» CONFERENCE COLLECTION JULY 2014

CARITAS AS A COUNTERCULTURE TO THE GLOBALIZATION OF INDIFFERENCE

A COLLECTION OF PAPERS FROM A CARITAS CONFERENCE: ‘ABOUT THE MYSTIQUE OF FRATERNITY’, 2-4 JULY 2014, THE introduction CARITAS AS A COUNTERCULTURE TO THE GLOBALIZATION OF INDIFFERENCE

INTRODUCTION 100 YEARS OF : 100 YEARS OF CARITAS IN THE NETHERLANDS

When in 1914, because of the outbreak of the First World War, In these 100 years, Cordaid (and its predecessors Mensen in thousands of Belgian Refugees fled their country to find shelter Nood, Memisa en Cebemo) has gone through deep changes and and protection in the Netherlands, Catholics in the Southern transitions. In the 1950’s and 1960’s, the Netherlands was one part of the Netherlands understood the call for compassion and of the countries with the largest number of missionaries going started a program for reception of these refugees. Parishes to Africa, Asia and Latin America to proclaim the faith and to organized local committees, asked families to make space for contribute to the well-being and development of people. When these refugees and organized the collection of food and the Dutch government started its development cooperation clothing. Right after the war, the committees continued their program, the network of agencies and missionaries work and broadened the scope: children from hunger stricken proved to be a strong pillar of this new governmental program. and were invited to come over for a period of In the 1970’s and 1980’s the organizations were affected by the recovery because of undernourishment and other physical secularization of the Dutch society and the deep social and problems. cultural changes in our society. Cordaid remained a Catholic organization, connected to the international Caritas network. In 1924 at the Eucharist Congress in , the first Until today, Cordaid is one of the largest members and contrib- initiative for an international network of Catholic Caritas utors to the network. During the last agencies was launched. Pius XI, in 1928, gave it the name 5 years, Cordaid supported 49 emergency appeals of Caritas ‘Catholic Caritas’.1 It remained active until the outbreak of the Internationalis and maintained relations with 23 national Second World War in 1940. In 1951, this initiative was renewed Caritas agencies all over the world. under the inspiration of then Cardinal Montini who became Paul VI in 1964. Caritas Internationalis was founded and Cordaid celebrated this 100 years with its supporters (324.000) the Dutch were among the thirteen national organizations in the Netherlands, but the 100 years of commitment to the that were the founding mothers of this international network. international network were also a good reason to celebrate this In 2014 Cordaid celebrated its 100 years as a celebration of 100 jubilee together with our international colleagues. From 2-4 years of compassion and solidarity that started with ordinary July 2014, 64 guests from all over the world came together in people in parishes and neighborhoods who understood that the Netherlands to live the diversity and the richness of our caritas is at the heart of their Catholic identity. And through- international Caritas network. Each day started with a out these 100 years, the organization could continue thanks to celebration of the Eucharist and closed with a prayer or a song. the commitment of people who, often in silence and unnoticed, This liturgy gave the conference a strong spiritual foundation. showed their compassion and solidarity. These were days of sharing and inspiring and to reflect on where we are in the history of Caritas and what are the challenges we are facing in a rapidly changing world. This collection shares the richness of this gathering and makes it available for all those who share with us the spirituality of caritas.

Simone Filippini CEO Cordaid

1 Denis Vienot, Caritas, subject of Charity in the , in: , Acts of the World conference on Charity, page 27 edited by Cor Unum.

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CONTENTS

A THEOLOGICAL PERSPECTIVE ...... 5

CARITAS AND CATHOLIC PRESENCE IN THE WORLD TODAY by Prof. Dr. Erik Borgman...... 6

PRESENTATION: ABOUT THE ‘MYSTIQUE OF FRATERNITY’ by Prof. Dr. Erik Borgman...... 9

PERSPECTIVES FROM DIFFERENT CONTINENTS...... 11

INTRODUCTION...... 12

THE COMMITMENT OF THE CHURCH IN AFRICA AND THE EXERCISE OF CHARITY by Fr Pierre Cibambo. . 13

CARITAS IN THE ASIAN CONTEXT AND PERSPECTIVE by Prof. Peter C. Phan ...... 17

CARITAS IN LATIN AMERICA by Fr P. Joseba Segura ...... 19

INTERVIEWS by Frank van Lierde and Lotte van Elp...... 23

INTRODUCTION...... 24

S.O.S: SPIRITUALITY OF SOLIDARITY Fr Cedric Prakash...... 25

PASSING ON THE GIFT OF KNOWLEDGE Dr. Benedict D’Rozario ...... 27

CARITAS AND THE CORPORATE CULTURE OF RISK AVERSIVENESS John Ashworth...... 29

“LIVE AND STAY WITH THE PEOPLE YOU SERVE” Theo van den Broek ...... 31

“DIALOGUE IS NOT ABOUT SITTING AND TALKING TOGETHER” Elga Sarapung ...... 33

“CARITAS MEANS THAT PEACE IS GREATHER THAN VIOLENCE” Fr Augusto Zampini...... 35

AN ESSAY ON CARITAS AS THE MYSTIQUE OF FRATERNITY AND SORORITY...... 37

CARITAS: THE MYSTIQUE OF FRATERNITY AND SORORITY By René Grotenhuis ...... 38

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CARITAS AND CATHOLIC PRESENCE IN THE WORLD OF TODAY BY PROF. DR. ERIK BORGMAN

1. Caritas as a problem In our contemporary societal and political debates, caritas has It is important, therefore, to develop a different view on caritas. become a problem. This is so, the hypothesis is here, because The tradition of Catholic Social Thought can be read as con­ of the way caritas is conceptualized. Caritas is considered to sidering caritas an integral and essential aspect of being be something additional, an ‘extra’. It is generally taken for human. Deus Caritas Est is not by coincidence the first sentence granted that caritas would not be necessary if society would of the first encyclical of Pope Benedict XVI, after 1 Jn. 4:16. function well. Caritas is seen as additional support for those Human beings are created in the image of God and their who cannot properly support themselves, either because there natural eros is intrinsically directed towards agape (see Deus is a problem in the mechanisms of society or because certain Caritas Est, no. 3-8). According to this tradition, caritas is not persons or groups lack something they need. As a conse­ in the first place a difficult virtue that should be kept alive quence, the political debates focus on whether people needing against the human tendency to selfishness, but an inclination caritas did really end up there by no fault of their own, of human nature. It is also not something that can or cannot be whether the measures that are proposed will really solve their added to society, as a nice but not necessary additional quality. problems and to what extent society can afford to help those Society comes into existence and is maintained because people who cannot help themselves. are inclined to caritas. Living together in community as brothers and sisters is caritas incarnate (cf. Caritas in Veritate by Pope Benedict XVI, no. 19).

In the conference we will develop this view on the mutual dependence of society and caritas. The common functionalist view, in which society is imagined as a contract for mutual benefits leaves a lot of aspects of human sociality incompre­ hensible. Many theories that are used to legitimize and evaluate activities by organizations dedicated to caritas, share in the functionalist approach to society. Analyses should be made of the extent to which this is the case and in what sense this is problematic. To consider others valuable for

Frank Lierde van what they are and wish them

Photo well because of it, is the very core of caritas. Prof. Dr. Erik Borgman In contrast, an image of society will be constructed in which the inclination of people towards caritas is an integral part. In fact, society here is imagined as a contract of those indi­ Ultimately, people strongly value other people and want to be viduals who have something to offer in order to increase their valued by them: they want to make a difference to others and benefits. This automatically defines those who are weak, poor, they want others to value them as making a difference because old or sick as lacking what it requires to be a valuable part of of what they are. In other words, they want to participate in society. In spite of all talk of human rights and inherent giving and receiving caritas. To consider others valuable for human dignity, people are ranked according to their perceived what they are and wish them well because of it, is the very core value. In the current view, caritas is only a marginal correction of caritas. People naturally desire to participate in it. of this view. We should, the general idea is, have compassion and pity with people who temporarily are not bringing Which is of course not to deny we often do not want to live in any additional value to society through capital or labor. with the uncertainty this desire for caritas brings us in. However, this should be temporary. As soon as possible they Caritas requires recognition of one’s dependence on what should again bring in their fair share. This is exactly why others can only freely give: appreciation and commitment. aging is perceived as such a grave problem. It involves a This dependence on the logic of the gift is highly unsettling (cf. request for help that cannot be framed as an investment Caritas in Veritate, no. 34). This unsettlement is what we tend to for a future benefit. Costs will only get higher and the elderly avoid, for instance by fantasizing that we participate in society will not produce added value in the future. by means of a mutual, if necessary enforcable contract.

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maintain a decent and safe society (Summa Theol. II-II, q. 23, a. 8; cf. Compendium of the Social Doctrine of the Church, no. 207). It is revealed in narratives that invite creative interpretation and imitation. Through these narratives, differences should appear as invitations to widen caritas, not as possible or even neces­ sary limits to it. Not so much the abstract idea of the equal dignity of all people should constantly be communi­- cated, as is the tendency now. Instead, it should be shown how the world exists in an unending plurality of connections that unite concrete people in relations of mutual interest and responsibility.

It is not that we in the West should help Africa because its people are poor and we are rich. The point is that for us as a community – in which the people in Africa are part just as much as we – the quality of all our lives depends on our ability to make caritas the foundation of our connections. Frank Lierde van As it is said in the Pastoral Constitution of the in Jesus Christ it is revealed Photo Gaudium et Spes, that ‘the new command of love was the basic law of human Prof. Dr. Erik Borgman during his presentation at the conference perfection and hence of the world’s transformation’ (no. 38; cf. Compendium of the Social Doctrine of the Church, no. 54).

2. Caritas as human connection For Caritas organizations this insight leads to the utmost ‘The relationship between God and man is reflected in the restraint in the instrumental use of images and figures. relational and social dimension of human nature’, states the As experience shows, this leads to cynicism, which is the Compendium of the Social Doctrine of the Church (no. 110). And opposite of caritas. Instead, Caritas organizations would commit quoting from the documents of the Second Vatican Council, themselves to refraining from propaganda and self-promotion it goes on to say how the human being is in fact not a solitary and make it part of their mission to stimulate trust in the desire being, but ‘a social being, and unless he relates himself to of people to live in caritas. At the conference we will explore others he can neither live nor develop his potential’ (Pastoral what this would mean and debate exemplary cases. Constitution Gaudium et Spes, no. 12). This approach opens up the concept of caritas and makes it the foundation of being 3. Role of Caritas organizations human. It clarifies how love for others, expressing itself in In this line of thinking, Caritas organizations do not position the desire that all will be well for them, is ultimately limit­ themselves as problem solvers who, for example, bring bread less. This comes to light, over and over again, but that goes where there is no bread or health care where health care is often unnoticed. In the parable of the Good Samaritan, Jesus lacking. The commitment to do these things can on occasion be does not so much instruct his disciples what to do, but he an expression of caritas. However, caritas itself exists in involve­ tells us what he sees happening and should be valued and ment and solidarity. The central task of Caritas organizations is imitated. enhancing and strengthening commitment, and the opportu­ nities for people to be and to become connected to and involved Connections are made via caritas beyond the usual social in the lives of others. In other words, hunger and disease boundaries, because the predicament of the other is recog­ should be a shared concern, not a problem for one party to nized as concern of one’s own. In recognizing their funda­ which the other party knows and owns the solution. Caritas mental dignity as threatened and violated, others can never be limited to introducing people to an expertise they are spiritually and conceptually made participants of the are now lacking (encyclical Populorum Progressio [1967] by Pope community. From there, it is logical to help them to become Paul VI; cf. Caritas et Veritate [2009]). To take away the power full participants, sharing the benefits and being seen as from people to define their own problems in order to solve them essential for the community. Through caritas we built more efficiently is counter to caritas. It refuses the concern for communities that helps us and others to blossom. concrete people and their predicaments, which is its very core (cf. the encyclicals Mater et Magistra [1961] and Pacem in Terris of The world exists in an unending Pope John XXIII).

plurality of connections that unite This is directly related to the situation and the future of the concrete people in relations of Caritas organizations, and to the debate on what ‘quality’ means in the work of such organizations. The key here is to mutual interest and responsibility. bring the caritas aspect more to the center. Central are com­ mitment and relationality and the building of a global society As an implication of this, caritas should not so much be seen founded on recognition of dignity. Help in the sense of trans­ as a principal to implement. It reveals itself, as Thomas port of goods, knowledge or competence from one place to Aquinas states, as ‘the form of the virtues’ that are needed to another can be a medium, but never the goal.

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At the conference, the relational aspect in the work of Caritas Every person is, in his or her organizations will be made clearly visible. Because what is at stake is first of all a different framing of the practice of the special way, an image of God and organizations, we will analyze a case from the past in order to the outcome of history will be the show how commitment has always been the driving force, not the need for help and the capacity to supply it. full revelation of who God is.

4. Caritas in interreligious cooperation At the conference, the theological point is to clarify how Ultimately, what is at stake is a new understanding of the according to the commitment to the well-being relation between Christian faith and caritas. As of people in its profanity is also deeply religious. God gives writes in the encyclical Lumen Fidei (2013): himself as a space of love, God gives us our lives as an oppor­ tunity to contribute to the blossoming of the lives of others and thus to embody his love. On the one hand, this mission is Faith is born of an encounter with God’s primordial fully religious in the sense that it means obeying God’s will.

love, wherein the meaning and goodness of our life On the other hand, this mission is totally profane in the become evident; our life is illumined to the extent sense that it is wholly committed to other people and their that it enters into the space opened by that love, to well-being. Loving thy neighbor for his or her own sake is in and of itself the fullest expression of loving God, according to the extent that it becomes, in other words, a path the Christian tradition. This view will be elaborated in all its and praxis leading to the fullness of love (no. 54). consequences in debate with the often expressed idea that caritas, in order to be fully Christian, should be motivated by the desire to serve God in imitation of Christ. Thus caritas is the expression of the non-objectifiable conviction that it is worthwhile to have a committed relation to people This enables Christian and Catholic Caritas organizations to who are different. collaborate without any restraint with all people of good will, Everybody has something unique and irreplaceable to offer as the traditional expression is. Whether of a different and caritas is the attempt to enable others to really offer it. religious conviction or none, all people committed to the The idea that our society is not complete if not everybody has well-being of others show themselves to be true images of the the opportunity to contribute to it in his or her own term is God of love, to which Christians are committed. Christian fundamentally a matter of belief. The Christian tradition and Catholic Caritas organizations can not just be open to endorses this belief by insisting that every person is, in his or collaboration, they will be actively interested in the way her special way, an image of God and the outcome of history those from another background explain the reasons for their will be the full revelation of who God is. This clarifies that practices in terms of their religion or worldview in order to society is optimal when it brings everyone to his or her right, learn from them. At the conference, examples of this kind of and vice versa, bringing everybody to his or her right is the way interreligious co-operation will be presented and evaluated, to optimize society. both as a way to strengthen caritas and as a means to further good relations between traditions and to contribute to religious peace.

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ABOUT THE ‘MYSTIQUE OF FRATERNITY’ PRESENTATION

BY PROF. DR. ERIK BORGMAN

1, 4,

2, 5,

3, 6,

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7, 10,

8, 11,

9, 12,

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INTRODUCTION

Caritas International is a confederation of 165 members, which In preparation of the conference, Cordaid invited three people, represent some 3000 diocesan Caritas agencies, who represent knowledgeable about Caritas, to reflect on the position of tens of thousands of Caritas groups in local parishes.The Caritas on their continent. Without pretending that these confederation represents an enormous diversity. Caritas is three papers have covered the diversity of the organization, always an answer to ‘(t)he joys and the hopes, the griefs and the it was important to start the reflection with a clear picture of anxieties of the men of this age, especially those who are poor this diversity and the challenges Caritas agencies are facing: or in any way afflicted’. The diverse historical and geographical ▪▪ Fr Pierre Cibambo wrote the paper about Caritas in Africa context is the reality of people. Therefore Caritas, although ▪▪ Prof. Peter C. Phan wrote the paper about Caritas in Asia inspired by the same spirit of love and compassion, cannot ▪▪ Fr Joseba Segura Echezarraga wrote the paper about provide a uniform answer, but has to understand this context Caritas in Latin America. in its response. Diversity is the richness of Caritas by broaden- ing the perspective, it is the power of Caritas by enhancing the These papers were an invitation for curiosity about each other’s mutual learning. reality and triggered the dialogue and conversation in a real spirit of complementarity and learning.

René Grotenhuis, Former CEO of Cordaid

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THE COMMITMENT OF THE CHURCH IN AFRICA IN THE EXERCISE OF CHARITY BY FR PIERRE CIBAMBO - / KINSHASA

Introduction I am honored and I am grateful for the opportunity that I am given to join in this Cordaid centenary celebration and to be part of the sharing and discussion about our today’s mission as Caritas, thus Church, called to follow in Jesus’ footsteps; He who came, so that they may have life and have it to the full (John10:10). Cordaid has a long history of humanitarian and development work in various parts of the world, in support to local Church’s and Civil society’s initiatives to address the many social, cultural, economical and political challenges that continue to negatively affect many people, especially in Africa. This event is taking place at a moment when the universal Church, in whose mission we share, is blessed by the person and the ministry of Pope Francis. His election to the Seat of St Peter has been perceived by many in the Church and outside as a sign of time, a moment of grace, ‘a Kairos’, a time for change and conversion for a Church which is called and sent, not only to preach the good news and to do it with joy (Evangelii Gaudium), but also to be the good news for the poor by serving, accompa- Lotte van Elp

nying and defending them (Pope Francis, Visit to Centre Astaldi for Photo refugees, Rome 10 Sept. 2013). Fr Pierre Cibambo Our focus for this event is on ‘Living the Mystique of Fraternity’. I can only see this initiative as an opportunity given to all of us to foster our common understanding of ‘who put a strong emphasis on the exercise of charity, pointing out we are’ and ‘what we stand for’. It’s an occasion for a renewed without ambiguity that commitment to human promotion commitment for Cordaid and the entire Caritas family as we and action for justice that is inseparable from charity strive to fulfill our specific mission in the Church by attending (Cf. Caritas in Veritate), is at the heart of the Church’s nature to the poorest, assisting in humanitarian emergencies and and mission (Cf. , Intima Ecclesiae Natura). helping to spread charity and justice in the world in the Pope Paul VI in Evangelii Nuntiandi insisted that the need to light of the Gospel and the teaching of the address the problems related to justice, liberation, development (Cf. CI, Statutes, art1.3). and peace in the world is essential for the credibility of My contribution will focus on the Church in Africa in her evangelization nowadays (Cf. EN. n 20). mission to be in service to Reconciliation, Justice and Peace On his part, Pope Benedict XVI stressed that the two pillars of (Cf. Africae Munus). I shall highlight how the Church in Africa evangelization are ‘Confessio and Caritas’, which he said are “like needs to be creative in the context of the New Evangelization the two ways in which God involves us, makes us act with him, and how the spirit of communion and fraternal cooperation in him and for humanity, for his creation (Cf. Benedict XVI, has become the milestone on the journey of fraternity and Meditation during the first general congregation, XIII Ordinary General solidarity. It goes without saying that this particular Church Assembly of the Synod of Bishops, On the New Evangelisation for the needs not only to be creative, but also to be supported and transmission of faith, 8 Oct.2012). accompanied by the rest of the universal Church and to work in partnership with other Civil Society Organizations in 1.2 Church and Charity: Church as the source of charity pursuit of the common good and the dignity of all humanity. Addressing the members of the Representative Council of Caritas Internationalis, Pope Francis confirmed the teaching of his predecessors and said, “Caritas is a vital part of the 1. Living the Mystique of Fraternity Church. Without charity, there is no Church. And Caritas is the Church’s institution of love, where the Church institutionalizes 1.1 : our common asset herself in Caritas” (Message to CI REPCO members, May 2013). The primary role of the Church is to express the unconditional Since his election to the Seat of St Peter, he has been calling for love of Christ, for the poor in particular, through the practice a poor Church for the poor, asking world leaders to take action of charity. This is part of the evangelical identity and funda- to end inequality and indifference towards those who are mental mission of the Church whose Magister has recently suffering discrimination, human trafficking, waste, etc.

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To stress on the Church as the source of charity, Pope Francis 2. Caritas in Africa: Charity at work reminds us that the Church and her various structures are not merely NGOs, however efficient they might be! Obviously one 2.1 Animating and mobilizing Christian communities shouldn’t read into such statement any contempt or mistrust The Church in Africa is a growing Church, defining herself of NGOs. The Pope is simply and clearly recalling, as his in the post-missionary period, wherein it has to build its predecessors did, that the Church is a community of love. It is African identity. This identity is built in a context of contrast: in fact Trinitarian Love, and God himself, who gathers his modernity and tradition; a fervent faith and religious culture people in a unique ecclesial communion, by practicing charity, in a context of extreme and conflicts. I believe that the through the Church – the visibility of His love for mankind. major challenge of being Church in Africa today is how to be an “If you see charity, you see the ,” says Pope Benedict XVI, instrument of dialogue in the day to day life and how to build a quoting Augustine (DCE n.19). Thus, the work of charity united and reconciled society; how to go beyond the ethnic or gets its source from the Church which herself takes inspiration tribal diversities and to foster communion and fraternity from the gospel values. among the , witnessing the true faith in the Here, I am advocating for a positive and constructive approach activities of the daily life. to the ecclesial identity of Caritas. I believe that it is our The instruments of charity in such context become means responsibility to ensure that the identification of Caritas with for dialogue and legitimacy to work for the poor and for the the Church is perceived as a strength, an added value in our transformation of unjust structures. For example, in a country efforts to reaching out to the poor, to serve them, to accompany like Mauritania, the Church has no official legal status, but them and to defend them as Church, following in Jesus’ Caritas does, so the Church operates under Caritas Mauritania’s footsteps, for it is his charity that urges (2Cor5:14). legal status! 1.3. Charity needs to be organized: the role of Caritas The key mission of the Church in Internationalis The Church is entrusted with a triple mission, that is proclaim- Africa is to witness the universality ing the word of God (kerygma), celebrating the sacraments of the Church in her service to the (leitourgia), and exercising the ministry of charity (diakonia), duties that presuppose each other and are inseparable, if the poor by living the gospel values and Church is not to be deformed (Cf. DCE 25). Furthermore, insists put them into practice. Pope Benedict: “For the Church, charity is not a kind of welfare activity which could equally well be left to others, but is a part The recognition of the Church and its role as a major social of her nature, an indispensable expression of her very being” actor, especially in African context confronts her with the (DCE 25a). moral obligation to serve, to accompany and to defend the poor The service of charity must be organized to be efficient. with dedication, care and competence to ensure quality and Caritas Internationalis and all its members are an expression accountability in all her endeavours, as it’s clearly stated in the of the organized charity of the universal Church, since charity Post-Synod Exhortation “Africae Munus” , On the Church in Africa in needs organization to be an ordered service to the community service to Reconciliation, Justice and Peace” (Pope Benedict XVI, Nov. 2011), (Cf.DCE.n.20). which constitutes together with the previous one “Ecclesia in Africa” The practice of the mystique of fraternity should animate and (John Paul II,1994), the theological and socio-pastoral frame­work guide our work, a work to be performed with humility, dedica- and also a concrete agenda for the evangelization mission of tion, abnegation, professionalism that goes with the “forma- the Church in Africa, today and for the many years to come. tion of heart” (DCE n.31), bearing in mind that serving the poor The key mission of the Church in Africa is to witness the is serving Christ who identified himself with them(Mt 25). universality of the Church in her service to the poor by living the What is expected from those engaged in Caritas mission is to gospel values and putting them into practice. In this mission, be “credible witnesses to Christ”, not to engage in whatever the faithful with their fervent faith should be the major actors. could be considered proselytism” (Cf. Deus Caritas Est n.31c). The African bishops, when they met in Kinshasa in November The extra that Caritas agents should bring can be summed 2012, agreed that the animation of the communities is also the up in a story that you might have heard about already. work of Caritas, a means to build communities of solidarity, It’s from Bam in Iran, a zone which was struck by the reconciled communities. This is one of the socio-pastoral earthquake in 2003. missions of Caritas in Africa which must be nurtured. As the It speaks louder than any rhetoric. An old Muslim lady asked a Caritas network it is our role to accompany such processes. Caritas worker for a Bible. The reply was “We can’t do that. Caritas does not proselytize. But you are Muslim, why do you 2.2 The characteristics of African society: a real strength want one?” The old lady replied: “I want to see what inspires One of the traditional characteristics of the African society you people from Caritas to treat us with such love and respect.” is natural solidarity, that is, within the community, the Thus, no matter the origin of our particular humanitarian and members, by nature are inclined to help each other, support development program, treating people with dignity has to be at one another at times of difficulties. Traditional solidarity has the center of our concerns. This is to be done by sharing not just always existed in our society and people share their food and our skills, money and talent but first and foremost our human- any scarce commodity they have. ity and, in doing so, we rediscover what it means to be human. If anybody comes to the village, the first thing we do is to Caritas’ mission is to recognize the human face of Christ in receive them warmly, offer something to eat and drink, and the poor. only then do we ask where they come from and the purpose of

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their visit. This is a natural gesture of solidarity which pushes us to go towards the others and assist them. My personal experience of Caritas work in Africa dates back to the time when I was a young boy in my village, more than 50 years ago. I used to see my mother with other women of our small Christian community working together, putting money aside to help those in need, organizing prayers and masses for the sick, contributing towards medical bills for those facing difficulties, providing family shelter to children whose parents were dead, cultivating the fields of those who were sick to prevent them from food shortage and hunger, sending contri- butions to the to support welfare initiatives at diocesan and even national levels, etc. Adult males and the youth did the same. We were not rich, but we helped each other, we were Lotte van Elp

united. We shared the little that we had imitating the gestures Photo of the early Christians mentioned in the Acts of the Apostles. Such initiatives at the community level continue today in Fr Pierre Cibambo during a workshop at the conference various forms: participation in works of common interest and in local development initiatives; assistance to refugees and displaced persons, promotion of human rights, including and education sectors. In The Democratic Republic of Congo, economic and social rights, etc. 40% of health services and more than 50% of education services are under the care of the Catholic Church. Local Churches in The strength of Caritas is to be the Sahel region have been instrumental in fighting hunger, malnutrition, desertification, etc. Many Church leaders have at hand everywhere, at any time, strongly taken up the cause of the poorest and the oppressed before, during, after, in the farthest and voiced out without fear the unjust life conditions imposed on people. The Bishops who met in Kinshasa in November 2012 corners, where are neither cameras paid tribute to the memory of all the martyrs of charity, nor newscasters. including many missionaries, who have sacrificed their lives in the course of relief operations at home and elsewhere in the When Rwandan refugees swept the City of Bukavu in the world (Cf. The Kinshasa Declaration, Nov.2012). Democratic Republic of Congo from April to August 1994, there The emergence and development of the Civil society move- was no foreign humanitarian organization in the first place. ments which are contributing to the democratization process At the call of Christophe Munzihirwa, who was in many African countries is partly to the credit of the Church. murdered in Bukavu on 29 October 1996, the Christian commu- Most of the Civil society leaders in Africa were nurtured by the nities were mobilized. Money, food, clothes, etc., were collected Church, and the small Christian communities constitute, even to alleviate the sufferings of many among the most vulnerable today, the place where the expression of faith goes together refugees, including many unaccompanied children and the with diaconia or care for the poor and the needy. elderly. The Church and Caritas as her socio-pastoral instrument have This is what makes the strength of Caritas, to be at hand greatly contributed to the social transformation of Africa, everywhere, at any time before, during, after, in the farthest though there is still a long way to go and a lot of challenges corners, where there are neither cameras nor newscasters, remain to be addressed. often around a small village church, where people gather to hear the word of God, celebrate the Eucharist and pray in A new imagination of charity requires from the Church in communion with the universal Church. Africa to pursue with courage its prophetic role, by fighting The question here is: how does the Church use this quasi corruption, promoting good governance, combating unjust natural attitude to motivate people towards sharing of structures, training new leaders, accompanying them, resources, solidarity, dialogue, conflict resolution, justice and encouraging those who are working for the good of all. peace. These natural attitudes should become the foundation We should not be fatalistic about poverty in Africa. It is not a for the people to organize themselves and to be self-reliant given! It’s true that, most African countries have gone through wherever possible. difficult phases in the relatively recent past that includes the colonialism, neo-colonialism and now globalization. Let me 2.3 A time for a new imagination of charity say it again: Africa continues to experience major development (Cf. Novo Millenio Ineunte n.5) challenges associated with poverty, civil wars/ethnic conflicts, For the Church in Africa, it is time for a new imagination of endemic diseases like malaria and HIV/AIDS, famine, poor charity as said John Paul II, in his Pastoral Exhortation Novo governance and Refugees and Internally displaced persons. Millenio Ineunte (2001). But let us, in the first place do justice to Of course, Africa is diverse and we are starting to see some this Church by recognizing the importance of her work in order hope for a number of countries where human development to journey with her in support to her social pastoral ministry. and democracy are becoming a reality. However, most of In many countries in Africa, the Church plays an irreplaceable Africa continues to experience famine, evitable diseases role in the delivery of social services, for example, in the health and oppression.

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Yet, Africa is not a poor continent; it is endowed with abundant Conclusion natural resources, a rich complex of minerals oil and gas I would like to conclude with three important key points. deposits, beautiful flora and fauna. According to United ▪▪ As Caritas we are a service of the Church called to live Nations Environmental Program, Africa accounts for about charity according to the gospel values, which should 10 per cent of global freshwater resources, 17 per cent of global animate and guide us. forest cover, a quarter of mammal species and a fifth of bird ▪▪ In Africa, the Catholic Church and Caritas are instruments and plant species (UNEP, 2006). of dialogue and witnessing in society, taking up the cause of the poor and downtrodden. Africa is diverse and we are ▪▪ On the path of modernization and modernity, the African continent has been at the heart of various external forces, starting to see some hope for a political, social and economical, which have wounded it number of countries where human and let it on the way side of development and modernity. Our mission as Caritas is to position ourselves as the good development and democracy are Samaritan to accompany and defend the poor so that they becoming a reality. may contribute to the transformation of their society by taking their destiny into their own hands. This is our main How can the Church and Caritas further and better contribute challenge for fraternal cooperation with Africa and the to the improvement of the human flourishing in this conti- Church in Africa. nent? For example, what can be done to ensure that natural resources of which the continent is abundantly blessed are Once again I thank Cordaid for having given me this opportu- managed for just and sustainable development of all? nity to share with you a few ideas on how we can be Caritas Allow me to reminisce the work of Cordaid over the last 100 together, how together we can be more. years in Africa, in supporting projects and programs geared towards poverty reduction, support during major emergencies, One of the major challenges promotion of human development, work for justice and peace, advocacy for good governance and democracy, etc. I must say for those engaged in social and that Cordaid can be proud of what has been achieved with their development work alongside contribution. It is time to develop more synergies, learn from the positive and less positive experiences and identify priorities the African Church and local areas for renewed commitment in support to local actors, communities, is fraternal especially the local Caritas. cooperation. 2.4 Fraternal cooperation, a way to live the mystique of fraternity Some References

Africa has a tradition of receiving well wishers and friends Populorum Progressio – Paul VI – 1967 with open arms. At the same time there is a need to forge a Evangeli Nuntiandi – Paul VI – 1975 common wisdom of collaboration, mutual respect and understanding. Sollicitudo Rei Socialis – John Paul II – 1987

One of the major challenges for those engaged in social and Post Synod Exhortation, Ecclesia in Africa – John Paul II – 1994 development work alongside the African Church and local Apostolic letter, Novo Millenio Ineunte – John Paul II - 2001 communities, is fraternal cooperation. This includes taking into account the intercultural dimensions Deus Caritas Est – Benedict XVI – 2005 of development and accepting differences. During their Caritas in Veritate – Benedict XVI – 2009 meeting in November 2012, in Kinshasa, the African Bishops Motu Proprio “Intima Ecclesiae Natura” on the service of Charity – Benedict XVI, 2012 were very vocal in calling for fraternal cooperation and in expressing their concerns with regards to the relations with Post Synod Exhortation Africae Munus – Benedict XVI, 2011 some of their partners.“The commitment of our respective Churches Apostolic Exhortation, Evangelii Gaudium – Pope Francis, 2013 alongside the poor is well known, they said. It is unacceptable that we are Environmental Program (2006). Africa Environment Outlook Report sometimes offered help with conditions that humiliate us and infantilize us. We invite one and all to show us their Christian solidarity in a spirit of United Nations Development Program (2013). Human Development Report 2013: The Rise of the South, New York, United Nations Development Program cooperation and fraternal communion” (Kinshasa Declaration, Nov. 2012). This fraternal cooperation should enhance professionalization The Kinshasa Declaration – Caritas Africa – Nov. 2012 in the exercise of charity in Africa through constructive dialogue, togetherness, intercultural understanding and capacity building to better serve the poor.

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CARITAS IN THE ASIAN CONTEXT AND PERSPECTIVE BY PROF. PETER C. PHAN - GEORGETOWN UNIVERSITY, USA

A centenary of an institution such as Cordaid / Caritas ▪▪ Overwhelming poverty. Despite the presence of some Neerlandica is an occasion for joyous thanksgiving to God economically developed countries such as and the for its accomplishments as well as sincere repentance of its so-called Four Asian Tigers (, , Republic failures. It is also a time for a communal self-examination to of /South Korea, and Taiwan) and despite the recent discern God’s will for its future and to chart a way forward. dramatic rise of China and as global economic powers, Though not associated with Caritas in any capacity, I would Asia still remains mired in widespread and dehumanizing like to offer some general reflections, from an ethic standpoint poverty, with some of its countries being the poorest on as it were, on how the various contexts of Asia might present Earth (e.g., North Korea, , Laos, Myanmar/Burma, both challenges and opportunities for its mission, projects, and ). The causes of poverty in Asia are of course and activities. many and diverse. Some of these are temporary natural disasters, and the victims can be helped with the assistance of organizations such as Caritas. Other causes of poverty in Asia are of systemic nature and cannot be remedied by acts of charity and relief services but can only be removed by abolishing existing unjust socio- political, economic, legal, and even religious structures. In this connection it is to be noted that the process of neoliberal economic globalization with its twin demands for liberalization and deregulation is deeply ambivalent. While it has no doubt raised the economic standard and improved the living conditions in several Asian countries, in particular India, it has also aggravated the condition of poor people and of poor countries, especially the poor people of poor countries. ▪▪ Steady migration. Demographic flows, both internal and Lotte van Elp international, have been a widespread phenomenon in Asian countries, most of which function as countries of Photo origin, and some as countries of destination (and often as Prof. Peter C. Phan transit migration countries too). Since the 1990s the major growth has been in migration within Asia, particularly from less developed countries such as Bangladesh, , The Contexts of Asia , and the to relatively more developed Because of Asia’s geographical vastness and the extreme countries such as those of Northeast Asia (Japan, South diversity of its peoples, it is impossible to make general Korea, Hong Kong, and Taiwan) and those of Southeast statements that would be true of all its countries and its Asia (Singapore, Malaysia, and Thailand). In addition, peoples. Every characterization of Asia dies the death of a there have been large migratory flows within each Asian thousand qualifications. Nevertheless, it is useful to highlight country, that is, internal migration, mostly from rural areas the following seven key features of Asia as we ponder the to cities. future work of Caritas in this continent. ▪▪ Political heterogeneity and Communist regimes. In addition to ▪▪ Immense geography. With 17.21 million square miles covering having the largest democratic country, namely India, Asia is 8.7% of the Earth’s total surface area and comprising 30% of also the home of three remaining Communist countries of its land area, Asia is the largest continent and a land of the world, namely China, Vietnam, and Democratic People’s extreme contrasts. Republic of Korea (North Korea), and several countries ▪▪ Enormous population. Approximately 4.3 billion people, about struggling to transition from military dictatorship or 60% of the world’s current population, live in Asia, with an single-party State to democratic forms of government extremely dense demographic concentration in its and from socialist economy to market economy. megalopolises. Of the world’s first 10 megacities with a ▪▪ Cultural diversity. Asia is a tapestry of extremely diverse and population in excess of 10 million, eight are located in Asia. ancient cultures and civilizations. Whereas West Asia and Moreover, one particularly worrisome aspect of Asia’s Central Asia are permeated by the Arabic-Islamic cultural demographic explosion is that in the next few decades, values, South Asia is shaped by the Indic culture, and populations will double or nearly double in Pakistan, , Northeast Asia and Southeast Asia by the Sinic culture, Bangladesh, Afghanistan, Cambodia, and Laos, countries with the exception of Malaysia and Indonesia where the with the lowest income levels in the world. Islamic culture dominates.

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▪▪ Religious pluralism. Asia is the cradle of all world religions. One of the major, and controversial, developments in missiology Beside Christianity, other Asian religions include Bahá’í, in light of the triple dialogue is that Christian mission is Bön, Buddhism, Confucianism, Daoism, Hinduism, Islam, no longer seen simply as mission or evangelization to non- Jainism, Shinto, Sikhism, and Zoroastrianism, and Christians (missio ad gentes) but also, and primarily, work for the innumerable tribal and primal religions. Contrary to the reign of God among non-Christians (missio inter gentes) and with once-regnant secularization thesis, according to which non-Christians (missio cum gentibus). This mode of evangelization religions tend to disappear with the coming of modernity, is embodied in the fourfold kind of dialogue: sharing of life, and despite the numerous attempts by atheistic regimes to collaboration for the common good, theological discussion, and crush religious organizations, Asian religions, including sharing of spiritual experiences. Similarly, economic assis- Christianity, have recently experienced a widespread and tance must not be carried out as ‘charity’ for the economically vigorous renascence. Of course, there is also a dark side to underdeveloped and poor (caritas ad pauperes) but also, and this religious revival in the form of fundamentalism, primarily, sharing of life, collaboration, intellectual exchange, sectarianism, fanaticism, and even violence. and spiritual communion among the poor (inter pauperes) and with the poor (cum pauperibus). This mode of caritas is spiritually far Caritas in the Asian Context more demanding and transformative than designing economic Various documents of the Federation of Asian Bishops’ projects and implementing them in favor of the poor. Conferences (FABC) often portray the Asian context under three categories: economic poverty, cultural diversity, and religious The work of caritas must begin with and lead to shared pluralism. To meet their challenges, the FABC urges that common life and friendship. Caritas cannot be lived at a Christian mission in Asia be carried out in the mode of a triple distance from those to whom we practice caritas and from dialogue, with the Asian poor people through liberation, with whom we receive it. Without genuine friendship that is Asian cultures through , and with Asian religions possible only among equals, caritas runs the risk of being through interreligious dialogue. These three dialogues are practiced as ‘charity’, a beneficence performed by a intimately intertwined with each other and must be under- to an inferior. taken in tandem, since one is not effective and complete without the other two. Furthermore, the local community, Caritas and Theology made up of both and clergy, under the guidance of the Underlying such an understanding of missio and caritas is a Holy Spirit, is the primary agent of this triple dialogue, and not theology of the Trinity as communio. More than caritas, this outside theological experts or ecclesiastical authorities. Lastly, term and concept makes much more explicit the intrinsic this triple dialogue requires and facilitates a re-thinking and connection between caritas as the ‘foundation of being human’ reformulation of fundamental theological articulations of the and the communion of the three divine Persons in the Trinity. Christian faith (not faith itself!) in the process. Indeed, in doing caritas, we humans are achieving and living the very same caritas or communio that constitutes the plurality Caritas cannot carry out its mission of divine Persons into the unity of the Trinitarian community. It is the belief in the Trinity and the activities of the three effectively without a serious divine Persons in history—creating, redeeming, and reconcil- and extensive engagement with ing humanity and the world—that animates Christian Caritas organizations and distinguishes them from other NGOs (even Asian cultures and religions. though their activities are the same and should be done in The mission of Caritas, as I understand it, is more concerned collaboration as much as possible. with the first dialogue, that is, economic assistance to develop- ing countries, than with the other two. Nevertheless, just Another theological concept that is central to this understand- liberation cannot be separated from inculturation and inter­ ing of caritas is a new way of being church. In this ecclesiology religious dialogue, the members of Caritas cannot carry out there is a radical self-emptying (kenosis) of the church. Caritas is its mission effectively without a serious and extensive engage- not undertaken for the sake of the church, or ment with Asian cultures and religions. otherwise, for its membership expansion through conversion This is a bold claim, and perhaps unconvincing to those who and for its increase in influence through the establishment of view economics apart from culture and religion. Such a various structures and organizations. methodological separation among this trinity of realities At the heart of caritas lies the reign (basileia) of God, God’s rule of might be feasible in the West where economics and politics are justice, peace, and reconciliation of all humanity and the cosmos by and large walled off from culture, and especially religion, at itself, for which the church is only a means and a servant. least since modernity. However, this is not the case with Asia. To reverse the order is nothing short of idolatry. It is because If this be true, then acquisition of aptitude and skills for the beginning and end of caritas is the reign of God that both inculturation and interreligious dialogue must be an integral Christians and non-Christians (and non-believers) can work ad, part of the intellectual, affective, and spiritual formation of inter, and cum one another in caritate for the kingdom of God, in the members of Caritas. Asia, in its immense geography, its enormous population, its overwhelming poverty, its constant migration, its political pluriformity, its cultural diversity, and its religious pluralism.

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CARITAS IN LATIN AMERICA BY FR P. JOSEBA SEGURA ECHEZARRAGA -

1. The Latin American context we find ourselves in a more stable context, more open to Not only Caritas, but the whole Church is being influenced by dialogue and agreement, somehow having overcome an the context in which it lives and works. In Latin America (LA), atmosphere of polarization. The recent documents from the faith of the people and the centuries of Catholic tradition Benedict XVI (Deus Caritas Est, Caritas in Veritate) and from define the particular humus in which the social action of the Francis (Evangelii Gaudium) stating that the charitable and church is evolving. But it is true that during the last 15 year social work of the church is a necessary dimension of the many things are changing fast in LA. preaching and living of the Gospel, set up the stage for a We want to name just some dimensions shaping the social more consensual way of approaching the issue. context in which Caritas in LA is now working: ▪▪ Some internal difficulties for developing Caritas: ▪▪ Societies conformed by strong social differences with elites 1) the apprehension in some ecclesial circles to an usually of Christian tradition but somehow not aware of organization that smells to “charitable work”, their obligation towards justice and social cohesion. paternalism or short sighted welfare practices even ▪▪ A social work of the church with resources very much if this has more to do with the origins of Caritas in the dependent on foreign countries and partners, with a ‘50s of last century and does not reflect the identity of national community not very much aware of its today´s organization anymore; responsibilities towards national challenges and the moral 2) the difficulties to gather enough support among LA obligation to share the goods received from God. young priests to develop an organized and thriving ▪▪ The fact that LA is the continent in which Liberation social action in their parishes. The reason? Some would Theology was born and developed and the preferential say that in their education the spiritual and sacramental option for the poor was conceived as an essential dimension dimensions have been stressed more than the social of the proclamation of the Gospel. This fact results in a commitment of the church; others would point out to Catholic tradition very diverse on social approaches and the fact that still in many LA countries, priests don’t sometimes in conflict within itself. During the last decade have a proper salary and depend on their pastoral activities to make a living and that there is no money in charitable work.

Some notes on the Caritas name in LA. At one moment and for different reasons starting in the ‘70s, the name Caritas receded behind a new denomination which was ‘Pastoral Social’. Then slowly the name Caritas recovered more and more strength again. Today 19 Episcopal Conferences in LA count with an organization called ‘Pastoral Social Caritas’. In three countries Pastoral Social and Caritas are different institutions but work in dialogue: Brasil, y Perú.

2. The spiritual sources of the Caritas work and Caritas-people in Latin America The Bible and specifically the Gospel are key sources to iluminate and nourish the social commitment and practices of the LA church. The stories which shape and motivate this commitment are many, starting from the story of liberation of the people of Israel from in Exodus, to the Good Samaritan. To that, we should add the rich social teaching from the prophets, and the fact that the first Christians shared their belongings with one another and with those in need. Catholic orders have been running hospitals and performing many social duties all over Latin America since the XVI century. Since 1891, we have also a rich tradition of Lotte van Elp encyclicals on social issues, giving clear guidelines in light of the Gospel teachings on how Christians should respond to Photo poverty, oppression, and injustice. Fr P. Joseba Segura Echezarraga

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Apart from that, we should name four magisterial documents 4. Important developments for Caritas that have been very important for Caritas LA in the last decade: ‘Deus Caritas Est’, and even more ‘Caritas in Veritate’ by a. Identity, mission and spirituality Benenict XVI (2005), ‘Evangelii Gaudium’ by Pope Francis, and The identity and spirituality of Caritas derives from being one the final document of the V Conference of Bishops of LA and of the three components of the church holistic pastoral work. Caribe in Aparecida (2007), a document in which elaboration The ministry of Caritas in integrated in the local Church and Cardenal Bergoglio played a key role. The Chuch in LA commits the Christian communities as a fundamental element in its itself to supporting sustainable development which should be life and mission. We see the face of the Lord in those we meet built on real participation of the poor and those protagonists in our work for justice and inclusion. too many times excluded. We want to contribute to the shaping But the spirituality and identity needs clarification and being of social structures based on justice and inclusion. We want to permanently strengthened so that we find a good equilibrium continue the work of Christ who came to the world so that of Christian commitment and technical capacities, of profes- people “have life and have it more abundantly” (Jn 10:10) sionalism and voluntary work, of finding solutions to the (Aparecida 355). situation of individuals and working to change structural dimensions of social problems, of doing our part and working As for special testimonies of Christian witness in the recent together with government and other players. history of LA, we say with Aparecida: “We wish to recall the courageous testimony of our men and women , and of The identity and spirituality of those who, even though not canonized, have lived out the gospel radically, and have offered their life for Christ, for the Caritas derives from being one of Church, and for their people” (Aparecida 98). the three components of the church

Focusing on bishops, we can remember: Leonidas Proaño in holistic pastoral work. Ecuador, Helder Camara in Brasil, and of course, Oscar Romero in , only to name some of the most prominent b. Care for the creation figures among the many who still inspire social commitment “With the native peoples of the Americas, we praise the Lord all over LA. who created the universe as the realm of life and the shared existence of all his sons and daughters, and left it to us as sign Catholic orders have been running of his goodness and his beauty. Creation is also the manifesta- tion of God’s provident love; it has been entrusted to us so that hospitals and performing many we may care for it and transform it as a source of decent life for social duties all over Latin America all. Although a greater valorization of nature has become more widespread today, we clearly see how many ways human beings since the XVI century. threaten and are still destroying their habitat. “Our sister, mother earth” is our common home and the place 3. Caritas rooted in communities and societies of God’s covenant with human beings and with all creation. The rooting and extension of the national Caritas network is To disregard the mutual relationships and balance that God different from country to country. It is more developed in himself established among created realities is an offense countries of the ‘Cono Sur’ with a strong cultural European against the Creator, an attack on biodiversity and ultimately influence in their origin and identity (like Argentina and ). against life. The missionary to whom God has In other countries Caritas works more as a centralized agency entrusted creation must contemplate it, care for it, and use it, at the diocesan and/or national levels, which handles different while always respecting the order given it by the Creator” social projects and commitments of the Catholic Church, and (Aparecida 125). only slowly is spreading its local network. Many countries of LA are rich in natural resources and right The structure and reality of the LA Caritas has grown in now are being run by governments with progressive social autonomy and maturation. Our vision and ways of doing agendas which are in need of a lot of money to maintain their pastoral processes are constructed entirely from the local programs of social transformation. This is the case of Brasil, realities, theological reflection and specific methodologies of , of and of Ecuador. In these cases, govern- grown from experience. The theological richness of the LA ments have decided for mineral and petroleum extractivism in Catholic tradition has strongly permeated our Caritas. So, order to ensure fiscal profits, instead of working toward the although we do implement projects, they are well articulated “Buen Vivir”, a philosophy of “good life” consistent with with our pastoral objective processes, not being isolated traditional values and oppose to depredatory practices that actions any more. We insert our particular tasks and they pretend to promote. actions within well-defined pastoral axes, which now are: Human Develop­ment, Human Rights and Peace Building, Environmental-risk and Emergency Management, Gender equality, Institutional Strengthening and Advocacy, Empowerment and Participation.

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c. Sustainable development for all the people and for the Beyond working with governments, it is important for Caritas whole person to work also with other organizations of civil society building This refers to Integral and Solidarity-based Human Development coalitions with non-religious partners. (in Spanish Desarrollo Humano Integral y Solidario). Inspired by the Gospel, the Social Doctrine of the Church and As for Catholic Church integration of different institutions, the Aparecida’s reflections, the Caritas in LA wants to promote there is right now an interesting experience coordinated human development in an integral and inclusive way from Caritas Ecuador which aims to set up a pan-amazonica (Populorum Progressio n. 42), development that can structure of 4 different church institutions (Celam, Cáritas LA, be ecologically sustainable and which takes seriously the Bishop Conference of Brasil and Religious Orders) in order to participation of those who are poor or have been excluded, define a common program of action to defend the human building a new creation based on justice and solidarity. rights of the original peoples and to coordinate the defense “The universal destiny of goods demands solidarity with both of this wonderful and key resource for the world. the present and future generations. Because resources are ever more limited, their use must be regulated according Local governments in rural to a principle of distributive justice, while respecting sustainable development” (Aparecida 126). communities are eager and in need of technical help and the 5. The relation of Caritas with other political experience that Caritas can provide. and social actors In any case, it is more and more clear and widely accepted that If it is difficult in any issue to speak in general terms about it does not make sense any more for the church to work in the situation and behavior of any LA Caritas, it is even more social issues in an independent manner. without collaboration problematic to answer this particular question in broad terms. with the state or with any other social actor. Particularly the The relation between Caritas and other political and social goal to maintain sustainability of interventions beyond the actors in each country depends on many factors and among time-table of specific projects and available funds, especially them: when those funds come from outside, requires the implication a) The sensibility of the Catholic Church in the country of as many actors as possible and particularly government. towards social involvement and public profile issues, and specifically the situation of the Church-Estate dialogue. The way forward is to deepen institutional collaboration when b) The history of Caritas in the country, its public image, the possible, particularly with local governments at the lowest extension of its network, the availability of its resources, level of the estate structure. Local governments in rural its recognition by government and civil society. communities are eager and in need of technical help and c) The attitude of government towards the public role of the the experience that Caritas can provide. church and, specifically, about the social profile of the church. This has usually to do with the more or less progressive character of the government in social issues. Taking some risk, I would like to present to discussion this tentative rule of thumb: the bigger the social agenda of the government, the more problematic becomes the social action of the church in a particular country.

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22 JULY 2014 © CORDAID INTERVIEWS CARITAS AS A COUNTERCULTURE TO THE GLOBALIZATION OF INDIFFERENCE interviews

INTRODUCTION

If the structures are the body of Caritas, people are the heart ▪▪ S.O.S: Spirituality of Solidarity Fr Cedric Praksh and the soul of the agencies. We need structures to organize ▪▪ Passing on the Gift of Knowledge Dr. Benedict D’Rozario our work and to give continuity to our work. But the personal ▪▪ Caritas and the Corporate Culture of Risk Aversiveness engagement of people, their personal commitment to the John Ashworth mission of Caritas as representing the love of God for every ▪▪ “Live and Stay With the People You Serve” human being, is the essence. The conference was a gathering Theo van den Broek of unique, remarkable people. ▪▪ “Dialogue Is Not About Sitting and Talking Together” During the conference, Frank van Lierde en Lotte van Elp, Elga Sarapung (working at the communication department of Cordaid,) ▪▪ ‘Caritas Means That Peace is Greather Than Violence’ interviewed six participants. Here you read their stories and Fr Augusto Zampini experiences as sources of inspiration.

René Grotenhuis, Former CEO of Cordaid

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S.O.S: SPIRITUALITY OF SOLIDARITY INTERVIEW WITH CEDRIC PRAKASH BY FRANK VAN LIERDE

Cedric Prakash is a Jesuit priest of the Gujarat province. He is the director of Prashant, a center for Human Rights, Justice and Peace. He founded the center in Ahmedabad, city of Gandhi, in 2001. This month (July) he completes 40 years in the . On account of his activism for peace and human rights, Cedric Prakash has received several threats includ- ing those to his life; but he has also received international recognition in the form of prestigious awards, from organizations and Governments in India and abroad.

When asked about the essence of the concept of ‘caritas’, Prakash immediately relates it to issues of justice. “Pope Benedictus XVI gave a new meaning to caritas. Before, caritas was very much the idea of giving a hungry man fish when he asks for fish. Caritas was a matter of being a benefactor, a donor. Today, caritas is a matter of teaching the hungry how to fish and helping him for life. This is a paradigm shift. It means caritas is about addressing endemic and structural causes of injustice and looking for structural transformation.”

For Prakash, being a Jesuit means serving the faith and promoting justice; these are two inseparables, like two sides of a coin: it means siding with the poor, the excluded and the exploited. In that sense his life and work is pervaded by the value of caritas. According to Prakash, Pope Francis gives a new and extra élan and inspiration to side with the poor and to address matters of injustice. “Many criticize him, saying he is a communist. Nonsense. He is only doing what Jesus told us to do.” lp Caritas is about addressing

endemic and structural causes Lotte van E

of injustice and looking for Photo structural transformation. Fr Cedric Prakash Prakash is an affable yet fierce promoter of pluralism and inclusiveness. These values are at the core of his work in India. “At the moment India is increasingly suffering from ‘majori- seat. Fist she said it was because of the length of the flight she tarianism’, symbolized by prime minister Modi and his BJP needed more space and wanted a business class seat. In the end party. “Majoritarianism” is a feeling that India will truly she admitted that she didn’t want to sit next to a black man. develop only as a Hindu nation-state! This is totally against Finally the steward addressed the black man and said: ‘sir, we democratic principles and goes against the core values en- are happy to offer you an upgrade to business class’. The other shrined in the Constitution of India. This is sad and dangerous, passengers had followed the whole affair and applauded the as it undermines all values of solidarity and the acceptance of black man and the steward. The woman’s attitude was coun- different others, different cultures and it is a denial of what tered by the attitude of the steward.” India is: a rich variety of cultures, languages and religions.” Rising nationalism Caritas as antidote to majoritarianism “Just like this black man, Muslims all over the world, in India Responding to the key question is how caritas can help to as well as in Europe, are often being treated as second-class reclaim the specificity, the difference and how caritas can help citizens; they are looked upon as a threat. I notice it myself in others not to become subservient to a majority identity, several places in Europe. I have also experienced this subtle but Prakash asserts “that is exactly the essence of caritas; namely real discrimination: often when standing in a security queue to create a space for the other, a space in society in which the in a US airport, I am singled out for additional checks. It is so other can say ‘this is where I belong, where I feel at home’. blatantly obvious that this ‘happens’ just because I look Of course this is a matter of changing power relations, but different from the others. True caritas, which promotes maybe it starts with changing the attitudes of people. Take the pluralism and opening up oneself to the richness but also the example of this white woman who was seated next to a black suffering of others, is a force that can address and counter man in an airplane. She asked the steward to be given another rising nationalism, indifference, exclusiveness and fear.”

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In India, Prakash’ center for human rights is involved in a long is on the rise. We come together in Vught to deepen the sense and difficult case of bringing prime minister Modi to trial for of solidarity between all peoples and religions and to deepen the thousands of Muslims who were killed in retaliation for our sense of inclusiveness so that we can better address the the murder of citizens in Gujarat in 2002, under the governor- globalization of indifference. In that sense I would have ship of Modi. Prakash: “Muslims are still dispossessed and preferred the heading of the conference to be the ‘spirituality of harassed today in Gujarat, for no other reason than being solidarity’ rather than the ‘mystique of fraternity’, ‘mystique Muslim. What happened in 2002 in Gujarat is a bloody chapter being a catholic concept and fraternity being a very masculine in the recent history of India. The systematic exclusion of word. And it just comes to mind now, that the abbreviation is Muslims can be compared to Nazi practices, perhaps not in the S.O.S., illustrating how badly this spirituality of solidarity is extent but in the systematic manner in which people were needed. We accompany the people of God in their search for killed, brutalized, raped and looted. Modi was the Chief God’s kingdom here on this earth.” Minister of Gujarat then: there are cases in the courts against him. Just because he has become Prime Minister of India today Joy of the Gospels does not make him less culpable. The judicial system in India is When asked what he hopes will be the outcome of the confer- rather slow and there is every reason to believe that it has at ence, Prakash is clear in his answer. “I hope we can find times become victim to ‘majoritarianism’; but we have hope answers to the question how we, as Caritas organizations can that the wheels of justice will ensure the triumph of truth. It is become more vocal and more visible. To become more visible, our responsibility to create a space for the non-majority, we need to let our light shine. We can and should do this by Muslims in this case. And if this means that we are being seen taking a firm stand in matters of injustice, by making better as anti-nationalists or even “terrorists”, as powerful and vested use of social media and traditional media and by daring to interests see us, then so be it.” become more vulnerable. By this I mean standing with the poor and marginalized and being ready to be called a ‘commu- The church of the poor is plural nist’ or a ‘terrorist’. Do not consider that a threat, but live it as and inclusive. the joy of the gospels.” A space of belonging Timely and unique Prakash considers the death threats and harassments he has to This Cordaid Centenary Conference in Vught is a unique deal with himself as ‘occupational hazards’. They are not gathering which comes at the right time, according to Prakash. withholding him ‘from doing what he stands for’. When asked “It is unique, in the first place because of the variety of partici- what it is he stands for, he briefly smiles, looking for the right pants, coming from all over the world, representing different word. “I guess I stand for humanity. A humanity which gives religions yet connected by the core value of caritas. This shows freedom to all people to have a space, a space that allows every many things. That the church cannot present itself as an person to have a deep sense of belonging. It is a space you need ‘exclusive club’ of people. The church of the poor is plural and to be given by others. Therefore living is not about how much inclusive. It comes at the right time, as indifference towards you can get, but about how much more you can give.” the other, towards the non-majority, towards the marginalized

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PASSING ON THE GIFT OF KNOWLEDGE INTERVIEW WITH DR. BENEDICT D’ROZARIO BY FRANK VAN LIERDE

Dr. Benedict D’Rozario heads Caritas Bangladesh, with a 6000+ staff one of the biggest Caritas organizations in the world. It is a highly regarded Catholic organization operating right in the heart of one of the biggest Muslim countries in the world.

Much of D’Rozario’s time is spent in high level meetings in Bangladesh and abroad. But as a student in development studies and a young development worker, he literally spent years living with isolated Bangladeshi communities. Still today, as executive director, not a month goes by without a longer visit to a rural village. Most of his insights and princi- ples related to the concept of caritas have ripened during these longer stays. D’Rozario: “For me caritas is the opportunity to return and share some of the gifts I was given by God without asking for it. It is also a responsibility to share, because the love I have received by God, by my family, my community, my schoolmates, my Muslim brothers and sisters, has made me the person I am today. So I am indebted to them.”

The knowledge and wisdom of survivors Sharing and spreading, not only his own knowledge, but mainly the knowledge others have in coping with adversity, this has become the essence of what D’Rozario is doing professionally. For him, every person is a book and every community a university. And this philosophy has turned into a basic organizational principle of Caritas Bangladesh. Frank Lierde van D’Rozario: “It struck me when I started working with Caritas, Photo that in some places where we did not intervene after disaster struck, people were better at solving problems of survival, even Dr. Benedict D’Rozario without our help. So these were the places I went to, to learn. For example, when floods hit Bangladesh in 1988, people from Dhaka asked for assistance, but people from places that were D’Rozario: “The main hardship of this work is to convince staff hit more badly, didn’t ask for help. I discovered that these of the importance to work selflessly; not to expect anything in communities had worked out all kinds of community coping return yet remain very responsive and proactive. mechanisms. Every morning people gathered under local It is a common human reaction to feel superior when you give leadership to assess the flood situation and discussed whether something to someone. So for many, also among our staff, it is or not the time was ripe to send their children to school or call hard not to feel superior in whatever form, but to feel blessed to them back home, to send cattle to the fields or not, to wrap be given the opportunity to share.” seeds reserves in plastic, etc etc. They had their own systems to save food and to prepare for floods and other natural disasters. People reject support from So I saw it as our task to spread the knowledge of these lifesav- ing coping mechanisms. We documented them, published and governments or international shared it. Likewise in the coastal areas, all villages are equally donors if they weren’t listened affected by salinity, but some never apply for help. Why? Because they have adapted their livelihood systems, for to beforehand. example by changing poultry farming for ducks who are less Aid or care that is given in a top down or superior manner vulnerable to salt, and fish farming for crab farming, or by cannot be effective, according to D’Rozario. “People reject raising the dykes, by planting trees on embankments. So we support from governments or international donors if they started organizing visits of communities who were at a loss weren’t listened to beforehand or if they weren’t involved in the because of salt water floods to these farmers who had adapted needs assessment. It is aid that is not asked for, not needed and themselves. This way of passing on practical knowledge is therefore rejected. So there is not a single Caritas Bangladesh much more efficient than to impose changes. For me, this aid project that has not been discussed and designed with way of sharing knowledge is in essence a form of caritas.” the communities from the start. All of them are evaluated together, with complaint boxes in the villages. Participation How to ‘organize’ caritas? and financial contribution should be shared as much as Caritas is hard work, and not necessarily because of the hard possible. Local so called ‘aid receiving’ communities share physical and human condition in which the work takes place. immense parts of their time, their resources and their money

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to the humanitarian work. We act together, in all senses of the A lot of our Christian employees, highly educated and well to do word. That’s why the budget of Caritas Bangladesh consists for people, left Caritas. So my concern is how to keep Christians 40% of local contributions. Everybody shares. Even staff shares within the organization. I think that about 35% of Christians is from their own pocket. We pay 1 day salary for the Lenten a necessity to keep the identity of Caritas alive, an identity that Campaign, 1 day salary for educational projects and we all is built around core values like selflessness, sharing, forgive- contribute freely to the staff solidarity fund, used for small and ness and the love of your neighbor.” immediate needs of mothers, fathers and children in poor communities, without needing to go through difficult admin- Badly needed istrative procedures.” Core values of caritas, or rather the tendency to lose track of So this is how ‘caritas’ is organized… By learning from others, them, is something D’Rozario is worried about. Even though a passing on knowledge and stimulating personal involvement. lot of valuable theological thinking has been done in recent years, to give the work of Caritas a thorough intellectual and Catholic organization in a Muslim society spiritual basis – the encyclical Deus Caritas Est for example, But how do you organize yourself as a Christian organization this thinking is not well embedded in the daily work of many in a largely Muslim society? D’Rozario: “70% of our staff is Caritas organizations and not well accepted by Caritas mem- non-Christian, mainly Muslim. But within Caritas we don’t bers, according to D’Rozario. “I have some frustrations that identify ourselves as Muslim, Christian or Hindu. Every some members are moving away from our core values. That’s morning we pray together, reading from the Bible, the Qu’ran, why I think this conference here in Vught focusing on the the Gita.” Caritas identity and Catholic social teachings, is badly needed. We work and learn together and through our work and forma- I hope we can reflect and define the meaning of our work, tion the Christian will become a better Christian, the Muslim a which for me is about witnessing the love of God. Because we better Muslim, the Buddhist a better Buddhist. So within the are created and loved by God as equals, as brothers and sisters, organization there are no tensions. But there have been other we have the responsibility to share and give to each other, rich tensions. More than once Caritas Bangladesh has been the to poor and poor to rich.” subject of public investigations and allegations coming from fundamentalist Muslim leaders of having a hidden religious It is a common thought that caritas agenda inside Muslim communities, of trying to convert people. But no ground or proof of that was ever found. Today we are is about giving to others. But in highly respected by the government, the army and all indige- order to give you must be able to nous and religious communities. Even so much so that in some areas we are the only NGO that is given entrance, for example in receive. the Hill districts in the southeast, which is a politically highly sensitive area because of separatism and social unrest. The Allowing the other to give reason for this broad acceptance lies in our objectivity, our “What I personally hope this conference will bring is that we financial transparency, our commitment and our principle to will find more meaning in what we do and that we will have keep at a safe distance from government and politics. Which sharpened the tools of solidarity and found ways to become doesn’t mean that I cannot advise the finance minister on more effective. What I hope we will leave after these 3 days in budget issues, which is what I do, but that I will never accept any Vught is pride and arrogance. And finally I hope these days will political appointment or invitation. My dealings are with the help us to become better ‘receivers’. It is a common thought state and state officials, never with politicians.” that caritas is about giving to others. But in order to give you must be able to receive. We usually feel satisfaction by giving As to staffing, D’Rozario’s main concern is how to retain and we don’t care much to receive. But my experience is that Christian employees. “Last year was our worst year. every person, even the poorest beggar, maybe especially him or The bombings, killings and other attacks of Muslim her, has a treasure to give. We need to allow the other to give.” fundamentalist drove many Christians out of the country.

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CARITAS AND THE CORPORATE CULTURE OF RISK AVERSIVENESS INTERVIEW WITH JOHN ASHWORTH BY FRANK VAN LIERDE

“In the fields of action, like South Sudan, the true spirit of fraternity and caritas, among staff of NGOs and even Caritas organizations, has diminished in the last decade or two.” The person offering this critical stance knows what he is talking about. John Ashworth left and went to Sudan in 1983 as a missionary priest. On and off in the last 30 years he has been involved in processes of development, peace and reconciliation, together with the church in Sudan and – ever since it gained independence two years ago – in South Sudan.

Today John is no longer a priest. But he still has a mission, which is to stay in Sudan and South Sudan and to work for peace. Not as an expat or missionary priest, but as an indepen- dent person who lives with the South Sudanese and feels a member of the community. “This is where I am at home,” he says. He continues to work with the church as a freelancer, notably as advisor to the South Sudan Committee for National Healing, Peace and Reconciliation. “My first Africa experience was as a voluntary teacher of physics. I think that’s a good way to start development work. You start by living and working with the people you try to assist. You start by trying to fit within their structures, their culture.”

Renewed But staying in times of war is challenging. In 1992 John left Africa for a while. “Experiences during the war in Sudan had lp burned me out. I went to the US, did a master’s degree in spirituality and counselling. Once I felt renewed I was asked by a Caritas organization to go back. So I went back. I knew then that Sudan and South Sudan are the places where I am at Lotte van E home. My experience and my relations, personally as well as Photo professionally, are who I am. And in Sudan and South Sudan you’re not judged by your degrees or titles, but by your relation- John Ashworth ships. You have to earn these relations, these ties and they define you as a person. It’s Ubuntu, but it’s also caritas: your dignity as a person depends on the love and care of others.” years to come and to create a space where people can reconcile, people from all factions and parties, leaders, villagers, men and When war broke out in South Sudan in December 2013, John women. That was the main mission: not to reconcile people, was in the capital, Juba. “The mobile phone network was down. that is impossible as only the people themselves can reconcile, The first few days I drove around and went from place to place but to create a space where people can try to reconcile them- to alert the Caritas network and gather church leaders from selves. This was about to start, when the war broke out. We’re different denominations to come up with a statement. I saw not back to zero, but there are challenges. You can’t really talk the fighting going on. At one point literally thousands of about reconciliation as long as there is a war still going on. And refugees were packed in the churches. And Caritas staff had though the current cease fire seems to be more promising than locked themselves in their compounds like the rest of the the previous one, there is still fighting going on.” international community.” There is only one way to change Creating a space for reconciliation The church’s role in South Sudan has always been to stay things, and that is to gain people’s involved in processes of peace and reconciliation, according to trust, listen to their needs, and John. “It is who we are,” he says. “The committee for national healing, peace and reconciliation was set up before the war walk side by side, even when the broke out, as we had understood long before that a lack of going gets tough. reconciliation was the countries’ biggest problem. There never was any form of reconciliation between warring groups before Air conditioned bubbles in Sudan or South Sudan, so this was new and absolutely Meanwhile NGOs have cautiously taken up activities again in necessary for peace in the longer term. Caritas had provided South Sudan. But in their desire to implement programs, NGO funding for the committee. The goal was to set up a process for professionals forget a crucial lesson John Ashworth has learnt

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Anti-fraternity This risk aversiveness has deeply affected the spirit of fraterni- ty, John thinks. “I don’t know how this anti-fraternity can be diminished… It is a western phenomenon, as most of the NGOs are western. And I have been in Africa too long to really understand this phenomenon. The only thing I know is that it has drastically increased. 20 years ago I could set up a program together with the community. Today it’s the EU and the big donors who define the programs. All flexibility is gone. All budgets are earmarked. The funding climate has changed, fear of litigation, demands of corporate branding and a new human resource culture all have contributed to a risk aversiveness that is undermining the spirit of caritas. NGOs should stop calling themselves NGOs. They are often just subcontractors of their ?? government or of bigger back donors. I have seen good projects in South Sudan which were stopped instantly because of the Photo donor government policy changes. Caritas’ mission is to John Ashforth during the closing of the conference respond to the needs of the local people. But often that is not what you are doing.” “This conference is all about the spirit of fraternity. I hope that from experience; that there’s only one way to change things, during these days in Vught, we can address the lack of fraterni- and that is to gain people’s trust, listen to their needs, walk ty in fields of action like South Sudan.” side by side and stay with them, even when the going gets tough. “Today NGOs are staffed with young and skilled Optimism professionals who stay for 6 months or so, live in air condi- After Vught, John will fly back to Juba. And even though the tioned bubbles and then go home. They think they know war is not likely to stop soon, he remains optimistic. “There are everything, yet they know nothing about local realities. Staff still too many military advantages for the warring parties to from church related organizations often don’t even know how stop soon. The rebels have no exit strategy. But the good thing to relate to the church. So these professionals try hard, but they is that the internal tensions within South Sudan are out in the haven’t got a chance.” open now. Before, everybody thought that once the problems with Khartoum were settled, the road to a peaceful future John qualifies the culture of most NGOs as one of risk aversive- would lay open. That was a delusion. Now the delusion is ness. “They handcuff themselves with protocols of safety, of recognized.” management, of reporting and accountability. This prevents staff from doing the caritas work they are meant to do and As for himself, John somehow has found personal ways of from being part of the community they work in. It reduces dealing with difficulties that come with working and living their effectiveness. Once there is a security threat, the only ‘in the fields of action’. “Like so many people I witnessed the thing that counts is corporate safety. And staff is being treated massacres and the killings so many times, from the early like children. In Juba, many NGOs set their own curfews, even eighties until today. I have lost friends. When the current war when the city is alive and thriving. This means that NGOs are started I felt very weary. Not again, we said. But I quickly found cutting themselves from the people they are trying to work the power to respond and to act, as I had gone through this with and for.” many times before.”

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“LIVE AND STAY WITH THE PEOPLE YOU SERVE” INTERVIEW WITH THEO VAN DEN BROEK BY FRANK VAN LIERDE

Even though his Dutch is still as fluent as ever, it is doubtful whether Theo van den Broek (70) can still be called a Dutchman. After spending 40 years in Papua (Indonesia), he has a new homeland. “I went to Papua as a missionary Franciscan . I have never stopped working with the people in Jayapura and other places, standing side by side in their struggle for political, economic and social justice. In Papua I became the person I am today and Papua will be the place where I will die. I am no longer a Franciscan brother – I have married a Papua woman - but I have never dissociated myself from the social mission of the Church in Papua.”

political aspects of the social work the Church engages in and urges church authorities not to turn a blind eye to issues of justice. Van de Broek: “When Papua was integrated into the Indonesian nation in 1963, the local population had no say in the process. Up until today they feel neglected, by Indonesia, by the Dutch, by the US. For them aspects of poverty and underdevelopment, which are huge, cannot be dissociated from the political injustice they experience and their struggle for self-determination. Of course, neither the church nor myself ever took sides in this struggle for independence. But I have always defended the people’s right of self-determination. And I have always insisted with church leaders, that church building and missionary work includes the politically more difficult and sensitive struggle against injustice. During my years as head of the Human Rights Commission of Frank Lierde van the Jayapura diocese, until 2005, I managed to convince the church of this. Personally, it was totally impossible for me not Photo to speak out against the many cases of discrimination, arrests, Theo van den Broek murders and disappearances.”

Caritas against all odds Over the years van den Broek has developed an intense and For van den Broek, in essence ‘caritas’ means staying with the intimate connection with the people of Papua, first as a community you have come to serve and allowing yourself to missionary brother and later as the lay man he is today. It is become a part of that community. this connection that embodies the essence of how he looks at the concept of ‘caritas’. In 40 years’ time he witnessed how this Missionary work includes the connection between church aid worker and the community he serves has changed drastically. And not always for the better. politically more difficult and sensitive struggle against injustice. Isolation and connectedness Theo: “When I came here, back in the ‘70s, missionaries came Whatever the odds. “Ever since Soeharto there has been an from far away and settled in extremely isolated communities, organized influx or transmigration of Muslims to Papua, to the deep in the interior. Where public transport stopped, you had extent that the local mainly Christian population has become a to walk through forests and marsh land. Though I coordinated minority today and has lost all economic and political control social work of the diocese of Jayapura, and stayed in the over their own lives. We have always stood up and spoken out provincial capital, I visited many of the outposts. against this marginalization. Of course Indonesian authorities Communication with the outside world was difficult then. and the army didn’t ‘like’ this. Some of my colleagues and Twice a day, there was an SSB (Single Side Band) radio connec- myself, we were blacklisted as being ‘anti-government’ and tion. Today, communication by road and by internet has greatly ‘anti-nationalistic’. Essentially what they told us was to ‘shut improved. It means that even in the smallest village you are up’. What can you do in that case? For a couple of days I changed better connected to the world, to your family. But it also means my modes of transport, looked around more carefully. But then that the connection you feel with the people you have come to again, if they want to find you, they will, whatever measures serve, can become less personal, less intense, less strong. you take.”

Besides that, most of the missionaries who come to Papua Necessity to act today, come from other parts of Indonesia. They have, naturally, Van den Broek’s full time involvement in the church’s human a more Indonesian perspective on Papua, which is different.” rights work started in the mid ‘90’s, on a day a small group of From the beginning, van den Broek recognizes the sensitive villagers desperately wanted to speak to the bishop, but the

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only one present was van den Broek. “They had travelled from New elites, more migrants far. They didn’t know who to turn to anymore. People in their When van den Broek analyzes Papua’s current situation, he village had been shot, others had been beaten up, locked up in comes to the conclusion that the huge amounts of government containers… They were desperate and wanted to talk to the spending and the legislative efforts to regulate the autonomy bishop, who wasn’t there. There and then, as head of the of Papua have not improved the lives of the common people of Diocese office at that time I transgressed the limits of my Papua. “Unfortunately national Indonesian budgets for Papua, formal authorities and I decided to investigate the human meant to develop the province, have created a Papua elite that rights violations they shared to the fullest. Anyway, after I has enriched itself with government money and enhanced communicated with the bishop, he agreed most heartly with internal tensions. On top of that these riches have only my decision. This resulted in the first human rights report ever attracted more migrants. So even though there is an autonomy to be published by the Church in Papua, in 1995. I knew this law for Papua since 2001, the discrimination against the local was politically very tricky and sensitive. But at the moment the population, which has now become a minority, has only villagers confronted me, a few essential things coincided. There increased.” was the immediate confrontation with the sufferings of the people in front of me; there was the decision I had once taken No need for big cathedrals to be at the service of the people in Papua; the knowledge that Today van den Broek is an independent aid worker. In the past you are part of the Church and that this gives you a position 10 years he worked for several NGOs in Papua as well as Eastern that you can influence things. There was my own spirituality Timor, often in management positions. At the age of 70, after as a Franciscan, my option for the poor, that allowed me to be 40 years ‘in the field’, his main message to professionals and touched and disturbed by the eyewitnesses. All this resulted in organizations who strive to work in the spirit of caritas is ‘to feeling of solidarity and responsibility and a necessity to act.” live and to stay with the people you serve’. Van den Broek: “There is no need to build big cathedrals or to appoint high Risk aversive level church officials. Just live with the people, stay for longer The moral necessity to act and to speak out, as an expression of periods of time than just a few months, listen carefully to what caritas… Van den Broek points out that it is increasingly they share with you and base your efforts of development and difficult to do fulfill this commitment as a church organiza- justice upon their knowledge, their experience and their tion. “The new pope is a true inspiration. But narrow financial sufferings.” ties of the church with the national government and with the corporate industry pressure social organizations of the church not to be too critical, to be risk aversive and not to speak out loudly against social and political injustice. And the shift the Church took under Benedictus XVI to pay more attention to devotion and less to societal issues, hasn’t helped either. That’s why a conference as this one here in Vught can help us to feed and strengthen our own spirituality of caritas, to deepen our connectedness to the sufferings of others and to make sure that human rights and justice remain an essential part of the Church’s pastoral work.”

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“DIALOGUE IS NOT ABOUT SITTING AND TALKING TOGETHER” INTERVIEW WITH ELGA SARAPUNG BY FRANK VAN LIERDE

For Elga Sarapung and the Institute for Interfaith Dialogue (Interfidei) where she works, dialogue entails more than just sitting together and listening to each other. It is a transforming process where people slowly overcome their prejudices towards ‘other’ religions and ‘other’ groups and where direct interaction leads to new ways of thinking.

Sharing a bedroom Take the workshops she organizes where religious and com- munity leaders of all the faiths in Indonesia (and there are many) gather together. Against all customs and often interfer- ing with personal wishes, Elga makes sure these leaders share a sleeping room at the workshop venues, not with the opposite sex, but with the ‘opposite faith’. Elga: “We always make sure a Buddhist shares a room with a Muslim, or a Catholic, a Muslim with a Protestant, or whatever other combination. For these religious leaders, or teachers, or youth leaders, this is very disturbing at first. But for us it is a crucial part of the process of learning how to respect each other and how to learn what the other is feeling and to share deep experiences. This is why we Christians join in Ramadan and why we take Catholic leaders lp to the mosque or vice versa. It is the only way people can learn to live together and that the pluralistic society of Indonesia has a future. It is very necessary, as pluralism and tolerance are increasingly under threat. And intolerance is a consequence of Lotte van E

the fact that people do not know how to live their religion in a Photo pluralistic society.” Elga Sarapung New ways of teaching In schools as well Interfidei is promoting similar experiences of ‘direct interaction’. Elga: “In Yogjakarta we are training Hard confrontations religious school teachers, from primary up to senior high Elga’s philiosophy is that interfaith dialogue is not so much school, to be more multicultural in their teachings and to about writing theories and making analyses, not even about include all religions in the curriculum. Teachers form private sitting together and talk. It’s about creating and upholding and public schools join workshops with religious leaders of all processes of interaction and action. As she puts it: “If we never faiths. It’s a very slow process, because changing mindsets and live together, then we have no basis for dialogue. Myself, I am a overcoming prejudices takes time, and also because bureaucra- Protestant. The Protestant church has a ‘church & society cy at schools and on government levels is a big obstacle to program’. What they do is caritative work, giving alms so to change. Changing religious curricula asks for a lot of creativity speak. So we tell them that what they should do is to go out and from the teachers.” meet the others, stay in the pesantrens, go to the mosques and share experiences and diminish prejudice on both sides. Then Exposing individuals to the inner world of others and outside they tell us they are afraid of ‘bad’ experiences, hard discus- realities is what ‘direct interaction’ comes down to. It’s also sions, rows. But it’s good to experience these harder confronta- what Interfidei does with school going kids. Elga: “We take tions as well, as it is the beginning of real dialogue and it frees children out of the classroom, to parts of society they are people from the sentiments and stories they have kept inside usually never exposed to, like prisons, rehabilitation houses, for too long. Without these interactive confrontations Muslims mosques, churches, pesantren (Islamic boarding schools)… will keep on being perceived by others as ‘violent’ and ‘terror- These visits push kids to new limits in their thinking. They ists’, Catholics as ‘idolators’, Protestants as ‘hedonists’, discuss a score of issues after each visit. We now have a small Buddhists as having ‘too many gods’ or adepts of something group of teachers in Yogjakarta who are regularly doing this that is ‘not a real religion’…” and who have integrated pluralistic methods and subjects in their curriculum. Changes are always met with opposition. Caritas In schools and in our workshops most of the opposition comes Creating a space for interaction is Elga’s perception of inter- from more traditional Muslim, Catholic and Protestant faith dialogue. It’s pretty much the definition of Caritas. Elga: participants. But we keep on explaining to them that exposing “In my work I see that caritas is a deep calling in all religions. yourself to the world of others is the only way to live together in It’s the core of religion and it makes us ask ourselves ‘how do Indonesia.” we realize that our life is not only for ourselves but for the

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oikos, for the community at large? For me at Interfidei, this Even though intolerance is on the rise in her country, Elga specifically means how can we create an inclusive and pluralis- remains optimistic. “When Interfidei started back in 1991, not tic theology and overcome obstacles coming from closed one of the churches supported us. For them interfaith dialogue perspectives, tradition, history and narrow theological was something they feared. ‘Beware of Islamization’ said the interpretations? From a Christian perspective, this means: Christians, ‘beware of Christianization’ said the Muslims. Jesus was there for everybody, not only for me as a Christian. Today we work with many churches, and many schools. So we ‘Follow me’, Jesus said. This doesn’t mean we have to become come from a long way.” Christians, but that we follow his spirit, that we create bridges, are open, and learn from other spiritual sources like Islam.” Future hopes for Caritas Elga is glad to take part in the Caritas conference in Vught. Religion and the State Together with others she can amply reflect upon the caritas Religions are sources for all to drink from, in Elga’s view. But work that is being done in so many parts of the world. She they aren’t matters to be dictated by the State. Elga is very mentions 3 points in particular: “I hope together we can critical about a close interference between state and faith. deepen the understanding that we all live and work in a “When different groups meet and discuss, I always place them multicultural and multireligious world and that it should give and myself in the context of the nation, meaning that I try to us satisfaction and pride to serve the interest of all people, convince everybody to look at each other as citizens of the same whether church-related or not. Secondly, when we serve the nation, with the same constitutional rights and obligations. poor, we also have to ask ourselves why the poor become poor. The first thing is stop looking at yourself or the other as And that more and more there is a momentum for the church member of a group, a religion, a minority and to claim rights to speak out loud against injustice. Thirdly I hope to find and freedoms as a minority or group member. That is totally common ground to develop the sense of self-criticism. How can wrong as it is the start of conflict. Indonesia has a very progres- the church as an institution better adapt itself to the pluralis- sive and tolerant constitution and people’s religions and other tic world society? How can we counter corruption within our freedoms are very well guaranteed. That is, on paper. The own church institutions?” problem is that the government is increasingly being influ- enced by religious pressure and fatwahs from the Ulama Woman in a world of men Council, and that the constitution is losing ground as our For decades now Elga Sarapung has worked and mingled in a governing fundament. Why should the government ban world of men: bishops, priests, kiai, , religious teachers. Ahmadiyah as a form of faith? The fatwahs push them to do Even though there was a rise in the feminist movement in the this, but our constitution perfectly deals with what is tolerated 80’s, Elgo still hardly meets women religious leaders wherever in these matters and what isn’t. Or take the new law on she goes. “99% of them are men. The world of churches and religious tolerance. This law prescribes people how to bury mosques is a very masculine and sometimes even macho world. their dead, how they should dress, how women should cover Yet I do not feel excluded. In theory one might think that themselves, etc, all this in a very Islamic way. But why should intolerance would decrease with more women in the the state do this? Why interfere with religious life, if we have a Indonesian Council of Protestant Churches, in the Bishops’ constitution that deals with this in a perfectly pluralistic Conference, in the Ulama council… But in practice? I doubt it. manner? So by being very critical of the increasingly close I was vice-chair of the Synod at one period. Not for long. relationship between faith and state in Indonesia, Interfidei is I wasn’t the right person in the right place. Not the right trying counter intolerance.” person. It didn’t have anything to do with me being a woman.”

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“CARITAS MEANS THAT PEACE IS GREATER THAN VIOLENCE” INTERVIEW WITH FR AUGUSTO ZAMPINI BY LOTTE VAN ELP

Unlike most participants, Father Augusto Zampini arranged his own transport to the far-off Hotel Zin in Vught. He came all the way from London using his own motorbike for the 6-hour drive: ‘I like to think of myself as a biker before a theologian’, he jokes and laughs. Anyone who spends time with this young Argentinian Priest, however, will know that to be untrue.

Father Zampini went through a major career switch in the ‘90s when he left his job as a corporate lawyer in Argentina. Since then, he asks himself what the concept of caritas means to him.

“I wonder how caritas informs my way of thinking. Is it just another value, an addendum to all other things I believe in? Or is it crosscutting and in fact essential for all human beings? In the end I believe there is no person or community that does not have caritas. Of course, other people can improve it or lp hinder it. That is what we call love.”

Father Zampini says he has a different background than most of the participants in Vught. ‘I work for CAFOD now, but I do Lotte van E

not have a long history of working for NGOs and charity work. Photo I am from a different world and look at caritas with different eyes.’ Fr Augusto Zampini

In a recent interview with the British newspaper the Guardian, Father Zampini refers to how the Pope once said he works every I find caritas in these personal encounters. In reconciliation day to try to see the world through the eyes of the poor: “He efforts, in baptizing, weddings, funerals, all these big mo- told us as young priests, you have to work hard as priests to get ments. It is an enormous privilege to be part of this ‘secret the view the poor have of the world. And if that’s the case, we environment’ of people. Feeling that privilege brings the joy. will be a different church in the 21st century” We have to remember that we are not just serving, but also learning. The people who are suffering the most, you can learn Zampini elaborates on this: “The challenge is to see reality from that a lot. You will always learn more than you think, through the eyes of the poor, but, at the same time, acknowl- even from the darkest moments. edging you never will be poor. We have work and always have someone to talk to and people to relate with. Even if we try to Because you cannot romanticize the lessons you can learn be poor, we will never be poor.” from engaging with poor people. There is always sin, failure, betrayal, wrongdoing and violence. Actual caritas means that “You have to meet poor people – and I believe you can be poor in peace is greater that violence. Forgiveness is greater than failure. many ways, in your health or in relationships. You have to go The will of doing good, is greater than the will of doing evil. the outskirts and meet people who are struggling with life.. You cannot see reality from the parish from the church; you The only thing the people here at the conference are trying to have to see the church from the world.” do is organize this idea.

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36 JULY 2014 © CORDAID AN ESSAY ON CARITAS AS THE MYSTIQUE OF FRATERNITY AND SORORITY CARITAS AS A COUNTERCULTURE TO THE GLOBALIZATION OF INDIFFERENCE CARITAS: THE MYSTIQUE OF FRATERNITY AND SORORITY

CARITAS: THE MYSTIQUE OF FRATERNITY AND SORORITY Lotte van Elp Photo

Close of the conference

Introduction The conference, organized to celebrate 100 years of commit- belongs also to the domain of prayer and meditation. ment in and by the Dutch community through Cordaid and its In this paragraph the pope establishes the connection with the predecessors to the poor and marginalized, took its inspiration real world of internet and social media, where we can connect from Evangelii Gaudium, the exhortatio of Pope Francis. And ourselves to others by two mouse-clicks. As Caritas we are more specifically from paragraph 87, in which the pope writes: challenged to find new ways to embrace this new reality with “Today, when the networks and means of human communica- all the opportunities it offers and at the same time keep the tion have made unprecedented advances, we sense the chal- mystical dimension of sorority alive. The conference tried to lenge of finding and sharing a ‘mystique’ of living together, of connect history with future, using the actual presence of mingling and encountering, of embracing and supporting one Caritas in the day to day reality of people as the connection another, of stepping into this flood tide which, while chaotic, between our history, the sources of our inspiration and the can become a genuine experience of fraternity, a caravan of future that challenges us to represent Caritas as being old and solidarity, a sacred pilgrimage.” The notion of mystique is new and able to renew itself constantly as ever new response of important. Not to make sorority a vague concept of feeling, God to the world. hard to grasp and open to everyone’s individualist understand- At the conference we shared our spiritual sources and our ing, but because our fraternity is rooted in the mystique of our concrete, real life experiences. We didn’t pay much attention to relationship with God and his primordial love for men and rules and regulations and financial matters. because sorority is a deeper foundations of our relationship than a set of rules and laws, of entitlements and redistribution. This essay is a reflection on this gathering. It is not a report and Real fraternity, although it expresses itself in concrete com- should not be seen like that. At the invitation of Cordaid I mitments and sharing, has a deeper source of inspiration that participated in the conference and wrote this essay, reflecting about the sharing and inspiration of the conference and using 1 Sorority and fraternity are used interchangeably and should be understood as my experience of ten years in the leadership of Cordaid. including men and women.

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1. Caritas, core of Christian faith and of Catholic This rapidly growing body of Catholic social teaching is social teaching supporting Caritas agencies to position themselves in society Caritas is not one of the many subjects of the Christian faith, and in societal debates. At the same time Catholic social it is the core of it. Countless times Jesus, the evangelists, the teaching consists mainly of principles and values. It is up to writers of the letters in the New Testament (Paul, Peter, Jacob, Caritas agencies to apply these principles in the concrete John) are referring to caritas as the essence of the faith. Jesus reality of society and the political, social and economic debates. presents the double commandment as the fulfillment of the Taking position in the debate about concrete measures to keep Mosaic law and the messages of the Prophets (Matthew climate change under control, to address the problems of 22:36-40 cf Mc 12:29-31 and Lc 10:27). The cross on Good Friday is inequality, or how to develop a social safety net to protect the presented as an act of endless love of God for mankind. This act poor and vulnerable in society and assure a life in dignity, is still of love of the cross has shaped the understanding of love in the the responsibility of Caritas agencies. And the answer is never Christian faith in a fundamental way: the notion of self-giving identical in the different realities of fragile states like South has become a fundamental aspect of caritas. Caritas is not only Sudan or Afghanistan, European welfare states like Germany or about the other, it is also about us: we are fully part of caritas. the Netherlands, or emerging countries like or India.

The long history of the Catholic Church has showed the This makes Caritas organizations important as organizations practice of caritas in the life of martyrs and saints and so many that contribute to Catholic social teaching: their experiences ordinary Catholics who lived their faith by self-giving. The and positions are offering building blocks for the constant many missionaries who went abroad and committed them- development of Catholic social teaching. selves fully to serve unknown and ‘strange’ people were living examples. The example of Dutch missionaries is instructive: It is up to Caritas agencies to apply Between 1900 and 1940 10% of them died before they reached the age of 40. Being Caritas is being at the heart of the faith- these principles in the concrete community and at the same time presenting this essential reality of society and the political, aspect of the faith in society with all its diversity. For Caritas organizations this brings a great challenge and a social and economic debates. great responsibility: the challenge of being able to connect faith and society and the responsibility as the very visible representa- 2. Caritas: the universal and contextual presence tion of the church to witness the essence of the faith. of God The main challenge for Caritas organizations is to understand The power of Catholic Social teaching their role and relationship in a new way. Too often caritas is Caritas organizations are guided in their task of representing seen as an act of giving to those in need and by that framing a the essence of the faith in society by the Catholic social relationship between those who have and those who have not. teaching that has been developed since the mid-nineteenth It brings about a language of lacking and providing. In his century. Driven by new and urgent social questions in the paper for the conference Prof. Dr. Erik Borgman contends: industrializing societies of Western Europe, the development “Caritas is seen as additional support for those who cannot of this Catholic social teaching started and the encyclical properly support themselves, either because there is a problem Rerum Novarum of Pope Leo XIII (1891) became the basis on in the mechanisms of society or because certain persons or which this Catholic social teaching developed. The title ‘Rerum groups lack something they need.” It is important to rethink Novarum’ explains the status of Catholic social teaching as this framing because it seems to imply that we have to add response: it deals with new issues in society that challenges something that is not there. Basically we have to understand Catholics to find answers based on their Catholic faith. Catholic the caritas as God’s presence in the world. In that sense there is social teaching is an ever developing body of knowledge, no lack of caritas in the world, God’s presence is not limited to experience and insights that supports Catholic people, commu- certain people and communities, certain parts and places of nities and organizations to take position in social, political and the world. His universal presence is at the basis of our being. economic developments. “Society comes into existence and is maintained because people are inclined to caritas. Living together in community as Over the last twenty years we have witnessed a rapid develop- brothers and sisters is caritas incarnate (cf. Caritas in Veritate ment of Catholic social teaching by the magisterium of the by Pope Benedict XVI, no. 19)” as Borgman rightly stated in his Catholic Church. Pope John XXIII contributed by Mater et paper. In Catholic anthropology, the capacity for caritas is a Magistra and by Pacem in terries, Pope Paul VI wrote with basic human ability, deeply engrained in us by being created in Populorum Progressio the cornerstone for the commitment of the image of God. Human weakness, the reality of sin and the Catholic organizations to development. Pope John Paul II wrote flaws in society do not destroy this basic human capacity for several encyclicals (a.o. Centesimum Annum and Sollicitudo rei caritas. From this basic belief in the capacity of people two Socialis) about Catholic social teaching and commissioned the important principles originate; the first is that everyone has Compendium of the Social Doctrine of the Church, which was something to contribute, even more: society is missing out published in 2004. Pope Benedict XVI laid a strong theological when we do not create an environment in which every women foundation for the notion of caritas by his two encyclicals ‘Deus and man can contribute to the community. Caritas Est’ and ‘Caritas in Veritate’ and Pope Francis, continu- The second is that we don’t need to add something that is ing the work of his predecessors, put emphasis on the practice already there. We don’t have to bring in caritas as a quality of caritas and the need for policies based on caritas. of society, caritas is already present (as a basis).

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Caritas is at the very beginning and at the very end of society. twice a week. I asked one of the volunteers how they could The approach to caritas as providing to those who are lacking is manage to contribute to the needs of these people in face of also problematic because it makes caritas in essence a political their own struggle in times of scarcity and shortage. ‘We are issue and part of negotiations about what is ‘really’ needed, sharing what we have, even if we ourselves have nothing’, she who deserves support and who does not, and what conditions replied. Thus caritas challenges us to be humble: we assign should be implemented for the provision of goods and services. ourselves second place, while people and communities are first, thereby living caritas as God’s presence in the world. Based on Later on I will reflect on the position of Caritas organizations this we have to realize that we build on what is already there. in the political realm of their society, but it is important to note Not only donor Caritas organizations should be aware of that, that there is caritas before any political discourse. Pope Francis every act of caritas on the diocesan or national level, should be made that very clear during his visit to Lampedusa in 2013, aware of this ‘being second’. calling on the international community to take care of the boats refugees in the Mediterranean. Commentators criticized During the conference, John Ashworth staff member of the the Pope for being naïve and not understanding the political South Sudan bishops conference questioned aid organizations’ reality. I believe the Pope wanted to make clear that caritas is a commitment to the poor by questioning the way aid agencies fundamental call to mankind, before any political argument or are restricting themselves by all sorts of rules and security debate. God’s presence in the world and his presence in every regulations in their work for the poor. In times of crisis they human being is primordial to any political debate. If caritas withdraw to safe areas or restrict the operations and move- becomes part of political negotiations and political deal-mak- ments of their staff. How can we relate ourselves to the poor if ing, it’s essence as God’s presence in the world recedes to the we are leaving or abstaining in moments of crisis? Perhaps we background. can learn something from firefighters: their mission is to save lives and to rescue people, but they also know that they can’t I believe the Pope wanted to make fulfill their mission by putting themselves too much at risk: a dead or wounded firefighter is not very capable of rescuing clear that caritas is a fundamental people. But the overkill in attention to security by aid-agencies call to mankind, before any is hampering them in really engaging with those who are political argument or debate. suffering. Caritas: living the reality of the context Caritas is not only at the very beginning of every societal The conference made us aware of the contextual reality of debate, it is also there at the very end. In the encyclical ‘Deus living caritas. The three papers from different continents Caritas Est’ pope Benedict XVI stated ‘Love – Caritas – will highlighted the different realities in which Caritas operates always prove necessary, even in the most just society. There is and the different challenges Caritas organizations are facing. no ordering of the state so just that it can eliminate the need Contextuality is a fundamental aspect of our Christian faith. for a service of love’ (DCE 28). Our efforts to build a well func- Christ came in this world at a historic moment and in a tioning society will not make caritas redundant. For Caritas distinct geography. He connected himself with our history and organizations it is important to keep both aspects of Caritas shared our life in the contingent reality of the Jewish commu- in mind: they are living the fundamental and the ultimate of nity, living in that specific part of the Mediterranean under the human society. oppression of the Roman Empire. God didn’t choose to deliver his message of love as an abstract doctrine, disconnected from This reality of the primordial presence of caritas is very space and time. It was this concrete historic context that visible in times of disaster and crisis: flooding in India and created the framework for the wording of his messages, his Bangladesh, hurricanes in Central America, drought in the parables in order to make them understandable and touching a Horn of Africa, civil war in . These tragic events are often heartstring in his audience. seen as moments of need, where there is need to provide goods and services for people who are lacking. The reality of crisis and Therefore Caritas is always contextual and historic and disaster is that the first response is by people and communities challenged to find answers and images that are understand- themselves who offer what they have and provide food, shelter, able for the audience, living in a certain space and time in water, care to those who are affected by disaster and crisis. history. The everlasting love of God, for whom there is an Next comes aid from outside, national or international. everlasting ‘Now’, requires us to live Caritas in the historic We most of the time focus on all the outside aid coming from reality. That’s also part of the mystique of fraternity: of being abroad, impressive logistical operations, huge stocks of goods able to connect ourselves with other people and future genera- and services, accompanied by international media, and are tions beyond the borders of time and space. That’s not an easy forgetting the invisible but decisive mutual support given by task as it requires us to leave our comfort zone and open local communities themselves. ourselves up to the historic reality of the other.

A second experience relates to a visit I paid in 2008 to a rural 3. Caritas: relationship is the essence community in Zambia, affected by the HIV/Aids pandemic. In Caritas organizations are part of the ‘diakonia’ of the church. the local parish people were taking care of each other; for From the earliest times of the Church it was recognized that example by visiting a couple of grandparents with orphaned being a community (breaking bread and sharing a cup of wine) grandchildren, a single mother or a child headed household is not complete without taking care of the practical needs of

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taking action to solve. In disasters, (hurricanes, tsunami’s, earthquakes) we often forget to mourn and sit with the people to feel what the loss of loved ones and the destruction of lives and goods means, before starting to help and rebuild. Compassion as a virtue is the capacity to be open to the human dignity of every person.

It is based on this compassion that solidarity is required. Where compassion is an eye to eye relationship between Caritas and the marginalized, solidarity is the movement in which we ask together what is needed. This is the basis for a communal effort to change their marginalized position. This is almost always a double process of providing goods Lotte van Elp and/or services that are required and at the same time bringing

Photo about the necessary social change to break the circle of marginalization. Church service with the conference participants Without fraternity, solidarity can the community. The apostles in Jerusalem decided to appoint be patronizing and top down. to take care of needs of the widows, who were margin- Solidarity and fraternity, they go side by side in the relation- alized and neglected in the community (Acts 6:1-6). Building on ship of Caritas organizations with the marginalized. Without this tradition, Caritas organizations are in essence practition- fraternity, solidarity can be patronizing and top down. Sorority ers in the care for people who are marginalized in society. In turns solidarity into a joint effort where each offers her or his this context, relating to those in need is the essence and the capacities and means. starting point of Caritas. I believe that a threefold relationship is essential for Caritas agencies. First the relation with the Sorority is closely connected to, what in Catholic social teach- marginalized and poor, secondly the relationship with society ing is called, subsidiarity: in sorority we look towards each at large and thirdly the relationship with each other in the other in a complementary way: what are our distinct capaci- Caritas family. ties? Where and how do I have to sustain him/her? Where and how does (s)he need to sustain me? Providing goods and a. Relating tot the marginalized and poor services, working for societal change is always to be done in the The deaconship as established by the Apostles talks about the spirit of fraternity: who can contribute what and, based on the widows of the Hellenistic Jews being overlooked at the distri- subsidiarity principle, Caritas organizations should never take bution of food. Two aspects stands out: the fact of a group the role the marginalized themselves could take. being marginalized and not considered as full members of the community and the reality that they were ‘foreigners’ (and b. Relating tot society at large thus ‘others’), the widows of the Hellenistic Jews, who were Caritas requires a relationship with society. The marginalized overlooked. The widows stand for those who at that time, but are not isolated individuals, they exist in a broader society, also before and ever since, were not important in society, as the which denies them full membership. Moreover: their marginal ones without political, social or economic power in society: the position is due to the processes of exclusion in community and migrants and refugees of today, the countless people living in society. Caritas builds its relationship with society from the the slums of our megacities, the small subsistence farmers perspective of the marginalized: we look at society through whose economic position is marginal. In a world where in their eyes to find the root causes of marginalization and general you are counted because of your economic power, your impoverishment. We all know that it is a huge challenge to profile in newspapers and media, your political influence, the change the root causes of marginalization. Power structures, widow is everywhere. Caritas is therefore a counterculture in long established social and cultural patterns are decisive and to highlighting their human dignity and their contribution to change them requires a long-term joint commitment. In this humanity. We believe that all the distinctions we make solidarity Caritas commits itself to this long-term engagement between powerful and powerless, rich and poor, famous and with society to advocate for the plight of the poor and unknown, are our – human – distinctions. God doesn’t make marginalized. these distinctions: every human being is equally important to Him. This engagement with society and with the social, political and economic structures in society, requires a balancing act, in In the relationship with the marginalized the quality of which the relationship with the marginalized remains the compassion as being able to feel their pain is crucial. primordial and guiding one. Caritas enters politics to advocate Compassion is much more than feeling sorry for what’s for the poor, but is ever critical of it. In politics a compromise as happening to others. Compassion means also descending into a process of give and take is often portrayed as being equal to one’s own pain and suffering (even if it seems to be different in the attainment of the goal. Caritas can never underwrite this magnitude or impact) to try to understand what is happening view, a compromise regarding the marginalized can only ever to the other. Compassion is the act of mourning before we are be (seen as) the start of the next round of engagement.

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During the conference Bishop Hector Fabio from presented a concrete example of the Colombian church and its engagement with the political and military powers in the country to protect the communities that are suffering from economic (mining) and military violence. It’s a community that got displaced in 1997 by paramilitary forces and is seeking return in dignity since. Hector presented the long road of engagement with the different authorities and powers. c. Relating to the Caritas family Being together in the Caritas network is strengthening the commitment of each of us. Therefore the quality of the rela- tionship, beyond the formal and juridical connection, is of paramount importance for Caritas. This requires a culture of fraternity as the basis of our being together as Caritas. Sorority means that we are eagerly looking for the contribution of every part of the family to the whole of the family. As contended, Lotte van Elp Catholic social teaching believes that every person and every Photo community has something to contribute. Unless we will build on that fraternity, Caritas will not live up to the potentials of A wall filled with inspirational quotes its strong international network. The Caritas family is one of the largest, if not the largest global network of agencies that have committed themselves to the plight of the marginalized Caritas agencies from the Global South and the Global North and the poor. Perhaps not in size or budget, but in any case in should increasingly form consortia for programs together, rootedness: there is no international network that is so deeply thereby really sharing the responsibility for planning and rooted into communities and societies (parish, diocese, implementation. It will foster the understanding of Caritas national level) as the Caritas network. At the same time issues agencies in the Global South of the reality of governmental, of poverty and marginalization have a global component: multilateral and private donors. As an expression of sorority because of the interconnectedness of the world (security, this will also lead to a better sharing of responsibility for economy, politics), decisions taken by governments, multina- program implementation. This shared responsibility will break tional corporations and financial institutions in Bejing or the model where one agency finances and the other imple- London are affecting slums and rural communities in India or ments the program, or the model of northern agencies taking Colombia. In a globalizing world the value of the network can over the implementation of programs in the Global South. hardly be overestimated. Shared responsibility for the whole process, from tendering, to planning, to implementing, to reporting will deepen the Caritas is still struggling with the donor recipient model that mutual understanding and strengthen the internal cohesion has become part of the reality of the internal relations within in the Caritas family. the family. And as most of the donor Caritas agencies are based in Western Europe and North America, the dominant “donor Being the advocate of the marginalized, being advocate of a culture” in the Global North is part of the reality of these counterculture, puts Caritas agencies sometimes under pres- agencies. In that culture, especially after 2000, notions like sure. Solidarity is therefore the second important aspect of the control, predictability, accountability and value for money are relationship between Caritas agencies. Support can manifest, for the dominant traits. They are called on to ensure that every example, as political, financial, or through publicity. The work of penny is well spent and that it is possible to trace the money in Caritas in Latin America about the rights of people, marginal- order to guarantee that there is no mismanagement of funds. ized by mining activities needs the support of Caritas agencies Although the critique on this approach is very much directed elsewhere, in countries where mining and oil companies are towards governmental and multilateral institutions, its is based or where they are marketing their products. In a glo- much deeper engrained in societies of the Global North: also balized world this joint international action is necessary to have individual donors of northern Caritas agencies are requiring positive impact on the life of the poor and marginalized. With such an approach of their agencies. It creates the feeling in the its international network and its roots in society, Caritas is well Caritas agencies of the Global South that they have to sing equipped to have this international leverage. according to the tune of the Northern colleagues. There is an urgent need for Caritas to overcome this problem, acknowledg- ing that the current attitude in donor-countries will not 4. Caritas: faith, development and aid rapidly change. And acknowledging that also for people in the In their day-to-day practice, Caritas organizations are involved Global South and for the constituencies of the Caritas agencies in development and aid activities: for the elderly in Eastern in the Global South, proper spending of available resources is Europe, for the boat-refugees in and , for the victims self-evident and necessary. Already the Confederation is of the earthquake in , for the indigenous population in implementing standards on reporting and financial manage- , for those affected by the HIV/Aids in Sub Sahara ment in order to get a more common language and compatible Africa. They were involved in these activities long before the systems for exchange between Caritas agencies. Besides that, political discourse about development and aid started.

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The legacy of the missionaries reproductive rights. The HIV/Aids pandemic exacerbated the The missionaries who went abroad and who did much more tensions, especially with the Catholic Church even though than preaching the gospel, are widely seen as predecessors of Caritas Internationalis and UN-Aids signed a memorandum of the development sector. They contributed to education and understanding to show their commitment and collaboration health, supported communities and organized cooperatives. in the fight against the disease and in their care for those The parishes they founded were more than houses for prayer infected and affected and the ground much of the work was and to celebrate the Eucharist, they became centers of social done by faith-based health and community organizations. and communal life and starting points for all sorts of initia- In fifty years the landscape of development changed from tives. Even though they were seen as belonging to the colonial being dominated by faith-based actors to being dominated by powers, their commitment to sharing the life of the poor, made secular actors although faith-based communities are doing them different from the colonial bureaucrats and entrepre- much of the work on the ground in the Global South and are neurs, owning mines and plantations. With their efforts in relatively overrepresented in the supporters of development education they contributed to the formation of a new, self-con- agencies in the Global North. scious generation that challenged the colonial powers and struggled for independence. It is impressive to see how many Caritas’ values to the globalizing world young leaders of the independence movement in these coun- I believe Caritas brings in a couple of fundamental values and tries got their education at Catholic schools. practices that will be crucial for the future of development and provide an answer for the challenges we are facing in the Governments taking responsibility for development globalizing world of today. After World War II the efforts for development became the responsibility of governments. In 1949 in his inaugural address a. Competition and individualism: the community. President Harry Truman launched a program for development. The founding moment of the Christian faith is the moment He called on the world to join hands to solve the problem of when Jesus gathered his disciples around the table and shared misery and poverty: “Only by helping the least fortunate of its in bread and wine his body and his soul. Being a community is members to help themselves can the human family achieve the the decisive paradigm of our faith. In the community of Christ decent, satisfying life that is the right of all people.” It was the we are overcoming our individuality and sharing is our basic first call for a concerted effort by the international community attitude. In history our Church has shown to be able to be to contribute to the fight against poverty. In the first decade it inclusive to people from other cultures and religions. The was a parallel process side by side with colonialism, but after services of Catholic communities (health, education, social the ‘wave of independence’ in the fifties and the beginning of services) are open for all people, irrespective of their religion, the sixties, development became the paradigm for this new ideology or political affiliation. That is the counterculture in form of international cooperation. Since then it has been a today’s world, where individualism and competition are the cornerstone of multilateralism and in 1970 the donor countries dominant paradigms for social and economic life. of the OECD set the standard of the contribution to develop- ment by governments at 0,7% of GNP. Although very few The biggest challenges in development are to overcome the countries met this standard, it remained a beacon in the debate deep cleavages in societies, between different ethnic groups, about development and about the responsibility of the rich part between different religions, between dominant and marginal- of the world. In the beginning the role of faith-based organiza- ized parts of society. And the struggle for resources, for the tions and the tradition of missionaries was still visible in greatest share of the pie is dividing people and pitting interests development. In the Netherlands the faith-based organizations against each other. A new culture of community is urgently with their network of missionaries, were wholeheartedly needed and I believe the inspiration and experience of Caritas accepted as partners for the government in the implementa- has something to offer. tion of the development policies. The struggle for resources, for the The involvement of governments in Western Europe in develop- ment organization made development cooperation part of the greatest share of the pie, is dividing regular political debate in government and society. And the people. broadening of the development agenda (infrastructure, knowledge and technology, macro-economic policies) carried it b. Increasing inequality: equal before God far beyond the reach and competence of the religious organiza- No doubt that inequality is one of the most threatening trends tions. The transformation of Western European societies by in nowadays world. Even if we have achieved to lift hundreds of secularization loosened the connection with religion and with millions out of abject poverty, we should not close our eyes for faith-based organizations and institutions. When in the the rising inequality. Inequality concerns not only a quanti­ nineties the New Public Management took hold in govern- tative issues of wealth and income, it is increasingly associated ments of Western Europe with its emphasis on effectiveness with disconnections in society. The global elites are a caste, and efficiency, the connection with faith and religious inspira- living in gated communities and resorts, discussing their tion almost disappeared. The development sector became global economic and political interests in Bejing, London and increasingly dominated by the secular mainstream of donor New York, not caring about the poor and marginalized. As a societies. The distance between the development world and the response to this inequality the Christian faith stresses the world of faith deepened further at the Cairo conference equality of man before God. This is quite radical because it Population and Development about the sexual and inevitably leads us to the conclusion that, in the eyes of God,

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the pope and a 82-year old women suffering from dementia are Caritas is deeply critical of the equal and that a nameless mother in the slums of Calcutta is, in His eyes, equal to any world-famous politician or artist. We triumphant ‘end of history’ culture as humans are making all kinds of distinctions, we are that is visible in the Global North. ranking people (most famous artist, best politician, most read author) but these are ours, not His distinctions (Jes 55:8-9). We The post-2015 development agenda 2015 will mark an important as Catholics are always struggling with equality: as an organi- change in the perspective on development. Until now our zation with hierarchy and property we run the risk to lose sight notion of development was understood as an agenda for the of this fundamental value in our church. But there are numer- global South. The UN declared more than once a ‘development ous Catholics for whom equality is a guiding value in their decade’, drawing attention to specific needs of the developing lives. Caritas can contribute to the struggle against inequality world. Also the Millennium Development Goals were about the by renewing this inspiration of equality in the present. Global South as object of the agenda. It seems that the post-2015 agenda will be a real global one referring to the global inter- c. Financialization: the good life connectedness of our most challenging problems (food, Pope Paul VI in his encyclical Populorum Progression wrote climate, energy, water) and the interwoven reality of people “the development we speak of here cannot be restricted to and communities around the world. That will create new economic growth alone.” Since then and especially since the opportunities for Caritas to act as a global network, living its beginning of the 1990’s we have seen an ever increasing mission in the Global North and the Global South as an financialization and economization of development. Life has undivided one for the whole of humanity. been reduced to economic and financial figures, GDP has become the only reference of development. In this respect it is worthwhile to reflect what Benedict XVI said in Caritas in Veritate: “Charity in truth places man before the astonishing experience of gift. Gratuitousness is present in our lives in many different forms, which often go unrecognized because of a purely consumerist and utilitarian view of life. The human being is made for gift, which expresses and makes present his transcendent dimension.”

Following the tradition set by Paul VI, the Compendium of the Social Teaching talks about a new and integral humanism that puts the whole of man at the center and doesn’t reduce man tot the ‘homo economicus.’ Against that process of reductionism Caritas puts the concept of the ‘good life’ as a holistic paradigm that looks at man in all his and her capacities. This will become all the more urgent in a world that is facing scarcities in food, raw materials and clean water. If we can only define our well-being in financial and economic terms and growth in Lotte van Elp income is our single yardstick to measure development, our

planet will not survive. In the Catholic tradition the good life is Photo based on the pillars of the virtues (faith, hope, love, temper- ance, prudence, justice and courage). They show that there is A cemetery behind the conference venue in Vught more in life to aim for. I believe that this holistic concept of the good life is an important contribution by Caritas living its Catholic inspiration. 5. Caritas: dialogue in a globalizing world The interconnected world of today and tomorrow will challenge d. The end of history: the Kingdom of Heaven Caritas to rethink its role and contribution. Cordaid with its Jesus Christ in his parables has repeatedly presented the history of 100 years wouldn’t have existed anymore if it would Kingdom of Heaven as what we are meant for: it’s the future have not been able to be responsive to new circumstances and God has prepared for us. This belief in a God given future makes to translate its values of compassion, solidarity and fraternity Caritas critical of the status quo. Caritas believes that there is a to new times. The participants at the Caritas conference were better world possible and that we should not be satisfied with well aware of the deep changes happening in our world. the world as it is. Caritas is deeply critical of the triumphant In the interconnected world the notion of dialogue will be ‘end of history’ culture that is visible in the Global North: central for Caritas. The interconnected world is also a more satisfied with the current political, social and economic system intermingled world were homogeneous societies are no longer we declare it ‘for eternity’ to be the best solution to organize existing. I myself experienced that by visiting countries in society. In such an attitude the poor and marginalized are seen Africa, Asia and Latin America over the last ten years and by as collateral damage, the inevitable price we have to pay for looking at Western Europe today. Conflict, war and migration prosperity. Caritas can never be satisfied with such a compla- (internal and abroad) have changed the structure of societies. cent culture of what is. It will always look at the marginalized I believe Caritas needs to develop the dialogue in three as their reference. directions:

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a. The intercultural and interreligious dialogue As a missionary Church the Catholic Church has a long experience of connecting to other faiths and cultures. It is exactly that capacity that made the Catholic Church become a true global church, rooted in a wide array of cultures. Even if the European / Mediterranean tradition of theology, philosophy and culture marked Christianity, the message of Jesus Christ as redeemer proved to be a liberating message for people living in the diversity of cultures of Latin America, Africa and Asia. Without loosing the power of the message, missionaries were able to connect to these cultures, find commonalities, new images and new language in order to make this message understandable in new, unknown circumstances.

But, different from the past, when missionaries entered into rather homogeneous societies to bring their message, we are now facing a world of heterogeneity. More than once that heterogeneity is the consequence of push-forces like conflicts Lotte van Elp and wars or migration in search for a better future: people are Photo uprooted and are struggling to find new roots in a new society. We are living in societies and nations of minorities facing Breakout sessions to enrich the group discussion tensions between groups, competing for political or economic power or aiming for cultural dominance. Discrimination and relegation to second-class citizenship is part of the social countervailing actor to represent citizens, especially the reality of many. In that reality Caritas has a new challenge to marginalized and the poor, in the debate with governments invest in the dialogue with different cultures and religions in and markets. The integration of markets and the way govern- the way missionaries did: open to listen and to understand in ments are increasingly organizing their interests at multi­ order to connect and to ensure that the distinctions do not lateral level, requires a civil society that is able to organize become barriers that prevent people from building communi- itself. As one of the largest global networks Caritas has an ties. Especially where religious diversity is instrumental for important role to play in this regard. As explained before the power-clashes, Caritas has the obligation to invest in dialogue values of Caritas (community, equality, the good life, God’s to bridge the divides. kingdom) are important values that should be the cornerstones in the dialogue to find the answers to these global challenges. b. The dialogue with the secular society Caritas must make itself heard among the voices of global civil Over the last 50 years Caritas is challenged by the new reality society. of secularization. Different from the dialogue between religions which is a dialogue with a common ground in spirituality and understanding life as connected to a reality 6. Caritas: Professionalism and spirituality; that surpasses the natural world, the dialogue with secular faith and reason society has no such common ground. The Catholic Church has In his encyclical ‘Deus Caritas Est’ Benedict XVI called Caritas developed a rather negative picture of the secular world as a agencies to be professional: ‘Individuals who care for those in world of negations: negating the word of God, negating natural need must be professionally competent’. That is a primary and a law, negating the sanctity of life. The other way round the fundamental requirement, but it is not sufficient: a ‘formation secular world of Western Europe has perceived the Catholic of the heart is needed’ to provide the humanity that is much Church in negative terms: anti-modern, anti-progress, anti- needed. (DCE 31). technology. This divide obscures the reality. For example, the Atlas of European Values, a survey amongst European citizens, Over the last decade the debate about professionalism and found that more than 85% of Europeans see faithfulness as the spirituality has frequently surfaced. From time tot time this most important factor for a good marriage. Having an affair is debate seemed to become a zero-sum debate: stressing profes- acceptable only to 2,5% of the Europeans. The secular values, sionalism goes at the cost of spirituality and emphasizing thus, don’t (always) deviate significantly from the previous spirituality is doing away with professionalism. This zero-sum religious ones. It’s just one example of many that puts nuances aspect is perhaps the most worrisome in this debate. I believe to the overarching picture of the divide in the secular world. this debate is part of dialogue between the faith and reason. There is important work to be done to break the stereotypes on Thomas Aquinas was deeply convinced that faith and reason both sides. Caritas should commit itself to starting this were not in opposition to each other. Being both human stereotype-breaking dialogue. capacities, gifts of God, humanity would flourish if both capacities would be fully developed. Since then, the Catholic c. The dialogue with other members of civil society. Church has committed itself to this faith and reason dialogue. Caritas is part of the broader civil society. The huge challenges John Paul II wrote an encyclical about this issue and Benedict of the globalizing world like climate change, food security, and XVI made it a recurrent theme in his addresses at universities the increasing problem of inequality urges civil society to be a and to political audiences.

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There has been well- justified critics of an ‘over-the-top’ I believe Caritas should believe in the power of its identity as professionalism of agencies where ever more sophisticated a network that is not held together by top-down strategies, systems are pretending to make the work of Caritas a fully planning and control and rolling out of programs all over the controlled endeavor. Especially in development cooperation globe. Our roots in local communities and our subsidiarity the culture of new public management in donor countries has principle, which gives space to national, diocesan and local brought about a series of monitoring and reporting, account- Caritas agencies to be responsive to the context, should be the ability and transparency systems that seems to marginalize power of Caritas. Not the systems are keeping us together but the human and relational aspect. In this culture development values and inspiration, symbols and rituals. We as participants seems to be a technical implementation in stead of a personal of the Caritas conference experienced that in our daily prayers encounter. At the same time Caritas agencies are obliged to and in celebrating the Eucharist. Exploring and developing the make the best of the means and resources at their disposal: the richness of our own identity instead of looking at the models of huge needs of poor and marginalized people cannot be relieved others, will strengthen our ability to contribute to the global if we waste our resources. plight of the poor and marginalized.

Bringing together professionalism and spirituality is urgent to avoid that professionalism is developed that leaves spirituality 8. Challenges and opportunities and morality to outsiders, politicians, religious leaders, Caritas has a great opportunity to be one of the protagonists of philosophers. a culture of compassion and solidarity in the globalizing world, that faces indifference and inequality. In the gospel of John, Spirituality and ethics must be at Jesus says to his disciples: ‘ behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to the heart of professionalism and harvest’ (John 4:35). There is a broad shared yearning for justice Caritas should be the first to show and for a culture in which everyone counts. By its worldwide presence, its deep roots in societies and communities and its that they are reconcilable. spiritual richness, Caritas has the opportunity to be one of the A comparable current (and recurring?!) debate concerns the leaders in contributing to the true humanism that John Paul VI issue of business and entrepreneurship. Caritas should counter in Populorum Progessio called for. I believe there are three visions in which business and entrepreneurship are seen as main challenges: domains where there is no place for spirituality and morality, ▪▪ To make the interreligious and intercultural dialogue and as if they are inherently incompatible. The tradition of Catholic the dialogue with the secular world the cornerstone of social teaching has consistently contended that business Caritas presence in the world. We need to find common and ethics should go together at the center of Catholic entre- ground with other religions, other cultures and the secular preneurship and Catholic business. In face of the reality of world to live our calling as counterforce against the neo-liberal globalization with its unscrupulous profit-driven indifference and inequality. ideology, Caritas should be a counterforce against the accept- ▪▪ To free ourselves from the self-torment of the Catholic ance of a gap between the two. church in Western Europe. Yes, the Catholic church in Western Europe is facing a steep decline, it is loosing its prominent and often dominant position, and yes, we are 7. Caritas: the power of an inspired global network loosing a lot of support, including financial means. The With its 165 members and deep roots in societies and commu- future seems gloomy. Too often, by virtue of European nities the global network Caritas has an opportunity to be a branches being the financial powerful and most leading network in this global age. But its potential for a contributing members of Caritas, their gloom is spread in prominent position is often not realized. Sometimes even the Caritas family. We should free ourselves from that gloom insiders look at Caritas as a weak confederation due to a lack of and make space for the spiritual power and energy of Caritas strong presence, strong branding, a well-established manage- members in other parts of the world. ment, and planning and control systems. Compared to other ▪▪ To find the right balance between professionalism and the large international agencies (Worldvision, Save the Children, formation of the heart. The poor and marginalized deserve Oxfam) Caritas appears to be a weak network, at least not living the best we have and the best we can deliver by using our up to its potential as global network. We should believe in the systems and research, but it all starts with compassion and power of the Caritas network. In global civil society a process of connecting on a deep human and spiritual level. isomorphism will copy what has happened in the corporate sector were large multinational corporations (Apple, Nike, René Grotenhuis Google) have established themselves with a world-spanning October 2014. presence and brand. They are powerful and have a large outreach. With a coherent strategy, global planning and control systems and with consolidated results they impress the audience and the media. That model of success is tempting.

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Cordaid is based in the Cordaid the Netherlands Netherlands and has country Lutherse Burgwal 10 offices in 11 countries. It has 2512 CB The Hague been fighting poverty and +31(0)70-31 36 300 exclusion in the world’s most www.cordaid.org fragile societies and conflict- stricken area’s for a century. It delivers innovative solutions to complex problems by emphasizing sustainability and performance in projects that tackle security and justice, health and economic opportunity. Cordaid is deeply rooted in the Dutch society CARE. with more than 300,000 ACT. private donors. Cordaid is a SHARE. founding member of Caritas Internationalis and CIDSE. LIKE CORDAID.