THE JESUITS AND GLOBALIZATION Historical Legacies and Contemporary Challenges THOMAS BA CHOFF AND JOSE CASANOVA, Editors Georgetown University Press Washington, DC b f 20lb Gt:'O~"C'I()\\ U UPI\ ('''11'1 f)f AU ngbl rC'K'f~d ~o PJrI of Ihl1. ~l: m,lY be rc:p,OfJuu·J Of uUlltC'd In .In) form or by ,n)'IlK'.uu. declroPic or me h.ltu II. IndudlO~ pholU< If''Int: .and I't' cwdll1g. Of b)' an)" In(orm'Cl(m I n~e'~nd R'cnC',1I, 'I('nt, wuhout J"C'fmlcon In \Hllmg from the pub!"hcr. JOles: O~nchofT.ThonuJ F. 19(too$cdllor l ~n(J\.;I.}<Kc.ah(l;)r T1UC'ThCJC'iUlb .1Odg1ob.tJlZ'Jflon hl\umuJ lep In.and CiPmC'mf'Ur.lI")' challenges I [edued by) Tholtw I3mchofT ;and J<hi C;l.\.1J}O\o~ Dcscripoon:W.3 hll1lt't n,l Ce()'lteIO" n UfU'",",If)' Pft-U.201f. I Includes blbllog~phlC;tI referen ., and mdex. ldenufiers: L N 20150242231 I 0 978162bJ62t177 (lunk",,«.ill paper) 1 I ON 9781626162860 (pbk. ,Ik p.lJ'<') II 0 9781626162ll1U (ebook) ubjects: l H:JesulI:S. I)c:5uJb-Edu ucn. I .Jo~huuon. I GlobabZJtlon-Rellgiow.:lspe ($- thchc burch. Iassificarion: L 8X3702.3 .J47 2016 I DO 271 .53-<14:23 LC record available at htrp:/lkcn.loc.govI201 5024223 e This book is printed on acid-free paper meenng the requirement of the American National tandard for Permanence 111 Paper for Pnneed Library Materials. 16 15 98765432 First printing Printed in the United States of America Cover design by Pam Pease The cover image is a combination of rwo public domain images: a quasi-traditional version of the IHS emblem of the Jesuits by Moransk! and the inset map Grbis Terramm NO'I{l et Accuratissima Tabllia by Pierer Goos (17th century). c 8 THE JESUITS AND THE "MORE UNIVERSAL GOOD" At Vatican II and Today DAVID HOLLENBACH, 5J This chapter explores several ways in which Saint Ignatius of Loyola's vi- sion of the "more universal good" has helped shape Jesuit ministries in recent decades. First. it highlights several Jesuit contributions at the Second Vatican Council (1962-65) that are especiaUy relevant to the global con- text of today. Second, it argues that these contributions at Vatican II are rooted in Jesuit spirituality and traditions. Third, it sketches several ways in which Ignatius's vision of the universal good is setting the agenda for the contemporary Society of Jesus in the context of contemporary global society. Finally, it makes some suggestions about possible future Jesuit con- tributions to the global common good. Jesuits at Vatican II: A "World Church" and Respect for the Other Two Jesuits were among the theological advisers who helped the Second Vatican Council address the issues arising from globalization in creative new ways: Karl Rahner helped the Council come to a deepened theologi- cal vision of the Church's identity as a truly global community, and John Courtney Murray enabled the Council to move the Catholic community from its previous opposition to religious liberty to strongly supporting it and opening the Church to newfound respect for people of other religious traditions. Their contributions have led the Catholic community to sig- nificant engagement with issues of human rights, global justice, and inter- religious understanding in the years since the Council. l' f ...,. 170 David Hollenbach,5J During the Council, Pope John XXlIl's 1963 encyclical Pacem ill runs set the stage for the new global role of the Church that emerged with jesusr help at the Council. The encyclical highlighted a "phenomenal growth- in human interdependence being stimulated by technological progress and increased mobility, leading to a truly world economy and deepened polio- cal interaction among peoples.' Pope John saw the well-being of people in one country as increasingly interlinked with the well-being of other countries' populations in what he called the "universal common good." The pursuit of this global common good, particularly regarding the goods of security and peace, is becoming more important than in earlier eras. In a more negative vein, Pope John argued that the international in- stitutions needed to advance the global common good were insufficiently developed. In his words, "both the structure and form of governments. as well as the power which public authority wields in all the nations of the world, must be considered inadequate to promote the universal common good." John XXIII therefore called for institutions of global governance "with power, organization and means co-extensive with these problems. and with a world-wide sphere of activity."? The Second Vatican Council took the pope's call to attend to the uni- versal common good very seriously. It saw the global reach of the Church itself as giving it both a capacity and a mission to contribute to the univer- sal common good. Growing interdependence was an emerging sign of the times that made the Church's global mission to support the growth of the unity of the human family particularly urgent. The Council approached this aspect of the Church's mission in explicitly theological terms. Two of the most important conciliar documents-the Dogmatic Constitu- tion on the Church, Lumen gentium, and the Pastoral Constitution on me Church in the Modern World, Caudium el spes-used almost identical language. These documents proclaimed that the promotion of the unity of the human family "belongs to the innermost nature of the Church, for the Church is, 'thanks to her relationship with Christ, a sacramental sign and an instrument of intimate union with God, and of the unity of the whole human race' ..·3 The theology behind this teaching that the Church should be both a sacramental sign and an instrument of unity, both with God and alllong all members of the human family, had been developed earlier by several theo- logians, including the German Jesuit Karl Rahner, arguably the greatest Catholic theologian of the twentieth century. Before the Council, Rahner had argued that the manifestation of God's grace in the sacramental life of the Church should not be seen as restricted to the seven individual sacra- ments, such as baptism and the Eucharist. Sacramental grace should join ___ L --------------------~q TI,e uMore Universal Cood" 171 believers together in the living unity and love to which God calls all of hu- maniry.' The Christian conununiry should thus be a sign or sacrament of God's intent for the human race. It should help the larger society discover that its deepest destiny is a life of solidarity, and the Church should work CO help sociery attain this solidarity. The Church, therefore. has a mission to promote the common good. Because aspects of the common good are becoming more global in scope, the Church's mission includes working for the universal common good, which John XXII I had seen as increasingly important. Rahner's theology thus contributed to forming the Council's reflection on how the burch sbould respond to the challenge of building up the global common good. More than a decade after Vatican II, Rahner provided an insightful analysis of what took place at the Council and its implications for the global mission of the Church. He suggested that perhaps the Council's most significanr long-term influence was the way it had transformed the Church's self-understanding from that of a primarily European commu- nity to that ofa genuinely global body. In Rahner's interpretation, Vatican II was "in a rudimentary form still groping for identity, the Church's first official self-actualization as a world Church."! No longer was it a European insriturion, with missionary outposts in the non-European world; now it was a global body with members from all the cultures of the world. A transformation ofthis magnitude, Rahner argued, had occurred only once before-that is, during the Church's first centuries, when Christianity shifted from being a movement within Palestinian Judaism to the genu- inely new religious community that became European Christendom. The dramatic shift at the Council was due, at least in part, to the fact that the bishops who assembled in the Council came from around the world. Given the experiences the bishops brought to the Council, the Church needed to take very seriously global religious and cultural diversity, political diver- gence, and economic differences. Until his death in 1984 Rahner continued to reflect on the globalization of the Church's identity. In an essay titled "Aspects of European Theol- ogy" published a year before he died, Ra hner affirmed that Church think- ing can no longer be based solely in a theology that grew up in the soil of Creco-Roman civilization. Today the Church has already inculturated itself in the various civilizations of the globe or is in the process of doing 6 50. Catholicism must thus come to grips with understandings of what it is to be human that are grounded in beliefs such as the transmigration of souls. It must learn how to approach the Islamic ummah (people) theologi- cally and not just politically, and it must thereby stand ready to critique and perhaps change some elements of the Western Christian tradition that "a - 172 Dallid Hollenbach, 5J false ecclesiastical conservatism passes off in an all too facile way as genu- ine hr istian achievements."? Moreover. Christian thinkers in the West will be called to assist those in other parts of the global Church to relate the Gospel to their non-We tern cultures. Westerners possess important resources, such as the historical and scientific methods pioneered in the West, that can be of real help in this task.