The work for a world where there is more Justice, Peace and care for the Integrity of Creation (JPIC) has become now a powerful mouvement of hope. The Church joins with it contributing valuable elements from its gospel tradition, and to extent that it commits itself, renews its self. I am sure that this is a Kyros, a gift that the Lord gives to His Church and an invaluable service of love for the world. If today I were to define my work with a single word I would choose "spirituality". When someone takes this commitment seriously his whole life is transformed and one begins to discover new evangelical dimensions. Furthermore, one’s psychology is transformed and becomes more susceptible to change for the better.

The work of the JPIC is a new paradigm of charitable action. We owe this category, now in vogue, to the well-known work of Kuhn on "Scientific Revolutions". In analyzing the forms of progress in science this researcher noticed that for the understanding of reality a certain model is needed ("paradigm") without which the task is difficult. However, no matter how well a paradigm is applied to reality there are always some phenomenons that cannot be accounted through the present paradigm. When these unexplained aspects of reality are considerable the scientific community will construct a new model, a new paradigm that will better explain reality and will abandoned the previous one. Charitable action, too, has used models, with the difference that the new ones do not replace the previous ones, but rather, they complement them by making new inroads and determining them.

The work of the JPIC is a new paradigm in that the forms of social action are new. The Church has written heroically on social or charitable actions. In this the Church has manifested the merciful love of God. It has built great projects (hospitals, asylums, orphanages, etc.) and it has specialized personnel in order to offer the best of care. Towards the middle of the last century, during the "decade of development" inroads into human or community developments were made. Rather than considering the needy as an "object" of charity, the person needed to seen as a "subject" of his own destiny, and to provide him the tools necessary so that he can prepare himself to satisfy his own needs. It was hard to see back then, that the development in a region was not possible without changing the structural relations that impede the implementation of this process. This is the humble goal of the JPIC through its actions. Again, it is not about doing away with previous social actions, which will remain necessary, but rather, this new form of working determines and orients these previous ones. It is still necessary to "feed the hungry, refresh the thirsty, care for the sick, receive the homeless, and educate the illiterate…" But these basic needs are no longer attributed to luck or to inferior capacities, but are recognized as the causes of structural injustices. The satisfactions of these basic needs are an economic and social right and, as such, they are demandable. The States, those mainly responsible, following neo-liberal economic politics restrict social expending and subsidize large industries. Some small countries have lost the capacity to make important economic decisions and now are under the direction of large world financial institutions. The dependent assistance -necessary- ends up being functional to this system. The help must continue, but at the same time the States must be held accountable for their responsibilities and able to resist external pressure (e.g. payment of foreign debt). Also, the international community has solidarity responsibilities, above all, in times of catastrophe. Furthermore, it would be a work of justice if we attend to the colonial and ecological debts that the peoples of wealthy nations have.

The work of the JPIC is a new paradigm in regards to the subject: when mentioning our options we had proposed to give our preference to (neither exclusive nor excluding) the poor. This category does not make reference to the causes of poverty. Now, our option is for those who are economically "exploited" or at least "excluded" from life; for the politically "oppressed" and for the culturally "discriminated". This conceptualization enlarges the notion of subject to include people who suffer injustices who are not necessarily poor: those who are politically persecuted, victims of war, those that are disappeared, discriminated women and children, professional migrants, and including that greatly oppressed one all: our planet Earth. It involves, therefore, many people in social work that are not involved directly with the poor, but who are interested in social problems.

It is also a new paradigm in terms of the level of work. Some years back the so-called insertion experiences insisted in the necessity of adapting and immersing in the local area. The agents, coming from other social environments, had to carry out a truly ethnographic study in order to understand and assimilate themselves to other environments that live in the "subculture of poverty". They learned to see life as the inhabitants of poor districts and rural areas did, for whom the geographical horizon is limited. "They thought and acted locally." As they accompanied the people in finding solutions to their problems they became aware that many of the solutions to such problems were found in a larger picture. One of the characteristics of our time is that for the first time in history we can contemplate problems at the global level. From this perspective, local problems can better be analyzed and the solutions can be oriented in such a way that many local frictions converge on the same causal objectives. This is why now it is commonly said, "think globally and act locally". Furthermore, seeing ourselves as an organic whole, it is required, evermore so, of some to "think globally and to act locally", since it is the purpose to influence at wider possible levels. Missionaries who operate at this level carry out an authentic evangelizing work, but this work will be made easier if we do not lose sight of our other brothers who are at the base: "work globally and think locally".

Also, the JPIC possesses a specific method. This method was taken from the revision of life of the young workers of the French Young Christian Workers (YCW), a movement founded by the future Cardinal Cardijn, however, this method entered fully into Latin American pastoral ministry after Medellin. The method has three phases: See-Judge-Act, with the clarification that the "Action" constitutes a new "Seeing" opening into a spiral. The faithful complement this process with a celebrative phase in order to ritualize our victories and to strengthen our hope.

The work of the JPIC begins with an analysis of reality. The more precise our analysis is the greater the possibility that our work will be effective.

We have at our disposal today reliable global analyses of our world: for example, Letter to Earth: written thanks to the widest consultation process ever done; as well as reports from the U.N. However, even though we can make use of these analyses done by others they do not substitute the modest analysis that can done by ourselves. It must be made clear that reality does not reveal itself so easily, but it requires a certain effort for it to reveal its full complexity. The subjective impressions that we obtain directly from social reality are not very reliable. We perceive through our prejudice filters (racial, ideological, psychological) of which we tend not to be fully aware. Against positivism, which reduces things to simply gathering information and data, an adequate social theory is required. The thoughts that some people have regarding "theorists" are that they are strange creatures that live in the clouds. Nevertheless, as someone said, "nothing is more practical than a good theory". In contrast to what goes on in the pure sciences, that the new paradigm replaces the previous one, in the social sciences diverse social theories co-exist at the same time. Not every theory can be indifferently applied to our analysis. Some theories are used to justify domination and to perpetuate reproachable situations. There are theoretical practices and debates that have great important consequences.

The criteria for our analysis are that they be done from the perspective of the poor (for example, there are analyses from the "perspective of the rich") with a minimum scientific rigor, be objective (which does not mean "neutral" since there is a prior position taken), be complementary to the perspective of faith and with views to action and not merely for academic pursuit.

Social theories may converge with ideologies. Ideologies are not to be taken merely as negative. They are, for sure, simplifications of reality since their functions are to reduce large sectors and to direct them towards action. They possess, therefore, an emotive component, which is lacking in theories. Ideologies are developed always according to the interests of a particular social group and, as such, they tend to deform reality in order to accommodate it to themselves. When ideologies are turned into doctrines they become rigid and constitute an obstacle to analysis. Thus, no theory is ever complete and it requires constant revision.

Apart from theory, the analyses require reliable information. There are data gathering techniques, among which we find those used by the media. Since the dominant mass media are fed by the large news agencies, which are at the service of capitalism, we ought to be cautious and selective. Today the Internet offers us new possibilities—in these times it has been my main source for gathering data--; however, we must be careful, first, to know the source of origin of the news and, second, too much information may be as lamentable as too little.

Today we can know the global reality of our world. We have, for the first time, very precise numbers and reliable statistics. The statistics reveal to us problems in their global dimension. Nevertheless, we must learn how to use them. Behind the numbers there are brothers and sisters who suffer and die every day. The numbers bleed blood, sweat and tears that those of sensible hearts cannot ignore. Every concrete person that shares his or her story with us easily moves us, but when we see the global dimensions of analogous situations we cannot but react and act globally.

Thanks to my works as General Secretary of the JPIC, and thanks to the location of Rome (watchtower of the world), I have come to know much better the world reality, a 20-year prospective analysis that I have published in some parts. An irresponsible use of the world resources is putting in danger the very possibility of life in the planet. Economic inequality concentrates immense wealth in a few hands while millions live in misery. If these politics are continued we will reach an unsustainable situation. We have already the possibility of ending poverty around the world without having to make great modifications, but political will is needed for this, we are indifferent even to our next generation. In place of this, enormous amounts of money are destined for the building of weapons of mass destruction and fundamental human rights are violated. There have also been some very hopeful elements like the huge movements, with varied orientations, that coincide in searching for other ways of organizing our world.

The first motivation in our commitment with the JPIC is the knowledge of reality: In the presence of suffering of great multitudes, before the awareness that life itself is in danger we can place in parenthesis all our identities (culture, ideology, profession, including faith) until we simply consider ourselves inhabitants of the same planet. "We are all on the boat: either we all drown or we are all saved." This exercise is important for two reasons: 1) to give importance to "those things that are our responsibility", 2) to open ourselves to a macro-ecumenism with all those that are searching for a better world. But then we must fall back on what constitutes for us the source of energy in order, "to drink from our own wells" and find the strength to work.

It is encouraging to see the insistency and clarity with which the Bible enlightens the work of the JPIC: the stories of Genesis, the risk Exodus, the vocation of the Prophets, the priority of mercy over sacrifices… are but a few of the landmarks of the Hebrew Scriptures. The proclamation in Nazareth, the Sermon on the Mount, the Final Judgment and many parables like the Good Samaritan, which are central passages in the preaching of Jesus, sufficiently ground how we find ourselves before essential attitudes in our Christian commitment. The reflection we have accomplished congregationally in the Word Mission Project constitutes an invaluable support. We are surprised today to see how much time we have poured over these passages without perceiving all they demand. We find out that it is through our work that we come to understand the texts since our ability to rationalize and ideologize guide our translations and interpretations of sacred texts.

As important as our intimate knowledge of the Word of God is, it is not enough. Theological reflection is required to bring the Word to problems and to the mentality of different times and places, especially, the development of moral theology. The Social Teaching of the Church went through a certain crisis when it searched for a foundation in philosophies foreign to the biblical tradition and then tried to propose its own social project. However, the pontificate of John Paul II has distinguished itself, not so much in its great social encyclicals, but rather in continually voicing its views, through its representatives, in the principal world forums and before all points of debate. In my opinion, we need to study more closely the present Magisterium and to make it our own, to not merely see it as a closed "doctrine", but more as an open and stimulating reflection and in development. Today, this Magisterium is not only exercised by the Pope, but also by the Episcopal Conferences and the Conference of Major Superior of Religious Institutes. In the Congregation we have already a significant tradition and Magisterium. It is enough to see the Chapters on Renewal to recognize that this topic has been increasing growing in importance.

Evangelization is not merely the faithful transmission of an abstract doctrine, but rather the creation of conditions so that Christ may continue to incarnate himself in each person, culture and event. This is brought about, above all, through the witness of charity; in the interest that we, the evangelizers, have for all and each suffering person, especially, the poorest, seeing them as a sacrament of Jesus. This is the criteria of the final judgment: "I was hungry and you fed me; thirsty and you gave to drink; naked and you clothed me; a stranger and you received me; sick and you visited me; in prison and you took interest in me" (Mt.25). When we are inserted into a marginal situation the pain moves us and we can carry out our service of charity limited only by our resources. The circumstances of the present life condition our response: the risk of helping strangers in cities; the questioning of certain forms of social assistance, limit of resources, huge multitudes of needy persons, in one way or another, the possibilities that the mass media brings in bringing to our attention the sufferings of victims of war, injustice or disasters, even from the remotest places on earth. At the moment in our "global village" we know with relative certainty the magnitude of those in need: 840 million who suffer hunger; 1.1 billion who lack potable water; 1.2 billion who lack sufficient clothing; 100 million without housing (50 million street children); 175 million immigrants; 56 countries have prisoners of conscience; 6,020 children die daily of diarrhea and 2,700 of measles; 125 million children without schooling.

Now we are aware that an effective charitable action to remedy the necessities of each person is not possible. What are required now are structural transformations at the global level so that all these brothers and sisters, living and suffering, may better their situation. The global economy could well solve these problems, even without any big changes in its mode of functioning (for example, 40 days of the U.S.A. Military budget would be enough). This calls us to new models of charitable work. Of course, those who find themselves in impoverished environments give a very valuable witness and they are an indispensable point of reference; but it is all of us, whichever our area of work may be, who can contribute so that the present situation may change. This is precisely the area of the JPIC and it requires more evangelizers that develop their mission by working at higher levels and in more abstract ways. I have the impression that the viability of the Church in this century will not be defined by disciplinary observances, nor by doctrinal fidelity, but rather, by the answer we give to the great challenges of today. This brings us to a question that was debated in Latin America between 1976 and 1992: whether to change the structures first or to change the hearts of those who move the structures (it was said, "for the forest to be green, each tree must be green"). The dichotomy between these two poles was overcome in the conceptualization by the theory of systems and resolved by the pontifical Magisterium itself: the hearts will change in the struggle to change the structures.

In Rome there are two principal instances of coordination of the works of the JPIC. On the one hand, there is the Pontifical Council on Justice and Peace. Paul VI instituted the Pontifical Commission in 1967 and John Paul II transformed it into the Pontifical Council on Justice and Peace in 1988 through the Apostolic Constitution "Pastor Bonus". He deepens and promotes the Church’s social doctrine, brings together information and works to promote these values, especially in the Message for World Peace Day. In this the diocesan commissions for Peace and Justice are brought together, in the few dioceses that these commissions are active. Secondly, the promotion is done through the Conferences of Major Superiors and of Superior Generals of the many religious congregations through an especial commission. The collective of General promoters is linked to this, although it functions in an autonomous way just like the Inter-religious Commissions do in many countries. Since religious men and women live a more prophetic charism our work tends to be in the vanguard of the work that diocesan commissions perform, which are more preoccupied with institutional stability.

The potential represented by religious men and women is impressive: one million belong to such religious institutes, spread throughout the entire world. These brothers and sisters tend to have a considerable social presence; they are honest, unselfish, well prepared and with a deep spiritual life, they accompany the people in their struggles. We have our own communication networks and even though in some places they suffer persecution, in general, they enjoy prestige and moral authority among the people and governments. Missionary congregations, especially, have a global vision. The present moment demands from religious men and women a response that implies witness, leaven and prophecy. The tendency of religious to actively participate in world issues at the highest level is well noted, they are the "new Areopagus" of our times: about 20 religious congregations have obtained their NGO (non-governmental organizations) status recognized in the U.N. Some dignitaries have recognized their presence in these places as the "grand new development in the U.N. in these last years".

The collective of General promoters are well integrated. We have gone deeper together in our common task; we participate in Work Groups on particular issues and assist in some important campaigns, like the one on the cancellation of the foreign debt of poor countries. It has been enriching for me to work with brothers of so many congregations and to prove all that we share, and to share, at the same, our respective institutional charisms.

The work of the JPIC is a recognized pastoral area. John Paul II himself spoke about the "Pastoral of Human Rights" in his discourse given the Pontifical Council in 1999. However, for religious life is more than this. Some see it as a "transversal axis" that traverses our entire ministry: apostolate, formation, economy, vocational area, government, etc. The term had its origins in colleges where it was seen that the transmission of faith could not be reduced to a specific course, but rather, it must traverse all of the curricula in order to come close to life. It runs the risk of being taken as an appendix in the programming of each area. For those of us who have received a Scholastic formation I prefer the concept of "formal object", sub specie quo which can be lived throughout our religious life, including lectio divina itself or, as we saw, in the exercise of Charity as well.

Those that promote the philosophy of sustained development prove the impossibility of all in the world ever reaching the same standard of living presently enjoyed in European countries or in North America. For this to become a reality two or three planets like our own would be needed since the resources are not sufficient. On the other hand, to continue the present consumerism guide lines our planet cannot sustain these living standards for more than a few decades. If we want a more equitable world and greater harmony with nature it is necessary that vast sectors of humanity accept another form of living. To accomplish this in a reasonable time will not be easy. If we do not change the present orientation our macro-tendencies can take us to a point where the conditions become irreversible. Hence the importance of small prophetic communities that experiment with alternative contra cultural lifestyles. It is necessary that such forms of life be sufficiently attractive so that many are moved to follow their example; we must live an austere lifestyle with a responsible consumerism, without forgetting the playful celebrative dimension.

The religious communities can be some of these groups. With this we would also renew the understanding of our Evangelical Counsels: within the vow of poverty the care for a Common Home can be included, the ecology of our planet, as well the commitment to end poverty and to exercise a more responsible consumerism and solidarity. The vow of obedience will lead us to overcome patriarchal models of government to create more circular models of community, built on respect of cultural, generational and ideological differences. The spirit of dialogue, of non-violence and the culture of human rights have elements that benefit this. Last, the joyous celebration of Creation, the care of the body, as well as the rejection of forms of discrimination or oppression due to compulsive sexual behaviors can enrich our vow of chastity.

The work of the JPIC is a good help to the practice of virtues. The theological virtues: Faith, to see reality with the eyes of God, discovering the face of the suffering Christ in the impoverish multitudes; hope, to discover the signs of the transforming presence of the Spirit in a world in which evil seems to rule with impunity; charity, as we have said, an efficient work on behalf of the neediest people in the world. The cardinal virtues, as well, since it is a work that requires much prudence, not in the usual sense however, as in always being one step behind, but rather, to shape the rhythm of our work according to what the circumstances require: sometimes to run forward and other times to take a step back. Justice as a habitual way of life in our day to day relationships; fortitude to resist the obstacles and blows that inevitably come with this kind of work, and moderation concomitant to the style of sustained development. Also, this kind of practice helps in the development of personality. It helps to overcome some neurosis and unbalances such as spontaneity (to do things without a proper analysis), the hero complex (let there be justice, and me who brings it), adolescent resentments (we fight against the system or against the Pope?), unfounded fears, etc.

My "job description" for these years had five areas of action: 1) to accompany and counsel the Provincial promoters, 2) to bring to awareness the members of our institute, 3) organize an office (data bank, store documentation), 4) link with the General promoters of other religious congregations, 5) direct work (which is indispensable). In the first years I gave preference to the awareness within our institute through workshops that I gave to who ever asked for them; in the Website www.utopia.pcn.net there is a monthly bulletin, which supplements our official bulletin, and an electronic news page (Heraldo de Paz). This, in a way, can also be applied to the Provincial promoters.

• It cannot dispense with the sociological studies of main world problems.
• Printing of pedagogical material of easy comprehension.
• Systematic formation: courses, workshops or encounters.
• At the local level, accompany the people in the organization of concrete struggles: common problems require common solutions.
• Accompany each of the victims in the defense of their respective human rights.
• The prevention of human rights violations through workshops.
• At the regional level: to influence public opinion through collaboration with the mass media or through letters to the editors and radio stations.
• The highest levels possible we can be reached through lobbying or through working together with other groups or movements that have the goal.
• Although, due to our priestly ministry, we cannot participate in party politics, we still have the responsibility of forming laity for this.

1. Theological difficulties. It is difficult to work for the JPIC with a dualist spirituality, which is disconnected from mundane responsibilities; with an attitude that judges our struggle as useless; with an inclination towards the miraculous that waits on the supernatural to solve our lack of foresight; with a moral theology centered on the individual…
2. Political difficulties. Even after recognizing the freedom of political options among us there are some postures from which one cannot work in the JPIC.
3. Formative difficulties. For this kind of work it is not enough to have good intentions. A wrongful interpretation of reality can create more sufferings than the ones we are trying to avoid.
4. Sociological difficulties. The work of the JPIC is not helped by irrational fears, hero complex, adolescent resentments, prejudiced mentalities, etc.
5. Economic difficulties. We have at our disposal for this kind of work few resources, economic as well as of personnel.

With the impossibility of attending to all the issues and campaigns related to the JPIC, the religious institutes are specializing and enriching the local churches. Those institutes that through their charism have a defined subject do their work with little difficulty (The Trinitarians specialize in fighting kidnappings; The Franciscans in ecology; The Scalabrini with emigrants; The Piarist with street children; The Sister of the Good Shepherd in fighting against the trafficking of women, etc.) Others supported by their own tradition taken on a particular option (The Jesuits with refugees, The Dominicans with human rights). We Claretians do not have a particularly defined area ("use all means possible"), but can use our missionary tradition of being "servants of the Word" in openness to all cultures, and as the recommended criterion states ("the most urgent, opportune and effective"), to assume at the Congregational level some priorities and visualized them regionally.

In this last year my reports concentrated on four priorities, which correspond to the respective areas of the JPIC: 1) Economic justice: the cancellation of the foreign debt of poor countries (a decision of the last chapter, in which campaign more than 65 religious congregations were involved). 2) Human rights: cause for emigrants. 3) Peace: apart from following the issues in the Middle East, we also reported on the wars in Africa, something is given little attention. 4) Ecology: in the year 2000, together with other promoters specialized in this area, we followed the issue of the Warming of the Earth, and this year, since it is an issue sponsored by the U.N., we will focus on Water. However, I think that these priorities were too many. CICLA has made a commitment to get involved in the Continental Campaign against the Free Trade Area of the Americas (FTAA) (a free trade treaty that pretends to impose on the Continent conditions favorable to transnational corporations rather than the local people).

In finishing my term I recognize what was accomplished in relation to the awareness within the Congregation. I have a lot confidence that we will continue to make progress in this area, for the ecclesial journey itself and the worsening of the world contradictions demand our response.

Rome, June 29, 2003.