draws sacredness out of every attacks humanity. human being and every part of creation. In that non-violent struggle, I believe we I appreciate some of these ambiguities need to beware of ambiguous behaviors, because of my declining strength. This suggested to us in the name of efficiency. contradicts often what I know would be We cannot at the same time revere mate- suitable for creating a worldwide nonvi- rial power and the dream to create a non- olent society and culture. I attempt to be violent culture. However, the coalition of as honest as I can, and to show by my spiritual forces against violence and life that my main trust is in the inner injustice are welcome. power opposing injustices and violence. However, I suffer in the awareness that Now I am back to France after 25 years in I continue to live in a way that is asso- the USA, and serving human rights in ciated with a culture that violates the various parts of the world. I know that sacred. mainly because of my health as a 76 year-old man, my life is ambiguous, and Let us pray for courage in changing not as unified as before. I do not live a lifestyle.

197 Presence Among The go from community to community and to the closest cities. The parish priest visits Brazilian Amazon’s a community once or twice a year and Indigenous each visit doesn’t last more than a day. During the visit, Mass and the sacra- Communities ments are celebrated and there is a quick meeting with the local catechists. That’s Florêncio Almeida Vaz how it is in the 90 communities of the two parishes in which I work with a diocesan priest and a religious priest of I wish to offer you a personal witness of another Congregation. the work I do together with the traditional indigenous communities in the San- Even though I was born in this region, I tarém region, along the Amazon, Tapajós studied in the cities and only returned to and Arapiuns Rivers, in the State of Pará, the region in 1993, while a student of Brazil. I have no intention whatsoever of Social Sciences at the Federal University saying that this is the only way to do this of Rio de Janeiro (UFRJ) to make a little type of work, but I do hope to prove that study about the relationship of the native it is possible to create new and different population with the local environment. forms of service adapted to the needs of Thus, I began to enter into contact with a the places where we serve and to the new world very full of rich, traditional cus- times. This is also one-way of working toms and knowledge, which in general within the context of a parish community was not the focus of attention or study. (in this case, large rural parishes) in col- For example, shamanism is the belief in laboration with the parochial ministers, the spirits of nature and the economy of whether they are friars or not. reciprocity. These are customs that come directly from the indigenous peoples. These people of the communities, how- 1. Precedents ever, denied that they were indigenous In the Amazon interior much of the native and even were offended when called population lives in small villas called “Indians.” “comunidades” (communities), situated along the riverbanks. 130 to 400 persons Reading history books, I discovered that form a community. These people make the people of these communities are real- their livelihood by extracting and collect- ly descendants of indigenous peoples cat- ing what the jungle offers, by hunting, echized by the Jesuits in the seventeenth fishing, and agriculture. The communi- and eighteenth centuries, who were then ties are situated about 10 kilometers. forced to abandon their native customs from each other. The only means of and to act like “civilized people.” They transportation are motorized boats, which could no longer speak their mother

198 tongue. They were forced to speak the earn money to buy clothes, shoes, school colonizer’s language. Today they only material, and other industrialized prod- speak Portuguese. They had to assimilate ucts. Despite living for centuries in this the white man’s customs and thus they region, the families do not have any doc- began to deny their indigenous identity. umentation for the land. The communi- “Indians” in their estimation were only ties suffer constant exploitation and also those who lived naked in the middle of are threatened by two big timber compa- the jungle. nies, as well as by other merchants who reside in the region. In search of the bet- I observed that these people, even though ter, prized woods, these companies invad- denying being indigenous, could not say ed areas even very close to the houses of that they were white or black. They had a these families. In this degrading and dif- profound lack of self-esteem. The moth- ficult situation, it is understandable that ers told their sons that they should study parents wanted their sons to flee to the a lot to become “somebody” and to get a cities, so as to become “somebody.” job in the city. Youth said that as soon as they got a good job, they would buy a People commented that the main recre- house and take their parents to the city. ational options were to play ball and This was a family’s biggest dream. drink “white lightning” (cachaça). This is Unfortunately, the dream doesn’t become for men and women alike. Alcoholism reality, because the outskirts or periph- became an ever-more serious problem. eries of the cities became disproportion- Indigenous peoples have a lower resist- ately bloated with the poor who survive ance to alcohol and drink it until they fall. in sub-human conditions, with a tremen- In Brazil, alcoholism is a problem for all dously high unemployment rate and con- the indigenous peoples whose lands are stant violence. The most victimized were threatened and who suffer social disinte- exactly the young people of these tradi- gration. tional communities. Many die victims of robberies or in confrontations with gangs. 2. The Causes of the Problem At the time I returned to the communi- The economic situation of the communities, the Franciscans were leaving the ties was also not very animating. The region and giving the pastoral responsi- products extracted from the rain forest bilities to diocesan priests. The solution like rubber and Brazil nuts (castanha-do- of these socio-economic problems, how- Pará) do not have high commercial value. ever, was never a priority for the friars, or The meal of the manioc root (farinha de for the diocesan priests. So, the results of mandioca), produced in large quantity, my survey were given to and discussed because it is the family’s basic food, also with the communities involved. But, is sold at a very low price. It is difficult to since I did not have all the answers, I

199 began to elaborate a new survey about the owners of lands inhabited by the native factors that maintained the communities peoples for decades, centuries, and mil- integrated, and the problems that disinte- lenaries? If someone who inhabits a piece grated the communities. At the time, I of land for a year and a day acquires the was doing my Masters in Sociology and right of possession, what then can not be the Federal Rural University of Rio de said of the rights of those who are born Janeiro (UFRRJ). on these lands and are descendants of peoples that lived here even before the I immediately shared my preoccupations arrival of Europeans? These were ques- and discoveries with the two priests who tions raised by the communities’ leaders. served the communities and also with the The problem was that these families had Church’s lay leadership and with the no official document that guaranteed Union of Rural Workers. I received their their rights over the land. The Federal complete support. Government’s Land Bureau only demar- cated individual plots of land and the Based on the elders’ oral memory and process is slow and costly. The compa- on bibliographic surveys, I wrote a brief nies said that they had documents issued history of these peoples, from the arrival by the government. How can we prove of the Portuguese colonizers, including the native communities’ rights? the wars and resistance movements, the slavery during the rubber-boom period, At this time, around 1996 and 1997, my until our days. Some things then became survey was coming to a conclusion. We more understandable. Firstly, they were succeeded in proving that these families basically the same indigenous peoples were historically the direct descendants who inhabited the villages for 500 years of the pre-Colombian indigenous peo- and, even though not speaking the native ples. The people began to repeat and tongue anymore, they inherited many promulgate this news. Now, what factors customs from their predecessors and contributed to the maintenance of the also were living still on the lands for communities? The collective or joint which their predecessors fought and ownership of the land, work done collec- died. Secondly, the wood companies tively, the sharing of food, the belief in were exploiting the forest and the the spirits of nature, and shamanism. indigenous people’s work force in the What caused a disintegration of their same way that other invaders and mer- social organization? Individual salaried chants did before. Their predecessors work, the invasion of outside companies, resisted the exploitation. and the abandoning of beliefs related to shamanism. The result of all this was impoverishment, flight to the cities, alco- How could companies that arrived in the holism, destruction of the ecosystem, and region only 15 years ago claim to be the a shortage of food.

200 3. The Formation of the Extractivistic involved in the studies and discussions. Reservation There were reactions from the owners of The next step was to convoke the entities the companies, merchants, and rightist that already worked in the communities political leaders who were able to to discuss a form of ample collaboration manipulate some members of the com- so as to face the problem of the invasion munities so that they turned against the of wood companies. Before this hap- Resex. The non-governmental organisa- pened, however, two groups of communi- tions (NGOs), the parish priests, the fri- ties began meeting to discuss the forma- ars, and the community associations, tion of a general “council” of communi- however, worked rapidly and well. All ties that would demarcate all the land that the church encounters and all the people belonged to them. I brought them the used meetings to make them aware and information that one of the legal means to inform them about the project and the of collective land demarcation for tradi- importance of full participation. The tional populations was what is called an fact that the parish priests were kept Extractivistic Reservation (Resex). It was well informed about all the questions because of this type of reservation that a related to the creation of the Resex Brazilian named Chico Mendes became helped very much, for in their visits to well known throughout the world and the communities they were able to clear was eventually assassinated by cattle up doubts and confirm that this was real- ranchers. It could have been an Indian ly the best way for the native peoples to Reservation, but the people of these river defend their land. communities only called themselves “descendants” of the indigenous peoples, We always made a point to have the sup- without being “Indians” themselves. The port of the law. One lawyer accompanied best option, then, was a Reset, where the the process from the beginning. Later we government gives ownership of the land sought the help of the Public Procurator, to an association of all the inhabitants, of the Federal Public Ministry, which and they could then continue doing the guaranteed that our actions did not waver extractivistic activities in the forest. All a bit from legality. This trump card in our the leaders and members of the entities hand was essential when we had to face supported this idea. the enemy’s fury. They said that the NGOs wanted the Resex, not the local We took the question to the competent extractivists. We showed them the docu- government agency, where we found ments signed by the local people asking people very receptive to the cause of for the creation of a Resex. They said that Extractivistic Reservations. We began with a Resex the use of the forest’s then a process of explaining the project resources would be prohibited and this to all the communities, for up until then caused consternation among those not only a handful of the communities were well informed about the project. We

201 showed the people the law that said the organisations, governmental and non- contrary. We used the laws of the country governmental, involved in the creation of in our favor. the Resex. Thus, we unified the discourse and always maintained ourselves well In Brazil there are very good laws to informed about all that happened. What defend Indians and the poor. The problem guaranteed the seriousness of our propos- is that they are not put into practice. They al was the collective nature of our posi- are there to impress international entities. tions before society in general and also We followed all the legal procedures so before those who were against us. Final- that when our enemies confronted us, the ly, we reunited in the Working Group the Public Procurator guaranteed our defense Catholic Church (the Diocese of San- in Brasilia. tarém and the local parishes), the government agency responsible for the Resex, Another positive factor was the formation the local NGOs and all the associations of a local leadership. We held regular representing the local people. We were meetings with the more evident leaders able to isolate those “against.” and we always held big assemblies with representation from all the communities Partnership did not limit itself to the involved. On these occasions, govern- political arena. We have a profound con- ment authorities, lawyers and the procu- viction that it is possible to work with rator answered the more polemical ques- other churches and religions. Sure, this tions that arose and clarified the doubts. requires care, patience, and tolerance. We promoted seminars, formation The results, however, are worth the effort. encounters and various other necessary In the river communities, the evangelicals studies. Those who campaigned against Christians actively participated in the the Resex said that the NGOs, not the movement and were always allowed to local rural workers, wanted the project. have their say, especially during the This discourse, however, soon ran dry, prayer services, which opened our because the leaders of the communities encounters. We initiated all our encoun- and other community members argued ters with prayer. The people wanted to that the Resex was the fruit of their labor. pray. Catholics and evangelicals peti- They convincingly showed that they tioned and praised the Lord together. The knew what they were doing. great number of Catholics never intimi- dated or discriminated against the broth- The work in partnership with other insti- ers and sisters of other churches. As there tutions and popular organisations was are no non-Christian religions in these very positive for the movement. As soon communities, we have no living experi- as the struggle began in the communities, ence of them. If they were here among us, we formed a Working Group (Group de they certainly would receive the same Trabalho) that brought together all the treatment.

202 After all was said and done, the majority coordinator of the social pastoral contin- won the battle. The Resex of the Tapajós- ues to have an important role in the Arapiuns was created in the waning process. months of 1998. Soon the assembly elected the first directory that coordinated all the projects developed in the area. 4. Yes, We Are Indigenous Today our function is to accompany the There is a small community called leaders and to fiscalize the projects. The Takuara on the shore of the Tapajós directors are learning how to administrate River. In the beginning of my survey, I the projects of the area. There are diffi- went there to interview a famous, elder culties, for sure, but the worst part is past. pajé (xamã). After that initial interview, I Today the federal government does not rarely went to Takuara. The community create any more Resex, because they that was outside of the Resex (reserve) cause difficulty for the wood companies lost its great spiritual leader in 1997. On to enter the area. The government offi- his deathbed, he reminded his family and cials are always at the service of the relatives not to forget that he was an Indi- wood companies and the big landowners. an and that they also are Indians. After- Our Resex was the last one to be created. wards they often listened to the interview I did with their deceased elder. In the This collective effort became better after interview, he explained very well his the Resex’ creation. Today, universities indigenous identity and spoke about the and other survey agencies that were not traditional wisdom that was practically present during the first phase are partici- disappearing. He spoke longingly of the pating in the work related to the produc- time when people really lived as a family tion projects and they are programming and respected the traditions. scientific research that can benefit those living in the area. The old Working This revalidation of the traditions, togeth- Group is now the Support Group of the er with the problems of not possessing Resex project. The Social Pastoral the necessary documents for the land, Group, the Franciscans, the Rural Work- resulted in the fact that this community ers Union, the National Council of Rub- assumed its identity as indigenous and ber-Tree Cutters and various NGOs con- went to the official government agency to tinue to meet. This group is always near reclaim this recognition. I found out to support the co-ordination and to cor- about this in August 1997, and we began rect what needs to be bettered. The Sup- a process of re-valuing the indigenous port Group and the Resex Co-ordination identity and culture of those people of meet monthly for information, evaluation Takuara. We held a big assembly, togeth- and programming. Nothing, good or bad, er with rituals and dances. On that occa- goes unnoticed in these meetings. The sion, there were plenty of the traditional Church through our presence and the drinks. Words of the mother tongue,

203 almost completely forgotten, were heard As the families were all Catholics and in the songs. At this encounter, the com- liked very much the moments of prayer munity reaffirmed its decision to assume and spirituality, we programmed two its indigenous identity. And we of the indigenous Mass celebrations. One in Pastoral and of the Indigenous Mission- Takuara and the other in a community ary Council (CIMI) began to offer all that showed interest in rescuing its cul- forms of help to the community. tural identity as a people, just as the Takuara community. We tried to incorpo- I visited the Takuara community a num- rate in these Eucharistic celebrations the ber of times. We celebrated together as traditional celebration customs of the they do, discussed their indigenous rights communities, such as the use of the bon- and ways to obtain their official recogni- fire, fumigation with good-smelling tree tion and the demarcation of the land by bark, drums, and dances. The Mass began the government. Every visit I noticed that at night and ended the next day at noon these people recuperated more of their with a communal dinner. Despite the traditions, such as corporal painting, length of the celebration, no one was necklaces, feathered ornamentation, tired. There was ample receptivity and musical instruments, etc. The youth and participation. The Indians were content children were the most enthused of all. to see that their parish priests and Church leaders valued their way of praying and We established contacts between the living. We asked that the elders present local leadership and the news media. tell their people’s history, their myths and Thus they began to appear before society traditional wisdom. They spoke, breaking in general. Only then did people from the the silence of decades and centuries. city find out that nearby there were Indi- Beforehand, the priests said that their ans. The Indians of Takuara related in beliefs were vile “superstitions.” newspapers and on radio why they were Indians and what importance this had for To recuperate the indigenous language, them. As professor at the Federal Univer- already forgotten, we began a series of sity of Pará (UFPa), I promoted seminars workshops with the aid of an Indian and other events in which the indigenous woman who lives near another Amazon- leaders had the opportunity to speak and ian River and who speaks fluent Nheen- discuss with the academic community. gatu. These were not courses in Nheen- The context of the 500 years of Brazil gatu, but rather more general workshops helped a lot, because there was a thirst for to recuperate the culture. We always ini- knowledge about the native peoples, tiated with what the people still remem- those whom the Europeans met when bered. Many words of the old language they arrived in this land. In a short time, still survived in the minds, especially of they found out about the history of the the elderly. The recuperated words lead Indians of Takuara. the group to study health, produce, reli-

204 gion, and the language itself. The result patroness of the community of Takuara, was a strengthening of the indigenous the feast of Our Lady of Aparecida, in identity and a greater interest in continu- October, two other communities of the ing this recuperation process. Resex manifested their desire to participate in the movement, assuming their How to organize and accompany all indigenous identity. We planned a ritual- this? With some persons of indigenous encounter for the New Year celebration origin who live, study, and work, in the (1999-2000) in one of the interested com- city, I formed a group called Indigenous munities. We announced the encounter Conscience. Most of these people came on the radio and invited all the neighbor- from the river communities, such as ing communities. We celebrated this Takuara. They felt lost in the city. The encounter. Indigenous Conscience Group began to study the history of our region and the The Indigenous Conscience Group and question of indigenous identity. At the parish’s pastoral did the general night, we celebrated indigenous rituals organization. We invited representatives in the forest. When the persons of the of the Indigenous Missionary Council group assumed their indigenous roots, (CIMI) and the Co-ordination of the they began to work together with the Indigenous Organisations of the Brazil- people of Takuara, visiting regularly the ian Amazon (COIAB) who came to the communities and offering assistance in encounter. Some students from the Fed- the city. eral University of Pará (UFPa) also went there. The ambient was very positive. We can count on the support of the Social The Indians from Takuara came and even Pastoral of the Diocese, of the Francis- other neighboring communities who also cans, of the Indigenous Missionary were enthused about rescuing their Council (CIMI Ð which is a sector of the indigenous tradition. The hosts, all paint- National Council of Bishops), and also of ed, received the visitors with songs and the National Council of Rubber-Tree dances. On the night of the New Year, the Cutters. The parish priests continue to ritual was celebrated around the bonfire. accompany our work and are informed of Afterwards all went into the community all that happens. The bishop receives let- center, where the celebration continued ters from the indigenous leaders about with a dance modern-style. The next day their demands. The Church, then, is fully there was a meeting in which the people committed to this process. committed themselves to return to their respective communities to decide with We participate in the communities’ tradi- the others of the communities about the tional feasts so as to be present and to assuming of their identity as Indians. The give value to the life and customs of the general climate indicated that they would families. At one of the feasts of the adhere to the movement.

205 During this encounter, we informed moment that certainly will not be for- about the Indian People’s March 2000 gotten. The reborn Indians saw that they marked for the month of April. The were not alone. The March around the indigenous communities could send rep- city and all the programming that fol- resentatives to Bahia. The results arrived lowed helped to strengthen our work of during the following months. Three, giving value to the indigenous culture. four...and in March there were already 11 communities committed to assuming A group of 15 Indians of the communi- their indigenous identity. The biggest ties participated in the March all the way motivation was the participation of the to Porto Seguro. When they returned Indigenous March in Santarém and enthused and committed, we suggested afterwards the trip to Porto Seguro, that they organize a Council of all the Bahia. Already at this time, a religious communities, for the majority of the sister who worked in Manaus arrived in indigenous people that we met from all Santarém to serve the indigenous com- of Brazil were organized in Councils or munities. Her presence in each commu- Confederations. The leaders convoked a nity helped answer the questions and general assembly and formed a Council. make the people of the communities They elected their coordinators. This conscience. She helped add seriousness removed others and me from the func- to the whole process, for she was a reli- tions of leadership and co-ordination of gious sister liberated to serve the Indi- the movement. We were now to serve as ans. With Sr. Emanuela’s presence, the supporters and agents of information. organization of the work became more We make sure that the leaders of the efficient and efficacious. The Indige- Indigenous Council participate in the nous Conscience Group supported the encounters with other indigenous organ- movement in the city and on bigger izations; speak to the press and elabo- occasions, Sister Emanuela visited the rate documents for entities and authori- families and communities and Frei ties. What is important is to strengthen Florêncio coordinated the work and the these local leaders, not us or the Church. contacts. Recently, we held a workshop about When the Indian’s March came to San- recuperating the culture with leaders of tarém, all the communities were repre- the communities and we were able to sented. Our people were painted and observe that we are going in the right dressed as “Indians.” They brought to direction. The awareness about their Santarém their drinks, necklaces, dances rights as indigenous peoples is growing. and all that in past times caused shame. They are also conscious of the necessity The encounter with the other Indians to strengthen the political organization who arrived from the States of Ama- in defense of these rights. Some of the zonas and Roraima was a magical youth were chosen to study in another

206 Amazonian region, where the indige- are resurrecting (actually, they were nous movement is older and where the afraid and ashamed to say that they were people speak fluently the language that Indians). It is necessary to unify this should be revitalized. The young people movement. are anxious to make the trip. The contacts will be made between the Indige- nous Council of the Tapajós and the 5. Some Lessons We Learned Indigenous Council of the Rio Negro It’s necessary to know the people with (The Black River). The youth have com- whom we work so that we can work well mitted themselves to share their knowl- with them. We can acquire this knowledge when they return to the Tapajós. edge in part through reading and statis- We still need some financial support to tics, but we can only penetrate into the pay for these studies. The communities soul and heart of a people by means of a are searching for partners to resolve this patient and humble lived-experience with question. them. People only speak of their true drama and dreams to people in whom The reborn indigenous communities of they confide. We were able to approach the Tapajós are being recognized by the these people, living with them in their indigenous organizations. The Coordina- homes for two or three days and return- tion of the Indigenous Organizations of ing other times. We experienced a little of the Brazilian Amazon (COIAB) decided their daily work, their feasts and other in their last meeting to form a regional common activities. During these office in Santarém, because of the new moments, we were able to perceive demands of the movement that has blos- things that do not appear in meetings and somed there. One leader of Takuara is on community assemblies. the national commission, which prepared and coordinated the Assembly of the To have a meal with people is important. Indigenous Peoples of Brazil, which is To be content and happy with this sharing happening these days in Brasilia. The is even more important. For humble peo- Coordination of the Indigenous Mission- ple, meals are a time to share food and ary Council (CIMI) decided to hold its also to share experiences, problems, and November meeting in Santarém so as to joys. Families and friends eat together. observe this new phenomenon, the reborn Even when the food is not plentiful, these Indians of the Tapajós. CIMI’s next people eat together. When the table is regional assembly (July 2000) with all replete with food, they also eat together. the missionaries will be in Santarém. If you enter into this world of affection CIMI is also programming a national and intimacy, certainly you will be able encounter of the reborn peoples for May to have more success when you propose 2001, because in the Northeast of Brazil your pastoral ideas and when you initiate various peoples considered to be extinct a project of social promotion.

207 Another point that I want to emphasize home in the friary on the other days before ending my exposition is the ques- when I teach. We pray and have our tion of the relationship with the fraternity meals together. After breakfast and at in this work. We are but a small vice meals we socialize our activities. In this province, with few active friars. The way, my confrere could accompany the majority is young friars still in studies or whole tense and conflictive situation friars already elderly. In my fraternity we that I went through with the Resex (we are only two: one works in a parish in received death-threats and I could not Santarem’s periphery, and the other, even step into some communities). I yours truly, accompanies rural communi- could also share in these moments his ties and teaches in the university. It service in the urban communities. would be better if we were three or four Despite the fact that contact with other friars together in each direction, but that friars is more difficult, due to the dis- right now is impossible. We divide up so tances in the Amazon, I offer as much as to attend a greater number of people information as possible to all the friars and thus we sacrifice fraternity. What can about the work I do. Since I am a Defin- we do? itor of the vice province, the other friars of the Definitory always know how this The solution is a very open and constant process is developing. line of communication so that the other friar knows what I am doing and I know With this information I hope that I have what he is doing. We thus are able to provoked you to ask some questions or work together. I travel to the interior that I have given you a desire to travel to from Friday till Sunday and remain at the Amazon to see this work for yourself.

208 Our Franciscan tians and Muslims; therefore we wanted to organize a prayer for peace in Bosnia, Involvement with together with Catholic, orthodox and Refugees Muslim Bosnians, and German Protes- tant as well as Catholic friends.

Jürgen Neitzert OFM We tried to get in contact with the Bosn- ian Muslim Community in Cologne, with the Catholic Croatian Mission and with The main issues of the work of our 'Jus- the Serbian Orthodox Church and with tice and Peace" Commission of the the Jewish Synagogue in Cologne. It was Cologne Province since 1983 are: not easy to bring all these groups togeth- l. Christian-Muslim Dialogue er at a round-table to talk and prepare a 2. A campaign against arms trade from prayer, but we succeeded, and so we had Germany to other countries several prayers for peace together. At the same time we wanted to have concrete Both issues led to a closer contact with steps of solidarity. refugees in Germany so that the work with and for refugees has become a main issue Some friars of my province worked close within our lives, especially for our Fran- together with the Franciscan province of ciscan community in Kóln (Cologne). Sarajevo and the "bread of Saint Antho- ny" on behalf of victims of war and dis- l. When in 1992 there was war in Bosnia, placed people in Bosnia. At the same we realized very soon, that this would time we started a common inter-religious have an impact on Muslim-Christian Humanitarian action, especially for the relations in Germany, even though this Bosnian Muslims, which was called war originally was not because of reli- "Zajedno pomoci- zajedno molíti" (pray gion. together-work together). Together with Bosnian refugees and young people of At this time about half a million refugees our neighborhood, Turkish Muslims and came from Bosnia to Germany. Many members of our Catholic parish, we col- years before migrants from former lected clothes and money for food and Yugoslavia, from Croatia, and Serbia had medicine and sent it to Bosnia. Some- come to Germany to live and work there. times it was hard work, but the common So there was a large presence of Bosnian involvement brought us closer together; Muslims, Croatians and Serbians in Ger- Bosnian Muslims, Franciscans, Protes- many. tant, and Catholic friends. Friendships began and we supplied some small serv- For many years we have organized inter- ices to the Bosnian refugees such as help religious peace prayers with Jews, Chris- with the administrative procedures, sup-

209 port visiting officials of our town, help the roots of displacement. We were searching for lodging and giving refugees encouraged to do so by a friend of mine, the chance to register in our house to get Lissy Schmidt, member of Pax Christi, status. Especially we tried to get longer who worked as a journalist in Kurdistan permits to stay for some families in and wrote most of our publications. She mixed marriages of Muslims and Chris- was killed because of her work, in 1994. tians who could not return to Bosnia eas- Her death made it an obligation for us to ily. Some refugees found shelter in our continue the work for the Kurdish people. houses. One family stayed here in Vosse- The war in the Kurdish region of Turkey nack and two young Bosnian Muslims, has caused more than 2 million internally wounded during the war, lived in our displaced persons, peasants thrown off house in Remagen for some months. their lands to live in the slums of Turkish During the last years most of the refugees cities. Responding to a request from a returned home but we remain in contact. Kurdish friend who knew our humanitarian work for Bosnia, we organized sever- 2. In Germany there are 2 million al humanitarian projects together with migrants from Turkey, among whom Kurdish friends. We provided food and there are a lot of Kurdish people as a coal for the winter to ten thousand fami- result of social discrimination, war and lies who had been internally displaced. forced displacement (more than 2000 vil- We got support from Missionszentrale lages and hamlets have been evacuated). der Franziskaner and several Franciscan Many of the inhabitants of the Kurdish provinces, Church agencies and the Ger- region left Turkey and came to Germany, man Department of Foreign Affairs. It most of them as migrant workers, some has become more and more difficult for as refugees. Kurdish people to get refugee status and to be able to stay in Germany. Many of Germany is the second supplier of arms them have been sent back by force. In for the Turkish military following the some cases, people have been tortured USA. Since 1984, we Franciscans work afterwards in Turkey. together with other Christian Peace associations to form a Campaign against the In Cologne about 150 so-called illegal arms trade. My participation in this cam- Kurdish refugees live in sanctuary within paign was to research and inform people parishes, monasteries, and church hous- about German arms trade to Turkey. Our es. Some friends, members of a cam- Conference of "Justice and Peace" of the paign, called “No human being is ille- Franciscans in Central Europe works gal," Protestant and catholic parishes together with German and Kurdish support them. Because they are labeled friends for a peaceful solution to the war illegal they have no access to social wel- and for a dialogue of Turks, Kurds, and fare or civil and social rights. For the Germans. Thus, we try to fight against same reason, they receive no money to

210 live and are not allowed to work. Some of and members of Parliament sensitive to these Kurdish refugees lived in our com- the injustice refugees are facing by bad munity in Cologne as well as in other treatment and discrimination from communities in several German municipalities, police, and others. What I Provinces. One of the refugees living in learned in this conference is, that very our community in Cologne was impris- often economic factors lead to forced dis- oned last month and due to be sent back placement in their countries of origin, to Turkey. With the help of some friends and economic interests benefit when they we were able to get him released by have no legal status in our countries organizing some actions of protest. Now because they are cheap workers without a he has legal status. A lot of Turkish chance to claim social standards. migrants and Kurdish refugees live in our neighborhood. We have contact with both groups. I am the leader of two youth Conclusion groups of mainly Turkish young people. Migration and the arrival of a huge num- We also have contact with some of the ber of refugees will be one of the main Kurdish families. Some refugees have challenges for West and Central Europe asked for help with the officials, with the during the next years. What we can do is courts and with lawyers, in an effort to to be simply brothers and friends to the prevent their deportation. Accompanying refugees living in our town and in our them, I got to know how difficult life is neighborhood. When they ask us we can for refugees in Germany. They are often accompany them to the municipality or treated with disrespect and in a way that to court to petition for asylum. We can ignores their dignity. Sometimes I find it fight together for legal status and against difficult to remain peaceful when experi- deportation. Moreover we can accept encing the treatment of refugees by some their invitations to their homes and their officials in the municipality. hospitality, thereby giving them the chance to be the ones who offer hospital- The common involvement with refugees ity. There are many possibilities to get in of Brother Louis Bohte and the Dutch contact with refugees for all of us, in "Justice and Peace" Commission along parishes, Friaries, monasteries, and with Franciscans International Germany small fraternities. We only have to be led us to ask Franciscans International open-minded, friendly, and respond to Geneva, to organize a seminar on the the needs of people living as strangers human rights situation of refugees and and pilgrims among us. We must also migrant workers in Western Europe. This denounce the violation of their human was organized together with the ICIVIC rights and dignity. And we should fight and took place in April during the annual against the roots of displacement, wars, meeting of the UN Human rights com- arms trade, and unjust economic struc- mission. We tried to make governments tures.

211 The work with refugees changed my the refugees had only one room and life in two senses. Life became more twenty beds and I had to stay with them difficult, because there is always a lot to for the night. I had to ask them to give do, but at the same time I can say that me soap and a razor to prepare myself life became rich by receiving the hospi- for my visit to the Bishop. I felt that I tality of many refugees and their fami- was very much the one in need of lies and getting closer to people with clothes, food ,and shelter and I experi- another cultural and religious back- enced first-hand the real hospitality of ground. One example from my experi- the refugees in that situation. The dia- ence was an occasion when I was asked logue with the Bishop failed as I was to come to Stuttgart to a Church where not received and the next day we had to 20 Kurdish refugees were staying. The leave quickly because we heard that the Minister of Internal Affairs wanted to police were due to arrive to arrest the throw them out and put pressure on the refugees. Bishop. The refugees asked me to speak with the Bishop, as the Parish Priest felt In this situation I felt very close to what under pressure from the Bishop to we are called to live as minor brothers in remove them. It was a hurried visit and the world.

212 JPIC Education theology, I packed my suitcase and left for Brazil. I have lived and worked there since. Learning both a new language and Agostinho Diekmann OFM a new culture was a challenge. The next big challenge over a period of 11 years was to train the new novices In Brazil. My fellow Franciscans, who are gather- This was both challenging and reward- ing here from all over the world for this ing. Since 1995, I am in charge of the historic chance to deepen our Franciscan Educational Center for the Laity and the Charism viewed from the point of justice, Elementary School. peace, and preservation of creation, it is with great pleasure that I, as the modera- As an activist for JPIC since 1992, I have tor for JPIC, can share some of my expe- found that it is easier to work with broth- riences with you in the area of formation ers from the beginning. That is to say, it and informal education. is easier to get them going rather than to keep them motivated. First of all, I would like to share with you some of the steps I took in my own life as 0ur topic today is about the challenge a Franciscan that sensitized me to be generated by formal and informal educa- active for JPIC. It was triggered in my tion to know how to include the values of own family even before becoming a JPIC in the adult education and the ele- novice. I am the third of ten children with mentary school or in pastoral and social 6 sisters and 3 more brothers. We grew up activities. The JPIC Team of our Province in the countryside close to nature. and our local inter-Franciscan group for Defending justice and peace among us JPIC are inspired by other areas of Brazil siblings was a big deal. During my edu- and develop their own initiatives. cation as a Franciscan Friar here in Ger- many we often voiced the rights for the The 500th anniversary of the Franciscans poor, organized races for peace, and were in Brazil demonstrates how important it is really into the Liberation Theology of to remember mistakes from the past criti- Leonard Boff. Franciscan missionaries cally: 500 years of suppression and from the North East of Brazil visited us exploitation, genocide of the South Amer- on a regular bass. They told us about sup- ican Indians, slavery of Africans, and pression by the military and about the martyrs in the conflicts about ownership insult to human dignity, the spirit of fra- of the land. We are dealing with a danger- ternity and solidarity. The lifestyle of ous memory that questions our own these brothers and their sacrifices actions and it should trigger another more impressed me deeply from early on and just, peaceful, and humane 500 years up to now. In February 1983, after com- ahead of us. Therefore, continued educa- pleting my education in philosophy and tion remains a big challenge, in reference

213 to facing the whole truth and not to watch tures, demonstrations or gatherings in silently or to manipulate the truth. big public places.

Another important item is to take this whole series of important meetings seri- In Brazil this year, the following cam- ously: paigns aimed at our goals: January l, 2000: campaign of children for peace within International Day of Peace the family March 8, 2000: manifest 2000 of the UNESCO for a World Women's Day culture of peace May 1, 2000: campaign of brotherhood of the Labor Day Brazilian Bishops for the begin- June 5, 2000: ning of the new Millennium with International Day of the Environment dignity of man and peace September 7, 2000: many more (ANMERKUNG: diese Cry of the Excluded (Brazil) Auffistung ist nìcht sehr gut ueber- September 17, 2000: setzt). Stigmata of Saint Francis October 27, 2000: I find it easier to get lay people involved World Prayer Day for Peace in these campaigns than my own Francis- can brothers or the Franciscan family. A These are only a few examples for JPIC Franciscan priest once told me: “If I were cornerstone data. Important is the illu- involved in all these social campaigns, I minations of these data through “the Sun would have no time left for Evangeliza- and the Moon of Assisi,” the liberating tion proper.” This is a good example of practices of Clare and Francis. During separation of religious belief and the life our training sessions we use reflection we live. Public schools and universities as well as concrete actions and we are often more sensitive to our JPIC should not do this in isolation. It is a appeal than educational institutions of good idea to work with other organisa- the Church or of our own Order. A Fran- tions and initiatives to concentrate our ciscan University that even advertises energy and launch impulses originating with the slogan “education for peace” from our Franciscan Charism. turned things into an obstacle course when an educational course for JPIC In addition to this, the year 2000 was goals was to be set up; on the other hand, characterized by many campaigns for a state university immediately and enthu- our goals, and these took place not only siastically accepted this proposal. in Brazil. It is up to us to use all the media available to spread our initiatives, A big challenge or even a danger for me such as seminars, collection of signa- today is the "Charismatic Renewal," my

214 Lord and me. The songs of this move- vincing to the student and that shapes the ment prove the narrowness of a very indi- student. Again the educator should be a vidualized belief “Nobody, Lord, loves living example of what he preaches. you more than I do”. The formal and informal education with Where is the sense of community? The JPIC has to lean on a common project but critical reflections, the cornerstone at the same time needs a collective coher- thoughts and the social campaigns we ence. An educator who fights alone will talked about earlier, all require a sense of be easily labeled as "This project is his community, not the ‘I’ but the ‘We’ is own desired work" But if a project is the important. It is a community project. reflection of a group or a community or of a Province or an Order success will be There is individualism and Egoism guaranteed. In many provinces the secre- enabled by Neo-liberalism that we find tary of JPIC has a team. ourselves confronted with. Nowadays it is not fashionable anymore to care for the Moreover, some provinces of the Brazil- poor neighbor who faces being excluded ian conference have adopted the initiative and is being discriminated against. What for agricultural reform as their province counts today is self-realization. Picture a option. This decision directly influences Franciscan who is a follower of such an the field of activity of our Brothers and ideology, who preaches egoism and indi- their commitment in formal and informal vidual deliverance and who despises sol- education and training. Our goal is to idarity commitment for deliverance. defend Mother Earth as a preferred missionary area for all Franciscans of our This last example leads us to another conference. request: I can only imagine educational work with the JPIC if the trainer demon- To yield even greater efficiency in the strates at least a minimum of coherence. educational endeavors not all of us have In our case as Franciscans there has to be to be specialists. What is important is the a continued reflection on JPIC, before, establishment of networks with move- during and after our training and we ments, organisations and groups in should live this and reflect it on others. Church and society who share the same concern for JPIC with us. For example, We should bind our charism to the reali- ecology requires knowledge of econom- ty and our belief to our lives. In Brazil we ics and exact data. In many areas we are have a saying that goes as follows: "The lay people requiring greater specialized parents' house is the school for the chil- knowledge. In concert with specialized dren." Translated into our situation this organisations we can acquire additional means that an educator can give an exam- knowledge and this in turn will challenge ple of how he lives his life that is con- us to take on a leading role and to uncov-

215 er the treasure of our Franciscan Mysti- al work excludes all spirituality of JPIC, cism. In my opinion schools, universities buries our treasure and in my opinion and other institutes that belong to us are loses the privilege of calling himself a allowed to exist only if they help create a Franciscan educator. network and if they help to deepen and broaden our mysticism. We must concen- Dear Brothers, I apologize, if I have not trate all our forces to achieve greater met your expectations in my speech. I do awareness and efficiency in our actions in know that my thoughts are neither com- face of today’s challenges. plete nor highly scientific. As initiators for our discussions I have selected the As I mentioned, in our Order our com- following items: mitment to JPIC is not a hobby for some my personal past of our Brothers or a certain group but a critical memories provocation that is in accordance with cornerstone data the Franciscan vocation. In this sense community projects serving JPIC is one of the priorities in (common projects) our Order since the General Chapter in coherence of the educators Assisi in 1985. During his visit of our collective coherence Order's Conference in Agudos-Sao network Paulo last year, our Brother the General pro-vocation minister of our Order took a step in the same direction. He asked that all our I hope that our Congress will create more reflections and actions in connection clarity for our service and that it will help with JPIC, our initial and continued edu- our Order to accept JPIC as values of our cation should penetrate the Evangeliza- Franciscan vocation. tion and the missioning process. Thus education and missionary work would To all of you a brotherly hug and from the gain more credibility in our Franciscan bottom of my heart PEACE and GOOD spirit. Of course this is true as well for LUCK. formal and informal educational work. An educator, who during his education- GOD BLESS YOU ALL.

216 JPIC And Our at Vossenack! You have an opportunity to look at our presence and mode of action Franciscan Parish in parishes and other ministries in the per- Ministry spective of JPIC. How are we friars involved in parishes and other ministries doing as agents of JPIC? What kind of Miguel Kellett OFM JPIC experiences do we have in our parishes throughout the world? Certainly there are many local, regional examples Intoduction of JPIC being developed by our men who Since March 2000, I have been receiving are parish ministers or who are working answers to the questionnaire on parishes together with parish ministers (whether sent to all the entities of the Order. As of they be friars or not). Where are we lack- this date, May 28, 68 of the 110 ing and why? What formation and input provinces and vice-provinces and 6 of do our men receive in regard to JPIC? the 22 Custodies and foundations have How can we integrate JPIC issues into our sent in their responses to the question- everyday evangelizing/pastoral service? naire. In July, we are contacting the We definitely should examine our parish remaining entities that did not respond to ministry in the light of JPIC, because a the questionnaire, so as to be able to healthy portion of the solemnly professed complete this part of the study. The ques- friars throughout the world is serving tionnaire is but a first step toward what parishes, service churches/sanctuaries. the General Chapter of 1997 asked for: “promote at the level of the whole Order a study and revision of our presence and Some Statistics From The Question- mode of acting as friars minor in parish- naire, as of July 2000 es and to indicate new forms and new To give you a brief idea of how many fri- modes of evangelization in communion ars are involved right now in parish min- with the local and universal Church and istry and in service church/sanctuary in faithfulness to our charism.” Although ministry, here are a few statistics taken some of the statistics do not always agree from the yet incomplete results of the (because of different interpretations), questionnaire sent to the entities of the there are some very definite conclusions Order about parish and other forms of and tendencies that can be seen in the evangelization: (Repeating what is stated results of the 74 entities that responded above, these are statistics from the 74 up until now. entities which already responded to the questionnaire.) So, we are looking at “our presence and mode of action as friars minor in parish- a) Of the 8430 solemnly professed friars es”. Just in time for your JPIC Congress tabulated in various ministries (also

217 retired/sick friars) 2310 are said to be questionnaire. There was, however, the involved in parish ministry (one in every possibility for each entity to write in the 3.6 friars are parish ministers). examples of other ministries. Some ministries named were very specific, e.g., b) Of the same 8430 friars, 1161 are min- JPIC agents (in some questionnaires); istering in Service Churches or Sanctuar- other ministries were not so specific, e.g. ies. Twenty-seven friars are military “missionaries”.... (often parish minis- chaplains; also a form of parish ministry. ters). c) 2310+27+1161= 3498 friars. 3498 of the 8430 solemnly professed friars regis- Number of Parishes tered in this questionnaire are in some The friars in these 74 entities that have form of parish ministry. One in every 2.4 responded up until this date serve 1351 friars. Consider that 988 of the remaining parishes (not counting military chaplain- friars are officially retired (advanced age cies or service/sanctuary churches). In or sickness) and 1135 are doing fraternal the last 10 years some 253 parishes have services. That leaves about 2809 solemn- been returned to dioceses, principally ly professed friars doing other ministries. because of a decrease in the number of (Many doing “other” ministries catego- friars available. In some cases, parishes rized by Mother Provinces as “mission- have been returned in order to embrace aries”, are in fact, often parish ministers new forms of evangelization or to assume in their places of “mission.”) a parish ministry in needy dioceses/among the poor. d) On the other hand, so far the questionnaire says that: - Of the 8430 solemnly professed The Results also Indicate That: accounted for so far: 1) 44 entities have no Plan for Evange- - 282 friars are involved in “special min- lization so far. 26 said they do have one, istries”/new projects of evangelization; but the majority of the “YES” answers - 252 in preaching ministries; are “in preparation”. From this I think we - 205 in health institutions or ministries; can conclude that we have - 692 in educational institutions; little occasion “for every province to - 95 in a contemplative/prayer presence/ministry. evaluate and if necessary revise the forms ______of presence and manner of operating in 1526 = Total (one in 5.5 friars) the parochial apostolate”, as the 1997- *282 in special (often new) forms of min- 2003 Priorities Document states. istry (one in 30 friars approximately). e) Then there is the “other” category! 2) 49 entities said they have no “VISION Unfortunately it was impossible at the FOR PARISH MINISTRY”. 26 entities time to name all the ministries in the said they do have a “Vision”. Often,

218 however, the “vision” is a question of Parish ministers are often swamped with norms. serving the faithful, maintaining the faith, with financial, organizational 3) 22 entities say that parish ministers do and diocesan matters, with religious not meet to evaluate, plan, etc. In 47 enti- formation programs that very little ties they do (on a local, or regional, time is left for the missionary thrust of provincial, or diocesan level). the Church, for JPIC issues, for being friar with other friars.... especially 4) 65 entities responded that they do pro- when there is no friar team or frater- mote the participation and formation of nity collaboration in the ministry. Too the laity. There are very few, if any, frequently we get busy with diocesan responses mentioning the “social teach- things, with internal affairs, in a ing of the Church” or Franciscan JPIC vicious circle of much activity. JPIC issues. Maybe that was forgetfulness, issues and activities are also avoidable more than reality. and avoided because we don’t want to make waves, step on toes, cause prob- 5) 31 entities said the parish ministries lems; turn off perhaps many in the use some form of social, economic, congregation. Of course, this is easier demographic, etc. analysis to study the to say than to do! reality of the people and area. 37 entities Where there is a Plan, a Vision for Parish said there is no use made of these studies. Ministries, periodical evaluating and planning, lay collaboration and partic- These are a few of the results of this par- ipation in formation, decision making ticular questionnaire so far. There is fur- and in the various activities, there is thermore a definite need to gradually get possibility for a renewal of our pres- to answers and reflections of the friars ence and activities in the parochial who are actually involved in parish and ministry and also possibilities for other ministries. For the present, how- JPIC. ever, these conclusions and reflections gathered through this particular question- Here are a couple examples of material naire can, I hope, contribute to your dis- (related to parishes and JPIC) that have cussions: come from some entities of the Order. Parish ministry is a very large part of the The entities of the Order mentioned friars’ ministry throughout the world. many new projects/new forms of evan- Numbers vary according to confer- gelizing presence and action related to ences. JPIC, but there were only a few examples It appears to me that often our parish possibly JPIC related as far as the parish structures are very diocesan; we friars and more traditional ministries are con- do not always mark this ministry with cerned. That does not say that they do not our Franciscan charism. exist!

219 The Holy Spirit Province of Australia programs for youth, ecumenical activi- has a document (1995) entitled: The ties), a MINISTRY TO THE ALIENAT- Franciscan VISION for Parish Ministry. ED, a PASTORAL OUTREACH PRO- GRAM (caring communities: house and There are three Major Goals: 1) Gospel hospital visits, provision of opportunities Living 2) Life in Fraternity/Partnership for the disabled and unemployed and oth- with All and 3) Service. The Objectives ers, to meet current and changing needs, to achieve the first Goal, Gospel Living, adoption of a “sister” Franciscan parish are Worship, Social Justice, Adult Educa- within Province or overseas. tion, RCIA, and Vocation Discernment. Under SOCIAL JUSTICE, the document states: The Parish will establish groups to The Holy Name Province of New York, be responsible to ensure: USA, presented a Commentary on ÐPreaching and education for Social Jus- Parishes, the result of a Ministerial Needs tice and Peace; Assessment (11/3/98), in which a reading ÐThe fostering of an awareness of ecolo- of all the ministerial needs assessments gy or ecological issues. of the Parishes of the Province provided a The Second Goal, Life in Fraternity, basis for the following division of parish- Partnership with All, also includes es: the Basic Parish, the Full-Service under the Ministry Call: to enable all Parish and the Outreach Parish. What are Parishioners to live out their Baptismal described, as Outreach Parishes seem to call to ministry, we will: respond better to this JPIC theme: ÐRespect the dignity of each person; “These have all the services of the Basis ÐAccept and acknowledge their gifted- Parish (e.g. Mass, sacraments, devotions, ness; religious education, care of sick, etc.) ÐEncourage multicultural representation and many of the services of the Full Ser- in our parish groups and on commit- vice Parish (social programs, youth tees. groups, counseling, adult faith formation, etc.), but they tend to prioritize the use of And under Gender Awareness: their resources more on adult formation -Create an alertness and expression of and outreach into the larger community. gender awareness in Parish, e.g. com- The friars are central and seen as teach- plementarily of Francis and Clare; ers and mentors, but the laity more and -That there be evident in the Parish, equal more assumes responsibility for the opportunities for men and women in all visioning, for the planning and evalua- the ministries of the Parish. tion, for initiatives. Being a ‘Franciscan Parish’ means more than having friar The Third Goal, Service, has specific ministers and being hospitable and per- directives to form a WELCOMING sonable. The people begin to see them- COMMUNITY (all age groups, specific selves as Franciscan and bearers of the

220 Franciscan values, with less dependence world to announce the Gospel to all crea- on the initiative of the friars... The man- tures… to give to the Parishes entrusted ner of ministering fraternally or collabo- to our pastoral care, a Franciscan image. ratively is expanding beyond the Refounding Core Team or the parish b) The subject and object of Franciscan council to become the normal way of evangelization: The Fraternity, fraternal doing business in every group and pro- communion sustained by prayer and gram in the parish. Further, collabora- penance is the first and most visible testi- tion is not seen as only an internal value; mony of the Gospel and the prophetic it is becoming just as important to col- sign of a human family. If this fraternal laborate with other churches, the Dio- communion is extended to the poor, then cese, civic groups, etc. It is not clear, we have a truly Franciscan Parish: however, even in these parishes, if faith Ð - Franciscan fraternal spirit should make sharing and prayer have become an our Parishes open communities in which internal part of the collaborative the child and the old, the marginalized process...Social concerns in these parish- and the socially well known, the Christ- es is more likely to be done in collabora- ian and the non-Christian, etc. find a wel- tion with other groups, as noted above, come. and more likely to include education of the people, and advocacy. Social con- c) The content of Franciscan evangeliza- cerns are becoming an integral part of tion in the parishes: every ministry and program of the parish, Ð A parish can be said to be of Francis- rather than a separate ministry, or chari- can inspiration when it has become table works. The parish is becoming an conscious of the fact that true peace and agent of change in the larger community, good for every man comes from the and the community is aware that this is Lord and his Gospel and from no other essential to its mission and dedicate the reality, institution or human culture. resources of the parish accordingly.” - It is urgent then that the announcement of the advent of the Kingdom of justice and peace that is expressed in respect for creatures and the protection of creation. The Friar Minor Province of St. - The creation of a mentality of reconcil- Michael The Archangel of Puglia and iation and pardon through listening, Molise: “The Regulation of Parishes”. dialogue, attention and welcome of the …The Province… with the present Reg- other. ulation tries to put into practice that which is said in the General Constitutions d) The Franciscan parish is a laboratory of the Order, which wants each friar of charitable institutions: During the called to evangelization, sent into the decade 1990-2000, the Church has been

221 reflecting on its vocation to charity and is and Shrine. The province published “pas- making every effort to redesign its image toral principles.” of charity. It has always been a custom for us Franciscan to install social struc- Among other principles and orientations: tures of charity in our houses and in our In conjunction with the Second Plenary Provinces. Today we are called on to Council of the Philippines, the friars operate in Church institutions, such as assume the task of building Basic Eccle- Parishes, into which we must make social sial Communities. The pastoral method- structures of charity flow as expressions ology is “seeing, judging and acting”, of our charism. which begins with the analysis of the actual socio-political-economic-cultural- Beginning with the identification of the ecological and ecclesial situation of the poor and most marginalized of our parish people. Then it proceeds with looking at environments it is not difficulty to create the analyzed situation in the light of faith. distinctions between: the poor and least This leads to the planning-action-evalua- in general; the old, poor families, unem- tion stage... ployed, the casual worker, the sick, the young, divorced, handicapped, etc.; the The province has among its pastoral new poor, alcohol and drug dependants, goals: AIDS suffers, vagrants, teenage mothers, To promote critical awareness and the blackmailed, etc; the corrupt, prison- prophetic involvement in SOCIAL ers and ex-prisoners, difficult children, TRANSFORMATION, both on the homosexuals, etc. micro and macro levels. To promote ECOLOGICAL CON- We must respond to these categories of SCIOUSNESS and address conscien- people with our own structures of charity tiously the PROTECTION AND or join with existent organisations with CARE OF CREATION. the same aims. It is true that such social charity structures and work cannot be set Other goals for parishes and shrine: up in all parochial communities but sure- To set-up LEADERSHIP BODIES AND ly a mentality that looks to the interests DECISION-MAKING PROCESSES of these brothers and to the realization of that are truly representative, participa- all that is within the bounds of possibili- tive, grassroot and service-orientated. ty of the community could be developed. To re-orient and re-direct ORGANIZA- TIONS, MINISTRIES AND MOVE- MENTS, which are either Church/ The Province of the Philippines cele- Parish/Shrine-based or transparochial, brated a Franciscan Pastoral Conference towards the promotion of the Church in 1996 to clarify the General Pastoral of the Poor through BECs and other Orientation for the Franciscan Parishes BEC-related activities.

222 The Province of Ireland has developed against injustice, and collaborating in a process of Placement of Ministries and such community projects as will raise Fraternities so the friars can best fulfill their self-esteem and improve their their mandate and presence for the next human condition. 20/30 years. The ministries we undertake will be such The Province Decided: as to respond best to our Franciscan and To strengthen fraternities already located prophetic charism. in a predominantly poor community. These are Ballywaltrim, Ballinfoyle As this is very much a new direction, the (Galway)(now closed) and Merchant’s Definitory is not deciding the details of Quay. In each of these, we are in charge ministry in each situation. Rather, the of a parish...Our continuing commitment main lines are defined, and it will be left to these parishes may seem contradicto- to the ability and creativity of the friars ry: the predominant view among reli- involved. gious today is to lean away from parishes. Our commitment must be seen in the These few examples show the kind of light of our overall thrust to bring the reflection and action being developed in Good News to the poor as Franciscans. various entities of the Order as far as Our ministry in these areas is very much parishes and ministries are concerned. a ministry to the poor. Certainly these examples reflect JPIC concerns in parish and other ministries. To relocate our center of gravity in some You will have to ask the friars of the cities and towns where we are already provinces cited here how each project is present, moving our fraternity and min- being developed in practice. istry to a place closer to where the poor people actually live. We hope to pursue this aim in Limerick, Waterford and Car- Conclusion rick. We have already initiated this Along with the testimony given by my change in Belfast. brother, Florêncio Vaz, I hope this contribution to the JPIC Congress will help We see our living among the poor as giv- stimulate some discussion and debate. ing opportunity for solidarity with their Please be generous with your JPIC sug- suffering condition, learning from them gestions as to how we can “study and and with them to know the Lord better, revise our presence and mode of action in for He was poor, working with them parishes and other ministries!”

223 Mission Today We must convince ourselves that the sec- ularized and dechristianized atmosphere of the so-called countries of origin must Andreas Müller OFM be evangelized anew by missionaries.

In addition we must become aware that The new concept of “mission,” intro- we are no longer those who only give. We duced by Vatican II, began a process of are receiving more and more inspiration study that has not yet been concluded. It from the Churches of the Southern Con- has changed our understanding of “mis- tinents. For example, the commitment of sion” as well as changing the tasks and the laity in the Church’s life, or the ener- methods of “mission”, strongly charac- gy of the Base Communities, gives us an terized by the local Church. If in fact, the understanding of our faith that relates to whole Church is missionary, nevertheless daily life. Thus mission is returning to us. the principal responsibility of “mission” Churches, which were dependent on passes from missionary Institutes to the Europe, are becoming adult and self- individual local Churches. responsible. White missionaries, great pioneers and leading figures who wrote In the German-speaking world, Francis- the history of mission, have to withdraw cans have tried to face this challenge with into second place: accustomed, as they the Franciscan Foundation “Mission- were, to being listened to, now they must szentrale”. They were convinced that an learn to listen anew. The ex-clusivity of Order with such a long and varied mis- the salvation offered by Christianity now sionary tradition could not passively has to face the salvific values in the non- accept this change, but rather it had to Christian religions; the Church estab- take it on with courage and actively col- lished and organized in a Western way, laborate in bringing it about. has to face indigenous theology and the local Church with its own particular organizational needs. I. From the Western Church to the Universal Church From the theological point of view, Vati- The center of gravity for the Church and can II made this evolution possible. If for mission has shifted from Europe Vatican I placed the emphasis on the uni- across the Atlantic (Latin America, versal Church and central authority, the Africa, Asia), where a good two thirds of Second Vatican Council brought this Catholics live. Shortly, mission will no ecclesiological vision to completion with longer be a one-way journey from its doctrine on the bishops and local Europe towards overseas countries. Mis- Churches. In this new vision dioceses and sion is everywhere, in all six Continents. parishes are included. They are the We have become a Missionary Country. Church. “The Church of Christ – says the

224 Council Ð is truly present in all legitimate world. In fact, if the world wants to sur- local assemblies of the faithful, which, vive, it must resolve the grave problems adhering to their pastors, are also called of hunger, of imbalance, of ethnic and Churches in the New Testament.” religious conflict, and of the destruction (Lumen Gentium, 26) These too have the of the environment. This will only be right to a relative independence, to their possible with the contribution of all reli- own structures, liturgy and theology. gions and the Christian religion has a par- Unity of the Church, yes, but in plural- ticular responsibility in this. ism, in which each local Church can instill all the richness of its own cultural This new task is described well by Jürgen and religious tradition. Moltmann: “Mission, on the qualitative level, takes place in dialogue. In dialogue the various religions undergo changes, II. From Proclamation Alone to Dia- Christianity too, just as in interpersonal logue dialogue the faces, opinions, and hopes Church documents until Pius XII spoke of the participants also change. Dialogue of “infidels, who serve pagan gods”, of among world religions is a process that those who “do not know God”. Mission- can begin in the measure in which we are aries were therefore obliged to unmask malleable and are transformed by it. Just indigenous religions as demoniacal as we do not lose our own identity in dia- superstitions. Now, they will have to logue with a partner but we gain a new address these same religions with frank- face, so also through dialogue with world ness, understanding and patience, to dis- religions we will gain a new profile. As cover how God is acting in them. And hope for Christians we can say that they this will only be possible with a spirit of will be profiles that bear the mark of suf- sincere dialogue, which is more than just fering man and of his future in life and in a new method. It presupposes a new peace” (J. Moltmann, Kirche in der Kraft understanding of our faith in relation to des Geistes, Monaco 1975, p. 174 Ð other religions: being Christian does not “Church in the Power of the Spirit”). mean following a new religion that replaces other religions. Rather it means accepting that which brings all religions III. From the Care of Souls to the to fulfillment. Promotion of the Whole Person Eternal salvation and human well-being This means bringing a new religious go together. It is heresy to divide the per- dimension to religions, the spirit of hope, son into soul and body and place them in of love, and of responsibility for the opposition to one another in their need world. It will be the task of Christianity for salvation. Nevertheless for a long to communicate the power of transforma- time this was the reductive message tion and of decisive dedication to the given out through preaching. Leading

225 souls to heaven was considered the clas- ond General Assembly of the Bishops of sic task of the “care of souls”. The “care Latin America in Medellin in 1968, 16 of the body,” concern for earthly well Documents were approved, which pro- being, was not listed among the tasks of moted a surprising renewal and revital- the Church’s preaching. It is true that the ization of the Church. It is the beginning Church was concerned with earthly well of a new theology and a new way to think being through social institutions and by in the Church. For the first time the developing its social teaching. But this theme and the word “liberation” finds its task was left to the laity, to societies and way into official Church language. Evan- to politicians. Pastors of souls had to stay gelization for liberation made people away from worldly and temporal worries. aware that the miserable conditions they inherited are not in conformity with Consequently a rigid distinction was made God’s will. They are sin, and therefore in mission between evangelization and must be modified. It made them aware human development. It is true, both are that the salvation of people is indivisible; distinct, but the goal is the same: the liber- it includes a more human world, if God’s ation of the whole person. Thus a real plan of salvation is to become a reality evangelization is always also a contribu- for us. It is true that 11 years later in tion towards development, and the work of Puebla this line was better enunciated development well done, is a genuine and because of some false interpretations; effective evangelization. “Only in this inte- nevertheless it was confirmed and gral vision can the identity crisis of mis- strengthened in its fundamentals. The sion between missionaries and Christians Latin American Church has obliged itself at home be overcome. It is only above and to an “evangelization of liberation” from beyond the thought patterns and distinc- which people can attain a new hope. tions heretofore in vogue, can the mission be understood as a new place of commitment: the new world situation of mission IV. From the Individual Commitment as an integral task of the Church. If the to Group Work Church were not to permeate the world in The capacity and openness to collabora- this way, as the visible effect of God’s self- tion will constitute a key point in verify- giving to the world, we should not be too ing the sincerity of missionaries and mis- surprised to find ourselves facing a Church sionary Orders. Lone explorers and per- without the world, and a world without the sonal projects should truly belong to the Church.” (W. Bühlmann, Wo der Glaube past, because even the most gifted person lebt, Herder 1974, p. 93 Ð Where Faith is no longer able to direct the tiring lives). growth in the process of development, This inclusive vision found its most sig- and above all, because such behavior eas- nificant expression in Christianity in the ily becomes paternalistic and the people liberation of Latin America. In the Sec- are not involved. Projects, with which the

226 people cannot identify, are doomed to justice with honest means” (De iustitia in failure. mundo, 63).

It follows that we can only have a role of This requires sincerity and tolerance. We service. We cannot appropriate anything must never be afraid of pluriformity with to ourselves, neither a position of power the Church and society. And we should nor of helping monopoly. Collaboration try to overcome our way of thinking in demands a disinterested service in favor closed “blocks,” which impedes any mul- of all. This means respecting their digni- tiplicity and the prospering of different ty, their freedom, and their right to their forms of expression. Ghettos are no use own organization of life. Thus it may be to anyone. more effective to support projects already underway, trying to bring them about as Finally, collaboration has an even deep- if they were our own. Likewise it may be er motivation for us. We are fighting for more effective in a process of integral a more human world, because God has development, to limit ourselves to a col- taken care of this world, because in laborative role, rather than taking control Christ he has communicated to us the of everything. directives for a more just world, so that the values of the Kingdom might The question always remains: “What can become visible in this world: justice, best serve the people?” The employment peace and love. We are members of the of means and the choice of partners people that Christ wants to unite in one depend on this. The borders need to be human family. We are members of the very broad. Vatican II and the post-con- one People of God in which everyone is ciliar Encyclicals invite us to collaborate to be considered a brother and a sister. with all people of goodwill, when they Thus, there is no alternative to con- “respect human values and sincerely seek vinced collaboration.

227 Congress Documents

Daily Summaries Of John Quigley next presented the objectives of our gathering: to share the work Proceedings and the concerns of the brothers who work at the task of JPIC animation; to First International Confer- encourage one another and to strengthen ence for Justice and Peace the role of animators in the provinces and and the Integrity of Cre- the conferences; to learn how to do the ation: work of animation better; to discuss ways Vossenack, Germany to connect with one another at the con- October 1-15, 2000 ference level and between conferences; to elaborate JPIC proposals at the conference level; and to work toward a written report of our gathering to be shared with Sunday, October 1 the Order. John explained that the meet- Friars arrived during the course of the ing would have three phases. The first day and registered for the Congress. phase, from the 2nd to the 7th, will be formational and informational, dealing with the general context of our work. The Monday, October 2 The initial session of the Congress began second, from the 9th to the 12th, will cen- with a prayer at 8:45 AM. Francisco ter on the work in the provinces and con- O’Conaire followed with some general ferences. The last phase, from the 13th to information regarding the meeting, and the 15th, will be a meeting of the JPIC passed the word to Peter Schorr who for- Council. If any delegate was interested in mally opened the Congress and reminded presenting a motion to the members of all that it is the Spirit who brings us the Congress, he needed to present the together and who will guide our deliber- motion to Rodrigo Peret, with the signa- ations. Delegates were then welcomed to tures of 50 participants. All motions Vossenack by Friars Lothar Weber, direc- needed to be delivered to Rodrigo by tor of the school, and Alfons Schumach- midnight of Monday, October 9th. er, rector of the boarding school. Francis- co continued by presenting the animation The morning proceeded with an ice- committee, the various working commit- breaker that helped delegates know one tees, the translators, and those who will another better and allowed them to share provide video and photographic memory their fears and expectations in regard to of the Congress. Peter followed with the Congress. It ended with celebration practical instructions about the house and of the Eucharist, presided by Peter the daily schedule. Schorr.

229 The afternoon session was moderated by JPIC work. (Peter feels that the office Rodrigo, and consisted of presentations needs to be well-financed to function by Peter Schorr, John Quigley, and Fran- well). Some comments included a con- cisco O’Conaire. Peter dealt with “The cern that some friars are limited, not by Foundation and Rationale for JPIC in the fear, but rather by their appraisal of situ- Order.” He spoke about how JPIC is inte- ations through the eyes of privilege. gral to our Franciscan mission, and pre- Additionally, there was a request for sented three fears that can hold us back in space during the Congress to speak about our attempt to implement the values of banks and their monetary tricks used to JPIC fully. First is the fear of taking a oppress the poor. stand. Attitudes are not enough; they must lead to action and provoke action. John Quigley spoke on “A History of Second is the fear of not knowing our JPIC in the Order,” focusing on the last goal: if we do not know where we are twenty-five years. He noted that social going, it is difficult to have any answers action, peacemaking, identification with to the questions raised along the way. the poor, and care for creation have been Last is the fear brought on by aggression. principal components of Franciscan life Both those who are proponents of JPIC, since the time of Francis. He brought and those who do not believe that JPIC is people closer to God in the person of the an appropriate response to the Gospel, suffering Jesus, and helped to create an can at times be overly aggressive in their incarnational theology in western civi- presentation of a viewpoint. Such aggres- lization. When John XXIII invited reli- sion ends up creating a situation of fear. gious to return to the spirit of their Peter discussed the situation of JPIC in founders, noting that one of the strongest regard to the present general administra- threads uniting all Franciscans through- tion of the Order. Soon after it took out the world is our commitment to iden- office, there was a call for a review of the tify with the poor and to work for social JPIC office, and the question was mostly justice inspired by the example of Fran- a financial one. As a consequence, both cis. Responding to the call to rediscover work and expenses were reduced in the our charism, and faithful to the work of Rome office. Peter noted how a lot of ani- the Spirit in the universal Church and the mation is still needed in the Order for local churches, the Order sought to make JPIC, and that not enough emphasis is explicit its own commitment to the values placed on ecology in the Rome office. He of JPIC. The General Chapters of proposed that to redefine the question of Medellin and Madrid, the organization of JPIC, we need to begin with ourselves, the Justice and Peace Commission in with the fraternity. Once we have begun 1979, the establishment of the JP Office such ad intra work, we can also look ad in 1981, the Plenary Council in Bahia, extra. Comments and questions on the increasing call for implementation of Peter’s presentation dealt with financing JPIC values on the provincial level, and

230 the new Constitutions all contributed to ties of the Order during the last three this project. The tension between the years, highlighting certain projects that charism of JPIC and its institutionaliza- might serve as examples of the kind of tion has been present since the beginning activity that friars might undertake. He and is a necessary component of the jour- singled out preparation of the JPIC man- ney. Although at times frustrating, the ual and the growing number of full-time institutionalization of the process is provincial JPIC coordinators as signs of essential, and guarantees the continuation growth. He concluded with a list of the and growth of the charism within the strengths and limitations of JPIC work Order. John continued with an overview today, and with various suggestions for of the international OFM JPIC organiza- improving JPIC animation. Francisco tional bodies: the JPIC Office in Rome; spoke of being impressed by what he had the International OFM Council for JPIC; seen and optimistic about development of the International Animation Committee; JPIC in the Order. We have excellent ani- and the JPIC Councils at the conference mators and good structures built up over level. John concluded with a reminder the years by eminent and dedicated that in spite of the strong and encourag- brothers. Now we are responsible to ing words that have come from the Order ensure that this progress continues, and and the Church, we need to continue the are called to be positive and faith-filled. work of conversion demanded by the Our service is to the Lord and to those Gospel and by the social conditions of who are deprived of an equitable share of our world today. We must overcome crit- the planet’s resources. For their sake, let icism and resistance so that we can be in us improve our ability to animate and to solidarity with the people whom we serve take the task seriously. Let us learn from and with our brothers working in threat- one another and support one another now ening situations who need the protection and in the future. Responses to Francisco that international solidarity and attention spoke of the special problems for JPIC can offer them. Responses to John dealt work in Islamic cultures; of the need to with the question of fear as a central ele- help friars understand the issues of JPIC, ment of JPIC work, the issue of how especially by including the values of many friars are full-time JPIC coordina- JPIC into initial formation; and of the dif- tors, and the manner of preparing our- ficulty of communicating JPIC values in selves for the kind of work demanded by Africa. world conditions.

Francisco O’Conaire brought the work of Tuesday, October 3 the day to a close with his presentation on Peter Schorr served as moderator. He “The current reality of JPIC in the introduced the work for the morning, Order.” He began with an overview of which began with a silent reading of what he had seen in his visits to the enti- Francisco O’Conaire’s text “Towards a

231 Spirituality of JPIC Animation,” dealing sable for building up God’s Kingdom and with the challenges of JPIC animation. without them the Good News has no rel- The text points out how both the Church evance. He must sow the seed and pray and the documents of the Order have pro- for the harvest in God’s time. The anima- claimed the importance of commitment tor cannot be defeatist, nor be disappoint- to JPIC values. Animators are to help cre- ed or crushed by the enormity of the chal- ate awareness of the suffering and injus- lenges. When we see ourselves as God’s tices in the world, and to encourage instruments and realize that we only par- Gospel initiatives to alleviate pain and tially contribute to solutions, we become tackle the underlying causes of exclu- freer to act. sion. To do this they need fraternal and institutional support, and a strong and John Quigley, Sr. Rose Fernando, FMM, developing spirituality. The article goes and Rodrigo Peret then offered com- on to describe eight aspects of such a ments on the text. Based on his great spirituality: the work of the animator is to experience with animation, John high- encourage friars to become involved with lighted the need for clarification of JP issues and not just do the work him- expectations and a good job description, self; he is to serve Jesus in the most vul- along with clarity on budget issues. Sr. nerable and excluded of the world by ani- Rose focused her comments on the mating the brothers to live JPIC values necessity of seeing “justice” as more than and include them in their ministries; he social action; rather, it must be based on must love the brothers, in spite of resist- a scriptural concept of justice based on ance and lack of response; he must show “right relationships.” We need to plan how love of the poor is central to his well, to be organized, and to evaluate our work; he needs to develop a truly collab- work, and there must be consistency orative spirit; he must struggle to live between our words and our actions. personally the JPIC dimension of his Attention should be paid to three impor- vocation; he must work at networking at tant Franciscan values: minority, recon- all levels with others who are committed ciliation, and active non-violence. Final- to JPIC values; he needs to be concerned ly, Rodrigo insisted that commitment to with ongoing formation, keeping abreast JPIC values not be just another pastoral of current affairs, listening to critical structure for us, but that it be seen as an analysis of events and applying Gospel integral part of our lives. Animators need principles. Although the positions of the to invite other friars to participate in what Church and the Order in regard to social already exists; the first step is to realize teaching are not always readily appreciat- that they are not in it alone, that we need ed or understood, the JPIC animator must to speak about these things with our be personally convinced that the work of brothers who are already involved with incorporation of these values into the life their lives. We must work to overcome and ministries of the brothers is indispen- the perception that JPIC is a private club

232 for few brothers, and to overcome the manual contains four sections: facts and fear that causes us to arm ourselves figures; biblical foundations for JPIC; against one another. social teaching of the Church and social Delegates were then sent to working analysis; and re-imaging of the Church, groups to discuss three questions: How of religious life and of mission. An do I animate JPIC? What have I learned appendix offers much in the way of prac- from my experience this morning? What tical suggestions. will I do when I return to my province in regard to JPIC animation? Delegates then returned to small groups and discussed the following questions: Peter Schorr initiated the afternoon ses- how do we continue to translate, publish sion by introducing Vicente Felipe who and distribute the JPIC resource book? presented the OFM JPIC Resource Man- How do we use the resource book to help ual, along with ideas for its use. Vicente incorporate JPIC into the life and min- spoke of the growing awareness of JPIC istries of the Order? Should conferences values in the Order, and how the Interna- produce an additional supplement to the tional Council called for preparation of resource book? What aspects should be the Manual to help promote these values. included? What initiatives already exist? He dealt with some of the difficulties In the evening, Congress participants cel- inherent in the elaboration of a project of ebrated the Transitus of Francis, prepared this size, and then proceeded to outline by the Brazilian conference. the content of the Manual. The Manual is meant for animators, for formators (although much work still needs to be Wednesday, October 4 done in this area), for fraternities to use Delegates celebrated the feast of Saint as an instrument of ongoing formation Francis. Herman Schaluck presided at the and prayer, and for many other appropri- Eucharist. ate ends. Comments and responses at the end of the presentation dealt with the “official” name of JPIC; with the issue of Thursday, October 5 whether or not the Manual has the back- Francisco served as moderator, and ing of the General Administration; and of began the day by asking the brothers the ways that the Manual can be used in from Mexico, Central America and the initial formation. Caribbean to present themselves to the After break, Sr. Rose Fernando spoke on Assembly. At each session the friars from the preparation of another manual, based the different regions did the same, and on the perceived need of a group of JPIC were also asked to be at their regional promoters representing more than 50 exposition at break time to explain the international Religious Congregations in display. Francisco then introduced Giu- Rome, and on their own experiences. The liana Martirani, professor of development

233 and environmental policy at the Universi- uni-polar, dominated by the USA, and ty of Naples, who spoke on “The Eco- economic power is wielded by the Amer- nomic and Socio-Political Forces Affect- ican block (NAFTA), the European block ing Life in the Third Millennium: What (EU) and the Asian block (APEC), and to We Dare Not Ignore.” a lesser extent by the Islamic block with its access to petroleum. With a sustained Dr. Martirani began the discussion on the push for open markets and free trade, economic reality of our times by first organizations like the World Trade Orga- describing the different perspectives from nization have become extremely power- which we can view the process that is ful, and pacts like the Multilateral Agree- underway. She noted that in economic ment on Investment are the cornerstone terms it is called globalization; in politi- of the new arrangements. The situation cal terms, it can be called “mondialismo,” gives rise to issues like that of resources or “world-ism;” in religious terms it is (e.g., hybrid seeds and water), and of the universalism; in juridical terms it is inter- size of multinationals in relation to nationalization. At this moment in histo- national economies. It also highlights the ry, it is the process of globalization that is fact that the entire world cannot consume the driving force in the push toward like the First World. Using the Kosovo interconnectedness. Employing symbols war as an example, Dr. Martirani demon- from the Book of the Apocalypse, she strated how economic power imposes its identified the actors in the process of will to meet its objectives. globalization. Multinational corporations Returning to her symbolism, Dr. Marti- are the dragons of the story, and they hold rani maintained that it is the lambs power over the “legal economy” of the (among whom she numbers the Francis- world. The dragon shares power (and is cans) that must stand up to the power of being superseded) by the beast; the beast dragon and denounce the logic of global- symbolizes the various manifestations of ization. She offered various major chan- the “Mafia,” which controls the “illegal nels through which the lambs can work: economy” of the world. In the name of church organizations (JPIC groups); free trade, these globalizing forces are political internationalism (United arrayed against social legislation and Nations); juridical internationalism labor organization; they are depriving the (campaigns against the death penalty, State of its ability to regulate labor and popular tribunals); the environmental ecological issues; their logic is leading to movement; and the feminist movement; the destruction of the family. among others. She finished by calling on delegates to have a Franciscan heart and A decade ago the dragon was character- a Gandhian mind. ized by bi-polarity: NATO (the USA) and the Warsaw Pact (USSR). Since the fall The friars from the East Asia and the of the Iron Curtain the world has become South Asia and Oceania Conferences

234 began the afternoon session by present- the liberation of the poor. The Church ing themselves to the delegates. Francis- and the Franciscan family are called to co then introduced Herman Shaluck, who make a “preferential option for the poor,” spoke on “The Challenge of Globaliza- and, according to John Paul II, should tion to the Franciscan Family.” He began oppose “the globalization of profit and by noting that the process of globaliza- misery with a globalization of solidarity.” tion is both complex and ambivalent. The Solidarity needs to be seen as “the firm possibility of greater prosperity is coun- and constant resolution to work for the terbalanced by threats to non-renewable common good that is for the good of each resources, lack of justice and exclusion. and all, because we are responsible for The Churches participate in this process, all.” Globalization also demands a thor- and the question is whether we will be ough treatment of the question of unity active participants or passive objects, and and diversity, and that of being able to if we will be able to offer models for show solidarity in a sustainable way. alternative globalization. The biblical message points out how globalization has Herman finished with some ideas to help been part of the history of Christianity. stimulate reflection in the Franciscan With a constant tendency to universalize family. How do we include all members the message, one can see how it was of the Franciscan family in this process? “contextualized” in new cultural-reli- How do we get beyond the daily tasks of gious conditions and in the understand- maintenance in religious life, to the ques- ing of new addressees in different cul- tions that lead to creative responses to the tures, without endangering any of its sub- world and globalization? Can we move stance. The history of the Church is a his- beyond fossilized structures, and work to tory of the ever-new attempts to contex- incarnate the charisma and ideals of tualize, deepen and universalize its mes- Francis afresh in today’s world? Can our sage. The Christian religion, especially efforts to promote justice and peace be the Catholic Church, tends, from the very credible if we do not work together and beginning, to be supranational and uni- in a networked manner, especially with versal, so the “good news” must be the Secular Franciscans and the Sisters of spread throughout the whole world in a St. Clare? Can we consider a fourth vow globalized manner. The Church offers a which would oblige us all without dis- common, universally binding vision of tinction before the God of life to the serv- man, of the equality of all and of equal ice of life, freedom and justice, as well as rights and partnership between man and to combat poverty, to work for human woman. It needs to work toward the rights and for the preservation of “Moth- building up of the human family, and er Earth” and her biosphere? How do we must introduce into the debate on global- guarantee that spirituality and “service to ization the dimensions of the dignity of the Kingdom of God and His justice” are each person, of solidarity, of justice and linked in our approach to life and min-

235 istry? How do we develop “alliances of toward a sustainable society (and showed solidarity” not only among Christians, what this might mean in Germany). He but also with all who struggle to shape first discussed the icon of globalization the global world in a more human way? and its contradiction. He explained that while the contemporary world moves After the presentation there followed a toward increased interconnectedness and lively session of questions and answers the elimination of boundaries based on an that dealt principally with the attitude energy-consuming model of develop- that we need to have in the face of ment, the bio-physical limits of the earth increasing globalization, the importance are becoming more evident. He next of ecumenical and inter-cultural dia- detailed the experience of biophysical logue, Franciscan witness in an increas- limits, and the dynamics of global expan- ingly globalized world, the necessity of sion that seeks establishment of a world- being optimistic in spite of the difficul- wide marketplace. Against this back- ties, and the recognition of the role of ground Wolfgang used the idea of hospi- women in society. tality to highlight the dilemma that we face: is it possible to make the world hos- The Eucharist was celebrated in the pitable for twice its present population evening. Peter Aman presided. without ruining the earth for future generations? He concluded by speaking of how those who consume most must work Friday, October 6 to “lighten” their use of resources so as to David Moczulski presided in a morning address this dilemma: first by consider- Eucharist. ing efficiency, which seeks better produc- John Quigley served as moderator, and tion and technology; and then by consid- invited the English Speaking Conference ering sufficiency, which seeks greater to present themselves. He next informed simplicity of life. the delegates that from time to time individuals would be asked to give a five A short question and answer period fol- minute presentation of their life and min- lowed. istry, and invited Antonin Kedjana of the Czech Republic to do so. John then Jorge Peixoto OFM Conv., the second explained the morning’s work on the presenter, comes from Uruguay, and is theme “Integrity of Creation and Envi- presently teaching in Rome. He offered a ronmental Justice,” and introduced the Franciscan perspective on the challenges speaker for the first session, Wolfgang we face today, and spoke of the basis of Sachs of the Wuppertal Institute. Wolf- our choice as Franciscans for justice and gang spoke of his work to bridge the ecology by looking to Francis and his worlds of environmentalists and socially early followers. From Scotus, we see the active Catholics, and to help the move gratuity and minority of God’s love for

236 us; the great God comes to us in the put off until later due to time constraints. humility of Jesus Christ, and we can only The afternoon session began with presen- address this God from our limitedness, tation of the delegates from the English- from our fragility. Like Francis, we need speaking conference. John Quigley then to develop a new rationality in a new introduced the presenters for the after- heart. We flee injustice since it does not noon session which dealt with Refugees, have “heart” and is thus not born of the Internally Displaced Persons and internationality of God. We also flee Migrants. Bill Canney, secretary general unlimited rationality, because it too lacks of the International Catholic Commission heart and takes us far from the heart of for Migration in Geneva, gave an the loving God whom Francis discov- overview of the refugee situation and ered. This God is a God of the incarna- efforts to deal with it. Joe Rozansky than tion and of the Cross, and teaches us that gave Franciscan perspectives; Jurgen we are not here for ourselves, but for the Neitzert provided personal witness and other. Such an attitude leads to disappro- practical responses. The topic is especial- priation and poverty, and thus to new ly important because the General Chapter hopes, dreams and experiences. For Fran- has given the JPIC Office a strong man- ciscans to live an authentic life, we are date to do something practical and help- called to live the primacy of love. With ful for these people who are suffering Scotus we are called to remember that away from their homes. what exists is not the universal, but the individual who is in dialogue with Love. Bill first contextualized the work of the So Franciscan mission cannot begin with commission in historical perspective, and our relationship to the planet. We need to then noted that its two goals are interna- remember three things about our mission. tional advocacy and work to facilitate and It is necessary to recover the sacramen- support Catholic action in this area. He tality of life, of creation: everyone and provided definitions of different classes everything exist for God, not for me. In a of “forced migrants.” The term refugee is world where reason dominates, we need used narrowly and is legally binding; we to emphasize fraternity: we seek to do need to be careful in our use of the term this in a spirit of poverty and minority. and not use it generally for people who We must pursue our mission in the hope are forced to migrate. Internally dis- of the poor: our hope is not focused on placed people are those who have fled globalization but on hope itself. We find their homes but have not crossed a state hope in a new kind of life, in a new kind border. Migrants are those who leave of justice. their countries of origin for purely economic reasons. Looking at the numbers, Jorge’s presentation brought numerous there are about 14 million refugees in the questions and comments from delegates, world, 21 million internally displaced but after they were raised, response was persons, and 120 million migrant work-

237 ers. Bill outlined the ways in which talk ended with a reference to Cardinal migrants are vulnerable, and commented Paulo Evaristo Arns, who during his time that globalization is increasing inequality as archbishop of Sao Paulo in Brazil in the world which adds to the number of courageously received and defended the workers who move from place to place many refugees from throughout Latin seeking better wages. Bill then presented America who showed up at his doorstep. some characteristics of forced migration today: its increasing feminization, Questions were then directed to Bill Can- increased moves within regions, ney, who needed to leave early so as to increased rural to urban migration, make his flight back to Geneva. increasing xenophobia, racism and discrimination, increased trafficking in Jurgen rounded out consideration of the human beings, and how the issue is topic. He spoke of his work on the Chris- becoming an increasingly political one. tian/ Muslim dialogue, and against the Along with work to alleviate the suffer- arms trade. In dealing with these ques- ing of forced migrants, we also need to tions he came into contact with refugees find ways to give them better choices to (there were large numbers created by the stay at home with their families. conflict in Kosovo and by conditions in Turkey), and this became an important Joe Rozansky spoke on the reasons why part of his work. In dealing with Turkish we as Franciscans should be involved in immigrants he saw the poor attitude of work with refugees, asylum seekers, government agencies toward these peo- migrants and ethnic minorities. He ple, and he became increasingly involved reminded the delegates of the letter sent in their lives. He shared about how this to all friars from then Minister General process has changed his life: it has John Vaughn and his Definitorium in become more difficult, but also much September 1979. Calling the plight of richer. world refugees a grave problem (highlighted by events in Vietnam and Nicaragua), the letter exhorted friars to Saturday, October 7 become involved because of our Gospel Francisco moderated the day, and began commitment to follow Jesus Christ who with a review of what we have done, and spoke up for the voiceless. The number a reminder of where we are headed. He of refugees in the world has grown great- asked friars to jot down ideas from the ly since the letter was published, and this presentations that might be helpful in our makes our decision more urgent. Joe pro- work back in the provinces, and to begin vided motives from Scripture, from the to look for ways to share these ideas with teachings of the Church, as well as from brothers who work in other ministries. Franciscan sources and writings to pro- He noted that we would take up all the vide a rationale for our involvement. The issues again in conference groups. He

238 also reported that certain delegates have discussions in the UN around these issues been asked to draft an “inspirational let- led to the establishment of two covenants ter” to all the friars regarding our work in (International Covenant on Civil and Vossenack. Political Rights, and International Covenant on Economic, Social and Cul- The friars of the Italian Conference intro- tural Rights); it took twenty years to duced themselves. approve the two covenants. But they do provide leverage against abuses of the Francisco then presented the friars who human rights of people in countries that would be speaking on the morning theme have signed onto either of these of Human Rights: John Quigley with a covenants. John used Brazil as an exam- general perspective; Bill Short with the ple of how passion, creativity and hard Franciscan perspective; and Theo van work can force countries to take human den Brock with personal witness and rights seriously. People concerned with practical responses. abuses in Brazil were able to use the Covenant on Economic, Social and Polit- John Quigley told of his difficult transi- ical rights to denounce Brazil and embar- tion from the OFM JPIC Office in Rome, rass it into taking action. to human rights work at Franciscans International in Geneva. Much of the dif- Bill Short shared his work at bringing our ficulty arose from the need to employ a Franciscan tradition into dialogue with new “language:” he could no longer use the language and world of human rights. the familiar Franciscan language and sto- A problem arises because for Francis ries that served him in Rome, but needed every good thing is a gift from God. In to learn the language of human rights in the language of human rights, however, a order to be effective. He invited Congress right BELONGS to a person or group. So delegates to do the same so as to be effec- people have human rights, they do not tive promoters of human rights in today’s receive them. Human rights do not world. John spoke of the influence of appear in this form in the early Francis- Francis and his followers on the develop- can tradition, so there is need for transla- ment of ideas regarding human rights in tion. We examine the tradition and then the West, and how these ideas have translate elements of the tradition into become presuppositions for us today our context today. The two values that (although for some in Islamic countries allow for such a translation are the and Asia, human rights are a Western human person as the image of God, and invention, and they see state rights as the virtue of “cortesia.” The dignity, most important). John then presented a respect, justice and love that are due quick summary of the establishment of every person because he or she is the the UN Charter on Human Rights and its image of God, reflect the cortesia of Commission on Human Rights. Sharp Francis and of the tradition. Although it

239 is not the language of human rights, it the Franciscan perspective; and Teddy points in the right direction. And to Lennon who gave the practical response. extend the translation further, it is not Rose asked participants to ask them- only people but also all creatures that selves: what have we Franciscans done should be treated with dignity and with our vocation of peace making? What respect, because they all come from God. are we doing? She decided to limit her talk to dealing with making peace in con- Theo van der Broek noted that he has flict situations, and noted that the 20th been aware of his calling to JPIC values Century was the bloodiest in history. for twenty five years, but was shocked Rose noted an increase in third party non- into greater clarity five years ago by the violent intervention, and offered exam- situation of the copper mines in Timika. ples of Franciscans involved in peace- Now he and another friar staff the dioce- making. This work touches on two core san JP Office. Theo shared four aspects Franciscan values: active non-violence of their work: reporting on human rights and reconciliation, and it demands the violations; socialization of information pursuit of right relationships as the basis and insights regarding human rights of peace. Rose concluded by challenging abuses; efforts toward solutions, espe- us to rethink all of our ministries, and to cially through dialogue and attempts at re-orient them to non-violence. reconciliation; and participation in a larger network of interested organizations. Johannes continued the reflection by looking at Peace and Reconciliation in Delegates proceeded to share concrete the sources. Francis always used and rec- experiences of how we as Franciscans are ommended to the brothers use of the promoting human rights. Questions were greeting of peace. This reflected his posed such as: what can we do to involve strong and bitter experience with war, our brothers and sisters in human rights which left its mark on him. He compared work; is there a specifically Franciscan this bitter experience with his later interi- dimension for working in the area of or peace that came as a gratuitous gift of human rights? What is it? At noon all God. Poverty was seen as the basis for a returned to the auditorium for questions spirit of peace that comes from following and answers. Jesus Christ. With nothing to defend I am free of fear and can embrace peace. The afternoon began with presentation of Johannes also showed how both work the Sub-Saharan Conference, followed and contemplation are important in the by introduction of the speakers for the Franciscan search for peace, and that topic “Peace-Making and Reconcilia- such peace includes all people and all tion.” Francisco presented Sr. Rose Fer- creatures. Johannes ended with refer- nando, FMM, who gave the general per- ences in the sources to Francis and his spective; Johannes B. Freyer, who gave movement as instruments of peace.

240 Teddy Lennon reflected on the involve- entation to the work of the second week. ment of South African friars in the strug- The first week was a time for formation, gle against apartheid. During the time of information and work in language overthrow, they were concerned with cri- groups. The second week would be an sis ministry; now they are working on the opportunity to look at our lives and min- Truth and Reconciliation Commission. istries. The focuse would be on such They have worked to heal wounds in cre- questions as: how do we bring JPIC ative ways, both for the people and for issues into the heart of where we are? the friars themselves. At present the friars how can we be a prophetic presence? are also involved in the movement for a how can we find alternative ways to gun-free South Africa, in encouraging respond to the needs of the people? The politicians to be aware of social needs, three specific areas to be dealt with are with other organizations promoting life style, pastoral work and formation. income-generating projects, and in Group work would be by conference. preparing a study of the JPIC resource On Thursday we looked at what’s hap- manual. pening in our Rome JPIC office and at Franciscans International; on Friday and The afternoon ended with a question and Saturday the JPIC Council met to final- answer session, and open discussion of ize work and to look at the document the themes presented over the last few that will be sent to the friars throughout days. the Order.

The session continued with a panel of Sunday, October 8 friars presenting their hopes and expec- Sunday was set aside for a tour of the city tations for the future of JPIC. The pan- of Cologne. Mass was celebrated at noon elists were Mark Schroeder, Fernando at the church where Duns Scotus is Figueredo, Joseph Legonou, Franjo buried; it was prepared by the West Slav Radman and Peter Aman. They spoke of Conference, and Stephen Ottenbreit, all sorts of dreams for JPIC work, Vicar General of the Order, presided and among them: joint work with different gave the homily. conferences, use of e-mail for efficient communication at all levels, possibility of using the offices of Franciscans Inter- Monday, October 9 national to speak for the needs in our Moderator John Quigley began the countries, recognition of JPIC values as morning session by inviting Peter Tindo integral to our spirituality, incarnating of Sudan to speak of his life and min- JPIC values in our life and ministry, istry. Alexandro Castillo followed with a attention to critical needs of brothers review and some comments on the first involved in JPIC work (like support week’s work, and Francsico gave an ori- given to imprisoned brothers in

241 Yugoslavia during the war), awareness Following a coffee break, delegates of our need to engage in dialogue with returned for a panel discussion by six Muslims. After the panelists had spoken, brothers on the issue of “Life Style and there was an open discussion about the JPIC.” Panelists included Bobby topics that had been raised. Vadakkal, Nestor Schwerz, Damiano Lanzone, Joseph Legonou, Alain Richard The session continued with a presenta- and Jim Hoffman. Among many topics tion by Johannes B. Freyer about the discussed were: begging, network of connection between the life style, activi- prayer, participation of lay people, JPIC ties and self-understanding of the friars formation courses, reflections at chapters on one hand, and JPIC values on the and retreats, option for the landless, liv- other. Johannes divided his study of the ing among the poor, ministry to the suf- early sources into four periods: 1210- fering in the midst of war, work in pris- 1218(19); 1220-1230; 1230-1257; 1257 ons and with refugees, need for prayer, to the reform movements. For each of the option for non-violence, call to challenge periods he presented material from both market culture in non-violent ways, and inside and outside the Order on four top- work in an emergency over-night shelter. ics: how people saw the Order; peace; justice; and ecology. He cautioned that Evening Mass was prepared by the Boli- we cannot transfer our current ideas of varian Conference, and soon afterward JPIC into the Middle Ages, but was all enjoyed a party thrown by the follow- nonetheless able to give a detailed ing Conferences: Spain/Portugal, Boli- account of the issues in question. In con- varian, Southern Cone, and Mexico/Cen- clusion, he observed that much research tral America/Caribbean. remains to be done. A discussion followed the presentation, and questions for Johannes were noted to be answered in Tuesday, October 10 the next session. Francisco began the morning session by inviting Marco Malagola to speak about The afternoon session began with a the situation in the Holy Land. This was question and answer period dealing with followed by the presentation of the friars the talk given by Johannes B. Freyer. It of two conferences, Spain/Portugal and was then announced that the work of the the Bolivarian. Francisco then outlined afternoon would be inverted, and dele- the work for the morning: a report pre- gates received an orientation from John pared by Mike Kellet on parish work and Quigley concerning elaboration of con- JPIC values in the Order to be read by ference JPIC plans, and went to their Nick Luckas, and a presentation by conference groups immediately after- Agostinho Diekmann on education and ward. JPIC. The parish report shows that a significant number of friars are involved in

242 this ministry, but does not specifically in his work, like the one for cancellation deal with the values of JPIC. The work of the debt, and the Church campaign for appears to be very diocesan: there is peace in the family. He sees as a danger much specific work, with little time to be the “me and God” attitude of the Charis- brothers and attend to JPIC issues. The matic Movement, which undermines a report does not say that JPIC endeavors communal approach to faith, and are not present, but they are not present- reminded everyone that to promote JPIC ed as examples. values in education, one must be consistent between word and action. Further, Agostinho began with personal reflec- we must create extensive networks with tions on his interest in JPIC issues. It others, including areas where we do not started in his family, and as a friar stu- have technical expertise. JPIC values dent he was influenced by liberation the- need to permeate all of our formation, ology and wanted to live with the poor. evangelization, and mission. The missionaries who came back to Ger- many and shared their stories about Francisco initiated the afternoon session Brazil also influenced him. After studies by reminding delegates that we are look- he moved to Brazil in 1983, and soon ing at areas of our Franciscan life and after his language studies he began work ministry where we are called to incorpo- in the novitiate. After eleven years he rate JPIC values. He then introduced became involved in other educational Andreas Mueller, director of Missions- ministries, formally in a primary school, zentrale, to speak on the question of mis- and informally in an adult training cen- sion. He has worked for years in support ter. He has been JPIC animator since of missionary work and development. 1992, and has found it less difficult to Andreas first recalled the approach to work with students in initial formation mission that comes to us from Vatican II: than with friars in continuing formation. all the Church is missionary, and is called In regard to his work in education, he to promote a holistic salvation that learned much from those in the Brazilian attends not only to “spiritual things,” but Franciscan family, and was inspired by also to the entire person. It plants the the practices of Franciscans throughout seeds of a just and peaceful society. As Brazil. Agostinho noted how important it Franciscans we need to follow our is to create a “critical memory” of sig- founder who was a witness to life, and nificant events, one that is “dangerous” reached out to the excluded, especially to because it encourages us to continue lepers, moving from the center to the struggling for justice. It is helpful to periphery. We need to see from the per- choose special dates tied to JPIC values spective of the poor, to be critical, and to that can be useful in the routine of edu- strive toward utopia, a new heaven and a cational activities. He also spoke about new earth. Francis’ commitment to peace “campaigns” that have been inspirational thus becomes very contemporary.

243 Regarding an option for the environment, tact, creativity, and patience in their our basic attitude should be solidarity ministry, remembering that not all friars with the next generation. Power should or entities move at the same pace. not be a basic value; rather, we are called to seek love. Florencio Almeida brought the afternoon session to a close with his person- Francisco next introduced Gerardo al reflection on our work “ad gentes.” Moore, Definitor General for Latin Florencio is himself indigenous, and is America, who spoke on JPIC and Fra- working with indigenous people in the ternal Ministries, that is, ways to ani- Amazon region of Brazil, in the state of mate those who have ministries at the Para. He had moved out of the area for service of the fraternity. Gerry stated the sake of his education and formation, that although many friars are resistant and returned in 1996 to study the people or indifferent to JPIC issues, we are and the environment. He spoke of nonetheless called to be signs of a new encountering the people again, their culture of communitarian life and customs and their culture, their econo- peace, and that every effort in favor of my of reciprocity. Having been cate- peace, justice, and the safeguarding of chized and “civilized” by the Jesuits creation, is in fact inseparable from the many centuries ago, they were insulted quality of our life according to the at being called indigenous. At the same Gospel. We must work for a harmony time, they were not willing to call them- between a specific commitment to bring selves white. Expectations were that the abundant life to the world, and the daily children would grow up, move to the fidelity to our own vocation. To help city, be educated, and buy a good house. friars work at this harmony, those elect- But the reality was poverty, unemployed or named to fraternal ministries have ment, and violence. One of the biggest an important role to play. The animator difficulties facing them was the land must first be clearly aware of his identi- ownership question. The land on which ty and thoroughly imbued with Francis- they lived had been claimed by lumber can spirituality. Then he can help the companies. Florencio began to work other friars grow in awareness of the with the people on legislation, history, link between the life of the friar minor and a network of communication, and and the values of JPIC. Gerry then pro- all was tied to a spiritual awakening. ceeded to outline the animator’s task Indigenous religious celebrations were with regard to Guardians, the Provincial held for the first time in 500 years. After Definitory, Formation Directors and two years of study on land rights and Bursars. He ended by noting that these much struggle by the people, the lumber are only some of the areas where ani- companies were expelled. However, the mators are called to work. He encour- struggle to officially recognize their aged them to always show courtesy, land continues. Florencio encourages

244 the youth to stay in school and get a It is a movement from center to periph- good education. He also participates in ery, in minority. In applying these prin- a reflection group on indigenous theol- ciples, the Ratio Formationis Francis- ogy. He is a religious presence among canae calls for a formation that is expe- the indigenous people, and offers his riential, practical (in terms of poverty approach as a new way for the Church and work), inculturated, and open to to understand these peoples and their new forms of life and service. But in the culture. area of JPIC, much of this work is still theoretical; there is a good deal of accumulated knowledge, but it is not very Wednesday, October 11 practical. We need to remember how The morning session began with presen- practical Francis was at the outset of his tation of two conferences: Belgium/Fran- conversion: soon after he received the ce and North Africa/Holy Land. John call of God to “repair my Church,” he Quigley explained that the work of the was out carrying stones! There have day would center on JPIC and formation: been lots of “experiments” in forma- initial formation in the morning, and tion, not all very positive, but little real ongoing in the afternoon. He then intro- experience. We find a divorce between duced Jose Rodriguez Carballo, General words and experience, unlike Francis Definitor and Sec-retary of Formation who acted first and only then preached. and Studies for the Order. Jose started Jose, however, did mention positive with a greeting from the Vocation Direc- signs that he has seen in the many visits tors, also gathered in Congress, in Assisi. he has made to the provinces. There are Before dealing with JPIC values in for- more inserted formation communities. mation, he felt it necessary to deal with The poor are not just objects for us, but the idea of formation in general. Forma- have become our teachers; Many in for- tion cannot be purely academic, or we mation participate in the JPIC activities touch only the mind, and not the heart of their entities and seminars on JPIC and feet of those who come to us. Nor values for those in formation. The chal- can it simply be a matter of addressing lenges that he sees for us in this area the needs of the person, this would touch are: a move from bourgeois to more only the heart, and not the mind or feet. It inculturated formation; need to form must be an integral process, slow and students for the reality of life in the personal. It must be based on the follow- entities; since formation is more ing of Jesus, who was a man for God and demanding today, our life should be for others. We do this in the manner of more demanding; a move from purely Francis, which causes us to concentrate academic to a more practical and expe- on the passion of Christ, on our option riential formation. Jose highlighted the for the brotherhood, and on our option of challenge that formation is too often Lady Poverty. crafted along the tendencies of the

245 directors. If he is more contemplative, province’s overall formation process. formation is more contemplative, and Carlos Torres of the Central America so on. The director is only the mediator province noted the need to make JPIC of formation, and it should not be done values a constitutive element of forma- in his image. A director cannot pick and tion in all entities, and called for forma- choose elements of formation in a par- tion that is comprehensive and concrete. tial way, but must work at a comprehen- Some questions were asked and left to be sive approach, which includes all answered later in the day. The session aspects of our charism, including JPIC ended with the announcement that the values. We should consider concern for letter to be sent to all friars of the Order JPIC values as a criterion for solemn was being prepared. The first section profession. would offer encouragement, relate what happened at our Congress, and express After Jose’s presentation, five friars our hopes for the future. For the second shared their experiences of the inclusion part of the letter, each Conference is of JPIC values in initial formation. asked to prepare a brief comment on its Nestor Schwerz, provincial of St. Fran- plan for the future, stating what it is con- cis Province in southern Brazil, spoke of cretely committing itself to do. a province-wide commitment to implement many of the principles presented The afternoon session began with a live- by Jose Carballo, and noted that their ly question and answer period, which fundamental motivation is to be minors covered issues of initial formation and in today’s world. Reu Galoy of the aspects of the relationship between JPIC Philippines told of the collaborative and the general administration of the effort between himself as animator and Order. John Quigley then asked Jose the formation directors to elaborate a Carballo to continue the session with his plan for inclusion of JPIC values. presentation regarding ongoing forma- Markus Heinze of St. Elizabeth tion in the Order. He first noted that all Province in Thuringia, Germany, pre- friars are in formation, there is no differ- sented how they apply JPIC values in ence between initial and ongoing forma- novitiate, and raised the question of tion. Problems arise when we demand whether short, practical experiences are more from friars in initial formation than enough, or if the entire novitiate experi- from those in ongoing formation. There ence needs to be inserted. Joe Rozansky are positive developments: much has reflected on the role of JPIC values in been done in the area of JPIC. We have the post-novitiate program of Holy inserted communities, and shared with Name Province in the USA, and noted the marginalized and excluded. Addi- how contact with Hispanic immigrants tionally, most friars live simple lives, and an experience of inculturation in close to the people; more time dedicated Bolivia have become essential to the to reflection on JPIC issues, and are “of

246 the people.” Many brothers participate in Thursday, October 12 JPIC groups, Christian and non-Christ- Francisco announced that the morning ian. Regarding difficulties, our life is session would include short overviews on generally quite comfortable, and some the work of the JPIC Office in Rome, the come to us to “move up in life.” We need Franciscan Washington Office, and Fran- to ask what it means to live poverty as a ciscans International, followed by a pres- Friar Minor in a given context, where are entation on the work of Missions-zentrale we are in society, and with whom we by various members of its staff. Francis- identify. We must also strive to give wit- co offered the overview of the work in the ness by our lives that we are brothers, Rome Office, explaining that a more and to face the question of brothers who detailed report had already been distrib- are treated as second or third class peo- uted around the Order. The first task for ple. How do we treat the people who the Office was to deal with the ten pro- work for us? We need to develop an posals that were put forth at the Interna- incarnated and practical spirituality, and tional JPIC Council meeting held in to contemplate on those who find them- 1997. These included environmental jus- selves in poverty. tice (a decision was made to do this from the perspective of refugees and displaced Jose’s talk was followed by quick presen- persons); Franciscan Peace Mission in tations on three concrete projects in the Colombia; Franciscans International area of ongoing formation. Tom Fox (with support to set up the office in Gene- spoke of the Franciscan Central America va); animation and communication; JPIC Pilgrimage, which provides friars with an handbook; formation and JPIC; collabo- opportunity to be among the poor of Cen- ration among conferences; addition of tral America and to study the reality of one more staff member in Rome office; the region. Rodrigo Peret outlined a revision of statutes; and effort to encour- course offered in the Brazilian Confer- age more full-time JPIC coordinators in ence which invites friars to visit different the provinces. The other three tasks that projects inspired by JPIC values, and to the office dealt with were: a report on spend time reflecting on the theory and visit made to the conferences; additional praxis of the projects. Henry Beck then work and projects (like urgent action reflected on the “twinning” relationship appeals); and a report on the budget. between his province, St. John the Bap- tist in the USA, and St. John the Baptist Joe Sullivan presented a quick report on province in Pakistan. It is a solidarity the establishment and functioning of the project that started with short visits and Franciscan Washington Office. The grew into a formal relationship, allowing original request for such an office came for work on joint interests, possibilities from Brazil, but during implementation for study/ teaching and visits, as well as it became clear that the undertaking collaborative efforts at fund-raising. should be extended to all of Latin

247 America, in collaboration with North After a short question and answer America. In December 1999, a meeting period,Francisco presented five members of the JPIC coordinators from all the of the staff of Missionszentrale, who gave Americas was held in Washington, an overview of the philosophy, structure D.C., to discuss the process, inaugurate and work of their organization. It exists to the office, and establish clear guidelines clarify and deepen the Franciscan mis- about the functioning of the office. The sionary charism. They support the work office is established to help give friars of the Franciscan family, conduct general from Latin America access to various education, do lobby work, publish a institutions (the World Bank, IMF, US newsletter (and they invited the friars to Congress, etc.) whose decisions impact contribute articles), hold international the life of their people, and to many seminars, and fund all sorts of projects non-governmental organizations that that fall within their guidelines. There fol- work on issues important to them. lowed a question and answer period. Requests for action should always proceed through conference JPIC coordi- Returning from the break, the delegates nators to the office. studied the first draft of the letter that is to be sent to the friars of the Order. John Quigley began with a short history of Franciscans International, which was In the afternoon friars returned to their established to work on questions of conference groups. First they were to peace-making, care for the poor, and draw up lists of concrete projects that care for all creation. In 1989 it was rec- are already functioning well in their ognized as a non-governmental organi- provinces. The projects should fall with- zation at the United Nations, and in May in six areas: human rights, schools, uni- of 1997 the Geneva office was opened in versities, parishes, initial formation and conjunction with the Dominicans. John ecology. These projects can later be also outlined the structures of the Unit- shared with others who are working in ed Nations and the structures of Francis- the same areas or thinking of similar cans International. He finished by projects. Second they were to review the explaining the relationship between the letter that is to be sent to all the friars of Conference of the Franciscan Family the Order from the Congress, and finish (OFM, Conventual, Capuchin, TOR Ð their action plans. Finally, delegates male and female), and Seculars. The were to do their evaluation of the Con- superiors of these six branches of the gress. Franciscan Family serve as sponsors of The Congress ended with celebration of Franciscans International, and select the the Eucharist by the Spanish/Portuguese members of its executive board. Conference.

248 249 Evaluation, Suggestions and Comments

Reflection on norms of working. More time for interiorization (half day for prayer/silence). More emphasis on the African reality, Holy Land. Problems with telephone cards. English speakers take other language groups into consideration. Spend less time for a future Congress (suggestions for it to take place in Latin America within two years). Fewer theoretical presentations; first week too academic. More work on arriving at concrete conclusions. Less pressure to complete the timetable. No message from General Minister. Not enough time to share in groups. Not a lot of enthusiasm for sport. Ensure adequate time for questions and answers. Proposals must be debated in the assembly. Give a basic scheme for liturgical celebrations (some liturgies lacked internationality). Concentrate on one or two themes and deepen them. Greater time for Conference participation (e.g., sharing of experiences). Ensure more time to share on common areas of interest. Ensure a greater participation of brothers from Africa and Asia. Ensure participation of brothers working in difficult and dangerous situations. More process on proposals. Ensure lay participation (especially SFO). More recreational time and half day free. Time to adjust from jet lag. More group work and less formal content (too many presentations). Too few formal sharing of experiences. Too Euro-centric. Dynamics and recreation very useful. Work and process of animation committee good. Suggestion box and evaluation process excellent. Excellent hospitality….congratulations for the success of the event.

251 Annex

Better communication and evaluation of Summaries of JPIC our projects. Conference Action Plans 3. Conference of the Southern Cone Vossenack, October 2000 Strengthen the structure of JPIC in the Conference as well as improve communications among the provinces and with 1. Central America, The Caribbean other Conferences of Latin America. and Mexico New JPIC Statutes will be drawn up. Improve communication networks Common projects will be carried out with among entities that make up our Confer- the Franciscan Family as well as estab- ence and involve ourselves in migration lishing connections with NGOs. issues; uniting to defend the rights of migrants and of workers in the Raise consciousness during the next six "maquilas" (factories), which have months among the friars of our provinces become a new form of slavery. on the presentations from the Vossenack Congress through a bimonthly Bulletin. In our Conference we intend to open JPIC values will be included in the pro- spaces, within our formation programs, grams of the schools of the entities. An for theoretical-practical experiences con- interdisciplinary Conference on JPIC cerning JPIC matters. At the same time will be organized at the Theological we will propose to our respective defini- Institute of Argentina. tories that experiences of inserted fraternities of brothers in perpetual vows Participate in the Annual Assembly of become a reality. provincial ministers, formators and those being formed in the Conference. Distrib- ution of the JPIC Resource-Book to those 2. Bolivarian Conference in initial formation. Presentation, study, motivation and familiarization by all the brothers with the JPIC Resource- book: Formation 4. Brazilian Conference houses, superiors, parishes, schools, and Based on our reflections to better imple- ongoing formation. ment the service of animation of JPIC, we need to improve our method of organ- Support by the whole Conference for ization. The Conference was divided into whatever helps the Colombian people two regions in order to facilitate partici- oppose the “Plan Colombia." pation by the animators: center-south and

253 north-Northeast. To make JPIC anima- d) To continue supporting concrete proj- tion more dynamic we will have an annu- ects, mainly those suggested by the al meeting in each region and another for Order, as Peace in Colombia and the whole Conference. migrants-refugees.

At the Conference level we provided an annual formation course in JPIC (next year 6. COMPI (Italy) it will be open to participants from other Initial and on-going formation in JPIC is Conferences of Latin America) and we will a priority, not only for friars in general, try to organize thematic seminars (related but also for JPIC animators too. to the earth, education, insertion, etc.). We do all this with the goal that all friars and Resources at a conference level: JPIC entities, which form the Conference, com- Manual, meeting of National delegates mit themselves ever more deeply to JPIC. (three times a year), publication of JPIC Conference’s bulletin “Perfect Joy.”

5. CONFRES (Spain/Portugal) Resources at Provincial level: JPIC in Evaluate the work carried out during the “Ratio Formationis,” collaboration with four years the JPIC Commission has been animators and Guardians, as well as ini- operating. tiatives in on-going formation. Analyze the current reality of the Com- Learn to do a social-economic analysis of mission and the Provinces, looking for the environment where the fraternity ways to more deeply involve each provin- lives. cial delegate in the following prioritized Be particularly diligent in commitments to areas of work: refugees and immigrants: welcome a) To re-establish in a systematic way and integration. contact and coordination with the Inter-Conference collaboration. (Europe). Secretariat of initial and permanent Commitment by COMPI to work on a formation. specific project in a country experienc- b) To develop study materials, deepening ing oppression. and celebrating the realities of our Increased collaboration with the Francis- charism, such as minority, JPIC, etc. can Family and the formation of a net- c) To form ourselves more as delegates work with a variety of NGOs. and as Commission (once a year) in Special attention to dissemination of coordination with other entities like information. (Mass Media). the inter-Franciscan Commission, the Conference of religious (CONFER), 7. COMONA Conference (North diocesan Justice and Peace and others, Africa/Middle East) in order to optimize and best use our Since the composition of our Conference resources. (COMONA) is of friars from Islamic

254 States, where a great difference exists in 8. SOUTH-SLAV Conference our relationship to (our context) those This Conference has five provinces in states (e.g. foreigners or citizens of that three countries. The brothers are living state); a general (encompassing) plan of in so-called post-war times. The war has action for the entire Conference seems left many bad consequences, which pro- unrealistic at this time. Also, the thought vide the challenge to live the charism of patterns of our environment must move a friar minor among those who are suf- us to express, first among ourselves, the fering, like refugees and internally dis- concepts of JPIC within those patterns. placed. Yet, we believe that the friars of COMONA can make some similar The new development of independent efforts. Possibly, the first step is to make states on the area of former Yugoslavia ourselves conscious (sensitive) of JPIC seeks from the friars a bigger engage- as it exists or is lacking, as a part or our ment in the political and social life of charism and daily living. There will never their countries. exist a credibility, among us and to our surroundings without this basic founda- In the next years, the animators of JPIC tion. We believe that this sensitizing must offices should serve their provinces in take place in dialogue with our religious many areas. The brothers who are living sisters and secular Franciscans who also among Muslims (Kosovo, Bosnia) and accept Francis and Clare as their her- Orthodox (Serbia) should be able, in the itage. Our credibility, as those who live spirit of St. Francis, to meet the people among “God’s people,” depends on our who are our brothers of different reli- communications in the official language gions. Our ecumenical and inter-reli- of the States where we live, our poor gious dialogue should encourage the lifestyles without fear of the poor or our common people towards reconciliation environment, and our respect for the cul- and forgiveness, even though they have tures where we are found. been deeply wounded in the war.

Our hopes for the future are to develop It is very important that the brothers Statutes that will reflect credibility, dia- have a large network between them- logue, and lifestyle. These Statues will selves and many international organisa- give us a status, perhaps very unique, but tions (UNCHR, UN, and EU) that are very necessary in the structure of the helping return huge numbers of Franciscan Order. Together with the refugees and reconstruct the infrastruc- Statutes, we eventually will need an offi- ture of the country. We should use our cially appointed animator of COMONA offices (FI) in Geneva, Brussels, and free of other obligations that consume Strasbourg, to be directly involved in time and energy. In all our efforts we pro- world programs to help the poorest claim ALLAH MAHABA! around the world.

255 Each province is supposed to find one victims are often women and children), brother who will animate others in JPIC the members of the SAAO Conference work. He can use the JPIC handbook as a feel the urgency to focus their attention good instrument for work. The JPIC on environmental justice and peace build- office of the province must be open to ing. In 2001-2002 they will seek to pro- collaborate with many other international mote actively with all those who share NGOs for peace and humanitarian aide the spirit of Francis of Assisi, the social- from different countries and religions ization of these values in our communi- represented there. ties and neighborhoods, linking up with existing NGOs and experts.

9. EAC (East Asia) We intend to do this in the following In the next two years (2000-2002), JPIC- way: EAC coordinators commit to seriously Prepare a reconciliation program for work on the following concerns and the Lenten season 2001: Peace with make an evaluation after one year of God through peace with self, neigh- implementation: bor and nature (with scriptural texts from different faiths). To systematically integrate JPIC into the life and ministry of our respective provin- Peacemaking initiatives of ecumeni- cial fraternities, in order to facilitate such cal nature (like Gandhian methods) effort, the Franciscan JPIC manual will will be undertaken in conflict resolu- be translated, distributed and used for tions. study-reflection in our communities. In initial formation, an exchange program Educating friars (both in initial and will be developed to enhance JPIC ongoing stages) to give leadership in awareness. (mission ad intra) organizing our communities, parishes To promote greater collaboration among and schools as examples of good the members of the conference, particu- practices in the sustainable use of larly on migration, through the exchange water, waste management, and refor- of relevant and JPIC-related information estation will be given special atten- and materials (mission ad extra). tion.

10. SAAO Conference (South Asia 11. SUB-SAHARAN/ and Oceania) Magadascar Conference Acknowledging the seriousness of the We in the Sub-Saharan Conference violence done to the environment and its decided to concentrate on two areas dur- subsequent effects on human beings, and ing 2001. One concerned our responsibil- the violence committed by people among ity to work ad intra and one concerned themselves in various names (of which our work ad extra.

256 Ad intra: We decided to try to organize following ethical and ecological crite- seminar, workshops for the brothers in ria, and invest as much of our capital the various entities based on the resource as possible in ethically and ecologi- book “instruments of peace” produced cally safe titles. for the Rome office of JPIC. This we In this context there should be an hope to do in the first half of 2001. intensive collaboration with the association for ethical and ecological rat- Ad extra: We decided to coordinate of the ing, which has been recently founded various entities participate in the United by Prof. Johannes Hoffmann. We Nations World Congress on Racism to be JPIC coordinators have to work as held in South Africa in August 2001 and mediators in this context. in the preparation meetings for this congress in Geneva and various places in Africa. Animation of Our Brothers: A second emphasis of our work should be on animation of our brothers in the 12. COPEF (France/Belgium) provinces, because a lot of them do not We commit ourselves to continue work- really know what JPIC means or aims at. ing with our secretariat for formation to Very often they consider our work as a be integrated into initial formation the personal hobby or take it as enough if JPIC dimension of our Franciscan calling. some friars have a commitment in this area on behalf of the whole province. But We commit ourselves to develop con- JPIC is an integral element (and therefore sciousness and action regarding the it can’t be delegated!) of our Franciscan French policy to refugees and asylum charism. For that reason, we want to find seekers among the Franciscan family. We new ways, together with our brothers, to plan to help brothers working with mar- a better integration of JPIC values in our ginalized people reflect on their Francis- life, ministries and personal spirituality. can commitment. We consider the JPIC manual as a good aid (help) in this process and are looking 13. MEFRA (Central Europe) for an adequate way to present it to our We, the provincial coordinators of provinces and, if possible, to others. MEFRA gathered at the first JPIC congress of the Order, will work on the following two areas in the near future: 14. English Speaking Conference (ESC) Promotion of ecological and ethical The ESC-JPIC Council commits itself: to investment funds: animate our brothers through better com- We want our provinces to study the munication at all levels to strengthen investment funds of our communities, intra-conference relationships and to

257 work with the JPIC handbook in both ini- Latin America. We seek to promote tial and ongoing formation. human rights and environmental justice and to modify inhuman elements of polit- The ESC-JPIC supports and works with ical-economic policy as a step towards the Franciscan Washington Office for solidarity of the Americas.

258 History of Franciscans International

Institutional Committee further develops FI statutes, an organizational structure and a plan for Timeline membership.

1982: Two Franciscans, a sister from the 1991: The Preparatory Committee now United States and a friar from Malta, sug- serves as the Executive Committee for FI gest to their respective Justice and Peace and it begins the process of application Committees the possibilities of having a for consultative status (Category 1) with Franciscan presence at the United the Economic and Social Council Nations. (ECOSOC) of the UN. NGOs with consultative status are permitted to make oral 1984: The idea of Franciscans at the UN interventions and written statements in grows into a common project for mem- Commissions and Committees of bers of the Franciscan Family and an ECOSOC, as well as its other interna- interfamilial Preparatory Committee tional Conferences, General Assembly (PC) is organized for this future ministry Special Sessions, and other intergovern- within the United Nations. The Commit- mental bodies. tee prepares a Vision Statement, focusing on three areas of Franciscan work: peace- 1995: FI is approved for NGO Category making, concern for the poor, and care of 1 Status (later called General Consulta- creation. The Vision Statement is circu- tive Status) with ECOSOC, allowing it to lated among major superiors in Rome for participate, among others, in the activi- their endorsement. ties of ECOSOC, for example, UN World Conferences and their Preparatory Com- 1985-1989: The Committee further mittees, the UN Commission and Sub- defines the organizational structures, Commission on Human Rights, and the learns more about the mechanisms of the committees that monitor states’ compli- UN, and it begins the application process ance with specific international treaties. for recognition by the United Nations as a non-governmental organization (NGO). 1996: To clarify the structures, membership and fundraising of FI, the Confer- 1989: The UN Department of Public ence of Franciscan Family (CFF) in Information (DPI) officially recognizes Rome, including the Ministers General Franciscans International as an NGO. of Friar Minors, Capuchins, Conventu- als, Third Order Regular and Secular 1990: Franciscans International (FI) Franciscan Order and the President of opens an office in New York and the the Inter-Franciscan Conference Third

259 Order Regular, appoints a Working Organizational Group to prepare a new organizational “Charter” for FI. Structure of Franciscans International 1997: FI, with Dominicans for Justice and Peace, opens an office at the United Nations in Geneva, Switzerland to focus Sponsors: on the promotion and protection of The 6 Major Superiors of the Confer- human rights (civil, cultural, economic, ence of the Franciscan Family (CFF), political and social rights). Rome. The CFF is made up of Capuchin, Conventual and Franciscan 1999: The CFF approves the new “FI Friars, women and men of the Francis- Charter” and they assume their role as can Third Order Regular, and women Sponsors. The CFF appoints thirteen men and men of the Secular Franciscan and women to the new FI International Order. Board of Directors (IBD).

2000: The FI IBD meets twice, in Janu- International Board of Directors: ary and November and it begins to align 13 members appointed by the CFF FI with its new “FI Charter.” David Couturier, OFM Cap., President 2001: The CFF writes a letter to the international Franciscan family, asking them Executive Director: to participate in and to contribute to the Agostinho Diekmann, OFM support of FI.

New York Interna- Geneva tional Office International Florence Deacon OSF Office Director John Quigley OFM Director

260 Link up with OFM project JPIC

Link up with O M project JPIC

1. Parishes

Project Coordinator Province E-mail Welcoming Centre Joseph Legonou AO [email protected] School for young people Henryk Jasielski CGSH Zimbabwe [email protected] Non-violence Joe M. Ehrhardt St. rancis Kenya [email protected] Promotion of woman Edward Lennon South Africa [email protected] ormation for lay ministries Bobby Vadakkal India [email protected] Ministry with Indigenous Gabriel Romero San elipe de Jesús, [email protected] people Mexico Ministry with Indigenous Alejandro Santo Evangelio de [email protected] people Castillo Mexico Ministry with migrants Alejandro Santo Evangelio de [email protected] Castillo Mexico Interreligious and Muslim- Damian Bieger Colonia Christian Prayer Meetings

261 3. Schools

Project Coordinator Province E-mail Education of needy minors Marcio Pereira Cust. SC Jesus [email protected] Educate for Peace Salésio Hillesheim Inmaculada Concepción Technical training Edward Lennon South Africa [email protected] Peace and value education Bobby Vadakkal India [email protected] Self-help education Michele alzone Emilia Romagna [email protected] Art for peace Quirino Salomone Abruzzo [email protected] Monetary Law Quirino Salomone Abruzzo [email protected] Juvenile Centre, Education Paolo Maiello Romana [email protected] for peace

4. Ecology

Project Coordinator Province E-mail Rio anoguoio José Alfonso SS. Nome de Jesús O[email protected] Ecology Rodrigo Peret undacao NS atima [email protected] Prudent earth,, ecological, Nick Lucas Australia [email protected] sustainable solutions Office of ranciscans Alejandro Castillo Santo Envangelio de México [email protected] International, México King Midas Michele alzone Emilia Romagna [email protected] Parks of spirituality Quirino Salomone Abruzzo [email protected]

5. Civil organizations and community projects

Project Coordinator Province E-mail Landless Workers José Alfonso SS Nome de Jesus O[email protected] Movement. Rural organization (other organizations, too) Organization for migrants José Alfonso SS Nome de Jesus O[email protected] MST, Agraria Sergio San rancisco do sul Alternative heath care Alejandro Castillo Santo Evangelio de México [email protected] Business network Alejandro Castillo Santo Evangelio de México [email protected] City extension, community Tom ox Sacred Heart USA tomfoxO[email protected] organization Ethical investment Markus Heinze Thuringia [email protected]

6. ormation

Project Coordinator Province E-mail Inter-Provincial Noveriate Jim Hoffmann 4 provinces in mid west of USA jhoffO[email protected] Inserted communities Markus Heizen Thuringia [email protected]

262 Final Documents

Words Of Farewell shown as such. But when I think carefully on these days that we have lived Led By The Spirit – together there comes a multicolor joyful Instrument Of Peace picture that I will not forget easily: brothers in dialogue, chatting, seated before a computer or playing. Does there really Br. Peter Schorr, OFM exist in the world a place where all could Definitor General be possible at the same time? I had not For Justice and Peace found one up to today, except in one place: Vossenack. The “Justice, Peace and Integrity of Cre- We are returning home to where we live ation Olympics” are coming to an end and work. Our convent is the world this evening. The word “Olympic” is very suitable since the colors of the rings where we meet other human beings, reflect the colors of the continents, of especially the poor who still have no human beings and of the cultures that rights or voice. We go out to them to give have been made present here in Vosse- them a voice and that they may rise up. nack. We are an image of the olympic We return to our places with our brothers rings and even more, a reflection of the and sisters, guided by the Holy Spirit as colours when I, for example, pause to instruments of peace. remember the formal and informal meetings, when I think of our prayer and litur- I would like to give thanks with my gical acts, of the content of these days whole heart, thanks for you being here, that were dense in spirituality and aca- because you came from different nations demic seriousness. All that happened in and parts of the world to share together a these days was really a coordinated play few days on life, on the preoccupations, of colours, so much so that this poly- the joys of everyday work. A special chrome picture seen from different thanks is merited by the Animation Com- angles impresses me; a picture painted by mittee that took up my proposal to cele- us and can be contemplated as finished at brate this Congress that they prepared in the end of our days. such an intense way and brought it to the success of its celebration. We could paint this picture of the world, of human beings and cultures gathered I would also like to thank MEFRA for the here, in black and white, or perhaps in an great financial support that they gave us, impenetrable gray. We could be right in and equally to the Provinces of the Unit- that as the world in which we live is ed States of North America, to the Cen-

263 tral Mission in Bonn and to Missio in tation, who enabled us to understand Aachen. Without their help it would not each other and made dialogue possible. have been possible to hold this Congress. I also thank the cook with his team of I also want to thank the Friars of this collaborators who made super efforts in Fraternity. They collaborated in a power- their extraordinary tasks to satisfy our ful way so that all our expectations were basic necessities. surpassed. Lothar, placed all the possibilities that this college offers at our dis- There are two brothers I would like to posal in a clear manner. Alfons who mention by name, since without them we offered all the facilities of the boarding would have been in trouble: Jürgen, who school. To Brothers Wolfgang, Tobias worked tirelessly in the service of trans- and Daniel, we were their guests. I per- porting and moving the sick and who lit- sonally had the feeling that we did not erally made himself an offering in serv- feel welcomed as guests, but that we ice. And finally my collaborator in Rome, really felt at home. who had clarity of vision, open ears and arms extended so that all would work out Equally, I extended thanks to the brothers well: Francisco O’Conaire. who carried out the basic work, Fernan- do, Joe and Jim and all those who worked I thank you who gave your contribution in the Secretariat or in the writing up of so that this, our Meeting in Vossenack, the minutes, also those who carried out will always remain among the best of our the tiring work of simultaneous interpre- memories.

264 Letter from the today’s world. The globalization of the market economy is benefiting a minority International of people on the planet and is unleashing Congress of Justice, a process that is impoverishing the most vulnerable, and depriving many of the Peace and Integrity basics of life. The issues of mass migra- of Creation to Our tions of people, and the neglect and violation of human rights, the destruction of Brothers nature, the crushing foreign debt of poor countries, and many more, urge us to Peter Schorr OFM identify ourselves as Franciscans more Definitor General intensely with the poor and with their Director of JPIC Office struggles. Rome In the international community and at At the beginning of the Third millennium, local levels there is much talk about we the 123 participants of the JPIC Inter- development and financing of poor coun- national Congress of the Order gathered tries and the right of every person to at Vossenack, Germany from October 1 development. Many assumptions of through 12, 2000, to strengthen our ani- development are outdated and unexam- mation work, to identify Franciscan JPIC ined, and they lead to dangerous results. ministries, and to develop action plans. During this meeting we reflected on the deep tensions between the conditions The presentations, testimonies, exchan- necessary for sustaining life and the envi- ges, liturgical celebrations and interac- ronment, and the consumption of the tions in this congress affirmed that the resources demanded by increasing conversion to the poor and Crucified growth. To achieve the kind of world that Christ is the heart of our life as friars we envision, all people must work toward minor, and it is the source of peace we a new model of society. Our vision is that wish to share with others in our societies. of a sustainable society where all God’s This conversion is experienced and lived creation will be respected and a dignified in the brotherhood and in the world. life will be assured for all. Through the inspiration and guidance of the Holy Spirit, we concluded the con- Francis called us to be minor brothers. gress with the following reflections: Minority is a key for our self-understanding and for overcoming a model of socie- Solidarity with the poor and all Creation. ty that excludes many. We strongly recommend the establishment of inserted The forces of globalization present enor- fraternities in poor areas while respecting mous challenges to us as Franciscans in popular cultures and religious devotions

265 and practices. We sense the urgency for reflections on JPIC values and issues and us to concretize our minority through the their integration into the Franciscan practice of justice and a simple life style. vision of life. We believe it is necessary to promote greater equality among the friars and The themes of JPIC demand both local greater accountability in the administra- and global responses. We believe that it tion of the resources of our fraternities. is time for the Order to consider the pos- At every level of the Order a process of sibility of establishing small internation- reflection regarding ethical investments al groups of friars who are specifically and patrimony should be initiated with- trained to be competent in conflict reso- out delay. lution, the defense of human rights and environmental problems. At the provincial level we recommend the develop- JPIC in Formation and Evangeliza- ment of new programs of Franciscan tion lifestyles and evangelization, which offer The life of each friar is a process of ongo- concrete experiences related to the val- ing formation. Some are at the beginning ues of JPIC. of the journey, and the challenge of our life is very strong and new. Others are concerned with the difficulty of facing Structures and Networks the ever-new challenges of being friars in It is important that the values and chal- today’s world. lenges of JPIC be further integrated into the structures of the Order. Through our This congress has been a formative, fra- discussions we realize how the JPIC ternal and inspiring experience. We are dimension has grown in the Order. The convinced of the necessity of an ongoing brothers expect the office in Rome to pro- dialogue between ourselves and those vide greater service to meet the increas- friars who care for formation at all levels ing challenges of our times, for which of the Order. We exhort these brothers to added human and financial resources are seek integration of Franciscan spirituali- required. One of the very important chal- ty, study and immersion into the life of lenges is international networking with the poor who are our teachers. We rec- other agencies that have proved their ommend the use of JPIC Resource book effectiveness in the task of denouncing of the Order as a practical tool for for- injustice in many parts of the world and mation. defending the lives of many persons, among whom were our friars. (e.g. FI, Based on our experience at Vossenack, Washington Office for Latin America, we invite our Franciscan philosophers Pax Christi, Caritas Internationalis, Inter- and theologians from all areas of the national Catholic Migration Commis- world to engage in a series of serious sion, MZF etc.)

266 We are grateful for this experience of fra- action within our conferences that we ternal solidarity. We took this opportuni- wish to share with the Order in general ty to arrive at some concrete plans of for mutual inspiration and accountability.

267 ICJPIC Recommendations:

For General between formators and JPIC animators. We particularly recommend use of the Government (I-II) JPIC Resource Book. An adequate evaluation of this process needs to be made. 1.The International Justice, Peace and Integrity of Creation Council asks the 4.The International Justice, Peace and General Government of the Order to ini- Integrity of Creation Council asks the tiate an international meeting for provin- Rome Office in conjunction with FI/OP in cial treasurers regarding ethical investing Geneva to set up a network of resources and patrimony. and personnel to intervene in the plight of refugees, migrants and asylum seekers in 2.The International Justice, Peace and Europe. This resolution is in response to Integrity of Creation Council proposes to the motion 8.4 of the General Chapter, the Conferences through the JPIC Office which reads: “concerned at the situation that within the next three years a meeting of so many people who are forced to take place for all the JPIC provincial coor- abandon their own lands, particularly the dinators and delegates for each of the continents. Each meeting will be organized by migrant workers, the refugees, the ethnic the coordinators of the conferences of the minorities, this General Chapter solicits continent. If appropriate others can be the General Definitorium, through the invited to participate in the meeting. The Office of Justice, Peace and Integrity of ICJPIC council meeting will coincide with Creation in collaboration with all the one of the continental meetings. The Conferences and Provinces, to create a council meeting itself immediately fol- network of personnel and resources to lowing the continental meeting. intervene in the plight of refugees.”

3.Given that Justice, Peace and Integrity 5.The International Justice, Peace and of Creation is a constitutive part of our Integrity of Creation Council ask the charism and Franciscan identity, the General Definitorium to approve the International Justice, Peace and Integrity assignment of a friar to the JPIC Rome of Creation Council asks the General office. His principal responsibility will be Government that a structural tie be creat- to work on refugee issues. ed between JPIC and Formation at every level: in the General Curia in Rome, 6.The International Justice, Peace and between the Secretariat of Formation and Integrity of Creation Council ask the Studies and the JPIC Rome Office; in the Rome Office to support the setting up of Conferences and the Provinces through a an Urgent Action Network in conjunction close collaboration and programming with the Franciscan Family.

269 7.The International Justice, Peace and Geneva to work with the Custos of the Integrity of Creation Council recom- Holy Land for both advocacy and for mends that the JPIC Rome Office consid- protection of human rights. er the possibility of establishing small international groups of friars who are specifically trained to be competent in For Secretariat of Formation and conflict resolution, the defense of human Studies. (12-13) rights and environmental problems. 12.The International Justice, Peace and Integrity of Creation Council asks the 8.The International Justice, Peace and Secretariat for Formation and Studies to Integrity of Creation Council recom- collaborate with the Justice, Peace and mends to the General Government that Integrity of Creation Office in asking that added human and financial resources be the Antonianum offer formation courses provided for the office in Rome in order for all JPIC animators. The Council fur- to meet the increasing demand for JPIC ther asks that provincials facilitate the animation in the Order. participation of the JPIC animators in the formative courses offered by the Antoni- 9.The International Justice, Peace and anum. Integrity of Creation Council urges that conflict situations, either within or outside 13.The International Justice, Peace and our friaries, should be addressed using the Integrity of Creation Council recom- assistance of friars trained in conflict res- mends that the Secretariat of Formation olution. If there are no friars trained in and Studies, in collaboration with the mediation, a formation program should be JPIC Office, encourage our Franciscan organized at each level of the Order. philosophers and theologians from all areas of the world to engage in a series of 10.The International Justice, Peace and serious reflections on JPIC values and Integrity of Creation Council asks the issues and their integration into the Fran- JPIC Rome Office to write to the Custos ciscan vision of life. of the Holy Land asking for advice on how the ICJPIC can work with the Cus- tody on peacemaking. The Italian Con- For Conferences (14-18) ference and COMONA will be invited to 14.The International Justice, Peace and work on this project. Integrity of Creation Council asks the Conference of Cono Sur to investigate 11.With concern for the human rights the consequences of the implementation violations occurring in the Holy Land, of projects that destroy natural rain- the International Justice, Peace and forests, such as Trillium in Chile. They Integrity of Creation Council proposes should make recommendations to Fran- that the JPIC Rome Office ask FI/OP in ciscans International for the participation

270 in the preparatory commissions for the sult with and involve the Washington Conference on Climate Change (COP). Office for Latin America, FI/OP in Geneva and the Urgent Action Network 15.The International Justice, Peace and in the International Office in Rome. Integrity of Creation Council asks the English Speaking Conference, the Wash- ington Office for Latin America and the General Recommendations (19-21) Mexican-Central American Conference 19.The International Justice, Peace and to investigate ways of collaborating on Integrity of Creation Council endorses urgent issues related to migration on the the work of the Franciscan Washington US/Mexican border. Office for Latin America, and asks that the Washington Office continue to sup- 16.The International Justice, Peace and port and work with the friars throughout Integrity of Creation Council asks the all of Latin America. The Council asks South African Province to host Franciscans that the Washington Office give specific participating in the World Conference on attention to the continuing crisis in Racism (31 August-7 September 2001). Colombia. The Council further asks that this endorsement of the Washington 17.The International Justice, Peace and office by ICJPIC be communicated to all Integrity of Creation Council asks the Sub the provincials of the Americas. Saharan Conference to coordinate an international program to educate and 20.The International Justice, Peace and address the problem of AIDS in Africa. Integrity of Creation Council asks Fran- They should contact the office in Rome, ciscans International and the English Caritas International, UN AIDS and FI/OP Speaking Conference to work with NDE in Geneva. They might also contact Mis- in Las Vegas to study nuclear disarmament sionszentrale for funding. The information in order to: first, educate the ICJPIC about from this work will be shared with ICJPIC the dangers involved in secret nuclear test- for distribution to all Conferences. ing; second, the dangers of Pakistan and India testing nuclear weapons; third, the 18.The International Justice, Peace and dangers of nuclear waste disposal in poor- Integrity of Creation Council asks the er countries; and fourth, they communi- Bolivarian Conference, after consulta- cate their research to the ICJPIC and, via tions with the two Colombian provinces, Franciscans International, to the United to elaborate recommendations on contin- Nations Disarmament Committee. uing the Franciscan Peace Mission for Colombia and how to face the expected 21.The International Justice, Peace and difficulties resulting from the implemen- Integrity of Creation Council strongly rec- tation of “Plan Colombia.” We also ask ommend to the Provinces the establishment that the Conference inform and also con- of inserted communities in poor areas.

271

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Mariánské nám.200 nám.200 Mariánské Hradit 68601Uherské 315/80040 Poggiomarino 24 maggio, Via (NA) Africa) Togo(West Togo 384 Lome, B.P. Box 186 P.O. Israel 91001 Jerusalem, Centro Direzionale Torre rancy 80143 Naples Italy Savoie de 10, Allées Adéelaide Source La 45100 Orléans rance CZECH REPUBLIC REPUBLIC CZECH 541 E. State St. State 541 E. - 53105 WI Burlington, USA. arms Small Evaton Box 5191 P.O. 1981 Rep. of South (Gauteng) Mafatsana Africa Quay 4 Merchants 8, Ireland Dublin Centro "I Giovani Educatori della Pace" Pace" della Educatori Giovani "I Centro S. rancesco Conv. (LT) 04010 Cori snc Gramsci Via St. rancis of Asisi Parish 334-1 Seryu 1 334-1 Seryu of Asisi Parish St. rancis 440- Kyungki cith Suwon Ku, Kwonsun Dong, Korea 110 South Office, Provincial raniscan NSW 2024, Waverley Street, 47 Victoria Australia Coyoacan Cconcepcion 287-1, La Pacifico Mexico 04020, Mexico D , CP 26 Mingchich Road, sect.3 Road, 26 Mingchich 243 Taipei Taishen, R.O.C Taiwan

Chieh Chieh Chieh Chieh - -Chieh - Martinez MartinezMartinez Vega Lanzone Lanzone Lanzone Lanzone Kun Kun- Kun Kim Lucas Kim Kim Lucas Lucas Martirani Martirani Martirani Martirani Kejdana Kulan Martin KejdanaKejdana Kulan Kulan Kulan Martin Martin Lennon Lennon LennonLennon Mazeau Mazeau Mazeau Mazeau Legonou LegonouLegonou Malagola MalagolaMalagola Maiello MaielloMaiello 55. Antonin Kejdana 56. Kim Tae Sung 57. Kulan Michael 58. Kun Hsu Paul 59. Lanzone Damiano 60. Legonou Joseph 61. Lennon Edward 62. Lucas Nicholas 63. Maiello Paolo 64. Malagola Marco 65. Martin Michael 66. Martinez Leonardo 67. Martirani Giuliana 68. Mazeau Claude

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O Conaire O O Conaire OO Conaire Pronestì PronestìPronestì Müller MüllerMüller Peret PeretPeret Ottenbreit OttenbreitOttenbreit Porta Porta Porta Porta Neitzert NeitzertNeitzert Monteiro MonteiroMonteiro Moczulski Moczulski Moczulski Moczulski Moore MooreMoore Peixoto PeixotoPeixoto Murguzur MurguzurMurguzur McIntosh McIntosh McIntosh McIntosh 69. McIntosh Jim 70. Moczulski David 71. Monteiro Celine 72. Moore Gerry 73. Müller Andreas 74. Murguzur Joxe 75. Neitzert Jurgen 76. O Conaire rancisco Ottenbreit 77. Estevao 78. Porta Marcos 79. Peixoto Jorge 80. Pereira Henrique Marcio 81. Peret Rodrigo 82. Pronestì Marcello

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Teje TejeraTeje Tonin Tonin Tonin Villanueva Villanueva Villanueva Yazawa YazawaYazawa Vadakkal Schwerz Yudego Vadakkal Vadakkal Vadakkal SchwerzSchwerz Yudego Yudego Torres Torres Torres Torres Villalobos VillalobosVillalobos A Schroeder SchroederSchroeder Van den Broek Schorr Tindo Van den BroekVan den Broek Schorr Schorr Schorr Tindo Tindo Short Short Short Short Sullivan Sullivan Sullivan 97. Schorr Peter 98. Schroeder Mark 99. Schwerz Nestor 100. Bill Short 101. Sullivan Joe 102. Teje Lucas Jose 103. Tindo Peter 104. Tonin J Neylor 105. Torres Carlos 106. Bobby Vadakkal 107. Van den Broek Theo 108. Villalobos Oscar 109. Villanueva Orlando Yazawa110. rancis 111. Yudego austo

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