Structures of Grace: Catholic Nongovernmental Organizations and the Mission of the Church Author: Kevin Joachim Ahern Persistent link: http://hdl.handle.net/2345/bc-ir:104378 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology STRUCTURES OF GRACE: CATHOLIC NONGOVERNMENTAL ORGANIZATIONS AND THE MISSION OF THE CHURCH A Dissertation by KEVIN J. AHERN submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy August 2013 © copyright by KEVIN J. AHERN 2013 Structures of Grace: Catholic Nongovernmental Organizations and the Mission of the Church By Kevin J. Ahern Director: David Hollenbach, SJ Abstract Transnational Catholic nongovernmental organizations (NGOs) are among the most active agents in the promotion of the global common good as they seek to overcome the structures of sin that divide the human family. This dissertation investigates the theological and ethical significance of Catholic NGOs by developing a critical framework that uncovers the relationship between these organizations and the church’s mission. Part One considers the global context and theoretical foundations of Catholic NGO action by examining social scientific literature (Chapter One) and modern Catholic teaching on the relationship between mission and justice (Chapter Two). Part Two places the theoretical foundations into dialogue with two case studies—the International Movement of Catholic Students-Pax Romana (Chapter Three) and the Jesuit Refugee Service (Chapter Four). This critical investigation of both theory and praxis illuminates several missiological, pneumatological, and ethical conclusions that are addressed in the final part (Chapter Five). This dissertation asserts three conclusions regarding the theological signifigance of Catholic NGOs. First, in contrast to some interpretations of the role of the church in the world, the actions of Catholic NGOs for the global common good are an integral part of the church’s mission. Second, these organizations can be described as structures of grace as they embody charity and charism in their efforts to overcome the divisive effects of structural sin. Finally, a more robust awareness of the theological dimensions of their work can aid these and other organizations respond more effectively and ethically to the demands of the global common good today. Table of Contents Acknowledgements ……………..…………………………………….………….. p. iv Frequently Used Acronyms……………………………………………………… p. v Introduction………………………………………………………………………. p. 1 I. Catholic Organizations and the Global Common Good ……....………...… p. 1 II. Argument and Chapter Outline…………………………………………….. p. 4 A. Part One: Context, Resistance, and Theological Foundations…………. p. 4 B. Part Two: Case Studies………………………………………………… p. 6 C. Part Three: Constructive Conclusions ………………………………... p. 8 Part One Context, Resistance, and Theological Foundations Chapter One: Catholic Political Action in a Globalized World…......………… p. 11 I. NGOs and the Erosion of Absolute State Sovereignty…………………….. p. 12 A. Non-State Actors in the Context of Globalization……………………... p. 13 B. Transnational Nongovernmental Organizations……………………….. p. 16 C. The Historical Emergence of Transnational NGOs …………………… p. 18 D. Formal Status for NGOs in the Intergovernmental System …………… p. 21 E. Four Primary Functions of Transnational NGOs……………………… p. 26 F. Analytical Frameworks to Understand the Role of NGOs ……………. p. 32 II. Catholic NGOs in the Global Public Square ……………………………… p. 39 A. Transnational Religious Actors…………...…………………………… p. 43 B. The Catholic Church as a Transnational Actor for the Global Common Good…………………………………………………………………… p. 44 C. The Catholic Church and Global Governance ………………………… p. 45 D. The Holy See…………………………………………………………... p. 47 E. Catholic Nongovernmental Organizations ……………………………. p. 50 F. Diversity with the Catholic NGO Community………………………… p. 53 III. Resistance to the Public Engagement of Catholic NGOs………………….. p. 57 Conclusion…………………………………………………………………………. p. 62 Chapter Two: Modern Roman Catholic Foundations for Socio-Political Action……………………………………………………………………… p. 66 I. The Second Vatican Council and the Renewal of Mission……………....... p. 71 A. The Church in History ………………………………………………… p. 71 B. The Church as a Sign and Instrument …………………………………. p. 77 C. The Church as the People of God ……………………………………... p. 80 D. Renewed Vision of Religious Life…………………………………….. p. 85 E. Autonomy of the Political…………………………………………….... p. 89 i F. A Holistic Vision of Mission ………………………………………….. p. 93 II. Postconciliar Social Teaching on Mission and Justice…………………….. p. 94 A. Pope Paul VI and the 1971 Synod of Bishops ………………………… p. 97 B. Pope John Paul II ……………………………………………………… p. 107 C. Pope Benedict XVI ……………………………………………………. p. 115 III. Reclaiming the Council’s Integral Vision of Mission…………………....... p. 127 Conclusion ……………………………………………………………………….... p. 130 Part Two: Case Studies Chapter Three: The International Movement of Catholic Students (IMCS-Pax Romana) ……………………………….. p. 135 I. The Mission of the International Movement of Catholic Students (IMCS-Pax Romana)…………………………………………..… p. 138 A. Catholic Action and the Christendom Model (1880s-1930s) …………. p. 140 B. A New Christendom Approach (1930s-1950s) ………………..……… p. 146 C. Distinction of Planes (1950s-1960s) ………………………………...… p. 153 D. Integral Liberation (1965-Present)…………………………………….. p. 156 E. The Mission of IMCS Today and its Underlying Theology …………... p. 162 II. IMCS as a Transnational NGO…………………………………………….. p. 166 A. IMCS and International Advocacy ……………………………………. p. 167 B. IMCS and Global Formation ………………………………………….. p. 179 III. IMCS and the Mission of the Church ……………………………………...IV. p. 184 Conclusion ………………………………………………………………………… p. 191 Chapter Four: Jesuit Refugee Service (JRS)….………………………………... p. 194 I. The Mission of Jesuit Refugee Service……………………………………. p. 196 A. The Society of Jesus After the Second Vatican Council ……………… p. 197 B. Pedro Arrupe and the Foundation of Jesuit Refugee Service………….. p. 207 C. The Development of JRS ……………………………………………… p. 212 D. A Threefold Mission …………………………………………………... p. 216 II. Jesuit Refugee Service as a Transnational NGO ………………………….. p. 228 A. Operational Program Implementation ………………………………… p. 228 B. Analysis and Research…………………………………………………. p. 235 C. Advocacy on Behalf of Refugees ……………………………………... p. 237 D. Justice and the Work of JRS…………………………………………… p. 244 III. Jesuit Refugee Service and the Mission of the Church ………………........ p. 249 A. Areas of Resistance to JRS Action for Justice ………………………... p. 250 B. JRS and the Church’s Mission With Migrants ………………………... p. 255 C. JRS’s Work for Justice as Rooted in the JRS Jesuit Mission and Ignatian Charism (GC 35) …………………………………………….. p. 261 Conclusion ………………………………………………………………………… p. 265 ii Part Three: Conclusions Chapter Five: The Theological Significance of Catholic NGOs ….…..……….. p. 269 I. Catholic NGOs and the Mission of the Church…………………………..... p. 271 II. Structures of Grace ………………………………………………………... p. 277 A. Structures of Grace in Actions Against Structural Sin………………… p. 278 B. Structures of Solidarity and Charity ………………….………………. p. 285 C. Structural Embodiments of Charisms …………………………............. p. 288 D. Toward a Theology of Social Grace…………………………………… p. 292 III. Criteria for Ethical Discernment …………………………………………... p. 295 A. Mission and Institution………………………………………………… p. 296 B. Unity and Uniformity …………………………………………………. p. 299 C. Cooperation and Competition …………………………………………. p. 301 D. Horizontalism and Verticalism …………..…………………………… p. 304 IV. Bold Humility in Mission …………………………………………………. p. 306 Appendix: List of Transnational Catholic NGOs in Relationship with the United Nations and Other Intergovernmental Organizations………… p. 309 Bibliography………………………………………………………………………. p. 314 iii Acknowledgements As with most works in theological ethics, this project is a result of many hours of conversation and exploration in a community of learning. I am profoundly grateful to all those who have supported and guided me in this process. I owe a great debt to my director, David Hollenbach and to my readers Lisa Sowle Cahill and Thomas Massaro. Not only have they generously supported me in this project, but they also model for me what it means to be a theological ethicist. I want to also thank the other students and faculty members who have given valuable input on my work in the Boston College ethics seminar over the years including, Kennith Himes, James Keenan, Maryanne Loughry, Stephen Pope, Andrea Vicini, Grégoire Catta, Michael Jaycox, Megan McCabe, René Micallef, Jill O’Brien, and Gonzalo Villagrán. Thank you also to John Barker, Benjamin Durheim, Bradford Hinze, Elizabeth Johnson, Mark Massa, David Turnbloom, Daniel Villanueva, Katherine Greiner and all those whose wisdom has enriched my work. I am grateful to all the supportive staff at Boston College, especially Gail Rider. My scholarship and research would not have been possible without the support of many wonderful friends and communities. I particularly would like to express my deepest gratitude Beth Glauber Ahern for her constant encouragement and inspiration. Thank you also to my parents, John and Clare Ahern and my siblings, Shawn and Zoe, for the many years of support and care. I am also deeply grateful to all those in the Newman House