12 50 2002 https://omeka.pahrc.net/files/original/04ebecdb29e5b96573185bd28ec8ed0a.jpg 420744c74d5555d9e446f4ddd2cb55c8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 16.5" x 12.5" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Felici, Giuseppe, 1839-1923. Description An account of the resource Photograph of Cardinal Dougherty in his room when he was a seminarian in Rome. Photographer's stamp appears below photograph. Identifier An unambiguous reference to the resource within a given context 100.2.1.Dougherty (050) Subject The topic of the resource Catholic Church--Clergy--20th century. Catholic theological seminaries--Italy--Rome. Portrait photographs. Portraits. Seminarians--19th century. Dougherty, Dennis J. (Dennis Joseph), 1865-1951. Title A name given to the resource His Eminence Dennis Cardinal Dougherty Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/a0a2d28ba7e49f2fb9c98b3b68842bb7.jpg 77219ac7490958310f5bdb7ebe927ed3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Engraving Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Baltimore News Co. Description An account of the resource Engraving of portrait of Cardinal Gibbons of Baltimore, MD (1877-1921). Printed below engraving: "Copyrighted. Baltimore News." Identifier An unambiguous reference to the resource within a given context 100.2.1.Gibbons, J. (15) Subject The topic of the resource Gibbons, James, 1834-1921. Cardinals--United States--19th century. Catholic Church--United States--Clergy--19th century. Catholic Church. Archdiocese of Baltimore (Md.) Engravings. Portraits. Title A name given to the resource His Eminence James Cardinal Gibbons Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/5545bf54e13b9667c4a213cab0f4c8b3.jpg 3868ac27e4a8cfee740914008a7c8b29 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Lithograph Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Muller, Luchsinger & Co. Description An account of the resource Color lithograph portrait of Pope Benedict XV. Printed in bottom left corner: "Copyrighted 1914 by Muller, Luchsinger & Co. New York." Print is numbered No. 665. Identifier An unambiguous reference to the resource within a given context 2010.047.023 Subject The topic of the resource Benedict XV, Pope, 1854-1922. Popes--20th century. Catholic Church--Italy--Clergy--20th century. Lithographs--Color--1910-1920. Portraits--1910-1920. Title A name given to the resource His Holiness Pope Benedict XV Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1914 https://omeka.pahrc.net/files/original/96cabfc7abce7cb69c2f395e975c08d8.jpg 13cd400fcbd7ce013c3c2cdbe4c613e2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Ugolin, Giuseppe, 1826-1897. Description An account of the resource Photogravure of portrait painting of Pope Leo XIII, seated. Inscribed to bottom left of photograph: "This photogravure of a recent painting of the Holy Father received by me from Rome, I [--] excellent. P. J. Ryan, Archbishop." Printed below photograph: "Autoglyph. Levytype Company, Philadelphia. From the painting by Ugolini" (i.e., Giuseppe Ugolini?). Undated. Identifier An unambiguous reference to the resource within a given context 2010.047.097 Subject The topic of the resource Leo XIII, Pope, 1810-1903. Catholic Church--Clergy. Photogravures. Popes--19th century. Portraits. Reproductions. Title A name given to the resource His Holiness Pope Leo XIII. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Publisher An entity responsible for making the resource available The Levytype Company. Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.pahrc.net/files/original/4b91ca2bdee821e999b67df01f738da9.JPG ad594f891d42bc6a478cbd0ba2f17e8a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Engraving Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Marshall, Oscar. Marshall, Wm. E. Description An account of the resource Bust portrait of Pope Pius IX. Printed below engraving: "Copyright 1877 by Oscar Marshall, 697 Broadway, New York. All rights reserved. Painted and engraved by Wm. E. Marshall." Identifier An unambiguous reference to the resource within a given context 2010.047.104 Subject The topic of the resource Pius IX, Pope, 1792-1878. Catholic Church--Clergy--19th century. Engravings--1870-1880. Popes--19th century. Portraits--1870-1880. Title A name given to the resource His Holiness Pope Pius IX. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1877 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.pahrc.net/files/original/01432dcb04309dc70110214f297ae685.mp3 f19361e9b5ec6b248931bf54344225b3 https://omeka.pahrc.net/files/original/510d9ac7ecadf8fefbaedfab858f4a93.mp3 b88d79ef33c0918a05ba500703efeab3 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:07,000 A reading from the book of Deuteronomy.   2 00:00:07,000 --> 00:00:14,480 Moses said to the people, hear Israel and be careful to observe the commandments that   3 00:00:14,480 --> 00:00:20,640 you may grow and prosper the more in keeping with the promise of the Lord, the God of your   4 00:00:20,640 --> 00:00:25,640 fathers, to give you a land flowing with milk and honey.   5 00:00:25,640 --> 00:00:30,580 O Israel, the Lord is our God, the Lord alone.   6 00:00:30,580 --> 00:00:33,680 Therefore, you shall love the Lord your God   7 00:00:33,680 --> 00:00:36,380 with all your heart and with all your soul   8 00:00:36,380 --> 00:00:37,920 and with all your strength.   9 00:00:39,280 --> 00:00:43,760 Take to heart these words which I enjoin on you today.   10 00:00:43,760 --> 00:00:46,160 Drill them into your children.   11 00:00:46,160 --> 00:00:48,760 Speak of them at home and abroad,   12 00:00:48,760 --> 00:00:51,700 whether you are busy or at rest.   13 00:00:51,700 --> 00:00:54,840 Find them at your wrist as a sign   14 00:00:54,840 --> 00:00:58,220 and let them be as a pendant on your forehead.   15 00:00:58,220 --> 00:01:02,480 Write them on the doorposts of your houses and on your gates.   16 00:01:02,480 --> 00:01:03,880 This is the word of the Lord.   17 00:01:03,880 --> 00:01:05,360 Thanks be to God.   18 00:01:16,520 --> 00:01:24,480 I will bless the Lord at all times.   19 00:01:24,480 --> 00:01:34,480 I will bless the Lord at all times.   20 00:01:34,480 --> 00:01:41,000 His praise shall ever be in my mouth.   21 00:01:41,000 --> 00:01:47,360 Let my soul glory in the Lord.   22 00:01:47,360 --> 00:01:55,760 The lowly will hear me and be glad.   23 00:01:55,760 --> 00:02:04,960 I will bless the Lord at all times.   24 00:02:04,960 --> 00:02:08,480 Glorify the Lord with me.   25 00:02:08,480 --> 00:02:13,040 Let us together extol his name.   26 00:02:13,040 --> 00:02:20,760 I sought the Lord, and He answered me,   27 00:02:20,760 --> 00:02:29,560 and delivered me from all my fears.   28 00:02:29,560 --> 00:02:38,480 I will bless the Lord at all times.   29 00:02:38,480 --> 00:02:46,920 Look to him that you may be radiant with joy,   30 00:02:46,920 --> 00:02:52,760 and your faces may not blush with shame.   31 00:02:52,760 --> 00:03:00,520 When the afflicted man called out, the Lord heard.   32 00:03:00,520 --> 00:03:09,020 And from all his distress he saved him.   33 00:03:09,020 --> 00:03:16,500 I will bless the Lord at all times.   34 00:03:24,640 --> 00:03:27,300 This is a reading from the Holy Gospel   35 00:03:27,300 --> 00:03:28,600 according to Saint Matthew.   36 00:03:28,600 --> 00:03:35,600 When Jesus saw the crowds, he went up on the mountainside.   37 00:03:36,160 --> 00:03:41,360 After he had sat down, his disciples gathered around him   38 00:03:41,360 --> 00:03:45,600 and Jesus began to teach them. How blessed   39 00:03:45,600 --> 00:03:49,040 are the poor in spirit, the reign of God is theirs.   40 00:03:49,040 --> 00:03:52,240 Blessed too are the sorrowing,   41 00:03:52,240 --> 00:03:56,160 they shall be consoled. Blessed   42 00:03:56,160 --> 00:04:00,920 Blessed are the lowly, they shall inherit the land.   43 00:04:00,920 --> 00:04:04,760 Blessed are they who hunger and thirst for holiness,   44 00:04:04,760 --> 00:04:07,640 they shall have their fill.   45 00:04:07,640 --> 00:04:11,800 Blessed are they who show mercy, mercy shall be theirs.   46 00:04:13,540 --> 00:04:18,320 Blessed are the single-hearted, for they shall see God.   47 00:04:18,320 --> 00:04:20,980 Blessed too are the peacemakers,   48 00:04:20,980 --> 00:04:23,720 they shall be called sons of God.   49 00:04:23,720 --> 00:04:28,320 Blessed are those persecuted for holiness' sake.   50 00:04:28,320 --> 00:04:30,160 The reign of God is theirs.   51 00:04:31,360 --> 00:04:36,360 Blessed are you when they insult you and persecute you   52 00:04:36,440 --> 00:04:40,680 and utter every kind of slander against you because of me.   53 00:04:41,560 --> 00:04:46,560 Be glad and rejoice, for your reward in heaven is great.   54 00:04:47,200 --> 00:04:49,200 This is the gospel of the Lord.   55 00:04:49,200 --> 00:04:52,280 in the name of the Lord Jesus Christ.   56 00:04:58,480 --> 00:05:00,480 Your Eminence Cardinal Miranda,   57 00:05:00,480 --> 00:05:02,840 my dear brother bishops and priests,   58 00:05:02,840 --> 00:05:06,080 my dear brothers and sisters in Christ,   59 00:05:07,780 --> 00:05:09,880 in the year 1910,   60 00:05:09,880 --> 00:05:13,260 the First Eucharistic Congress of North America   61 00:05:13,260 --> 00:05:17,420 was held in Montreal, the city of my birth,   62 00:05:17,420 --> 00:05:21,760 this year played host to another international event of a somewhat   63 00:05:21,760 --> 00:05:26,580 different caliber. Notable among the distinguished prelates of the United   64 00:05:26,580 --> 00:05:31,460 States were Cardinal Gibbons of Baltimore and Archbishop O'Connell of   65 00:05:31,460 --> 00:05:37,240 Boston who was created Cardinal a few months later. This of course for better   66 00:05:37,240 --> 00:05:42,280 or for worse was before the days of Episcopal conferences and democratic   67 00:05:42,280 --> 00:05:47,300 elections which have since permitted bishops of little importance to be   68 00:05:47,300 --> 00:05:52,900 thrust into positions of responsibility and above all of representational dimensions.   69 00:05:52,900 --> 00:05:57,940 I feel somewhat inadequate to be here as the President of the Canadian Catholic Conference   70 00:05:57,940 --> 00:06:02,900 of Bishops knowing full well that I cannot live up to the precedents set in 1910.   71 00:06:02,900 --> 00:06:10,100 But other Canadians, both French and English-speaking, et ceux d'y a des compatriotes francophones,   72 00:06:10,100 --> 00:06:16,220 je les salue dans leur langue, are here to pick up the slack and since the topic assigned to me   73 00:06:16,220 --> 00:06:21,020 as holiness or sanctity, perhaps yours,   74 00:06:21,020 --> 00:06:23,580 will be up to listening with simplicity   75 00:06:23,580 --> 00:06:26,180 to my attempt at a thoughtful presentation   76 00:06:26,180 --> 00:06:27,220 of the word of God.   77 00:06:28,640 --> 00:06:30,820 Everything said and done, that word is greater   78 00:06:30,820 --> 00:06:32,200 than all the messengers,   79 00:06:33,300 --> 00:06:35,860 and the medium is of little importance.   80 00:06:38,120 --> 00:06:40,060 As you know, the theme of our Congress   81 00:06:40,060 --> 00:06:42,820 is the hunger in the hearts of men,   82 00:06:42,820 --> 00:06:45,540 particularly in the context of the Eucharist.   83 00:06:46,220 --> 00:06:49,180 Here we are gathered to give thanks to the Father   84 00:06:49,180 --> 00:06:50,980 for the graces which have been lavished   85 00:06:50,980 --> 00:06:54,000 upon the people of the Americas, especially   86 00:06:54,000 --> 00:06:58,580 on those who have been chosen to lead us to the truth in Him   87 00:06:58,580 --> 00:07:01,140 and whose lives have been singled out   88 00:07:01,140 --> 00:07:05,700 by the Church through beatification or canonization.   89 00:07:05,700 --> 00:07:08,780 And we are here also to beseech the Lord   90 00:07:08,780 --> 00:07:14,820 that he continue to send to us his grace and his strength.   91 00:07:14,820 --> 00:07:16,960 I would like to warn you from the beginning   92 00:07:16,960 --> 00:07:21,700 against a familiar but all too prevalent trap.   93 00:07:21,700 --> 00:07:23,600 It is a tendency which too many of us   94 00:07:23,600 --> 00:07:29,200 experience that when we hear the word sanctity or holiness,   95 00:07:29,200 --> 00:07:33,780 we shrug our shoulders and we say, well, I'm no saint.   96 00:07:33,780 --> 00:07:38,600 And we seem to think that we've closed the issue   97 00:07:38,600 --> 00:07:41,160 or that we have escaped a threat, which is perhaps   98 00:07:41,160 --> 00:07:43,080 even more pertinent.   99 00:07:43,080 --> 00:07:47,020 Non-involvement is a very faulty attitude   100 00:07:47,020 --> 00:07:49,400 when it comes to holiness, as well as   101 00:07:49,400 --> 00:07:53,620 when it comes to accidents or difficulties of a civic nature.   102 00:07:53,620 --> 00:07:58,140 We have been lured by worldly philosophy   103 00:07:58,140 --> 00:08:01,820 into a false image of saints, as if they were   104 00:08:01,820 --> 00:08:06,540 some sort of pallid creatures, in some way divorced   105 00:08:06,540 --> 00:08:09,220 from the concerns, the vicissitudes,   106 00:08:09,220 --> 00:08:13,480 to the involvements of normal people like ourselves.   107 00:08:14,660 --> 00:08:18,420 Nothing, nothing could be farther from the truth.   108 00:08:19,500 --> 00:08:22,800 The saints were the realest of people.   109 00:08:22,800 --> 00:08:26,060 We might even say the most human of humanity.   110 00:08:28,960 --> 00:08:33,680 I am not, of course, against the practice of the church   111 00:08:33,680 --> 00:08:36,180 of signaling out certain men and women   112 00:08:36,180 --> 00:08:40,180 for canonization of beatification,   113 00:08:40,180 --> 00:08:43,520 but it would be wrong to make too much of a distinction   114 00:08:43,520 --> 00:08:46,380 as if the spirit which moved them   115 00:08:46,380 --> 00:08:49,700 were different from the spirit which moves us   116 00:08:49,700 --> 00:08:51,820 and which has moved so many, quotes,   117 00:08:51,820 --> 00:08:55,060 ordinary people in the course of their lives   118 00:08:55,060 --> 00:08:56,460 and their aspirations.   119 00:08:56,460 --> 00:08:58,140 The movement of the spirit which we see   120 00:08:58,140 --> 00:09:02,180 with such generosity about us in the course of these days.   121 00:09:02,180 --> 00:09:13,180 The image that comes to mind when we look at the last 200 years, which has been the springboard for this Congress,   122 00:09:13,180 --> 00:09:20,180 when one looks at the history of all of the Americas, is an image of strength.   123 00:09:20,180 --> 00:09:27,180 The spirit of man is simply unquenchable and in its own way, invincible.   124 00:09:27,180 --> 00:09:31,180 Now this is so because God has placed within us   125 00:09:31,180 --> 00:09:36,180 the sparks of his own divinity and his own truth.   126 00:09:36,180 --> 00:09:40,180 Today is dedicated to that hunger for truth.   127 00:09:40,180 --> 00:09:44,180 And that is why holiness is the strongest thing in the world   128 00:09:44,180 --> 00:09:47,180 and manifests itself in strength   129 00:09:47,180 --> 00:09:51,180 because it is the combination of the strength of God   130 00:09:51,180 --> 00:09:54,180 and the strength of man.   131 00:09:54,180 --> 00:09:59,680 God appeared from the beginning to have decided to use his powers through man,   132 00:09:59,680 --> 00:10:01,680 and only through man.   133 00:10:01,680 --> 00:10:05,680 We call it in theology the incarnational principle.   134 00:10:05,680 --> 00:10:11,680 He could have saved us, redeemed us, sanctified us in many other ways.   135 00:10:11,680 --> 00:10:15,680 He chose to do it through a human being.   136 00:10:15,680 --> 00:10:19,680 And since that time, and the person of his own son,   137 00:10:19,680 --> 00:10:24,680 The strength of the human race has resided in this closeness to God,   138 00:10:24,680 --> 00:10:30,680 a closeness sometimes unknown or unrealized even by him who exercises it.   139 00:10:30,680 --> 00:10:37,680 It is the holy, in a sense, those close to God, at least by the direction of their aspirations   140 00:10:37,680 --> 00:10:43,680 and the value of their motives, that unleash the strength of humanity.   141 00:10:43,680 --> 00:10:48,680 And this, my friends, was the strength of the pioneers of the Americans.   142 00:10:48,680 --> 00:10:54,480 They had to be physically and morally strong to fight the perils of the frontier.   143 00:10:54,480 --> 00:11:01,360 They had to be men and women of principle not to tolerate despotism in any form.   144 00:11:01,360 --> 00:11:07,300 The principle of freedom, of equality, of brotherhood,   145 00:11:07,300 --> 00:11:11,000 which have dominated here in the United States and in my own country,   146 00:11:11,000 --> 00:11:13,540 even though we followed a somewhat different road,   147 00:11:13,540 --> 00:11:17,540 were based on the same conviction of the value of man   148 00:11:17,540 --> 00:11:19,880 and his sacredness before God.   149 00:11:19,880 --> 00:11:23,780 We sometimes forget how deeply these human truths   150 00:11:23,780 --> 00:11:25,920 were embedded in the lives of those   151 00:11:25,920 --> 00:11:28,820 who made this country great.   152 00:11:28,820 --> 00:11:33,720 This moral fiber dominated the early decades of America,   153 00:11:33,720 --> 00:11:35,560 a sense of righteousness of things   154 00:11:35,560 --> 00:11:38,840 that was rooted in a God-oriented country   155 00:11:38,840 --> 00:11:41,840 and a God-oriented universe.   156 00:11:41,840 --> 00:11:45,340 There was no other way to describe it as their faith,   157 00:11:45,340 --> 00:11:48,740 which St. Paul defines so well as the substance of things   158 00:11:48,740 --> 00:11:51,520 to be hoped for, the conviction of those things   159 00:11:51,520 --> 00:11:53,420 which do not appear.   160 00:11:53,420 --> 00:11:59,360 Our forebears saw more than that which met the eye   161 00:11:59,360 --> 00:12:01,700 or which the reason could reach.   162 00:12:01,700 --> 00:12:03,920 They were not even overwhelmed by the greatness   163 00:12:03,920 --> 00:12:06,260 of the country which they had discovered,   164 00:12:06,260 --> 00:12:09,460 because they believed that there was another world,   165 00:12:09,460 --> 00:12:16,460 a world still unexplored, which would always captivate and occupy the energies of man forever.   166 00:12:16,460 --> 00:12:22,460 This was the hunger that drove them much more than the hunger for new lands or political freedom.   167 00:12:22,460 --> 00:12:29,460 They hungered for truth in God, as St. Augustine so well defined it many years before America was even discovered.   168 00:12:29,460 --> 00:12:36,460 Howell, the Pope, in his recent publication on evangelization, writes,   169 00:12:36,460 --> 00:12:41,460 writes, man's profound and definitive calling   170 00:12:41,460 --> 00:12:44,940 in both continuity and discontinuity   171 00:12:44,940 --> 00:12:49,540 with the present situation, beyond time and history,   172 00:12:49,540 --> 00:12:52,740 beyond the transient reality of this world,   173 00:12:52,740 --> 00:12:55,860 and beyond the things of this world,   174 00:12:55,860 --> 00:12:59,540 of which a hidden dimension will one day be revealed,   175 00:12:59,540 --> 00:13:03,180 beyond man himself, whose true destiny is not   176 00:13:03,180 --> 00:13:09,980 restricted to his temporal aspect, but will be revealed in the future life.   177 00:13:09,980 --> 00:13:15,980 My dear friends, this Congress marks the 200th anniversary of the foundation of this great   178 00:13:15,980 --> 00:13:17,940 nation.   179 00:13:17,940 --> 00:13:24,460 I would be remiss at this time if I did not look at the past, and if I did not ask if   180 00:13:24,460 --> 00:13:28,940 the same forces are now at work.   181 00:13:28,940 --> 00:13:33,300 The facts are not reassuring.   182 00:13:33,300 --> 00:13:40,940 Wherever we turn our eyes in all of our countries, we see violence, injustice, flouting of the   183 00:13:40,940 --> 00:13:49,100 law, corruption in high places, a general atmosphere of greed based upon a clear postulate   184 00:13:49,100 --> 00:13:52,300 of materialism and temporalism.   185 00:13:52,300 --> 00:14:02,020 We are infiltrated, penetrated, permeated by the eat, drink, and be merry syndrome.   186 00:14:02,020 --> 00:14:06,220 Our very topic cannot be very popular.   187 00:14:06,220 --> 00:14:15,480 In a fat and overfed society, nothing is more removed than death or more rejected than a   188 00:14:15,480 --> 00:14:18,320 suggestion of hunger.   189 00:14:18,320 --> 00:14:23,800 We even have people in our church who take the attitude that there is something immoral   190 00:14:23,800 --> 00:14:27,040 about being hungry.   191 00:14:27,040 --> 00:14:31,520 We seem to have totally forgotten the message of the book of Revelation to the church in   192 00:14:31,520 --> 00:14:34,700 Laodicea.   193 00:14:34,700 --> 00:14:43,840 You say to yourself, I am rich, I have made a fortune, I have everything, never realizing   194 00:14:43,840 --> 00:14:50,920 that you are wretchedly and pitifully poor and blind and naked too?   195 00:14:50,920 --> 00:14:55,920 Nor have we in the Church any right to stand and superciliously condemn the world in which   196 00:14:55,920 --> 00:15:01,420 we are living because we too are suffering the same syndrome.   197 00:15:01,420 --> 00:15:06,900 What, think you, has brought about the difficulties of the Church in the Americas in the present   198 00:15:06,900 --> 00:15:10,980 time, particularly in the United States and in Canada?   199 00:15:10,980 --> 00:15:17,820 but if not a decrease in faith and a decrease in holiness.   200 00:15:17,820 --> 00:15:20,420 We have come to value so much the things of time   201 00:15:20,420 --> 00:15:22,540 and the things of this world that we have largely   202 00:15:22,540 --> 00:15:24,960 lost sight of the truth of eternity   203 00:15:24,960 --> 00:15:27,340 and of another lasting existence, which   204 00:15:27,340 --> 00:15:31,180 is the only possible explanation of our origin and destiny,   205 00:15:31,180 --> 00:15:33,900 as the pope has so well put it.   206 00:15:33,900 --> 00:15:36,460 Time does not permit me to do more than touch   207 00:15:36,460 --> 00:15:38,900 with the tip of my finger the dangerous conditions   208 00:15:38,900 --> 00:15:41,040 of the Church at the moment.   209 00:15:41,040 --> 00:15:43,080 I would like to say in passing, and this was not   210 00:15:43,080 --> 00:15:45,900 in my original intentions, I consider   211 00:15:45,900 --> 00:15:48,040 that this Congress may well prove   212 00:15:48,040 --> 00:15:52,480 to be a great antidote to the evils which I bewail.   213 00:15:52,480 --> 00:15:56,560 I believe that the Church has taken hold of itself.   214 00:15:56,560 --> 00:15:58,880 I believe it will be a turning point.   215 00:15:58,880 --> 00:16:02,480 I believe it will be a strength and a great giver of morale   216 00:16:02,480 --> 00:16:03,200 to all of us.   217 00:16:03,200 --> 00:16:30,200 But I must ask nevertheless what has brought us to this perilous state. Why the decrease of vocations? Is it not because they call for sacrifice of material and temporal pleasures?   218 00:16:30,200 --> 00:16:33,840 Why the unconcern for Christian education,   219 00:16:33,840 --> 00:16:36,340 which has been manifested in many places,   220 00:16:36,340 --> 00:16:41,540 except when we realize that who cares if the faith is passed on   221 00:16:41,540 --> 00:16:44,820 from one generation to another when the faith does not bring   222 00:16:44,820 --> 00:16:48,580 prosperity and sensuous pleasures or popularity?   223 00:16:48,580 --> 00:16:52,280 The bitter criticism of authority,   224 00:16:52,280 --> 00:16:55,320 perhaps the thing we suffer the most from,   225 00:16:55,320 --> 00:17:00,060 even its rejection and downright disobedience.   226 00:17:00,060 --> 00:17:04,600 which we are witnessing even on the international scene.   227 00:17:04,600 --> 00:17:12,340 Is it anything more or less than the fruit of not really believing in the Catholic Church in the first place?   228 00:17:12,340 --> 00:17:17,580 What a moment this Congress provides to us to get a hold on ourselves,   229 00:17:17,580 --> 00:17:22,520 to reassert the values that have made us great.   230 00:17:22,520 --> 00:17:29,020 As I've already noted, this celebration is in honor of those who have been beatified or canonized,   231 00:17:29,020 --> 00:17:32,520 and those who have experienced the movement of the Spirit within them.   232 00:17:32,520 --> 00:17:35,720 The example is there beyond question.   233 00:17:35,720 --> 00:17:40,320 The churches of Latin America have given us the first fruits of sanctity.   234 00:17:40,320 --> 00:17:44,620 And I'm pleased that Cardinal Miranda is the chief celebrant of this Mass.   235 00:17:44,620 --> 00:17:49,120 We all know the faith of the Mexican people is manifested in the great shrine of God Lupe.   236 00:17:49,120 --> 00:18:06,800 For us in North America, the martyrs who first gave their lives to the Indians, particularly   237 00:18:06,800 --> 00:18:14,000 the heroic Jesuit martyrs, blessed Catherine Tecuhitha, St. Francis Cabrini, St. Elizabeth   238 00:18:14,000 --> 00:18:16,540 we honored yesterday, blessed John Newman,   239 00:18:16,540 --> 00:18:18,800 who was ever present at this Congress,   240 00:18:18,800 --> 00:18:20,700 the fourth Bishop of this city.   241 00:18:20,700 --> 00:18:22,380 These are examples of men and women   242 00:18:22,380 --> 00:18:25,240 who are not content with the horizons of the moment.   243 00:18:26,240 --> 00:18:30,440 What a contrast between their concept of truth   244 00:18:30,440 --> 00:18:32,960 and the values of our society,   245 00:18:32,960 --> 00:18:37,960 in which the acclaimed are the current overpaid idols   246 00:18:39,160 --> 00:18:42,500 of our athletic arenas or of our television-oriented society.   247 00:18:42,500 --> 00:18:53,980 What then, my friends of the future?   248 00:18:53,980 --> 00:18:57,220 It is our problem and our choice,   249 00:18:57,220 --> 00:19:00,020 because it is the same spirit, but the spirit needs us.   250 00:19:00,020 --> 00:19:03,720 Where are our values going to be placed?   251 00:19:03,720 --> 00:19:08,300 The hunger for sanctity is an ongoing, ever-present thing.   252 00:19:08,300 --> 00:19:09,760 Our Lord has said,   253 00:19:09,760 --> 00:19:12,760 Blessed are those who hunger and thirst after righteousness,   254 00:19:12,760 --> 00:19:14,260 for they shall have their fill.   255 00:19:14,260 --> 00:19:16,060 In the gospel we just heard.   256 00:19:16,060 --> 00:19:18,640 We honor those who have eaten at the table of the Lord   257 00:19:18,640 --> 00:19:20,440 and have been filled.   258 00:19:20,440 --> 00:19:22,680 They now have their reward.   259 00:19:22,680 --> 00:19:26,820 For us on this Pilgrim's Day, our road is still before us   260 00:19:26,820 --> 00:19:29,820 and our fulfillment still in doubt.   261 00:19:29,820 --> 00:19:32,900 We know that God will not fail us.   262 00:19:32,900 --> 00:19:36,120 What a terrible thing if after 200 years   263 00:19:36,120 --> 00:19:38,620 of outstanding examples of sanctity,   264 00:19:38,620 --> 00:19:41,960 we were to fail him.   265 00:19:41,960 --> 00:19:45,760 The choice is as ancient as the human race,   266 00:19:45,760 --> 00:19:48,500 to live on the surface for the moment,   267 00:19:48,500 --> 00:19:51,360 as Shakespeare puts it, for so much trash   268 00:19:51,360 --> 00:19:54,140 as may be grasped thus,   269 00:19:54,140 --> 00:19:56,940 or to reach for the untouchable,   270 00:19:56,940 --> 00:20:01,140 the immortal, the eternal, the transcendent.   271 00:20:01,140 --> 00:20:04,280 All our choice, and this is my conclusion,   272 00:20:04,280 --> 00:20:08,580 is summed up in two passages in the life of Jesus.   273 00:20:08,580 --> 00:20:11,280 They are starkly different.   274 00:20:11,280 --> 00:20:14,620 One of the most disturbing passages, to my opinion,   275 00:20:14,620 --> 00:20:18,560 in the whole of the gospel is the contact made by Jesus   276 00:20:18,560 --> 00:20:21,760 with the people called the Gadarenes, or the Geresenes,   277 00:20:21,760 --> 00:20:26,060 according to the various gospel writers.   278 00:20:26,060 --> 00:20:28,940 Briefly, we'll recall that in traveling through this province   279 00:20:28,940 --> 00:20:31,780 to the east of Galilee, he was confronted   280 00:20:31,780 --> 00:20:37,280 by the terrifying spectacle of a dehumanized demoniac who   281 00:20:37,280 --> 00:20:40,020 beseeched that the evil spirits in him   282 00:20:40,020 --> 00:20:43,480 be permitted to enter a herd of pigs.   283 00:20:43,480 --> 00:20:48,740 The Lord consenting, the pigs plunged into the ocean.   284 00:20:48,740 --> 00:20:51,220 Putting aside entirely the mystery of this passage,   285 00:20:51,220 --> 00:20:54,980 what concerns us is a reaction of the people of the area.   286 00:20:54,980 --> 00:20:59,100 This was so far outside their built-up concepts,   287 00:20:59,100 --> 00:21:03,620 their adopted attitudes, and their closed vision of life,   288 00:21:03,620 --> 00:21:05,280 that they could think of nothing better   289 00:21:05,280 --> 00:21:08,420 than the terrifying request that he would   290 00:21:08,420 --> 00:21:11,960 depart from the neighborhood.   291 00:21:11,960 --> 00:21:16,900 Jesus, the Son of the Father, Savior of the world,   292 00:21:16,900 --> 00:21:19,580 the most beautiful of the sons of men,   293 00:21:19,580 --> 00:21:21,220 with all the kindness and the hope   294 00:21:21,220 --> 00:21:24,060 of the future of the human race within himself,   295 00:21:24,060 --> 00:21:27,060 coming to pay them a visit, and all they could do   296 00:21:27,060 --> 00:21:30,540 was to ask him to depart.   297 00:21:30,540 --> 00:21:32,260 He disturbed them.   298 00:21:32,260 --> 00:21:33,620 He threatened them.   299 00:21:33,620 --> 00:21:35,740 He upset them.   300 00:21:35,740 --> 00:21:39,460 May I suggest to you that it is still happening?   301 00:21:39,460 --> 00:21:43,220 Our Lord is present in our midst, in his church,   302 00:21:43,220 --> 00:21:46,340 in his Eucharist, in this Congress.   303 00:21:46,340 --> 00:21:49,140 What is the general attitude of the world?   304 00:21:49,140 --> 00:21:55,380 I fear it is mostly to ask him to leave us alone.   305 00:21:55,380 --> 00:21:58,980 And these words themselves are very significant.   306 00:21:58,980 --> 00:22:06,620 Leave us alone, because alone we will be without.   307 00:22:09,420 --> 00:22:11,220 This is the end of side one.   308 00:22:11,220 --> 00:22:14,780 To hear side two, turn the cassette over now.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 00:00:00,000 --> 00:00:08,000 How much more beautiful is the other incident which you know so well, and which we have 2 00:00:08,000 --> 00:00:09,920 already celebrated. 3 00:00:09,920 --> 00:00:16,200 The disciples on the road to Emaus, how they were comforted by his words, enlightened by 4 00:00:16,200 --> 00:00:17,200 his teaching. 5 00:00:17,200 --> 00:00:21,480 And then, of course, finally they sat down at the table, and as the scripture has it, 6 00:00:21,480 --> 00:00:24,880 they recognized him in the breaking of the bread. 7 00:00:24,880 --> 00:00:27,080 Once again, the story of the Eucharist. 8 00:00:27,080 --> 00:00:30,080 And when they had left him, they said to each other, 9 00:00:30,080 --> 00:00:32,080 we're not our hearts burning within us 10 00:00:32,080 --> 00:00:36,080 as we walked in the way with him and talked. 11 00:00:36,080 --> 00:00:39,080 But here were two men who were ready to listen. 12 00:00:39,080 --> 00:00:46,080 And when Jesus spoke, their hearts inevitably burned. 13 00:00:46,080 --> 00:00:48,080 But what had been their attitude? 14 00:00:48,080 --> 00:00:50,080 Was it to ask him to leave the neighborhood 15 00:00:50,080 --> 00:00:52,080 and to leave them alone 16 00:00:52,080 --> 00:00:55,080 because in some way he disturbed them? 17 00:00:55,080 --> 00:00:58,680 No, these men had the request of the saints, 18 00:00:58,680 --> 00:01:01,220 the search for the ultimate truth. 19 00:01:01,220 --> 00:01:07,360 They said, stay with us, Lord, because it is growing dark. 20 00:01:07,360 --> 00:01:08,960 Not leave the neighborhood. 21 00:01:08,960 --> 00:01:10,560 Stay with us, Lord. 22 00:01:10,560 --> 00:01:12,800 It is growing dark. 23 00:01:12,800 --> 00:01:17,920 For all of us, my friends, the young, the middle-aged, 24 00:01:17,920 --> 00:01:21,580 or the old, it is growing dark. 25 00:01:21,580 --> 00:01:25,600 The world has grown dark in the absence of holiness. 26 00:01:25,600 --> 00:01:28,800 We have come together here to recognize Jesus 27 00:01:28,800 --> 00:01:31,280 in the breaking of the bread, and we 28 00:01:31,280 --> 00:01:34,920 can have no other prayer than that of the disciples. 29 00:01:34,920 --> 00:01:40,080 Remain with us, Lord, a little longer, much longer, 30 00:01:40,080 --> 00:01:43,280 because we have need of you in this darkness. 31 00:01:43,280 --> 00:01:44,280 How about you? 32 00:01:44,280 --> 00:01:45,280 Thank you. 33 00:02:15,280 --> 00:02:30,280 Let us pray to our Lord, asking for the strength to follow him and his saints on the path of 34 00:02:30,280 --> 00:02:31,280 holiness. 35 00:02:31,280 --> 00:02:40,760 Let our Holy Father, Pope Paul, and the other bishops may continue to be teacher and exemplar 36 00:02:40,760 --> 00:02:43,600 of holiness to the people of God. 37 00:02:43,600 --> 00:02:51,640 We pray to you, Lord, that the holiness of the Church may be expressed in compassion 38 00:02:51,640 --> 00:02:53,320 for the needy of the world. 39 00:02:53,320 --> 00:03:02,040 We pray to you, Lord, that the Holy Spirit may awaken us to the need and inspire us to 40 00:03:02,040 --> 00:03:05,100 the desire for holiness in our daily lives. 41 00:03:05,100 --> 00:03:12,600 We pray to you, Lord, that we may recognize Jesus in the Eucharist as the sign and source 42 00:03:12,600 --> 00:03:19,640 of love we pray to you Lord that our heritage in the Saints of the Americas 43 00:03:19,640 --> 00:03:24,800 may constantly challenge us to live up to the demands of sanctity in our own 44 00:03:24,800 --> 00:03:32,680 time we pray to you Lord that the joy of those who share the word and the 45 00:03:32,680 --> 00:03:40,440 Eucharist may help all people to find that same joy we pray to you Lord that 46 00:03:40,440 --> 00:03:43,800 that the call to holiness may become a real motive, 47 00:03:43,800 --> 00:03:47,140 a way of life for every person in this hemisphere, 48 00:03:47,140 --> 00:03:48,680 we pray to you, Lord. 49 00:03:48,680 --> 00:03:50,520 Lord, hear our prayer. 50 00:03:56,060 --> 00:03:57,560 Father in heaven, 51 00:03:58,860 --> 00:04:01,360 you have made us for yourself. 52 00:04:03,400 --> 00:04:07,320 Our hearts are restless until they rest in you. 53 00:04:07,320 --> 00:04:21,320 rest in you. Fulfill this long going through Jesus. Give bread of light so that we may 54 00:04:21,320 --> 00:04:35,320 witness to him who alone satisfies the hunger of the human heart. By the power of your spirit 55 00:04:35,320 --> 00:04:47,980 Lead us to the heavenly table where we may feast on the vision of your glory forever and ever. 56 00:04:47,980 --> 00:04:49,980 Amen. 57 00:04:49,980 --> 00:05:08,980 When we eat this bread and drink this wine, we proclaim your death, Lord Jesus, until 58 00:05:08,980 --> 00:05:17,980 you come in glory. 59 00:05:17,980 --> 00:05:24,980 When you eat this bread and drink this cup, 60 00:05:24,980 --> 00:05:30,980 we proclaim your death, Lord Jesus, 61 00:05:30,980 --> 00:05:33,980 until you come in glory. 62 00:06:33,980 --> 00:06:54,460 Amen, amen, amen, amen, amen. 63 00:07:03,980 --> 00:07:15,960 Lamb of God, you take away the sins of the world. 64 00:07:15,960 --> 00:07:20,940 Have mercy on us. 65 00:07:20,940 --> 00:07:30,920 Lamb of God, you take away the sins of the world. 66 00:07:30,920 --> 00:07:35,920 of mercy on us. 67 00:07:35,920 --> 00:07:41,920 Lamb of God, you take away 68 00:07:41,920 --> 00:07:45,920 the sins of the world, 69 00:07:45,920 --> 00:07:54,920 have mercy on us. 70 00:07:54,920 --> 00:08:09,920 Land of God, you take away the sins of the world, and mercy on us. 71 00:08:09,920 --> 00:08:23,920 Land of God, you take away the sins of the world, and mercy on us. 72 00:08:23,920 --> 00:08:33,900 Lamb of God, you take away the sins of the world. 73 00:08:33,900 --> 00:08:37,380 Have mercy on us. 74 00:08:37,380 --> 00:09:03,380 And, O God, you take away the sins of the world. 75 00:09:03,380 --> 00:09:07,860 Have mercy on us. 76 00:09:07,860 --> 00:09:17,860 Lamb of God, you take away the sins of the world. 77 00:09:17,860 --> 00:09:22,840 Have mercy on us. 78 00:09:22,840 --> 00:09:32,820 Lamb of God, you take away the sins of the world. 79 00:09:32,820 --> 00:09:39,820 ♪ Have mercy on us 80 00:09:39,820 --> 00:09:51,820 ♪ 81 00:09:51,820 --> 00:09:57,820 ♪ How long you take away 82 00:09:57,820 --> 00:10:01,820 ♪ The sins of the world 83 00:10:01,820 --> 00:10:06,300 Have mercy on us. 84 00:10:06,300 --> 00:10:16,300 Lamb of God, you take away the sins of the world. 85 00:10:16,300 --> 00:10:21,280 Have mercy on us. 86 00:10:21,280 --> 00:10:31,760 Lamb of God, you take away the sins of the world. 87 00:10:31,760 --> 00:10:37,240 grant us peace. 88 00:10:53,720 --> 00:10:58,720 Praise the Lord, keep an angel in heart, 89 00:11:21,080 --> 00:11:25,260 ♪ The song of glory, songs of joy 90 00:11:27,820 --> 00:11:30,360 ♪ Praise the Lord 91 00:11:30,360 --> 00:11:32,760 ♪ He's born in heaven 92 00:11:32,760 --> 00:11:35,800 ♪ Glory, glory, glory 93 00:11:35,800 --> 00:11:38,800 ♪ Glory, glory, glory 94 00:11:38,800 --> 00:11:41,800 ♪ Glory, glory, glory 95 00:11:41,800 --> 00:11:44,800 ♪ Glory, glory, glory 96 00:11:44,800 --> 00:11:48,280 ♪ Glory, glory, glory 97 00:11:48,280 --> 00:11:53,280 ♪ I enjoy all the holidays of joy 98 00:11:53,280 --> 00:12:03,300 ♪ We enjoy all the holidays of joy 99 00:12:03,300 --> 00:12:07,660 ♪ 100 00:12:07,660 --> 00:12:20,660 And proclaim His grace and glory. 101 00:12:28,720 --> 00:12:33,720 ♪ Alleluia, our true God, the mighty Son of man ♪ 102 00:12:39,720 --> 00:12:44,720 ♪ That is the glory and songs of joy, glory and songs of joy, glory and songs of joy, glory and songs of joy, glory and songs of joy ♪ 103 00:12:58,720 --> 00:13:05,720 I will make His grace and glory. 104 00:13:05,720 --> 00:13:09,720 I will make His grace and glory. 105 00:13:09,720 --> 00:13:13,720 I will make His grace and glory. 106 00:13:13,720 --> 00:13:14,720 Hallelujah! 107 00:13:14,720 --> 00:13:15,720 Hallelujah! 108 00:13:15,720 --> 00:13:16,720 Hallelujah! 109 00:13:16,720 --> 00:13:38,720 ♪ Alleluia, alleluia, unto God's almighty Son, Almighty Son, Almighty Son, Alleluia, alleluia, unto God's almighty Son. 110 00:13:38,720 --> 00:13:39,720 Praise the Lord. 111 00:13:39,720 --> 00:13:40,720 Praise the Lord. 112 00:13:40,720 --> 00:13:41,720 Praise the Lord. 113 00:13:41,720 --> 00:13:42,720 In holy songs of joy, in holy songs of joy. 114 00:13:42,720 --> 00:13:43,720 Praise the Lord. 115 00:13:43,720 --> 00:13:44,720 Praise the Lord. 116 00:13:44,720 --> 00:13:45,720 Praise the Lord. 117 00:13:45,720 --> 00:13:46,720 In holy songs of joy, in holy songs of joy. 118 00:13:46,720 --> 00:13:47,720 Praise the Lord. 119 00:13:47,720 --> 00:13:48,720 Praise the Lord. 120 00:13:48,720 --> 00:13:49,720 In holy songs of joy, in holy songs of joy. 121 00:13:49,720 --> 00:13:50,720 Praise the Lord. 122 00:13:50,720 --> 00:13:51,720 Praise the Lord. 123 00:13:51,720 --> 00:13:52,720 In holy songs of joy, in holy songs of joy. 124 00:13:52,720 --> 00:13:53,720 Praise the Lord. 125 00:13:53,720 --> 00:13:54,720 Praise the Lord. 126 00:13:54,720 --> 00:13:55,720 In holy songs of joy, in holy songs of joy. 127 00:13:55,720 --> 00:13:56,720 Praise the Lord. 128 00:13:56,720 --> 00:13:57,720 Praise the Lord. 129 00:13:57,720 --> 00:13:58,720 In holy songs of joy, in holy songs of joy. 130 00:13:58,720 --> 00:13:59,720 Praise the Lord. 131 00:13:59,720 --> 00:14:00,720 Praise the Lord. 132 00:14:00,720 --> 00:14:01,720 In holy songs of joy, in holy songs of joy. 133 00:14:01,720 --> 00:14:02,720 Praise the Lord. 134 00:14:02,720 --> 00:14:03,720 In holy songs of joy, in holy songs of joy. 135 00:14:03,720 --> 00:14:04,720 Praise the Lord. 136 00:14:08,720 --> 00:14:15,720 In holy songs, in holy songs, praise the Lord in songs of joy. 137 00:14:15,720 --> 00:14:17,720 Praise the Lord. 138 00:14:17,720 --> 00:14:19,720 Praise the Lord. 139 00:14:19,720 --> 00:14:23,720 In holy songs of joy. 140 00:14:23,720 --> 00:14:26,720 In holy songs of joy.</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Holiness in the America's Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Bishop Emmett Carter Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_11 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/f21d042f36cc486ea881dcc7ace1ea70.jpg ec18e5c71a9a02e23cf5656c709c7b73 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Photographic print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Holy Family Hall Description An account of the resource A photograph of Holy Family Hall, the main building of Holy Family University Publisher An entity responsible for making the resource available Boyer Printing Source A related resource from which the described resource is derived Holy Family College: A History of its Growth and Development Rights Information about rights held in and over the resource https://rightsstatements.org/page/InC/1.0/ Format The file format, physical medium, or dimensions of the resource image/jpeg Type The nature or genre of the resource Image Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Identifier An unambiguous reference to the resource within a given context 1993.018.0259 https://omeka.pahrc.net/files/original/cea774df832bd190d2d2b70d95fac8f5.mp3 84c1407d066f4ae98576888dd30a5ed5 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Phonograph Record Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:06:40 Bit Rate/Frequency Rate at which bits are transferred (i.e. 96 kbit/s would be FM quality audio) 182kbps Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Holy Name College Choir: Side 1 Silent Night; Side 2 Nazareth Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Catholic Interracial Council. Race relations. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Holy Name College Choir: Side 1 Silent Night; Side 2 Nazareth Creator An entity primarily responsible for making the resource Holy Name College Choir. Source A related resource from which the described resource is derived Catholic Interracial Council -- MC68 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank" rel="noreferrer noopener">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context 1990.082.MC68.B9.F24 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/02d7323b3d714081f732aa5a6a46cc35.jpg f943467e897cb784a68cee77c7e49b7f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 17" x 12.5" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Caywood, E. S. Description An account of the resource Photograph of the members of the Holy Name Society of St. Edward's Parish, Philadelphia, Pa. on the steps of the church, September 23, 1913. Signed by Caywood Photo. Identifier An unambiguous reference to the resource within a given context 100.4.1.Holy Name (1) Subject The topic of the resource Catholic Church--Societies, etc. Catholic Church. Archdiocese of Philadelphia (Pa.) Group portraits--1910-1920. Holy Name Society. Saint Edward the Confessor (Church : Philadelphia, Pa.) Title A name given to the resource Holy Name Society, St. Edward's. September 28, 1913 Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1913-09-23 https://omeka.pahrc.net/files/original/9a4f6e25a8921b9e48ecbfcb39eafea1.jpg 0ab75c61011c41b8777a8affb2928418 https://omeka.pahrc.net/files/original/05170a9c4369a1a6c66f56d8b0cc270c.jpg 854fa6afd9ae875fa339717062af6440 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 11" x 14" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Large photograph of Cardinal Dougherty with Cardinal Thomas Tien Ken-sin at Holy Redeemer Church, standing outdoors. Title taken from verso. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 1993.018.OS018 Subject The topic of the resource Tian, Gengxin, 1890-1967. Cardinals--China--20th century. Cardinals--United States--20th century. Catholic Church--United States--Clergy--20th century. Catholic Church. Archdiocese of Philadelphia (Pa.) Catholics, Asian. Holy Redeemer Chinese Catholic Church and School (Philadelphia, Pa.) Dougherty, Dennis J. (Dennis Joseph), 1865-1951. Title A name given to the resource Holy Redeemer; Phila PA. Card[inal] Dougherty & Card[inal] Thomas Tien Ken-sin Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1941 https://omeka.pahrc.net/files/original/17b487f406bd12c3532d4549fbe21fd9.jpg 66b8fa89cec79dcec6764033ed3359b8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 11" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Photograph of rear of the interior of Holy Trinity Church, Philadelphia, Pa., with view of balcony and organ. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 100.1.1.HOLY T (PH) (6) Subject The topic of the resource Catholic Church. Archdiocese of Philadelphia (Pa.) Church buildings--Pennsylvania--Philadelphia--Pictorial works. Holy Trinity Catholic Church (Philadelphia, Pa.) Photographs--1900-1910. Title A name given to the resource Holy Trinity Church Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/80cb2c3735960a282ff38f7662ddee43.jpg 933a41a5913e99cdd52755b6ab7a531a https://omeka.pahrc.net/files/original/168f7f6d07558a37b9e373292d83723c.jpg 220e7030f8b9b09a68a560963c12268d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 11" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Photograph of interior of Holy Trinity Church, Philadelphia, Pa. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 100.1.1.HOLY T (PH) (5) Subject The topic of the resource Altars--Pictorial works. Archdiocese of Philadelphia (Pa.) Catholic Church. Church buildings--Pennsylvania--Philadelphia--Pictorial works. Church decoration and ornament. Holy Trinity Catholic Church (Philadelphia, Pa.) Photographs--1900-1910. Title A name given to the resource Holy Trinity Church, 6th and Spruce St., Phila. Renivated [sic] 1892 Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1892 https://omeka.pahrc.net/files/original/6d8ad7f79b22a3697d4e414c85602282.jpg 30dd6ffb9a831d1b648e70becdae0f22 https://omeka.pahrc.net/files/original/7da9eb180c00c5c6611133194a72e9f3.jpg 5548aaa15d210b039ef7dc0d47ec0e5b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 11" x 14" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Photograph of exterior of Holy Trinity School. Title taken from verso. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 1993.018.OS050 Subject The topic of the resource Catholic Church. Archdiocese of Philadelphia (Pa.) Catholic schools--Pennsylvania--Philadelphia. Church buildings--Pennsylvania--Philadelphia--Pictorial works. Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. Photographs--1880-1890. Title A name given to the resource Holy Trinity School Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/" target="_blank">http://rightsstatements.org/vocab/NKC/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/93c23ed0ec0feebbb4a1f2dd5aeac90e.jpg 07684565b7f024d9534781d4ca8d8c62 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 11" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Photograph of exterior of Holy Trinity Church. Title taken from verso. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 1993.018.OS048 Subject The topic of the resource Catholic Church. Archdiocese of Philadelphia (Pa.) Church buildings--Pennsylvania--Philadelphia--Pictorial works. Holy Trinity Catholic Church (Philadelphia, Pa.) Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. Photographs--1910-1920. Title A name given to the resource Holy Trinity, Phila. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/2fe474a029e00fbaf9d6e869da2aeb78.jpg ac8f0b55bf9f35f062be5d1c23dc6c2f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Engraving Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Faber, Erwin F., 1866-1939. Description An account of the resource Engraving of sketch of Holy Trinity Cathedral, Quebec, Canada; consecrated in 1804. Signed by E. F. Faber (signature in bottom left corner is backwards). Identifier An unambiguous reference to the resource within a given context 100.1.1.HOLY T (Q) (2) Subject The topic of the resource Buildings, structures, etc.--Pictorial works. Canada--Quebec (Province)--Quebec. Catholic Church--Canada--History--17th century. Catholic Church. Archdiocese of Quebec. Church buildings--Pictorial works. Engravings--1890-1900. Historic buildings--17th century--Pictorial works. Holy Trinity Cathedral (Quebec, Quebec). Title A name given to the resource Holy Trinity, Quebec, Can. 1652 Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank"> http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/96ebd3cb0bbfa0496957f7f99687f475.jpg 0c165d5709731b1958b9431e2d6d7b3f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 11" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Photograph of Holy Trinity Cemetery. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 1993.018.OS025 Subject The topic of the resource Cemeteries--Pennsylvania--Philadelphia--Pictorial works. Holy Trinity Catholic Church (Philadelphia, Pa.) Orphanages--Pennsylvania--Philadelphia--19th century. Photographs--1910-1920. Title A name given to the resource Holy Trinity. Site of first Catholic orphan asylum Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/e492b9f816e92b072692b6441f8eaa71.jpg d60451360391c4ef29163250cb678a84 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 11" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Photograph of Holy Trinity Cemetery. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 1993.018.OS026 Subject The topic of the resource Cemeteries--Pennsylvania--Philadelphia--Pictorial works. Holy Trinity Catholic Church (Philadelphia, Pa.) Orphanages--Pennsylvania--Philadelphia--19th century. Photographs--1910-1920. Title A name given to the resource Holy Trinity. Site of first Catholic orphan asylum Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/fdd5a63e5eab947f40adb648f62064c2.pdf a4b2462ddeecef32169ce99757b83cfe Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Home, St. William And The Rec: A Memoir For St. William's Class Of 1967 Subject The topic of the resource Catholic Church -- Education -- United States. Catholic schools--Pennsylvania--Philadelphia. Education--Archdiocese of Philadelphia (Pa.) Description An account of the resource Essay on St. William’s school and parish history, as well as to the cultural and neighborhood history of the Lawncrest section of Northeast Philadelphia during the 1960s. Creator An entity primarily responsible for making the resource Panetta, Joseph. Date A point or period of time associated with an event in the lifecycle of the resource 2007 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank" rel="noreferrer noopener">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/490d9d3e297a83b4b52ccbc0f052bcfc.jpg a6fee0fe9b7df1eb64a222478857daf2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Correspondence Description An account of the resource Letters sent and received from various Manuscript Collections Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Letter Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource How Pastors and Religious May AId Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. The 1918 Influenza Pandemic. Description An account of the resource Letter stating how the Archdiocese of Philadelphia planned to help combat the flu. Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1918 Creator An entity primarily responsible for making the resource Dougherty, Dennis J. (Dennis Joseph), 1865-1951. https://omeka.pahrc.net/files/original/84a83c713432561545bad28c0f1102f3.pdf 64612258b271af7908882588c4352102 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hungary exposed : secret state document reveal[s] the plotting of that government in the United States : American Slovaks and Ruthenians, "the Irish of Hungary," to be the victims. Description An account of the resource Pamphlet on the Hungarian goverment's attempts to control Slovaks and Ruthenians immigrants in the United States. Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P002.0115 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/">http://rightsstatements.org/vocab/NKC/1.0/</a> Subject The topic of the resource Slavs--United States. Ruthenians--United States. https://omeka.pahrc.net/files/original/f0320c3afa0677f993e69100a8a61204.mp3 ccd83b70ba87325fc48be4f6afa19cf4 https://omeka.pahrc.net/files/original/e89f2a4c03d3d30b52b5c62ae597b905.mp3 972dae17ca1334857dacdc4e2a364e20 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:09,080 It is now my distinct honor to present His Eminence John Cardinal Kroll, the man who   2 00:00:09,080 --> 00:00:13,280 brought us all together, His Eminence the Archbishop of Philadelphia.   3 00:00:30,000 --> 00:00:47,520 Thank you, Dr. Milady, for the charge you made of holding me responsible to that charge   4 00:00:47,520 --> 00:00:49,640 I plead innocent.   5 00:00:50,640 --> 00:01:01,760 There are many people who have worked diligently and efficiently, and they are the ones to   6 00:01:01,760 --> 00:01:07,400 whom any credit that might be deserved must be attributed.   7 00:01:07,400 --> 00:01:13,560 Your Eminence Cardinal Knox, your Reminences, your Excellencies, my brother priests, revered   8 00:01:13,560 --> 00:01:26,320 sisters and dear brothers and sisters in Christ, a cordial welcome to you.   9 00:01:26,320 --> 00:01:36,680 You help to lend purpose and effectiveness to the goals and objectives of this Eucharistic   10 00:01:36,680 --> 00:01:38,960 Congress.   11 00:01:38,960 --> 00:01:50,360 We had the liturgical services yesterday, but I assure you that this particular conference   12 00:01:50,360 --> 00:01:59,600 is an essential ingredient of the total Congress, hungers of the human family.   13 00:01:59,600 --> 00:02:08,400 I know that there have been many conferences, symposiums, held on hunger in the world.   14 00:02:08,400 --> 00:02:15,520 I would hope that this one would be just a little different, that it would have a   15 00:02:15,520 --> 00:02:27,560 dimension which is distinctive and proper to the theme of the Congress, the Eucharist,   16 00:02:27,560 --> 00:02:32,320 the sacrament of Christ's love.   17 00:02:32,320 --> 00:02:45,040 And I would hope that in your discussions and in your conclusions that you would reflect   18 00:02:45,040 --> 00:02:48,760 the charity and the love of Christ.   19 00:02:48,760 --> 00:02:58,240 I say this because we all have a tendency to point the finger of accusation and place   20 00:02:58,240 --> 00:03:00,800 blame.   21 00:03:00,800 --> 00:03:08,520 And who of us is free of blame?   22 00:03:08,520 --> 00:03:16,240 We can point to the big nations for their opulence, for their indifference.   23 00:03:16,240 --> 00:03:27,160 We can point to some of the undeveloped nations for lacking the will and the determination   24 00:03:27,160 --> 00:03:30,880 to attend to some of their own problems.   25 00:03:30,880 --> 00:03:34,880 We should not assume that anybody is helpless.   26 00:03:34,880 --> 00:03:38,480 They face difficult conditions, yes.   27 00:03:38,480 --> 00:03:49,600 But this tendency towards placing a finger of accusation, I would hope, would be at least   28 00:03:49,600 --> 00:03:54,280 restricted if it must be to specific targets.   29 00:03:54,280 --> 00:04:01,680 The broad sweep of the brush, the generalizations about the good guys and the bad guys helps   30 00:04:01,680 --> 00:04:04,040 nothing.   31 00:04:04,040 --> 00:04:14,440 We in the United States acknowledge that there is so much to be done.   32 00:04:14,440 --> 00:04:23,320 And yet if you look at the record, there is no nation in the world that has done as   33 00:04:23,320 --> 00:04:31,920 much, tried as much as has the United States in being sensitive to other peoples.   34 00:04:31,920 --> 00:04:34,120 It hasn't done all that it can.   35 00:04:34,120 --> 00:04:36,440 I'm not suggesting that.   36 00:04:36,440 --> 00:04:43,320 But incidentally, this is a government of the people, by the people, and for the people.   37 00:04:43,320 --> 00:04:48,600 And we have to in charity understand that we are the responsible people.   38 00:04:48,600 --> 00:04:54,520 Our legislators are sensitive to us, and they are inclined to say that foreign aid never   39 00:04:54,520 --> 00:04:56,400 gains votes.   40 00:04:56,400 --> 00:05:04,800 But we must reflect our concerns to them, our true concerns in charity, in love, and   41 00:05:04,800 --> 00:05:14,120 help them to know that this is a responsibility of ours and a responsibility of theirs.   42 00:05:14,120 --> 00:05:28,160 And I plead with you, attend all the problems with truth, with justice, but above all, with   43 00:05:28,160 --> 00:05:34,920 the charity and the love which is signified by the Eucharist and which in this theme   44 00:05:34,920 --> 00:05:43,200 should dominate and govern your discussions and your conclusions.   45 00:05:43,200 --> 00:05:54,440 Again, thank you for your presence, and please do all you can to attend to this very vital   46 00:05:54,440 --> 00:05:59,960 ingredient, vital element of the Eucharistic Congress.   47 00:05:59,960 --> 00:06:00,960 Thank you.   48 00:06:00,960 --> 00:06:01,960 God bless you.   49 00:06:01,960 --> 00:06:15,160 It is my distinct pleasure to present Bishop de Souza, the Bishop of Baroda, India.   50 00:06:24,440 --> 00:06:37,240 Your Eminence the Papal Legate, Your Eminence Cardinal Skidmore of Philadelphia, my Lord,   51 00:06:37,240 --> 00:06:48,600 Archbishops and Bishops, Monsignor, I, fathers, sisters, brothers, and dear friends, the frightening   52 00:06:48,600 --> 00:06:57,640 fact of material hunger and malnutrition is glaringly clear to all of us.   53 00:06:57,640 --> 00:07:08,040 We need only to open our eyes to the misery of the disgusting sites of slums and our years   54 00:07:08,040 --> 00:07:16,360 to the agonizing price of suffering humanity, to the utter frustration and loneliness of   55 00:07:16,360 --> 00:07:26,240 the people who in solitude silently look into the future and see no hope.   56 00:07:26,240 --> 00:07:34,720 On the other hand, when we are told that two-thirds of the world's population go to bed hungry   57 00:07:34,720 --> 00:07:42,360 every night, we are dazed at the magnitude of the problem.   58 00:07:42,360 --> 00:07:48,640 We cannot visualize or even comprehend the true picture.   59 00:07:48,640 --> 00:07:53,560 We are apt to call it an exaggeration.   60 00:07:53,560 --> 00:08:01,400 The tragedy is indeed universal and revolts against two Christian sense.   61 00:08:02,400 --> 00:08:12,600 They are not imaginary crowds, but individuals with their proper name, human dignity, feelings   62 00:08:12,600 --> 00:08:18,920 like any other human being, conscious of their rights and duties.   63 00:08:18,920 --> 00:08:26,400 They are daily seen searching with sunken eyes and distended bellies for a morsel of   64 00:08:26,400 --> 00:08:34,640 bread or bone in the garbage containers placed near five-star hotels of the concrete jungle   65 00:08:34,640 --> 00:08:42,560 of our cities, or going about in the dense forest to look for roots or wild berries to   66 00:08:42,560 --> 00:08:47,360 satisfy the gnawing pangs of hunger.   67 00:08:47,360 --> 00:08:53,880 Perhaps we often look at such sites with the eyes of the Pharisee and the Levite in the   68 00:08:53,880 --> 00:09:01,240 gospel of the Good Samaritan and pass by unconcerned.   69 00:09:01,240 --> 00:09:08,640 These are not made-up stories of missionaries engaged in preaching the word of God, but   70 00:09:08,640 --> 00:09:15,200 are stark realities that face them on their daily rounds.   71 00:09:15,200 --> 00:09:23,280 They have to sit down and listen to the problems of each individual who has his own sad story   72 00:09:23,280 --> 00:09:25,520 to tell.   73 00:09:25,520 --> 00:09:34,240 It is admirable that most often the individual is not concerned about his own suffering or   74 00:09:34,240 --> 00:09:36,920 strength or health.   75 00:09:36,920 --> 00:09:40,480 He is worried about his children.   76 00:09:40,480 --> 00:09:43,200 He sees them starving.   77 00:09:43,200 --> 00:09:53,840 He is prepared to work, but he is already worn out and weary from anxiety and unemployment.   78 00:09:53,840 --> 00:10:00,680 He has to drag his limbs to find and work for three days to be able to feed his family   79 00:10:00,680 --> 00:10:03,680 for a day.   80 00:10:03,680 --> 00:10:13,800 He is already a victim of tuberculosis, the result of malnutrition from his early days.   81 00:10:13,800 --> 00:10:23,480 When we say that people die of hunger, we mean that they live under inhuman conditions   82 00:10:23,480 --> 00:10:31,560 and die of various types of diseases, the root cause being hunger.   83 00:10:31,560 --> 00:10:36,400 How are we to tackle this universal tragedy?   84 00:10:36,400 --> 00:10:43,440 As practicing Christians, we have the word of life and the bread of life.   85 00:10:43,440 --> 00:10:49,400 We have to break and share it as Christ did.   86 00:10:49,400 --> 00:10:52,800 Do more and talk less.   87 00:10:52,800 --> 00:10:57,760 Pray both in word and in deed.   88 00:10:57,760 --> 00:11:05,080 If there is anything which became clear as a result of the Second Vatican Council, it   89 00:11:05,080 --> 00:11:14,160 is the idea that our pilgrim church is one of service, that Christianity is social or   90 00:11:14,160 --> 00:11:18,560 it is nothing, Cardinal Schuhert.   91 00:11:18,560 --> 00:11:25,600 That we are to take an active prayerful interest in what is going on in the contemporary world   92 00:11:25,640 --> 00:11:31,160 at international, national and local level.   93 00:11:31,160 --> 00:11:40,760 Unless we become part of the mainstream of life, we shall abdicate our Christian heritage.   94 00:11:40,760 --> 00:11:48,000 What a Christian ought to do was explained to us by Christ when he instituted the divine   95 00:11:48,000 --> 00:11:57,480 Eucharist at the Last Supper, love one another as I have loved you.   96 00:11:57,480 --> 00:12:05,560 Unless Christians everywhere carry out these ideals of love and service in their daily   97 00:12:05,560 --> 00:12:14,880 life, the grand statements of the Council will ring hollow or even worse, stand and   98 00:12:14,880 --> 00:12:19,360 speak out in condemnation.   99 00:12:19,360 --> 00:12:30,920 You are my friends if you do what I command you, St. John chapter 15, verse 14.   100 00:12:30,920 --> 00:12:40,040 Hence, if Christianity means anything, it means the breaking down of all sorts of man-made   101 00:12:40,040 --> 00:12:52,360 barriers, frontiers, divisions of nations, caste, class, color, creed and social standards,   102 00:12:52,360 --> 00:13:03,800 militating against the Holy Eucharist, the sacrament of love, prayer, service and unity.   103 00:13:03,800 --> 00:13:12,960 Frontiers and divisions of all sorts are the direct result of sin, human narrowness   104 00:13:12,960 --> 00:13:23,960 and selfishness that lead to exploitation from which God made man, liberated us to share   105 00:13:23,960 --> 00:13:32,760 together God's own goodness, solicitude and sincere sympathetic concern and love.   106 00:13:32,760 --> 00:13:38,080 I have compassion on the multitude.   107 00:13:38,080 --> 00:13:47,400 As true patriots of the new heavenly Jerusalem, our attachment is no longer local, racial   108 00:13:47,400 --> 00:13:53,880 or national but human and supranational.   109 00:13:53,880 --> 00:14:05,480 We fight not for our country but for civilization of love and secure by individual and cooperative   110 00:14:05,480 --> 00:14:13,880 organization the development of our resources for the greatest benefit of mankind to meet   111 00:14:13,880 --> 00:14:21,480 and to satisfy the immediate needs to overcome hunger and disease.   112 00:14:21,480 --> 00:14:31,400 The reason and the will of the universe work to the human individual who can see and understand   113 00:14:31,400 --> 00:14:39,880 the forces of the environment, foresee their operation and regulate them.   114 00:14:39,880 --> 00:14:47,800 We need to be continually, continually trained in and reminded of the ideals of the sacredness   115 00:14:47,800 --> 00:14:52,560 and supremacy of spiritual life.   116 00:14:52,560 --> 00:14:58,320 The sense of the brotherhood of mankind and love of peace.   117 00:14:58,320 --> 00:15:07,320 Christ wants us to transform the earth into his image by the practice of the spiritual   118 00:15:07,320 --> 00:15:10,840 and bodily works of mercy.   119 00:15:10,840 --> 00:15:21,000 Indeed, it is only by being so that we can become true sons to the father and heirs to   120 00:15:21,000 --> 00:15:22,800 eternal life.   121 00:15:22,800 --> 00:15:28,960 For as Christ has said, I was hungry and you gave me food.   122 00:15:28,960 --> 00:15:32,040 Naked and you clothed me.   123 00:15:32,040 --> 00:15:35,720 Stranger and you made me welcome.   124 00:15:35,720 --> 00:15:42,800 I enter therefore into the eternal joy of my father.   125 00:15:42,800 --> 00:15:51,600 How can I ever call myself by the holy and distinguishing name of a Christian when I   126 00:15:51,600 --> 00:15:59,000 have what is given to me and refuse to share it with my brother in want?   127 00:15:59,000 --> 00:16:07,280 Christ does not tell us to give one out of twenty or to give what is surplus or give   128 00:16:07,280 --> 00:16:14,320 after making provision for many years to come unto the third and fourth generation.   129 00:16:14,320 --> 00:16:26,040 Christ tells us to share in a meaningful way what we have today with the needy of today.   130 00:16:26,040 --> 00:16:34,000 This is not a modern theology or the so-called black theology of liberation.   131 00:16:34,000 --> 00:16:41,760 It is the traditional Christian theology of liberation to be admitted to real reconciliation   132 00:16:41,760 --> 00:16:49,000 with God and exonerated from the sad destinies of sin.   133 00:16:49,000 --> 00:16:54,880 To be raised from the fertility of evil and the darkness of death.   134 00:16:54,880 --> 00:17:01,080 To have been engaged in the plan and in the school of love.   135 00:17:01,080 --> 00:17:08,480 You are not making a gift of your possessions to the poor person, Sir St. Ambrose.   136 00:17:08,480 --> 00:17:12,800 You are handing over to him what is his.   137 00:17:12,800 --> 00:17:20,600 For what is given in common for the use of all, you have arrogated to yourself.   138 00:17:20,600 --> 00:17:30,240 The world is given to all and not only to the powerful and to the rich.   139 00:17:30,240 --> 00:17:39,120 If we want to change anything, we have to start with ourselves individually as Christians,   140 00:17:39,120 --> 00:17:43,720 as privileged members of the body of Christ.   141 00:17:43,720 --> 00:17:49,240 It is not a change in structures that changes our life.   142 00:17:49,240 --> 00:17:52,760 At best, it can make it easier.   143 00:17:52,760 --> 00:18:01,920 We can be sure, however, that whenever and wherever there is new life lived in Christ,   144 00:18:01,920 --> 00:18:09,280 the old man-made structures certainly change or crumble.   145 00:18:09,280 --> 00:18:16,320 When a man becomes a new creature in Christ, his old life has disappeared.   146 00:18:16,320 --> 00:18:19,680 Everything has become new about him.   147 00:18:19,680 --> 00:18:24,000 Saint Paul to the Corinthians.   148 00:18:24,040 --> 00:18:29,440 If therefore we seriously live the gospel of Christ,   149 00:18:29,440 --> 00:18:35,160 we are in an excellent position to help change the situation   150 00:18:35,160 --> 00:18:43,120 and solve this universal revolting riddle and tragedy that afflicts mankind.   151 00:18:43,120 --> 00:18:52,880 By and large, we are the ones who have accumulated control and direct the finances.   152 00:18:52,880 --> 00:18:57,600 It is a lame excuse from the Christian point of view to say,   153 00:18:57,600 --> 00:19:02,960 I have earned what I have the hard way.   154 00:19:02,960 --> 00:19:06,800 I have obtained all within the law.   155 00:19:06,800 --> 00:19:14,360 I have deprived no one of what is his, etc.   156 00:19:14,360 --> 00:19:20,960 But the liberating truth is, if I have so much and others have nothing,   157 00:19:20,960 --> 00:19:26,880 I am an unjust steward in the eyes of God   158 00:19:26,880 --> 00:19:32,120 and a fake Christian before Christ and before the world.   159 00:19:32,120 --> 00:19:37,320 I am not witnessing Christ.   160 00:19:37,320 --> 00:19:45,200 Why should we wait for the problem to be tackled and solved at the international level?   161 00:19:45,200 --> 00:19:51,200 We cannot afford to wait for international action to take place.   162 00:19:51,200 --> 00:19:58,760 It is true that we can and should contribute to create a world opinion   163 00:19:58,760 --> 00:20:03,200 and pressure that demands such an action.   164 00:20:03,200 --> 00:20:11,920 Urgency, however, demands that we do something on a personal and group level.   165 00:20:11,920 --> 00:20:19,960 The need of today is action and not the mere passing of resolutions.   166 00:20:19,960 --> 00:20:24,640 It is in keeping with the apostolic age and tradition.   167 00:20:24,640 --> 00:20:30,600 We have never heard anything about the resolutions of the apostles,   168 00:20:30,600 --> 00:20:37,520 but we have certainly heard a great deal about their acts.   169 00:20:37,520 --> 00:20:42,320 We simply have to take the gospel seriously   170 00:20:42,320 --> 00:20:48,160 without making an exercise of the words of the gospel   171 00:20:48,160 --> 00:20:55,600 and literally give and share of what we have with those who do not have.   172 00:20:55,600 --> 00:21:01,000 It is Christ who still wonders here in our midst,   173 00:21:01,000 --> 00:21:08,160 who stands appealingly and knocks at the door of every human heart,   174 00:21:08,160 --> 00:21:19,400 which is all too often securely locked by the heavy and unbreakable locks of selfishness and greed.   175 00:21:19,400 --> 00:21:27,920 Unless we open them from inside, it is impossible for him who longs to enter   176 00:21:27,920 --> 00:21:38,800 to teach us the simple but sublime lessons that will help us to solve the problems of our social life,   177 00:21:38,800 --> 00:21:48,880 namely the defeat of selfishness, the intelligent awareness of the needs of others,   178 00:21:48,880 --> 00:21:54,400 and the wider observance of the law of forgiveness,   179 00:21:54,400 --> 00:22:00,720 the law of forgiveness, the triumph of perfect brotherhood.   180 00:22:00,720 --> 00:22:04,360 The saving story of Jesus has no end.   181 00:22:04,360 --> 00:22:11,600 He is the true light, arrived to shine on everyone coming into the world.   182 00:22:11,600 --> 00:22:21,240 This is what our Indian poet Rabindranath Tagore sings in The Poor Man's Wealth.   183 00:22:21,280 --> 00:22:28,120 If the spirit is clear and the love sympathetic, compassionate and profound,   184 00:22:28,120 --> 00:22:35,880 we can work in the world, keeping faith with that high vision which we call God,   185 00:22:35,880 --> 00:22:45,520 who alone can satisfy all human hungers, but to you and me.   186 00:22:45,520 --> 00:22:51,880 We are his chosen instruments and resource persons.   187 00:22:51,880 --> 00:23:00,880 He teaches us that truly saintly souls, be perfect as your heavenly father is perfect,   188 00:23:00,880 --> 00:23:08,920 are sensitive to men's sufferings and feel life burden as their own,   189 00:23:08,920 --> 00:23:13,720 and have compassion on the multitude.   190 00:23:13,720 --> 00:23:22,520 We must use the supreme privilege of life in order that the creative energy of the universe   191 00:23:22,520 --> 00:23:30,400 may come alive in us in Christ, may clothe itself in our flesh,   192 00:23:30,400 --> 00:23:38,760 realize itself to our consciousness and conquer the environment.   193 00:23:38,760 --> 00:23:41,560 How much to give?   194 00:23:41,560 --> 00:23:50,960 Do good to a friend before you die and reach out and give to him as much as you can.   195 00:23:50,960 --> 00:23:57,240 In other words, our generosity and sincerity in our Christian belief,   196 00:23:57,240 --> 00:24:04,240 practice and faith in the loving providence of God is the measure.   197 00:24:04,280 --> 00:24:15,240 The present situation cannot possibly exist in a world that takes and lives Christianity seriously.   198 00:24:15,240 --> 00:24:22,920 With the amount of good and well-to-do Christian families spent during its regular annual holidays,   199 00:24:22,920 --> 00:24:30,760 a poor Christian family in a poor country can live the whole year the human way.   200 00:24:30,760 --> 00:24:39,240 The vast majority can never dream of a vacation or relaxation in their lives.   201 00:24:39,240 --> 00:24:46,440 But more important than giving is the actual care that brings cure.   202 00:24:46,440 --> 00:24:57,680 Appeals are made and responded to all over the world to eradicate hunger and disease caused by malnutrition.   203 00:24:57,720 --> 00:25:01,120 People are mindful of others.   204 00:25:01,120 --> 00:25:09,360 The many campaigns in various countries, United States of America, Germany, England, Australia,   205 00:25:09,360 --> 00:25:20,040 France, Switzerland, Spain and several others bear ample testimony to the deeming love of Christ in action.   206 00:25:20,040 --> 00:25:33,160 Christians see the suffering Christ in the person of the poor and sincerely seek to relieve the misery of men.   207 00:25:33,160 --> 00:25:40,160 Almost simultaneously, the merry killing goes on.   208 00:25:40,160 --> 00:25:45,040 The situation, dear friends, is bound to remain bleak   209 00:25:45,080 --> 00:25:50,040 till we begin to look at humanity the way Christ does,   210 00:25:50,040 --> 00:26:01,080 with an understanding of the rich variety of the people of God and their special manner of reflecting God's image.   211 00:26:01,080 --> 00:26:12,040 This demands that we understand and appreciate the diversity of needs, problems, gifts and desires.   212 00:26:12,040 --> 00:26:25,120 It requires that we love, encourage, forgive and edify each other by doing good to all and to the building up of the body of Christ.   213 00:26:25,120 --> 00:26:36,000 It is a divine call to compassion, forgiveness, encouragement and support in a world in which we are not perfect.   214 00:26:36,000 --> 00:26:39,000 But the law of the Lord is perfect.   215 00:26:39,000 --> 00:26:41,520 It revives the soul.   216 00:26:41,520 --> 00:26:44,320 The rule of the Lord is to be trusted.   217 00:26:44,320 --> 00:26:49,120 It gives wisdom to the simple.   218 00:26:49,120 --> 00:26:55,480 Be you perfect as your heavenly, as your father in heaven is perfect.   219 00:26:55,480 --> 00:27:06,120 This calls for much supernatural strength and grace as it often requires that we waive our rights and privileges.   220 00:27:06,120 --> 00:27:21,040 It requires that we expel our misunderstandings, which come more often from lack of communication than from deliberate wrongdoing.   221 00:27:21,040 --> 00:27:32,280 In the divine Eucharist, Christ cares and gives himself wholly to us to be transformed into his own body and blood,   222 00:27:32,280 --> 00:27:51,160 so that his own sacred blood may run in our veins and we become saviors, no matter to what social status or to what nation we may belong by virtue of our accidental birth.   223 00:27:51,160 --> 00:27:56,760 It is no longer we who live, but Christ lives in us.   224 00:27:56,760 --> 00:28:05,120 Thus, Christ destroys all social barriers, caste and class systems.   225 00:28:05,120 --> 00:28:09,200 We hear of the crowds who flocked around Jesus.   226 00:28:09,200 --> 00:28:18,600 They came because Jesus really cared about them and he had resources to meet their needs.   227 00:28:18,600 --> 00:28:33,720 Recall his love in the touching story when he compassionately stretched out his healing hand to the man covered with leprosy, a much dreaded disease at the time.   228 00:28:33,720 --> 00:28:37,520 When had anyone touched this man?   229 00:28:37,520 --> 00:28:46,760 Jesus gave him the touch of brotherly friendship, which was the touch of healing too.   230 00:28:46,760 --> 00:28:54,160 Jesus was able to go beyond caring to meeting the man's need.   231 00:28:54,160 --> 00:29:10,120 This is the gospel with the Pilgrim Church has been given to proclaim and live by with an assurance that she will work greater miracles and wonders.   232 00:29:10,120 --> 00:29:23,240 This is why the needy and the non-Christian world look confidently to the Christian world for the caring and healing hand of fraternal friendship.   233 00:29:23,240 --> 00:29:30,880 When we eat sugar, its sweetness is directly experienced.   234 00:29:30,880 --> 00:29:43,560 The sweetness of living as meaningful members of the body of Christ is experienced in the same direct manner here.   235 00:29:43,560 --> 00:29:51,800 That is why Mahatma Gandhi, the father of the Indian nation, once remarked,   236 00:29:51,800 --> 00:30:02,320 If you want to bring Christ to India and India to Christ, practice your religion without watering it down.   237 00:30:02,320 --> 00:30:12,560 I like Christianity and I love Christ, but I do not like the Christian who are so un-Christlike.   238 00:30:12,600 --> 00:30:21,800 Make love the basis of your Christianity because Christ wanted it to be so.   239 00:30:21,800 --> 00:30:35,520 He had in mind a society based on love and human values and he called it by the name of Sarvadaya, the rise of all.   240 00:30:35,520 --> 00:30:40,000 A society in which the good of all is achieved.   241 00:30:40,000 --> 00:30:46,360 This involves the giving of those who have to those who have not.   242 00:30:46,360 --> 00:30:56,200 It means, in other words, the sharing of the good things of the world among all men.   243 00:30:56,200 --> 00:31:07,640 Our devoted and dedicated sisters, brothers, priests, and voluntary lay workers reach out to other people   244 00:31:07,640 --> 00:31:14,400 with the healing touch of love and friendship in many hospitals, orphanages,   245 00:31:14,400 --> 00:31:23,040 leprosy, educational institutions, asylums, and ashrams, etc.   246 00:31:23,040 --> 00:31:29,760 Through them, the caring of Christ and his curing power is made known.   247 00:31:29,760 --> 00:31:37,320 What is more, by their example of self-sacrifice, Christ lives in them   248 00:31:37,320 --> 00:31:43,800 and others get introduced to him who has the resources to meet their needs.   249 00:31:43,800 --> 00:31:49,640 But how small is their number among teeming millions.   250 00:31:49,640 --> 00:31:59,520 More important than all the material resources, therefore, is the present day pressing need for millions of hands   251 00:31:59,520 --> 00:32:07,280 to elevate hunger and to bring the healing touch into the lives of others.   252 00:32:07,280 --> 00:32:15,760 Behind every misery and trial, we see the love of God uniting the hearts of men.   253 00:32:15,760 --> 00:32:25,800 That same love will see us through fair weather and fall, the future ray of hope.   254 00:32:25,800 --> 00:32:30,000 We are saved by hope, says Saint Paul.   255 00:32:30,000 --> 00:32:42,480 Suffering and trials draw us nearer to the cross of Christ and bring us closer together to one Lord, one faith, one baptism.   256 00:32:42,480 --> 00:32:51,560 What is important is to find a way for a united, concerted Christian action   257 00:32:51,560 --> 00:32:59,040 to fight the demon of hunger and malnutrition by achieving without delay   258 00:32:59,040 --> 00:33:05,600 that unity which Christ long and ardently prayed to his Father,   259 00:33:05,600 --> 00:33:12,840 that they may all be one so that the world may believe that thou hast sent me.   260 00:33:12,840 --> 00:33:18,440 Divisions among us, beloved, generate suspicion.   261 00:33:18,440 --> 00:33:28,240 We have had enough of beautiful speeches and slogans in our manifold conferences and endless seminars.   262 00:33:28,240 --> 00:33:39,280 It is time to rediscover our path, to make words and facts agree in a spirit of sincerity.   263 00:33:39,280 --> 00:33:50,600 It is a rule of life that sincere love and the accomplishment of every duty involve a sacrifice.   264 00:33:50,600 --> 00:33:57,400 Christ brought salvation to the world by his supreme sacrifice on the cross,   265 00:33:57,440 --> 00:34:05,880 the memorial of which he has left us in the sacrifice and sacrament of the divine Eucharist   266 00:34:05,880 --> 00:34:13,280 to be commemorated and lived effectively unto the end of time.   267 00:34:13,280 --> 00:34:18,800 He said, do this in commemoration of me.   268 00:34:18,800 --> 00:34:27,720 He broke and gave his broken body so that we Christians, the privileged members of his body,   269 00:34:27,720 --> 00:34:36,280 may in turn break our bodies and our man-made structures and share with the broken members,   270 00:34:36,280 --> 00:34:45,680 the hungry and the needy, to give strength to their weak and weary limbs and vitality for their spiritual needs.   271 00:34:45,720 --> 00:34:54,200 Greater love than this no man has that he lay down his life for his fellow men.   272 00:34:54,200 --> 00:35:04,400 When one can suffer and love, one can do almost anything, even things which in this world seem impossible.   273 00:35:04,400 --> 00:35:08,320 Charles de Foucault.   274 00:35:08,320 --> 00:35:14,800 Christ likened his kingdom on earth and in heaven to a banquet.   275 00:35:14,800 --> 00:35:21,960 In this parable, we have clear signs of the shape of things to come.   276 00:35:21,960 --> 00:35:29,440 He invites the leading and prosperous citizens, but when these spurn his invitation   277 00:35:29,440 --> 00:35:36,400 and bring forward all sorts of excuses not to share, he invites the poor and feeble,   278 00:35:36,400 --> 00:35:44,720 the blind, the lame and collects all and sundry to share and enjoy the good things provided.   279 00:35:44,720 --> 00:35:53,280 There is greater unity among the poor, for one always informs the other where bread is to be found.   280 00:35:53,280 --> 00:35:59,720 The parable shows clearly what is already taking place in some parts of the world   281 00:35:59,720 --> 00:36:03,520 and echoes our Lord's word on the mount,   282 00:36:03,520 --> 00:36:08,200 blessed are the poor in spirit, for theirs is the kingdom of heaven.   283 00:36:08,200 --> 00:36:14,680 Where these poor are found, whether among the people of God or in any land,   284 00:36:14,680 --> 00:36:25,640 they are welcome at the master's table, but the proud, self-sufficient and the selfish will be excluded.   285 00:36:25,640 --> 00:36:31,800 Sheer materialism in whatever form degrades humanity.   286 00:36:31,800 --> 00:36:40,200 Men are composed of matter and spirit, and the proper balance between the two must be maintained   287 00:36:40,200 --> 00:36:44,400 if they are not to dehumanize themselves.   288 00:36:44,440 --> 00:36:55,440 Men's material needs must be directed by those of the spirit, supernaturalized by the grace of God.   289 00:36:55,440 --> 00:37:06,000 Man needs the spirit of God, the spirit of love and unity, to direct his energies in the right direction.   290 00:37:06,000 --> 00:37:14,960 If he allows love of things to stifle the spirit, he is destroying his true humanity.   291 00:37:14,960 --> 00:37:20,640 Our world needs saints, scientists and saviors.   292 00:37:20,640 --> 00:37:27,400 It is indeed tragic that in a world where God is so bountiful,   293 00:37:27,440 --> 00:37:33,640 in which he has provided so much for our legitimate enjoyment,   294 00:37:33,640 --> 00:37:40,440 we for a transitory satisfaction of human greed, pride and passion,   295 00:37:40,440 --> 00:37:47,160 let death and destruction go on relentlessly.   296 00:37:47,160 --> 00:37:51,000 Sanctity teaches us true enjoyment.   297 00:37:51,080 --> 00:37:58,680 It demonstrates how scientific advance is intended to help men on their way to God,   298 00:37:58,680 --> 00:38:07,320 to the festive banquet predicted by Christ, the divine savior, over which God will preside forever.   299 00:38:07,320 --> 00:38:13,720 I have earnestly desired to eat this fasso with you before I suffer,   300 00:38:13,720 --> 00:38:24,120 for I tell you, I shall not eat it until it is fulfilled in the kingdom of God.   301 00:38:24,120 --> 00:38:31,480 With the lowly and gentle mastery of Christ, we confidently look to the future.   302 00:38:31,480 --> 00:38:37,240 His faithful witnesses in the persons of noble souls and saviors,   303 00:38:37,240 --> 00:38:43,880 like Francis of Assisi, Francis Xavier, Robert de Nobili, Bessie,   304 00:38:43,880 --> 00:38:48,440 for the constant livings of the Adivasis of Chotanakpo,   305 00:38:48,440 --> 00:38:59,000 Father Damien of Molokai and others, have been down the centuries our hope for a finer and better world.   306 00:38:59,000 --> 00:39:05,640 Our modern world is not lacking in such self-sacrificing persons.   307 00:39:05,640 --> 00:39:14,600 For in our present day, we have in India Mother Teresa of Calcutta and the world's slums.   308 00:39:14,600 --> 00:39:32,520 APPLAUSE   309 00:39:32,600 --> 00:39:38,840 For Vinoba Bhave, who still drags his old and weary legs in Padyatra,   310 00:39:38,840 --> 00:39:44,200 seeing the image of God-made man in the poor and suffering of this world,   311 00:39:44,200 --> 00:39:49,800 who are still being scourged by man's inhumanity to man,   312 00:39:49,800 --> 00:39:56,440 we should therefore march forward unitedly with courage and hope in Jesus Christ,   313 00:39:56,440 --> 00:40:04,600 the way, the truth and the life, the true light sent to shine on everyone coming into the world.   314 00:40:04,600 --> 00:40:15,560 I should like to end my little talk on the prayer that we recite before noon today.   315 00:40:15,560 --> 00:40:24,280 Father, creator of all that is good, you have called men to work in your world   316 00:40:24,280 --> 00:40:31,080 and by their cooperation to better the condition of mankind.   317 00:40:31,080 --> 00:40:37,880 Grant that we may always work together as children of your family   318 00:40:37,880 --> 00:40:44,760 and love all men as our brethren to Christ our Lord. Amen.   319 00:40:44,760 --> 00:40:54,200 APPLAUSE   320 00:40:54,200 --> 00:41:04,920 This is the end of side one. To hear side two, turn the cassette over now.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">00:00:00,000 --> 00:00:07,000 We now go quickly to another part of the world.   2 00:00:07,000 --> 00:00:10,960 And it is my honor to present as the third and final speaker   3 00:00:10,960 --> 00:00:15,560 in this panel a voice from Africa, the Most Reverend James   4 00:00:15,560 --> 00:00:20,480 Sangu, the Bishop of Mbeya, Tanzania,   5 00:00:20,480 --> 00:00:22,680 who has spent all of his priestly life   6 00:00:22,680 --> 00:00:25,000 in that East African country.   7 00:00:25,000 --> 00:00:26,960 Those of us who know Bishop Sangu   8 00:00:26,960 --> 00:00:29,680 know that he too has a message for us.   9 00:00:29,680 --> 00:00:32,280 I am pleased now to present Bishop Sangu.   10 00:00:32,280 --> 00:00:55,700 To the angel of the church in Philadelphia, write,   11 00:00:55,700 --> 00:00:58,040 I know your works.   12 00:00:58,040 --> 00:01:05,040 Behold, I have opened before you a door which no one is able to shut.   13 00:01:05,040 --> 00:01:11,720 I know that you have but little power, and yet you have kept my word and have not denied   14 00:01:11,720 --> 00:01:14,680 my name.   15 00:01:14,680 --> 00:01:21,400 Because you have kept my word in patient endurance, I will protect you in the hour of trial, which   16 00:01:21,400 --> 00:01:26,000 is coming on the whole world to try those who dwell upon the earth.   17 00:01:26,000 --> 00:01:29,000 I am coming soon.   18 00:01:29,000 --> 00:01:34,880 Hold fast what you have so that no one may steal your crown.   19 00:01:34,880 --> 00:01:38,720 This is from the book of Revelation.   20 00:01:38,720 --> 00:01:43,240 You reminisce the papal legate.   21 00:01:43,240 --> 00:01:50,520 You reminisce Cardinal Crow, the angel of Philadelphia.   22 00:01:50,520 --> 00:01:59,200 Dear brothers and sisters in Christ, the fact that the 41st International Eucharistic Congress   23 00:01:59,200 --> 00:02:07,280 is celebrated in Philadelphia got me for a very special meaning when I was reading the   24 00:02:07,280 --> 00:02:12,000 book of Revelations, which I just read to you.   25 00:02:12,000 --> 00:02:19,160 It is as if Almighty God himself poses a challenge to the whole church gathered here in modern   26 00:02:19,160 --> 00:02:25,160 Philadelphia to celebrate this Eucharistic Congress. The purpose of the   27 00:02:25,160 --> 00:02:30,520 Eucharistic Congress is to gain a deeper understanding of the mystery of the   28 00:02:30,520 --> 00:02:38,160 Eucharist for us Christians in the first place but also for our world of today.   29 00:02:38,160 --> 00:02:46,880 God poses challenge when he says, I have opened a door, I have opened before you   30 00:02:46,880 --> 00:02:53,480 a door which no one is able to shut. He challenges us here to go through this   31 00:02:53,480 --> 00:02:59,880 door, to go out into the world, to implement in the world what we are   32 00:02:59,880 --> 00:03:08,200 celebrating in the Eucharist. Let me try to explain this challenge. The Christian   33 00:03:08,200 --> 00:03:15,440 community is a sacrament of Christ's active presence in the world. Jesus Christ   34 00:03:15,440 --> 00:03:22,520 in the Eucharist just before he left our world, and because he left the world and would no   35 00:03:22,520 --> 00:03:30,520 longer be visibly among us. During the Last Supper he said, still a little time I'll be   36 00:03:30,520 --> 00:03:37,040 with you, but after that you will not see me anymore. But don't be afraid, although   37 00:03:37,040 --> 00:03:43,680 I go, I will be with you until the end of the world. The Eucharist is the sacrament   38 00:03:43,680 --> 00:03:46,320 of Christ's presence in our world.   39 00:03:46,320 --> 00:03:50,380 Usually, this is understood that Christ is really   40 00:03:50,380 --> 00:03:54,920 present in a consecrated piece of bread.   41 00:03:54,920 --> 00:03:58,680 But it has a much deeper meaning than this.   42 00:03:58,680 --> 00:04:02,760 He instituted the Eucharist as a sacrament of communion   43 00:04:02,760 --> 00:04:05,720 between him and us.   44 00:04:05,720 --> 00:04:12,800 Through this sacrament, Christ and we are united, become one.   45 00:04:12,800 --> 00:04:16,720 He is in us and we in him.   46 00:04:16,720 --> 00:04:20,720 He becomes incarnated, as it were, in us.   47 00:04:20,720 --> 00:04:27,000 He becomes visible again for people living nowadays in us, Christians.   48 00:04:27,000 --> 00:04:35,080 This means that the Christian community represents Christ for the people with whom we live.   49 00:04:35,080 --> 00:04:40,040 represent not in the sense that himself cannot be present   50 00:04:40,040 --> 00:04:45,000 and therefore has sent us in his place to replace him.   51 00:04:45,000 --> 00:04:49,640 Represent here means to make Christ present again   52 00:04:49,640 --> 00:04:52,800 for the people living now.   53 00:04:52,800 --> 00:04:56,960 This is a great mystery full of sense.   54 00:04:56,960 --> 00:04:59,960 You remember how Christ during the Last Supper   55 00:04:59,960 --> 00:05:02,120 told his disciples,   56 00:05:02,120 --> 00:05:07,080 I am in the Father, and the Father is in me.   57 00:05:07,080 --> 00:05:12,160 In Christ, our invisible God has become visible.   58 00:05:12,160 --> 00:05:18,040 In Christ, God himself came to live with us among us.   59 00:05:18,040 --> 00:05:22,200 A little later, Christ added, in that day,   60 00:05:22,200 --> 00:05:24,680 when you receive the Holy Spirit,   61 00:05:24,680 --> 00:05:27,800 you will understand that I am in the Father,   62 00:05:27,800 --> 00:05:31,440 and you in me, and I in you.   63 00:05:31,440 --> 00:05:38,880 In other words, just as the Father is one with Christ, so are we, Christ's followers,   64 00:05:38,880 --> 00:05:40,360 one with him.   65 00:05:40,360 --> 00:05:43,260 You in me and I in you.   66 00:05:43,260 --> 00:05:50,440 As the Father lives, speaks, works in Christ, so Christ lives, speaks, works in us.   67 00:05:50,440 --> 00:06:01,360 During the Last Supper, Philip at a certain moment asked Christ, Lord, show us the Father.   68 00:06:01,360 --> 00:06:06,360 Jesus has talked so much about the Father, and the disciples prayed to him,   69 00:06:06,360 --> 00:06:10,040 show us the Father, that we may see him.   70 00:06:10,040 --> 00:06:15,440 And Christ answered him, Philip, how long have I been with you?   71 00:06:15,440 --> 00:06:21,040 Do not yet, you do not understand that who sees me sees the Father.   72 00:06:21,040 --> 00:06:25,880 I am in the Father, and the Father is in me.   73 00:06:25,880 --> 00:06:32,320 We celebrate the Eucharist as the sacrament of our union with Christ.   74 00:06:32,320 --> 00:06:39,320 Should it not be true also that when people ask us, show us Christ, let him be here among   75 00:06:39,320 --> 00:06:46,000 us, that we can answer, who has seen us has seen Christ.   76 00:06:46,000 --> 00:06:49,920 He is in us and we are in him.   77 00:06:49,920 --> 00:06:54,480 For the people living now, we are Christ.   78 00:06:54,480 --> 00:06:59,240 We are not just Christians, we are Christ.   79 00:06:59,240 --> 00:07:01,360 That is the meaning of these words.   80 00:07:01,360 --> 00:07:10,460 The Christian community is the sacrament of Christ's real and active presence in the world.   81 00:07:10,460 --> 00:07:15,720 The mission of Christ is the mission of the church.   82 00:07:15,720 --> 00:07:20,700 Jesus Christ became man, not just to be present among us.   83 00:07:20,700 --> 00:07:23,960 He was sent on a mission by the Father.   84 00:07:23,960 --> 00:07:29,680 Throughout the Gospel, Christ shows very clearly this sense of mission, and his whole life   85 00:07:29,680 --> 00:07:35,120 consists in fulfilling this mission which he had received from God.   86 00:07:35,120 --> 00:07:41,640 He obeyed it even until death, and nobody could stop him.   87 00:07:41,640 --> 00:07:46,800 During the first days of his public life, he entered the synagogue of his own town,   88 00:07:46,800 --> 00:07:53,200 Nazareth, and read from the Bible, The Spirit of the Lord is upon me.   89 00:07:53,200 --> 00:07:57,200 He has anointed me to preach the good news to the poor.   90 00:07:57,200 --> 00:08:01,380 He has sent me to proclaim the release to the captives and   91 00:08:01,380 --> 00:08:04,400 recovering of sight to the blind,   92 00:08:04,400 --> 00:08:07,780 to set at liberty those who are oppressed,   93 00:08:07,780 --> 00:08:13,140 to proclaim that this is the year of the Lord.   94 00:08:13,140 --> 00:08:16,080 He knew that God has sent him to start the kingdom of God here   95 00:08:16,080 --> 00:08:22,440 on earth, the kingdom of justice and peace and love.   96 00:08:22,440 --> 00:08:28,280 And when he started to announce the good news that the kingdom of God is at hand, people   97 00:08:28,280 --> 00:08:36,160 from all over Judea flocked to him, full of hope and expectation.   98 00:08:36,160 --> 00:08:42,120 And when he saw that big crowd before him, he said to them, rejoice, you people of this   99 00:08:42,120 --> 00:08:47,040 world, for the kingdom of God is yours.   100 00:08:47,040 --> 00:08:53,640 Rejoice you who are hungry because your hunger will be stilled.   101 00:08:53,640 --> 00:08:58,880 Rejoice you who are weeping because you will be comforted.   102 00:08:58,880 --> 00:09:05,000 But woe to you who are rich because you have received your consolation.   103 00:09:05,000 --> 00:09:10,680 Woe to you who have everything you want because you will be hungry.   104 00:09:10,680 --> 00:09:17,320 to you who laugh now, because you will mourn and weep."   105 00:09:17,320 --> 00:09:23,680 And instantly, the order of people recognized him as their savior, their messiah, their   106 00:09:23,680 --> 00:09:25,640 redeemer.   107 00:09:25,640 --> 00:09:32,440 On every page of the gospel, we see how he cured the sick, fed the hungry, comforted   108 00:09:32,440 --> 00:09:34,880 the afflicted.   109 00:09:34,880 --> 00:09:40,680 And when John the Baptist, cast in prison, heard about him, he sent his messengers to   110 00:09:40,680 --> 00:09:48,560 ask him, are you the one we have been waiting for, or shall we wait for another?   111 00:09:48,560 --> 00:09:54,320 And Christ answered him, go and tell John what you have seen and heard.   112 00:09:54,320 --> 00:10:01,560 The blind receive their sight, the lame walk, lepers are healed, the deaf hear, the dead   113 00:10:01,560 --> 00:10:07,720 are raised up, the poor have good news preached to them.   114 00:10:07,720 --> 00:10:16,720 Now is it amazing that people who heard Christ and who saw his works went crazy for joy,   115 00:10:16,720 --> 00:10:24,840 crying Hosanna, blessed is he who comes in the name of the Lord?   116 00:10:24,840 --> 00:10:29,840 What is the mission of the church today?   117 00:10:29,840 --> 00:10:36,680 The good news which Christ came to announce to the world is as relevant now and is as   118 00:10:36,680 --> 00:10:42,600 eagerly awaited now as it was 2,000 years ago.   119 00:10:42,600 --> 00:10:48,560 And people all over the world are as full of hope and expectation as them, waiting for   120 00:10:48,560 --> 00:10:51,920 their Savior and Redeemer.   121 00:10:51,920 --> 00:10:59,820 And their Savior and Redeemer are we, the Christians, the Church of Christ.   122 00:10:59,820 --> 00:11:02,620 We are their Christ.   123 00:11:02,620 --> 00:11:09,380 And the Eucharist we are celebrating is a testimonial that we and Christ are one, that   124 00:11:09,380 --> 00:11:14,140 His mission is our mission.   125 00:11:14,140 --> 00:11:20,040 I fully well realize that I have selected in the Gospel one aspect of the salvation   126 00:11:20,040 --> 00:11:23,500 which Christ came to bring to the world.   127 00:11:23,500 --> 00:11:27,220 But it is nevertheless a very real aspect.   128 00:11:27,220 --> 00:11:33,980 Through our theological reflections, we have become accustomed to spiritualize the gospel,   129 00:11:33,980 --> 00:11:39,020 and we have lost the understanding of its full human dimension.   130 00:11:39,020 --> 00:11:45,220 Christ came to serve a liberate man, not just his soul.   131 00:11:45,220 --> 00:11:51,620 When poor people over the world read the gospel, they are grieved by the same feverish expectation   132 00:11:51,620 --> 00:11:56,380 as those who heard Christ for the first time.   133 00:11:56,380 --> 00:12:05,620 But at the same time, they are often bitterly disappointed in us, his followers, his church.   134 00:12:05,620 --> 00:12:11,740 They expect to see in us Christ, their Savior, their Redeemer.   135 00:12:11,740 --> 00:12:14,500 And what do they see all too often?   136 00:12:14,500 --> 00:12:22,300 The Pharisees and Sadducees who crucified our Lord.   137 00:12:22,300 --> 00:12:25,860 What is the situation of the world today?   138 00:12:25,860 --> 00:12:32,140 When we look at the world today, we see that the great problem of the world is the enormous   139 00:12:32,140 --> 00:12:36,780 difference in living standard in the third world and the rich industrialized countries   140 00:12:36,780 --> 00:12:39,740 of the West.   141 00:12:39,740 --> 00:12:43,620 This situation is well known and documented.   142 00:12:43,620 --> 00:12:46,540 It contains a double injustice.   143 00:12:46,540 --> 00:12:53,860 First of all, the fact that some nations are extremely poor and others excessively rich   144 00:12:53,860 --> 00:12:57,220 is not right, is not just.   145 00:12:57,220 --> 00:12:59,920 It should not be like this.   146 00:12:59,920 --> 00:13:04,940 Secondly, and what is worse, many of the poor countries   147 00:13:04,940 --> 00:13:10,220 are and remain poor because they are exploited and abused   148 00:13:10,220 --> 00:13:14,580 by the rich industrialized nations.   149 00:13:14,580 --> 00:13:19,720 These enrich themselves at the cost of the poor countries.   150 00:13:19,720 --> 00:13:22,460 It has been a rather recent development   151 00:13:22,460 --> 00:13:26,180 that our world has become very small.   152 00:13:26,180 --> 00:13:30,700 Formerly, Europe was considered the world.   153 00:13:30,700 --> 00:13:32,500 In America, the new world.   154 00:13:35,620 --> 00:13:38,380 They had hardly an idea that there   155 00:13:38,380 --> 00:13:41,540 were other people living in other parts of the world   156 00:13:41,540 --> 00:13:44,780 until they discovered them.   157 00:13:44,780 --> 00:13:48,220 These people existed already for ages.   158 00:13:48,220 --> 00:13:50,740 But for Europeans and Americans, they   159 00:13:50,740 --> 00:13:55,040 did not exist until they discovered them.   160 00:13:55,040 --> 00:13:59,380 And to discover them meant to take possession of them,   161 00:13:59,380 --> 00:14:05,460 as you do with the property which you find along the road.   162 00:14:05,460 --> 00:14:08,180 Since then, things have changed tremendously,   163 00:14:08,180 --> 00:14:12,260 especially since explorations were shifted from foreign   164 00:14:12,260 --> 00:14:14,540 countries to outer space.   165 00:14:14,540 --> 00:14:18,300 Our world has become very small.   166 00:14:18,300 --> 00:14:22,140 It is now as if we are now living in the same house,   167 00:14:22,140 --> 00:14:25,180 one human family living in the same room.   168 00:14:27,980 --> 00:14:34,020 If in one and the same family, one child grows fat on all the   169 00:14:34,020 --> 00:14:38,360 food it wants, consuming more than it needs,   170 00:14:38,360 --> 00:14:42,500 wasting precious food, or rather another child in the same   171 00:14:42,500 --> 00:14:49,500 family is starving, is sick, without medical care, does not get a chance to improve its   172 00:14:50,100 --> 00:14:57,100 lot, everybody would cry out that this is not just, that this is a criminal. But this   173 00:14:58,100 --> 00:15:05,100 is the situation in the world today. Historical explanations of how this unjust situation   174 00:15:05,100 --> 00:15:10,100 unjust situation that came about does not justify it.   175 00:15:10,100 --> 00:15:13,180 Looking at it from a human point of view,   176 00:15:13,180 --> 00:15:15,620 it comes down to this.   177 00:15:15,620 --> 00:15:18,980 The lot which awaits you in this world   178 00:15:18,980 --> 00:15:23,580 depends on the spot where you happen to be born.   179 00:15:23,580 --> 00:15:27,540 If any of you are millionaires, had been born somewhere   180 00:15:27,540 --> 00:15:33,620 in African bush, you would now have well walked in rags   181 00:15:33,620 --> 00:15:35,980 behind a few red cows.   182 00:15:35,980 --> 00:15:40,620 It just depends where you happen to be born.   183 00:15:40,620 --> 00:15:44,300 Whatever the historical circumstances and cause of the   184 00:15:44,300 --> 00:15:47,940 utter inequality in living conditions between the two   185 00:15:47,940 --> 00:15:52,860 various nations of the world, this situation is not just, and   186 00:15:52,860 --> 00:15:56,020 it has to be rectified.   187 00:15:56,020 --> 00:16:00,940 And it has to be rectified by those who are able to do so,   188 00:16:00,940 --> 00:16:06,260 that is, the rich industrialized countries.   189 00:16:06,260 --> 00:16:08,260 In international affairs   190 00:16:08,260 --> 00:16:10,140 and international trade,   191 00:16:10,140 --> 00:16:12,500 the developing countries   192 00:16:12,500 --> 00:16:14,680 are still almost completely   193 00:16:14,680 --> 00:16:18,580 at the mercy of the developed countries.   194 00:16:18,580 --> 00:16:21,100 This dictates the world market.   195 00:16:21,100 --> 00:16:23,660 They fix tariffs and quotas.   196 00:16:23,660 --> 00:16:26,580 They determine the prices of raw materials   197 00:16:26,580 --> 00:16:28,480 and primary products.   198 00:16:28,480 --> 00:16:31,880 They establish the prices of the processed products.   199 00:16:31,880 --> 00:16:35,960 They determine the monetary system and control of the circulation of money   200 00:16:35,960 --> 00:16:40,440 through the International Monetary Fund and World Bank.   201 00:16:40,440 --> 00:16:44,200 The present economic world order is geared   202 00:16:44,200 --> 00:16:46,560 not towards justice for all,   203 00:16:46,560 --> 00:16:51,940 but towards economic growth of the industrialized world.   204 00:16:51,940 --> 00:16:57,060 And one of the basic principles of this world order is   205 00:16:57,060 --> 00:17:00,860 that as long as you make profit for your own purse,   206 00:17:00,860 --> 00:17:05,580 it does not matter that you plunder others.   207 00:17:05,580 --> 00:17:07,540 In international trade,   208 00:17:07,540 --> 00:17:11,920 the developed countries determine the rules of the game.   209 00:17:11,920 --> 00:17:13,880 And the rules are such   210 00:17:13,880 --> 00:17:15,640 that they serve the interests   211 00:17:15,640 --> 00:17:18,340 of the industrialized countries.   212 00:17:18,340 --> 00:17:21,500 These are bound to win.   213 00:17:21,500 --> 00:17:23,360 The people of the third world   214 00:17:23,360 --> 00:17:25,560 realize more and more now   215 00:17:25,560 --> 00:17:31,760 that the only means to save them from perennial poverty and hunger   216 00:17:31,760 --> 00:17:37,280 is the creation of a new international economic order   217 00:17:37,280 --> 00:17:41,700 based on mutual agreement between all nations   218 00:17:41,700 --> 00:17:44,760 aimed at equal justice for all   219 00:17:44,760 --> 00:17:49,000 through equitable distribution of the world's riches and resources   220 00:17:49,000 --> 00:17:53,000 to replace the old economic order   221 00:17:53,000 --> 00:17:57,840 which is unilaterally imposed by the industrialized countries,   222 00:17:57,840 --> 00:18:02,240 aimed at their own economic progress.   223 00:18:02,240 --> 00:18:04,640 But it became clear again   224 00:18:04,640 --> 00:18:06,920 during the last UNCTAD   225 00:18:06,920 --> 00:18:10,360 conference held in Nairobi this year   226 00:18:10,360 --> 00:18:13,360 that the industrialized countries   227 00:18:13,360 --> 00:18:17,720 did not want to hear about this again.   228 00:18:17,720 --> 00:18:21,160 The result is that the poor remain poor,   229 00:18:21,160 --> 00:18:25,800 that the hungry remain hungry, that the sick remain sick,   230 00:18:25,800 --> 00:18:29,880 that the gap between the living standard of the people in the Third World   231 00:18:29,880 --> 00:18:36,680 and of the industrialized countries continues to widen instead of diminishing.   232 00:18:36,680 --> 00:18:43,040 As long as the industrialized countries do not agree to a new international economic order,   233 00:18:43,040 --> 00:18:48,080 to eradicate the causes of poverty and to establish justice,   234 00:18:48,080 --> 00:18:53,840 No amount of aid will be able to eliminate hunger from the world.   235 00:18:53,840 --> 00:18:58,520 A poor man is not helped much by a piece of bread,   236 00:18:58,520 --> 00:19:05,520 but only by giving him the chance and opportunity to make his own living.   237 00:19:06,260 --> 00:19:09,220 The Eucharist and the hunger for bread.   238 00:19:09,220 --> 00:19:11,760 Dear brothers and sisters of Christ,   239 00:19:11,760 --> 00:19:14,680 the Spirit of the Lord is upon us.   240 00:19:14,680 --> 00:19:18,920 He has anointed us to preach the good news to the poor,   241 00:19:18,920 --> 00:19:22,760 to set at liberty those who are oppressed.   242 00:19:22,760 --> 00:19:26,600 In the Eucharist, we celebrate our union with Christ.   243 00:19:26,600 --> 00:19:29,200 He is in us, and we in Him.   244 00:19:29,200 --> 00:19:32,920 We are Christ for the people living nowadays.   245 00:19:32,920 --> 00:19:38,320 The people in the third world look at us, hear about us.   246 00:19:38,320 --> 00:19:41,400 And our son John sent his messengers to Christ   247 00:19:41,400 --> 00:19:46,040 to ask him, are you the one we have been waiting for,   248 00:19:46,040 --> 00:19:48,960 or must we wait for another?   249 00:19:48,960 --> 00:19:53,960 So they ask us, are you our Messiah, our Savior,   250 00:19:54,480 --> 00:19:55,480 our Redeemer?   251 00:19:56,920 --> 00:20:00,560 With the church, Sacrament of Christ's active presence   252 00:20:00,560 --> 00:20:03,160 in the world, what do we answer?   253 00:20:04,700 --> 00:20:09,700 Can we also answer as Christ did, go and tell John   254 00:20:09,700 --> 00:20:11,700 what you have seen and heard?   255 00:20:13,700 --> 00:20:17,700 What do the people of the Third World see when they look at us?   256 00:20:18,700 --> 00:20:21,700 They see us as part of the Western world.   257 00:20:22,700 --> 00:20:29,700 They see us comfortably installed in the industrialized nations which continue to exploit them.   258 00:20:30,700 --> 00:20:32,700 If we really understood the Eucharist,   259 00:20:33,700 --> 00:20:37,700 if we really understood our mission in the world today,   260 00:20:37,700 --> 00:20:44,700 all of us who dress in protest against the powerful rulers and governments of this world   261 00:20:45,700 --> 00:20:52,700 in defense of the poor. I appreciate it very much as a token of our goodwill that this   262 00:20:53,620 --> 00:21:00,620 evening a mass will be celebrated as the poor man's supper. I appreciate the generosity   263 00:21:00,620 --> 00:21:07,460 the generosity of many Christians here in the United States who have decided to fast   264 00:21:07,460 --> 00:21:11,220 and to give their savings to the poor.   265 00:21:11,220 --> 00:21:18,700 But if we really wish to be the saviour of the poor and the hungry, the whole church   266 00:21:18,700 --> 00:21:26,320 should start a campaign to pressure our governments to change their policy.   267 00:21:26,320 --> 00:21:33,320 If we are really possessed of love for the poor and oppressed as Christ was, if we really   268 00:21:33,420 --> 00:21:40,420 are on the side of the weak and exploited, we would start a movement in this world, in   269 00:21:40,420 --> 00:21:47,420 our countries, to change the national egotism and greed for wealth. We can change the world.   270 00:21:47,420 --> 00:21:54,420 change the world. Maybe the powerful and wealthy will abuse us. They may crucify us for our   271 00:21:56,060 --> 00:22:03,060 zeal, but then we are in good company. That is what they did to Christ.   272 00:22:04,180 --> 00:22:11,180 To the angel of the Church of Philadelphia, write, I know your works. Behold, I have opened   273 00:22:11,180 --> 00:22:16,180 I have opened before you a door which no one is able to shut.   274 00:22:17,180 --> 00:22:20,180 Through this Eucharistic Congress here in Philadelphia,   275 00:22:20,180 --> 00:22:23,180 God has opened a door before us,   276 00:22:23,180 --> 00:22:28,180 the door which leads to the poor and hungry of this world.   277 00:22:28,180 --> 00:22:32,180 Dear brothers and sisters, let us not shut this door.   278 00:22:32,180 --> 00:22:34,180 Thank you.</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium - Role of the Church Against Starvation Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Cardinal Krol Bishop D'Souza Bishop Sangu Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource http://rightsstatements.org/vocab/InC/1.0/ Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_101 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/ec720e98643520ce74e1ec98fe0781bf.mp3 e05b19fcce01988a6c92f07d8a729a77 https://omeka.pahrc.net/files/original/ba84f7baa5c1e1cd5463544d609d3a36.mp3 ed9dfbb19491873689c7635147eedac0 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:30,000 --> 00:00:36,240 sharing your bread with the hungry, sheltering the oppressed and the homeless, 2 00:00:36,240 --> 00:00:42,960 clothing the naked when you see them, and not turning your back on your own. 3 00:00:42,960 --> 00:00:49,640 Then your light shall break forth like the dawn, and your wound shall quickly be 4 00:00:49,640 --> 00:00:56,280 healed. Your vindication shall go before you, and the glory of the Lord shall be 5 00:00:56,280 --> 00:01:03,860 your rear guard. Then you shall call and the Lord will answer. You shall cry for 6 00:01:03,860 --> 00:01:12,880 help and he will say, here I am. If you remove from your midst oppression, false 7 00:01:12,880 --> 00:01:18,840 accusation, and malicious speech, if you bestow your bread on the hungry and 8 00:01:18,840 --> 00:01:25,760 satisfy the afflicted, then light shall rise for you in the darkness and the 9 00:01:25,760 --> 00:01:32,000 bloom shall become for you like midday. Then the Lord will guide you always and 10 00:01:32,000 --> 00:01:39,080 give you plenty even on the parched land. He will renew your strength and you 11 00:01:39,080 --> 00:01:46,880 shall be like a watered garden, like a spring whose water never fails. This is 12 00:01:46,880 --> 00:01:49,920 the word of the Lord. 13 00:01:49,920 --> 00:02:01,920 Today, as we have celebrated our efforts to respond creatively and concretely to Christ's 14 00:02:01,920 --> 00:02:09,920 call to alleviate hunger and malnutrition, we recognize Mary as a model who responded 15 00:02:09,920 --> 00:02:18,240 totally to the call of Christ, and we take strength and courage from her. 16 00:02:18,240 --> 00:02:24,920 As we seek Mary's intercession, we acknowledge that children are one of the largest and most 17 00:02:24,920 --> 00:02:30,760 sorely afflicted groups suffering from hunger and malnutrition. 18 00:02:30,760 --> 00:02:37,680 We also realize that children are the long-term hope of the Christian community becoming more 19 00:02:37,680 --> 00:02:43,760 responsive to the mystery of Christ suffering in our midst. 20 00:02:43,760 --> 00:02:51,640 To symbolize these realities, a group of children from St. Edward's, Most Blessed Sacrament, 21 00:02:51,640 --> 00:02:58,300 and Good Shepherd parishes will present a response in gesture to our first reading of 22 00:02:58,300 --> 00:03:00,440 Isaiah. 23 00:03:00,440 --> 00:03:05,640 The children have been trained by sisters and students involved in the Sisters' Summer 24 00:03:05,640 --> 00:03:16,480 program of the Archdiocese. 25 00:03:16,480 --> 00:03:22,640 The second reading is from the second letter of Paul to the Corinthians. 26 00:03:22,640 --> 00:03:30,120 Brothers, I should like you to know of the grace of God conferred on the churches of 27 00:03:30,120 --> 00:03:32,360 Macedonia. 28 00:03:32,360 --> 00:03:40,440 In the midst of severe trial, their overflowing joy and deep poverty have produced an abundant 29 00:03:40,440 --> 00:03:42,800 generosity. 30 00:03:42,800 --> 00:03:50,780 According to their means, indeed, I can testify even beyond their means, and voluntarily, 31 00:03:50,780 --> 00:03:56,760 they begged us insistently for the favor of sharing in this service to members of the 32 00:03:56,760 --> 00:03:58,920 Church. 33 00:03:58,920 --> 00:04:06,100 our hopes they first gave themselves to God and then to us by the will of God. 34 00:04:06,100 --> 00:04:12,460 You are well acquainted with the favor shown you by our Lord Jesus Christ, how 35 00:04:12,460 --> 00:04:18,860 for your sake he made himself poor though he was rich so that you might 36 00:04:18,860 --> 00:04:24,960 become rich by his poverty. I am about to give you some advice on this matter of 37 00:04:24,960 --> 00:04:32,340 rich and poor. It will help you who began this good work last year not only to carry 38 00:04:32,340 --> 00:04:40,320 it through, but to do so willingly. Carry it through now to a successful completion 39 00:04:40,320 --> 00:04:47,400 so that your ready resolve may be matched by giving according to your means. The willingness 40 00:04:47,400 --> 00:04:54,840 to give should accord with one's means, not go beyond them. The relief of others ought 41 00:04:54,840 --> 00:05:03,240 not to impoverish you. There should be a certain equality. Your plenty at the present time 42 00:05:03,240 --> 00:05:11,160 should supply their need, so that their surplus may one day supply your need with equality 43 00:05:11,160 --> 00:05:18,400 as a result. It is written, he who gathered much had no excess and he who 44 00:05:18,400 --> 00:05:25,340 gathered little had no lack. This is the word of the Lord. 45 00:05:25,340 --> 00:05:27,340 Please stand. 46 00:05:27,340 --> 00:05:29,340 The Lord be with you. 47 00:05:29,340 --> 00:05:31,340 The Lord be with you. 48 00:05:31,340 --> 00:05:35,340 A reading from the Holy Gospel according to Luke. 49 00:05:35,340 --> 00:05:37,340 Glory to you, O Lord. 50 00:05:39,340 --> 00:05:45,340 And two disciples told Jesus that same day, the first day of the Sabbath, 51 00:05:45,340 --> 00:05:50,340 were making their way to a village named Emous, 52 00:05:50,340 --> 00:05:53,340 seven miles distant from Jerusalem, 53 00:05:53,340 --> 00:06:02,420 discussing as they went all that they had happened. And in the course of their 54 00:06:02,420 --> 00:06:10,580 lively exchange Jesus approached and began to walk with them. However they 55 00:06:10,580 --> 00:06:17,700 were restrained from recognizing him and he said to them what are you discussing 56 00:06:17,700 --> 00:06:20,700 as you go your way. 57 00:06:20,700 --> 00:06:23,700 And they halted in distress, and one of them, 58 00:06:23,700 --> 00:06:27,700 Cleophas by name, asked him, 59 00:06:27,700 --> 00:06:30,700 Are you the only resident of Jerusalem 60 00:06:30,700 --> 00:06:34,700 who does not know the things that went on 61 00:06:34,700 --> 00:06:39,700 in these past few days? 62 00:06:39,700 --> 00:06:43,700 And he said to them, What things? 63 00:06:43,700 --> 00:06:50,700 And they said, all those that had to do with Jesus of Nazareth, 64 00:06:50,700 --> 00:06:57,700 a prophet powerful in word and deed in the eyes of God and all the people, 65 00:06:57,700 --> 00:07:03,700 how our chief priests and leaders delivered him up to be condemned to death, 66 00:07:03,700 --> 00:07:06,700 how they crucified him. 67 00:07:06,700 --> 00:07:15,700 We were hoping that he was the one who would set Israel free. 68 00:07:15,700 --> 00:07:25,700 Besides all this, today, the third day, those things that happened. 69 00:07:25,700 --> 00:07:34,700 Some women of our group have just brought such astonishing news. 70 00:07:34,700 --> 00:07:41,400 They were at the tomb before dawn and failed to find his body, 71 00:07:41,400 --> 00:07:47,280 but were returned with the tale that they had seen a vision of angels 72 00:07:47,280 --> 00:07:51,180 who declared that he was alive. 73 00:07:51,180 --> 00:07:58,420 And some of our number went to the tomb and found it to be just as the women had said, 74 00:07:58,420 --> 00:08:01,160 but they did not see. 75 00:08:01,160 --> 00:08:08,160 And then he said to them, what little sense you have. 76 00:08:08,160 --> 00:08:15,160 How slow you are to believe all that the prophets have announced. 77 00:08:15,160 --> 00:08:25,160 Did not the Messiah have to undergo all this so as to enter into his glory? 78 00:08:25,160 --> 00:08:37,160 Beginning then with Moses and all the prophets, he interpreted for them every passage of scripture which referred to him. 79 00:08:37,160 --> 00:08:47,160 By now they were near the village to which they were going, and he acted as if he were going farther. 80 00:08:47,160 --> 00:08:50,160 and they pressed him, 81 00:08:50,160 --> 00:08:54,160 Stay with us, it is nearly morning, 82 00:08:54,160 --> 00:08:58,160 and the day is practically over. 83 00:08:58,160 --> 00:09:03,160 And so he went in to stay with them. 84 00:09:03,160 --> 00:09:08,160 And when he had seated himself with them to eat, 85 00:09:08,160 --> 00:09:12,160 he took bread, pronounced the blessing, 86 00:09:12,160 --> 00:09:17,160 then broke the bread and began to distribute it to them. 87 00:09:17,160 --> 00:09:21,160 And with that their eyes were opened, 88 00:09:21,160 --> 00:09:24,160 and they recognized him, 89 00:09:24,160 --> 00:09:28,160 whereupon he vanished from their sight. 90 00:09:28,160 --> 00:09:31,160 And they said to one another, 91 00:09:31,160 --> 00:09:37,160 Were not our hearts burning inside 92 00:09:37,160 --> 00:09:46,840 as he talked to us on the road and explained the scriptures to us. 93 00:09:46,840 --> 00:09:52,400 They got up immediately and returned to Jerusalem where they found the eleven 94 00:09:52,400 --> 00:09:58,800 and the rest of the company assembled and they greeted them with, 95 00:09:58,800 --> 00:10:07,400 Lord has been raised it is true he has appeared to Simon and then the two 96 00:10:07,400 --> 00:10:16,320 recounted what had happened on the road how they had come to know him by the 97 00:10:16,320 --> 00:10:23,840 breaking of the bread. This is the gospel of the Lord. 98 00:10:28,800 --> 00:10:32,800 they knew him in the breaking of bread. 99 00:10:34,800 --> 00:10:38,800 These words are taken from today's gospel. 100 00:10:40,800 --> 00:10:45,800 In the name of the Father, and of the Son, and of the Holy Spirit, amen. 101 00:10:47,800 --> 00:10:52,800 My brothers and sisters, in the love of the Eucharistic Lord, 102 00:10:52,800 --> 00:11:04,680 Lord. If the world today were one giant Eucharistic feast, an agape such as the 103 00:11:04,680 --> 00:11:12,920 early believers celebrated in their pristine Christianity, I am afraid it 104 00:11:12,920 --> 00:11:19,160 will be one deserving the kind of stinging rebuke Paul directed against 105 00:11:19,160 --> 00:11:23,160 the Church of Corinth. 106 00:11:23,160 --> 00:11:27,560 When you hold these meetings, he writes, 107 00:11:27,560 --> 00:11:32,040 it is not the Lord's Supper that you are eating, 108 00:11:32,040 --> 00:11:35,320 since when the time comes to eat, 109 00:11:35,320 --> 00:11:38,560 one person goes hungry 110 00:11:38,560 --> 00:11:42,760 while another is drunk. Surely, 111 00:11:42,760 --> 00:11:46,440 you have enough respect for the community of God 112 00:11:46,440 --> 00:11:49,640 not to make poor people embarrassed. 113 00:11:52,440 --> 00:11:57,440 For the sad fact is, at the table of life, 114 00:11:57,440 --> 00:12:02,520 we share most disproportionately indeed. 115 00:12:02,520 --> 00:12:05,680 Some go hungry. 116 00:12:05,680 --> 00:12:09,520 Others are besottedly full. 117 00:12:09,520 --> 00:12:12,320 The quality of the bread we eat is 118 00:12:12,320 --> 00:12:19,720 according to the wealth or the penury we bring with us to the table and we eat 119 00:12:19,720 --> 00:12:29,760 only with people of our own kind. We do not, as Paul sorrowfully writes, have 120 00:12:29,760 --> 00:12:38,800 enough respect for the community of God. We embarrass the poor outrageously and 121 00:12:38,800 --> 00:12:48,800 And so we do. We have never had it so good. We have never had it so bad either. 122 00:12:48,800 --> 00:12:58,800 We, people that is, men and women of all races and nations, of all creeds and cultures, 123 00:12:58,800 --> 00:13:06,800 you and I, and billions of others who are unaware and possibly couldn't care less 124 00:13:06,800 --> 00:13:13,040 that we are gathered here in the city of brotherly love for this International 125 00:13:13,040 --> 00:13:22,280 Eucharistic Congress. And good, bad. I use these words in terms of human living, of 126 00:13:22,280 --> 00:13:30,400 the things that help make us more human or less human, of needless luxury and 127 00:13:30,400 --> 00:13:34,440 and equally needless destitution, 128 00:13:34,440 --> 00:13:39,880 of the human spirit and the things that men do to one another 129 00:13:39,880 --> 00:13:46,120 to debase or ennoble that same spirit. 130 00:13:46,120 --> 00:13:52,760 This is our world, a world of plenty and want, 131 00:13:52,760 --> 00:13:57,700 of staggering riches and even more staggering poverty. 132 00:13:57,700 --> 00:14:05,060 And into this confused and confusing world comes the stranger, 133 00:14:05,060 --> 00:14:12,100 seeking to pitch his tent among us, Christ, the Eucharistic Lord, 134 00:14:12,100 --> 00:14:14,260 He who said, 135 00:14:14,260 --> 00:14:22,100 I have come that they may have life and have it to the full, 136 00:14:22,100 --> 00:14:31,780 and who still in mystery remains with us in the form of bread to nourish that full life. 137 00:14:34,100 --> 00:14:43,700 The full life in greater and greater abundance for only a few or for the many. 138 00:14:43,700 --> 00:14:53,180 Whatever he meant, the Christ that we honor in this Congress deliberately wants us to 139 00:14:53,180 --> 00:15:03,500 hunger for life and hunger for it mightily with insatiable yearning. And I am not too sure that 140 00:15:03,500 --> 00:15:13,460 he was speaking principally of a spiritual hunger, a hunger of the soul, not so much of a physical 141 00:15:13,460 --> 00:15:16,880 a physical hunger, a hunger of the body. 142 00:15:18,260 --> 00:15:21,900 He was addressing himself to living men and women 143 00:15:21,900 --> 00:15:26,060 of his time, as he now does to men and women of our time. 144 00:15:28,800 --> 00:15:31,140 And his message is the same. 145 00:15:32,840 --> 00:15:35,340 Have life, have it to the full. 146 00:15:38,680 --> 00:15:42,920 He spoke of life in its unity, its wholeness, 147 00:15:42,920 --> 00:15:48,560 of the spirit certainly, but the life of the body as well. 148 00:15:48,560 --> 00:15:55,800 Let us not, my dear brothers and sisters in Christ, as I firmly believe Christ did not, 149 00:15:55,800 --> 00:16:00,300 separate the two. 150 00:16:00,300 --> 00:16:07,400 This is why we can talk of man's hunger for bread, for material bread, in the same breath 151 00:16:07,400 --> 00:16:15,000 that we talk in this Congress of hunger for the finer things of the spirit. 152 00:16:15,000 --> 00:16:20,520 Today we look into the enormous problem of world hunger. 153 00:16:20,520 --> 00:16:28,840 We try to understand its manifold implications for us Christians of the late 20th century. 154 00:16:28,840 --> 00:16:36,080 And although this Congress is not the instrument for arriving at concrete proposals for the 155 00:16:36,080 --> 00:16:41,960 resolution of the problem, I am afraid we will be making a mockery of our faith 156 00:16:41,960 --> 00:16:50,200 if we remained once again merely on the level of words and did not begin to look 157 00:16:50,200 --> 00:16:58,320 ahead towards individual and corporate action. The modes and possibilities of 158 00:16:58,320 --> 00:17:06,880 action taken in faith, with faith, are myriad. These we leave to the measure of 159 00:17:06,880 --> 00:17:15,360 your faith and the breadth of your imagination. Let me, in this brief moment 160 00:17:15,360 --> 00:17:23,440 then, speak of the kind of people I believe must be involved in the action 161 00:17:23,440 --> 00:17:36,800 we speak of. These, perforce, are the hungry of the world. The destitute, the famished, 162 00:17:36,800 --> 00:17:45,560 the powerless. The burden of action is on them. Hunger for bread, for food, for physical 163 00:17:45,560 --> 00:17:52,560 sustenance, hunger in its worldwide dimensions. This will not be satisfied except by people 164 00:17:55,440 --> 00:18:02,440 who are hungry. Literally and in every way hungry. And I do not mean only the hundreds 165 00:18:05,200 --> 00:18:12,200 of millions who are malnourished and starving. I also mean the well fed, the complacent, 166 00:18:12,200 --> 00:18:15,700 the fed, the complacent, the comfortable. 167 00:18:16,940 --> 00:18:20,780 These two must be hungry, be made to be hungry 168 00:18:24,280 --> 00:18:27,440 if world hunger is to be eased at all. 169 00:18:30,320 --> 00:18:32,240 This is utter nonsense. 170 00:18:34,780 --> 00:18:38,120 It probably is, but I will say it again. 171 00:18:38,120 --> 00:18:48,120 Hungry people will not be helped except by themselves and by other hungry people. 172 00:18:48,120 --> 00:18:57,120 The problem of world hunger will not be solved except by more hunger. 173 00:18:57,120 --> 00:19:04,120 I use the words hunger and hungry in admittedly ambiguous senses, 174 00:19:04,120 --> 00:19:11,120 senses, figurative and literal and every other way, and I do so of set purpose. 175 00:19:12,320 --> 00:19:18,760 We are talking of people and the totality of life. The problem of hunger, when we come 176 00:19:18,760 --> 00:19:25,760 down to rock bottom reality, is a people problem, and it cannot be adequately solved nor begin 177 00:19:25,760 --> 00:19:34,240 not be adequately solved nor begin to be solved except in a total life approach. 178 00:19:34,240 --> 00:19:43,560 Hence the vagueness, the confusion, the complexity. But we must start somewhere. 179 00:19:43,560 --> 00:19:53,200 I suggest we start where hunger is, where people are. The hungry multitudes, the 180 00:19:53,200 --> 00:20:00,600 poor that Christ said we will always have with us. I do not presume to speak 181 00:20:00,600 --> 00:20:07,360 for them, but I have this gut suspicion that even as they stretch forth their 182 00:20:07,360 --> 00:20:13,480 beggar hands for the crumbs of bread that fall from the groaning tables of 183 00:20:13,480 --> 00:20:20,520 the economically blessed of this earth, they are paradoxically begging to be 184 00:20:20,520 --> 00:20:25,520 left alone. 185 00:20:25,520 --> 00:20:30,520 Leave us alone, I hear them pleading. 186 00:20:30,520 --> 00:20:35,520 Leave us alone to do our own thinking and striving, 187 00:20:35,520 --> 00:20:39,520 to do our own fighting even, if fight we must, 188 00:20:39,520 --> 00:20:42,520 for food for our shrunken bellies. 189 00:20:42,520 --> 00:20:47,520 Leave us the initiative of action that must be ours, 190 00:20:47,520 --> 00:20:50,520 even in our beggary. 191 00:20:50,520 --> 00:20:54,520 And once we have taken that initiative, 192 00:20:54,520 --> 00:20:56,520 even while we take it, 193 00:20:56,520 --> 00:20:59,520 then come in with your charity, 194 00:20:59,520 --> 00:21:02,520 come in with your helping hand. 195 00:21:02,520 --> 00:21:07,520 Do not degrade us further by feeding us 196 00:21:07,520 --> 00:21:12,520 and making us feel less human for the very feeding. 197 00:21:12,520 --> 00:21:16,520 For it is not food alone that we seek. 198 00:21:16,520 --> 00:21:24,520 We seek food, yes, but we also seek your support, your concern, 199 00:21:24,520 --> 00:21:32,520 your standing up for our rights to live and die like men, 200 00:21:32,520 --> 00:21:42,520 not like animals, not as pawns of big government or big business, 201 00:21:42,520 --> 00:21:52,520 not as mere objects of pity for the conscience-salving giving of people who fatten on our very hunger. 202 00:21:52,520 --> 00:21:56,520 We ask to share in your bread. 203 00:21:56,520 --> 00:22:04,520 We ask also to share in the humanity that that bread nourishes, 204 00:22:04,520 --> 00:22:12,520 In the spirit that enables you to have more and be more. 205 00:22:12,520 --> 00:22:22,520 For the acid truth is, because we have less, we are less. 206 00:22:24,520 --> 00:22:28,520 Hard words. Bitter words. 207 00:22:28,520 --> 00:22:33,520 But only if we believe, starvelings have heads empty of thought. 208 00:22:33,520 --> 00:22:38,520 simply because they have bellies empty of food. 209 00:22:38,520 --> 00:22:42,520 Only if we believe the hunger that debases them 210 00:22:42,520 --> 00:22:47,520 wipes out all their rights to humanness. 211 00:22:47,520 --> 00:22:54,520 Only if we believe we are indeed more human than they, 212 00:22:54,520 --> 00:22:58,520 possessed of more rights than they, 213 00:22:58,520 --> 00:23:03,520 because possessed of more bread. 214 00:23:03,520 --> 00:23:11,520 For the unadorned truth is, when we talk of hunger for bread, 215 00:23:11,520 --> 00:23:17,520 for basic essential food, we are really talking of an even more 216 00:23:17,520 --> 00:23:23,520 primordial and all-encompassing hunger for humanness, 217 00:23:23,520 --> 00:23:28,520 for all that makes for that humanness, 218 00:23:30,520 --> 00:23:35,520 a hunger for justice, a hunger for concern, for sharing, 219 00:23:36,520 --> 00:23:41,520 a hunger for love, for security, for peace, 220 00:23:42,520 --> 00:23:47,520 a hunger for the dignity of God's people. 221 00:23:47,520 --> 00:23:51,440 God's people. 222 00:23:51,440 --> 00:23:58,840 Your own Declaration of Independence, the Bicentennial of which you celebrate this year, 223 00:23:58,840 --> 00:24:04,280 says the same thing in a different way. 224 00:24:04,280 --> 00:24:14,320 We hold these truths to be self-evident, that all men are created equal, that they are endowed 225 00:24:14,320 --> 00:24:18,820 by their creator with certain inalienable rights, 226 00:24:18,820 --> 00:24:23,420 that among these are life, liberty, 227 00:24:23,420 --> 00:24:25,760 and the pursuit of happiness. 228 00:24:27,660 --> 00:24:31,880 Parenthetically, I would like to insert here 229 00:24:31,880 --> 00:24:35,080 a question one of my American missionaries 230 00:24:35,080 --> 00:24:39,920 back in the Philippines wrote to me to be posed to you. 231 00:24:39,920 --> 00:24:41,920 He asks, 232 00:24:41,920 --> 00:24:46,920 Do Americans still believe in these words? 233 00:24:46,920 --> 00:24:52,920 And do they believe they apply to all men or just to themselves? 234 00:24:52,920 --> 00:24:59,920 From the observable operations of American-based corporations in the Philippines, 235 00:24:59,920 --> 00:25:05,920 he says he doubts the words apply to the people of the Third World. 236 00:25:05,920 --> 00:25:12,920 I wonder if you share his doubt and the concern behind that doubt. 237 00:25:16,480 --> 00:25:23,480 In any case, the above words of your Declaration of Independence force us to confront not only 238 00:25:24,900 --> 00:25:31,900 the economics of hunger, but also the politics, something the Church in general avoids like 239 00:25:32,560 --> 00:25:34,560 the plague. 240 00:25:34,560 --> 00:25:41,000 Too often has man's hunger for bread and the terrible suffering that goes with it been 241 00:25:41,000 --> 00:25:46,920 made a plating of politics, local and international. 242 00:25:46,920 --> 00:25:56,200 Too often has development, the supposedly sure-fire panacea for hunger, only meant undevelopment, 243 00:25:56,200 --> 00:25:59,680 more suffering, more hunger. 244 00:25:59,680 --> 00:26:06,680 all too often as foreign aid to developing nations meant dehumanization, the manipulation 245 00:26:08,800 --> 00:26:15,480 of suffering for the advantage and gain of the strong, the exploitation of the hungry 246 00:26:15,480 --> 00:26:22,480 in economics they call them cheap labor for the production and enjoyment of wealth other 247 00:26:22,480 --> 00:26:27,480 other than by the hungry producers themselves. 248 00:26:30,280 --> 00:26:33,040 I am not merely parroting here 249 00:26:33,040 --> 00:26:36,560 the angry tyrants of leftist zealots 250 00:26:36,560 --> 00:26:39,840 who put the blame for all the world's ills 251 00:26:39,840 --> 00:26:42,920 on the unmitigated evil that they say 252 00:26:42,920 --> 00:26:45,880 the capitalistic system is. 253 00:26:45,880 --> 00:26:49,280 I can cite very concrete cases, 254 00:26:49,280 --> 00:26:52,160 and not just cases, 255 00:26:52,160 --> 00:27:00,660 But flesh and blood people like you in our God-forsaken Bukidnon in the Philippines, 256 00:27:00,660 --> 00:27:09,540 in parishes and villages like Kiyokong, Pangantukan, Pontian, places you will never hear of again, 257 00:27:09,540 --> 00:27:13,760 people you will never meet in the flesh. 258 00:27:13,760 --> 00:27:20,900 Second-class citizens, these people in their own native land, reckoned of less worth to 259 00:27:20,900 --> 00:27:27,900 encumber the earth than cattle and pineapples and sugarcane. These things are dollar earners 260 00:27:31,740 --> 00:27:38,740 in the all-important export trade to the First World, of paramount money value in the predetermined 261 00:27:39,340 --> 00:27:46,340 monolithic march towards progress, and progress as defined by the interests of big, multinational 262 00:27:46,340 --> 00:27:50,940 big multinational businesses. 263 00:27:50,940 --> 00:27:58,780 But the people, they are only means towards that progress. 264 00:27:58,780 --> 00:28:02,740 Expendable, cheap. 265 00:28:02,740 --> 00:28:07,060 Others luxuriate in the fruits of their labor. 266 00:28:07,060 --> 00:28:09,500 But they, they starve. 267 00:28:09,500 --> 00:28:20,460 Sighting these cases, I do not by any means extrapolate from a few isolated instances 268 00:28:20,460 --> 00:28:27,700 to an overgeneralized and therefore false worldwide condition. 269 00:28:27,700 --> 00:28:35,060 What we hear and observe happening in other countries of Southeast Asia, of Africa and 270 00:28:35,060 --> 00:28:42,060 South America are depressingly, distressingly familiar to us who have to try to make the 271 00:28:44,940 --> 00:28:51,940 gospel meaningful in a world of deadening oppression, in a world of demeaning hungers. 272 00:28:55,140 --> 00:29:02,140 The picture is dark indeed, and we discern nothing in it but scheming and selfishness, 273 00:29:02,140 --> 00:29:09,460 manipulation and exploitation of men by men. And the implication is it is the 274 00:29:09,460 --> 00:29:15,460 rich and materially well-off individuals and classes and nations that are 275 00:29:15,460 --> 00:29:22,660 scheming and selfish, manipulating and exploiting, sheerly because power is on 276 00:29:22,660 --> 00:29:31,180 their side. But we also know that the suffering poor, the hungry and starving, 277 00:29:31,180 --> 00:29:40,780 the weak of this world, they too can be just as selfish, just as exploitative and oppressive. 278 00:29:40,780 --> 00:29:50,660 And admitting this, we can only despair. The problem is too vast, too complicated, 279 00:29:50,660 --> 00:29:58,340 too impersonal. The structures of greed and injustice too overpowering. And yet, 280 00:29:58,340 --> 00:30:08,860 despair is not the Christian response. It cannot be. In this spirit-sapping gloom, 281 00:30:08,860 --> 00:30:18,740 hope all of a sudden becomes the imperative, operative virtue, the hub around which we must 282 00:30:18,740 --> 00:30:25,500 move and be as Christians, as Church. 283 00:30:25,500 --> 00:30:27,420 This is the end of side one. 284 00:30:27,420 --> 00:30:30,140 To hear side two, turn the cassette over now.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 00:00:00,000 --> 00:00:13,400 From hope as our anchor point, we can look at world hunger and we can act. 2 00:00:13,400 --> 00:00:15,700 So the problem is too vast. 3 00:00:15,700 --> 00:00:17,620 We narrow it down. 4 00:00:17,620 --> 00:00:19,700 It is too complicated. 5 00:00:19,700 --> 00:00:21,880 We simplify it somewhat. 6 00:00:21,880 --> 00:00:23,940 It is too impersonal. 7 00:00:23,940 --> 00:00:26,920 We make it deeply personal. 8 00:00:26,920 --> 00:00:31,720 And the structures of greed and injustice are too overpowering. 9 00:00:31,720 --> 00:00:39,220 Structures and systems are made up of people, are fundamentally then problems of people. 10 00:00:39,220 --> 00:00:44,400 We go to them, these people, in hope, with hope. 11 00:00:44,400 --> 00:00:48,460 We go to them as brother to brother, as sister to sister. 12 00:00:48,460 --> 00:00:56,540 We help them to help themselves, to strengthen themselves, to decide and act for themselves. 13 00:00:56,540 --> 00:01:04,900 In short, we held them to be more human, not in a condescending paternalistic manner, but 14 00:01:04,900 --> 00:01:11,060 with genuine regard for their God-given dignity. 15 00:01:11,060 --> 00:01:15,500 This is doing Christianity. 16 00:01:15,500 --> 00:01:19,780 Only in this doing can we begin to hope. 17 00:01:19,780 --> 00:01:26,580 Only with this doing can we begin to overcome. 18 00:01:26,580 --> 00:01:37,860 I say begin, because our human striving will be futile without Him who is the full life. 19 00:01:37,860 --> 00:01:44,020 In man's hunger for bread, Christ in the Eucharist does matter. 20 00:01:44,020 --> 00:01:50,940 The disciples at Emmaus recognized him in the breaking of bread, in the sharing of food 21 00:01:50,940 --> 00:01:59,520 with him, the stranger they made welcome in Oriental hospitality. 22 00:01:59,520 --> 00:02:07,040 We must recognize him too, this stranger in our midst. 23 00:02:07,040 --> 00:02:18,040 We must bring him in into our councils, into our hearts, and we must break bread with him 24 00:02:18,040 --> 00:02:22,260 in his people. 25 00:02:22,260 --> 00:02:31,520 But we must first be hungry ourselves and recognize the hunger in our fellow men, strangers 26 00:02:31,520 --> 00:02:36,520 to perhaps, but totally, Christ. 27 00:02:38,420 --> 00:02:43,020 I was hungry and you gave me food. 28 00:02:43,020 --> 00:02:47,980 I was thirsty and you gave me drink. 29 00:02:47,980 --> 00:02:52,980 I was a stranger and you made me welcome. 30 00:02:54,340 --> 00:02:59,340 This is why I say, only the hungry can feed the hungry. 31 00:03:01,520 --> 00:03:06,160 and hunger must feed hunger. 32 00:03:06,160 --> 00:03:15,160 In the inmost depths of that hunger is Christ our life. 33 00:03:15,160 --> 00:03:25,720 May He, the bread of the world, feed your hunger and mine. 34 00:03:25,720 --> 00:03:30,720 In the name of the Father, and of the Son, and of the Holy Spirit, Amen. 35 00:03:31,520 --> 00:03:42,440 At the end of each petition, I shall pause momentarily for silent prayer before saying, 36 00:03:42,440 --> 00:03:49,720 let us pray to the Lord, to which you respond, Lord, may we come to know you in the breaking 37 00:03:49,720 --> 00:03:52,520 of the bread. 38 00:03:52,520 --> 00:04:00,240 For all who profess the name of Christian, that we learn to experience more deeply the 39 00:04:00,240 --> 00:04:05,680 presence of Christ among us as we break the bread of God's material blessings 40 00:04:05,680 --> 00:04:09,680 with those in need. 41 00:04:17,080 --> 00:04:24,280 For Christians as individuals and as groups around the globe that we have the 42 00:04:24,280 --> 00:04:28,760 courage to act for justice in eradicating hunger and malnutrition 43 00:04:28,760 --> 00:04:33,400 throughout the world, let us pray to the Lord. 44 00:04:33,400 --> 00:04:38,200 Lord, may we come to know you in the breaking of the bread. 45 00:04:38,200 --> 00:04:45,000 For our local churches, that we come to realize more fully that we are the body 46 00:04:45,000 --> 00:04:52,600 of Christ lived in our local communities, ministering as Christ to the needy among us, 47 00:04:52,600 --> 00:04:56,680 let us pray to the Lord. 48 00:04:58,760 --> 00:05:09,680 For all our needy brothers and sisters throughout the world that through self-help and corporate 49 00:05:09,680 --> 00:05:18,520 action all achieve a better standard of living and be forever free from the threat of hunger, 50 00:05:18,520 --> 00:05:23,280 let us pray to the Lord. 51 00:05:26,680 --> 00:05:33,640 For all God's people that in our sharing of the good news of Christ risen we 52 00:05:33,640 --> 00:05:40,160 witness to an effective concern for the mystery of Christ's suffering in our 53 00:05:40,160 --> 00:05:45,160 world let us pray to the Lord. 54 00:05:45,160 --> 00:05:47,160 Amen. 55 00:05:55,160 --> 00:06:00,160 Heavenly Father, we have prayed for you our peace. 56 00:06:01,160 --> 00:06:07,160 We join with them in peace for our brothers and sisters around the world. 57 00:06:08,160 --> 00:06:13,160 We ask you to receive them through Christ our Lord. 58 00:06:13,160 --> 00:06:26,160 To symbolize the Christian community's response to malnutrition locally and starvation internationally, 59 00:06:26,160 --> 00:06:33,160 especially as manifested through the Eucharistic Congress-sponsored Lent Initiative Operation 60 00:06:33,160 --> 00:06:40,160 We have a participant in the operatory procession, Monsignor Robert Paul of Allentown, in whose 61 00:06:40,160 --> 00:06:42,160 parish Rice Bowl originated. 62 00:06:42,160 --> 00:06:49,160 He is joined by the Edward Miller family, symbolizing the more than one million families 63 00:06:49,160 --> 00:06:58,160 who prayed together around the family table, ate less, and shared their savings with the 64 00:06:58,160 --> 00:07:01,660 their savings with the need, 25% of which 65 00:07:01,660 --> 00:07:06,460 will go to local initiatives against malnutrition. 66 00:07:06,460 --> 00:07:09,860 Sister Anastasia, together with Mrs. Miller, 67 00:07:09,860 --> 00:07:13,260 are responsible for such initiatives. 68 00:07:13,260 --> 00:07:16,700 Their office administers food distribution centers 69 00:07:16,700 --> 00:07:21,220 of the Cargill Commission, nutrition education programs, 70 00:07:21,220 --> 00:07:26,220 and other initiatives that will benefit by such funding. 71 00:07:26,220 --> 00:07:34,220 Mother Teresa of Calcutta represents the Christian community's concern for the mystery of Christ's suffering in the world. 72 00:07:34,220 --> 00:07:51,220 They are joined by the children of the liturgical gesture group, who symbolize for us the gift of life we all have as we attempt to gratefully acknowledge God's goodness and offer ourselves to the Father. 73 00:07:51,220 --> 00:07:54,220 And so, Father, we bring you these gifts. 74 00:07:54,220 --> 00:07:58,220 We ask you to make them holy by the power of your spirit, 75 00:07:58,220 --> 00:08:02,220 that they may become the body and blood of your Son, 76 00:08:02,220 --> 00:08:08,220 our Lord Jesus Christ, at whose command we celebrate this Eucharist. 77 00:08:08,220 --> 00:08:14,220 On the night he was betrayed, he took bread and gave you thanks and praise. 78 00:08:14,220 --> 00:08:18,220 He broke the bread and gave you thanks and praise. 79 00:08:18,220 --> 00:08:24,780 thanks and praise. He broke the bread, gave it to his disciples and said, 80 00:08:24,780 --> 00:08:34,060 Take this all of you and eat it. This is my body which will be given up for you. 81 00:08:39,900 --> 00:08:47,460 When supper was ended he took the cup again he gave you thanks and praise, gave 82 00:08:47,460 --> 00:08:50,620 He gave the cup to his disciples and said, 83 00:08:50,620 --> 00:08:54,160 take this all of you and drink from it. 84 00:08:54,160 --> 00:08:56,660 This is the cup of my blood, 85 00:08:56,660 --> 00:08:59,760 the blood of the new and everlasting covenant. 86 00:08:59,760 --> 00:09:02,860 It will be shed for you and for all men 87 00:09:02,860 --> 00:09:05,480 so that sins may be forgiven. 88 00:09:05,480 --> 00:09:07,480 Do this in memory of me. 89 00:09:07,480 --> 00:09:20,480 This is the Lamb of God who takes away the sins of the world. 90 00:09:20,480 --> 00:09:23,480 Happy are those who are called to His supper. 91 00:09:23,480 --> 00:09:33,480 May the body of Christ bring me to everlasting life. 92 00:09:33,480 --> 00:09:34,480 Amen. 93 00:09:57,500 --> 00:10:26,500 Oh, satisfy the hungry heart with gifts of finest wheat. 94 00:10:26,500 --> 00:10:36,480 Come give to us, O saving Lord, the bread of life to feed. 95 00:10:36,480 --> 00:10:41,960 That's when the shepherd calls his sheep. 96 00:10:41,960 --> 00:10:46,940 They know and it is good. 97 00:10:46,940 --> 00:10:57,420 So when you call your family, Lord, we follow and rejoice. 98 00:10:57,420 --> 00:11:07,900 You satisfy the hungry hearts with gifts of highest glee. 99 00:11:07,900 --> 00:11:13,400 He brought it to us, O Saving Lord, 100 00:11:13,400 --> 00:11:18,400 A bread of life to feed. 101 00:11:18,400 --> 00:11:23,400 Be joyful, ladies, this sings to you 102 00:11:23,400 --> 00:11:28,400 Of praise and gratitude 103 00:11:28,400 --> 00:11:33,900 That Christian found us worthy lords. 104 00:11:33,900 --> 00:11:40,400 To share His heavenly food. 105 00:11:40,400 --> 00:11:49,400 Satisfy the hungry heart with gifts of finest wheat. 106 00:11:49,400 --> 00:11:59,400 Offer Him to us, O saving Lord, the bread of life to eat. 107 00:11:59,400 --> 00:12:04,400 He's got the power, request and share. 108 00:12:04,400 --> 00:12:09,400 The blood of Christ can't pour. 109 00:12:09,400 --> 00:12:14,400 In a one cup, one loaf, we bear 110 00:12:14,400 --> 00:12:19,400 Our warm and sinful core. 111 00:12:19,400 --> 00:12:24,400 You satisfy the hungry heart 112 00:12:24,400 --> 00:12:32,400 With gifts of finest wheat, a gift to us all, 113 00:12:32,400 --> 00:12:39,400 saving for a bread of life to eat. 114 00:12:39,400 --> 00:12:44,400 No mystery of your presence, Lord, 115 00:12:44,400 --> 00:12:49,400 your voice of dark and sad. 116 00:12:49,400 --> 00:12:53,400 All the world can at last see, 117 00:12:53,400 --> 00:12:58,400 All see the high school girl. 118 00:12:58,400 --> 00:13:04,400 You satisfy the hungry heart 119 00:13:04,400 --> 00:13:08,400 With games of fine and sweet. 120 00:13:08,400 --> 00:13:13,400 Come into our small saving floor, 121 00:13:13,400 --> 00:13:18,400 The bread of life we bring. 122 00:13:18,400 --> 00:13:23,400 You give yourself to us, O Lord, 123 00:13:23,400 --> 00:13:28,400 Then selfless were those feet 124 00:13:28,400 --> 00:13:33,400 To serve each other in your name 125 00:13:33,400 --> 00:13:38,400 In truth and charity 126 00:13:38,400 --> 00:13:43,400 You satisfy the hungry heart 127 00:13:43,400 --> 00:13:59,400 This day is as fine and sweet as the gift to us of a saving force, the bread of life to me. 128 00:13:57,260 --> 00:14:18,260 Lord, you have affectioned us with one breath and one cup. 129 00:14:18,260 --> 00:14:22,260 Help us foster our love and affection. 130 00:14:22,260 --> 00:14:33,260 strangers and all those in need, that we may be united one day with all those people in the land of the living. 131 00:14:33,400 --> 00:14:36,400 We ask this through Christ our Lord. 132 00:14:36,400 --> 00:14:37,400 Amen. 133 00:14:45,400 --> 00:14:47,400 The Lord be with you. 134 00:14:47,400 --> 00:14:49,400 And also with you. 135 00:14:49,400 --> 00:14:53,400 The Father of Mercies has given us the example 136 00:14:53,400 --> 00:14:58,400 of unselfish love in the sufferings of his only Son. 137 00:14:58,400 --> 00:15:05,400 Through your service to God, Lord and Maker, may you receive His countless blessings. 138 00:15:06,400 --> 00:15:15,400 You believe that by His dying, Christ has destroyed death forever. May He give you everlasting life. 139 00:15:16,400 --> 00:15:24,400 Be humble to Himself in the last days. May you follow His example and share in His resurrection. 140 00:15:24,400 --> 00:15:33,400 May Almighty God bless you, the Father, and the Son, and the Holy Spirit. 141 00:15:33,400 --> 00:15:38,400 Let us go in peace to love and serve the Lord. 142 00:15:38,400 --> 00:15:40,400 Thank you, God.</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium Eucharist Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Bishop Francisco Claver Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-01 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_2 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/05cadeef74e7f880e0b616ce2554251b.mp3 0627897ed5b0adcb7f8b8c3fd6d7d538 https://omeka.pahrc.net/files/original/3ac26ac636f5ef0e2d81728817a70cf0.mp3 a5ff200f74b1e5e35034c652ee2438eb Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:11,000 It is my honor and privilege to present to you our first speaker in the program, The   2 00:00:11,000 --> 00:00:19,360 People of God and the Mystery of Christ Hungering in the World, the very Reverend Pedro Arrupe,   3 00:00:19,360 --> 00:00:26,520 President of the Conference of Major Superiors of Religious and also the 28th Superior General   4 00:00:26,520 --> 00:00:33,520 of the Society of Jesus, Father Arrupe.   5 00:00:52,120 --> 00:00:54,560 Your Eminence,   6 00:00:54,560 --> 00:01:00,560 the Papal Legate, Your Eminence Cardinal Kroll,   7 00:01:00,560 --> 00:01:07,560 Eminences, Excellencies, Ladies and Gentlemen.   8 00:01:07,560 --> 00:01:14,560 Lord, it is good for us to be here.   9 00:01:14,560 --> 00:01:19,760 It is good to be with you and share with you   10 00:01:19,760 --> 00:01:22,120 this wonderful celebration.   11 00:01:25,160 --> 00:01:31,560 But let us think first on the great absentees   12 00:01:31,560 --> 00:01:38,720 of this Congress, the people starving to death.   13 00:01:38,720 --> 00:01:44,640 Suppose the hungry of the world were also here with us   14 00:01:44,640 --> 00:01:46,760 this morning.   15 00:01:46,760 --> 00:01:52,320 Let us think only of those who are going to die of starvation   16 00:01:52,320 --> 00:01:58,560 today, the day of our symposium of hunger.   17 00:01:58,560 --> 00:02:05,000 There will be thousands of them, probably more than all of us   18 00:02:05,000 --> 00:02:08,960 who are gathered in this hall.   19 00:02:08,960 --> 00:02:16,080 Let us try to see them, their bodies weak and emaciated,   20 00:02:16,080 --> 00:02:19,340 their intense looks.   21 00:02:19,340 --> 00:02:28,080 Let us try to hear them begging with their outstretched hands,   22 00:02:28,080 --> 00:02:36,400 their weak and fainting voices, their terrible silence.   23 00:02:36,400 --> 00:02:38,600 Give us bread.   24 00:02:38,600 --> 00:02:45,080 Give us bread, for we are dying of hunger.   25 00:02:45,080 --> 00:02:56,680 And if at the end of our discussions of the Eucharist and hunger for bread,   26 00:02:56,680 --> 00:03:05,880 as we left the hall, we had to pick out our way through this mass of dying bodies,   27 00:03:05,880 --> 00:03:13,980 how could we claim that our Eucharist is the bread of life?   28 00:03:13,980 --> 00:03:22,980 How could we pretend to be announcing and sharing with others the same Lord who said,   29 00:03:22,980 --> 00:03:30,980 I come that they may have life and have it more abundantly?   30 00:03:30,980 --> 00:03:39,980 It matters little if these starving people are physically now here before our eyes   31 00:03:39,980 --> 00:03:43,140 or are scattered throughout the world.   32 00:03:44,260 --> 00:03:47,820 The tragedy and injustice of their death   33 00:03:47,820 --> 00:03:51,300 are the same wherever it takes place.   34 00:03:51,300 --> 00:03:53,760 And wherever it does take place,   35 00:03:53,760 --> 00:03:56,500 we who are here this morning   36 00:03:56,500 --> 00:03:59,240 have our share of responsibility.   37 00:04:00,640 --> 00:04:04,780 For in the Eucharist, we receive Jesus Christ,   38 00:04:04,780 --> 00:04:07,040 who will one day say as us,   39 00:04:07,040 --> 00:04:13,280 As I was hungry, did you give me to eat?   40 00:04:13,280 --> 00:04:17,320 I was thirsty, did you give me to drink?   41 00:04:17,320 --> 00:04:21,880 I tell you solemnly, insofar as you neglected to do this   42 00:04:21,880 --> 00:04:25,240 to one of this list of these my brothers,   43 00:04:25,240 --> 00:04:30,720 you neglected to do it to me.   44 00:04:30,720 --> 00:04:36,960 Yes, we are all responsible, all involved   45 00:04:36,960 --> 00:04:43,960 In the Eucharist, Jesus becomes the voice of those who are no voice, the voiceless.   46 00:04:43,960 --> 00:04:50,760 He speaks for the powerless, the oppressed, the poor, the hungry.   47 00:04:50,760 --> 00:04:54,680 In fact, he takes their place.   48 00:04:54,680 --> 00:05:01,440 And if we close our ears to their cries, we are shutting out his voice too.   49 00:05:01,440 --> 00:05:05,600 If we refuse to help them, then our faith is indeed dead,   50 00:05:06,680 --> 00:05:09,640 as St. James tells us so clearly.   51 00:05:09,640 --> 00:05:13,140 If one of these brothers or one of these sisters   52 00:05:13,140 --> 00:05:17,320 is in need of clothes and has not enough food to live on,   53 00:05:20,560 --> 00:05:23,000 and one of you says to them,   54 00:05:23,000 --> 00:05:26,960 I wish you well, keep yourself warm and eat plenty,   55 00:05:26,960 --> 00:05:31,400 without giving them these bare necessities of life,   56 00:05:31,400 --> 00:05:34,920 And what good is that?   57 00:05:34,920 --> 00:05:37,120 Fate is like that.   58 00:05:37,120 --> 00:05:42,400 If good works do not go with it, it is quite dead.   59 00:05:45,400 --> 00:05:50,080 It is over 10 years since the Second Vatican Council made   60 00:05:50,080 --> 00:05:55,160 the following fateful comment on our modern world.   61 00:05:55,160 --> 00:05:58,680 As it works, never has the human race   62 00:05:58,680 --> 00:06:02,440 enjoy such an abundance of wealth, resources,   63 00:06:02,440 --> 00:06:04,960 and economic power.   64 00:06:04,960 --> 00:06:09,800 Yet a huge proportion of the world's citizens   65 00:06:09,800 --> 00:06:15,280 is still tormented by hunger and poverty.   66 00:06:15,280 --> 00:06:20,200 Two years ago, the United Nations World Food Conference   67 00:06:20,200 --> 00:06:27,280 explained more precisely what a huge proportion consists in.   68 00:06:27,280 --> 00:06:31,480 I quote, on the most conservative estimate,   69 00:06:31,480 --> 00:06:36,920 there are well over 460 million of such people in the world   70 00:06:36,920 --> 00:06:40,920 today, and their number is increasing.   71 00:06:40,920 --> 00:06:46,880 At least 40% of them are children.   72 00:06:46,880 --> 00:06:51,840 And what is meant by such people?   73 00:06:51,840 --> 00:06:54,160 The same United Nations document goes on   74 00:06:54,160 --> 00:06:59,160 to describe them as people who are permanently hungry   75 00:06:59,480 --> 00:07:03,240 and whose capacity for living a normal life   76 00:07:03,240 --> 00:07:04,960 cannot be realized.   77 00:07:07,440 --> 00:07:12,080 I am sure there is not a single person here this morning   78 00:07:12,080 --> 00:07:14,720 who doesn't know this and many other facts   79 00:07:14,720 --> 00:07:19,240 about world hunger as well as or better than I.   80 00:07:20,360 --> 00:07:23,880 We have been bombarded, perhaps to saturation point,   81 00:07:23,880 --> 00:07:29,880 with tapes, slides, film strips, charts, books, speeches and resolutions of hunger.   82 00:07:29,880 --> 00:07:34,880 In the United States alone, there are hundreds of organizations, groups and agencies   83 00:07:34,880 --> 00:07:40,880 directly or indirectly trying to eliminate it.   84 00:07:40,880 --> 00:07:44,880 In Rome, where I live,   85 00:07:44,880 --> 00:07:49,880 the United Nations employs over 3,000 people   86 00:07:49,880 --> 00:07:54,440 engaged full time in studying and trying to fight hunger   87 00:07:54,440 --> 00:07:57,040 throughout the world.   88 00:07:57,040 --> 00:08:01,240 Yet, the situation seems to be getting worse as the world   89 00:08:01,240 --> 00:08:04,800 grows richer and richer.   90 00:08:04,800 --> 00:08:07,520 At the beginning of his presidency,   91 00:08:07,520 --> 00:08:11,280 John Fitzgerald Kennedy set two goals   92 00:08:11,280 --> 00:08:13,960 before the American people.   93 00:08:13,960 --> 00:08:17,440 The first was to get a man to the moon   94 00:08:17,440 --> 00:08:20,080 before the end of the decade.   95 00:08:20,080 --> 00:08:28,040 The other was to help eliminate hunger within our lifetime.   96 00:08:28,040 --> 00:08:33,040 It is sad, comment on the values of our civilization,   97 00:08:33,040 --> 00:08:37,000 that the first technical and scientific goal was   98 00:08:37,000 --> 00:08:42,480 magnificently achieved, whereas the second, more humanitarian   99 00:08:42,480 --> 00:08:49,560 and social one has reached ever farther from our grasp.   100 00:08:49,560 --> 00:08:51,600 What is the reason?   101 00:08:51,600 --> 00:08:54,760 It is that the problem is too big for us.   102 00:08:54,760 --> 00:08:58,760 There is no doubt that hunger and malnutrition are widespread   103 00:08:58,760 --> 00:09:03,080 and caused by a whole series of factors ranging   104 00:09:03,080 --> 00:09:08,120 from unpredictable weather to rapidly increasing populations.   105 00:09:08,120 --> 00:09:20,120 But, on the other hand, the experts tell us that full resources could in fact be made available to feed ever greater numbers of people.   106 00:09:20,120 --> 00:09:26,520 It is that we don't know how to set about a solution, where to start.   107 00:09:26,520 --> 00:09:33,520 Here again, there are many complex socio-economic, political and even cultural factors   108 00:09:33,520 --> 00:09:41,520 that have to be taken into account if a lasting solution is to be found to the problem of world hunger.   109 00:09:41,520 --> 00:09:50,520 However, to get a man on the moon, to arm and defend ourselves and our allies,   110 00:09:50,520 --> 00:09:58,520 we have made such a dazzling display of resources, of technology, of human ingenuity, and of social engineering,   111 00:09:58,520 --> 00:10:02,520 that we cannot say with a clear conscience,   112 00:10:02,520 --> 00:10:09,520 people are hungry simply because we don't know how to do,   113 00:10:09,520 --> 00:10:12,520 what to do and how to do it.   114 00:10:12,520 --> 00:10:18,520 What is basically lacking are not resources,   115 00:10:18,520 --> 00:10:22,520 technology or knowledge.   116 00:10:22,520 --> 00:10:24,520 What is then?   117 00:10:24,520 --> 00:10:32,520 It can only be our will to do something, our determination to marshal the resources, technology   118 00:10:32,520 --> 00:10:41,640 and knowledge we have to satisfy not only what we consider to be our own needs and interests,   119 00:10:41,640 --> 00:10:46,760 but also what in fact are the most basic needs of others.   120 00:10:46,760 --> 00:10:52,480 Wherever we come from, rich or poor countries, we don't seem to have sufficient motivation   121 00:10:52,480 --> 00:10:57,080 to turn us towards the needs of those most in want,   122 00:10:57,080 --> 00:11:00,560 and to translate our concern, often sincere,   123 00:11:00,560 --> 00:11:04,760 but bad and ineffectual, into concrete deeds.   124 00:11:06,640 --> 00:11:11,640 The problem of world hunger is not primary and economic,   125 00:11:11,960 --> 00:11:15,360 a social, or even a political one.   126 00:11:16,560 --> 00:11:21,560 It is basically a moral, a spiritual problem.   127 00:11:22,480 --> 00:11:33,480 The world hunger for food will only be satisfied when man learns to live not simply for himself,   128 00:11:33,480 --> 00:11:38,480 but for others as Christ did.   129 00:11:38,480 --> 00:11:49,480 The world hunger for food will only be satisfied when man learns to hunger for God,   130 00:11:49,480 --> 00:11:54,480 for his love and especially for his justice.   131 00:11:57,740 --> 00:12:02,180 This truth was clearly understood by early Christians.   132 00:12:02,180 --> 00:12:07,180 The act of the apostles tell us that they went as a body   133 00:12:07,740 --> 00:12:11,540 to the temple every day and met in their houses   134 00:12:11,540 --> 00:12:13,140 for the breaking of bread.   135 00:12:14,720 --> 00:12:17,340 And the passage goes on at once to say,   136 00:12:17,340 --> 00:12:23,340 They shared their food gladly and generously.   137 00:12:23,340 --> 00:12:36,340 They sold their goods and possessions and shared out the proceeds among themselves according to what each needed.   138 00:12:36,340 --> 00:12:40,340 The message is clear and simple.   139 00:12:40,340 --> 00:12:50,340 The direct consequence of, as well as the condition for, their praying together and sharing the bread of the Lord together in the Eucharist   140 00:12:50,340 --> 00:12:59,340 was to share what they had in common so that no one was in one.   141 00:12:59,340 --> 00:13:08,340 The same message is forcefully expressed by St. John in one word, koinonia.   142 00:13:08,340 --> 00:13:17,900 It can be translated as communion or fellowship, but use the same word to describe three different   143 00:13:17,900 --> 00:13:20,100 levels of fellowship.   144 00:13:20,100 --> 00:13:25,660 First, our fellowship with the Father, with God.   145 00:13:25,660 --> 00:13:30,660 Secondly, our fellowship with Christ through the Eucharist.   146 00:13:30,660 --> 00:13:39,660 Thirdly, our fellowship with each other that leads us to share what we have with others.   147 00:13:40,660 --> 00:13:43,660 To hear side two, turn the cassette over now.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 00:00:00,000 --> 00:00:12,960 The important point is that these three fellowships are all expressed by the same word koinonia   2 00:00:12,960 --> 00:00:15,880 are really only one.   3 00:00:15,880 --> 00:00:24,260 They are different aspects of the same communion or sharing with and cannot be separate from   4 00:00:24,260 --> 00:00:25,260 each other.   5 00:00:25,260 --> 00:00:34,060 Thus, we cannot have fellowship with God unless we have fellowship with each other.   6 00:00:34,060 --> 00:00:41,500 And the Eucharist is the visible bond which both signifies this fellowship and helps to   7 00:00:41,500 --> 00:00:43,940 bring it about.   8 00:00:43,940 --> 00:00:52,540 It effectively recalls and proclaims our communion with God and with our fellow man.   9 00:00:52,540 --> 00:01:01,380 This rediscovery of what might be called the social dimension of the Eucharist is of tremendous   10 00:01:01,380 --> 00:01:04,580 significance today.   11 00:01:04,580 --> 00:01:12,780 We once again see Holy Communion as the sacrament of our brotherhood and unity.   12 00:01:12,780 --> 00:01:18,820 We share in a meal together, eating the same bread for the same table.   13 00:01:18,820 --> 00:01:27,340 In St. Paul tells us clearly the fact that there is only one love means that though there   14 00:01:27,340 --> 00:01:38,700 are many of us, we form a single body because we all have a share in this one love.   15 00:01:38,700 --> 00:01:44,740 In the Eucharist, in other words, we receive not only Christ, the head of the body, but   16 00:01:44,740 --> 00:01:46,900 his members as well.   17 00:01:46,900 --> 00:01:53,900 This fact has immediate practical consequences and St. Paul, once again, reminds us,   18 00:01:53,900 --> 00:02:01,900 St. Paul, God has arranged the body so that each part may be equally concerned for all the others.   19 00:02:01,900 --> 00:02:09,900 If one part is hurt, all parts are hurt with it.   20 00:02:09,900 --> 00:02:16,900 Wherever there is suffering in the body, wherever members of it are in want or oppressed,   21 00:02:16,900 --> 00:02:24,900 we, because we have received the same body and are part of it, must be directly involved.   22 00:02:24,900 --> 00:02:29,900 We cannot opt out or to say to a brother,   23 00:02:29,900 --> 00:02:36,900 I do not need you. I will not help you.   24 00:02:40,900 --> 00:02:47,900 And our concern must, by its very nature, be worldwide.   25 00:02:48,900 --> 00:02:55,900 Just as the body we share belongs to all peoples and knows no barriers of race, wealth, class or culture,   26 00:02:55,900 --> 00:02:59,620 of culture, so our commitment to its members   27 00:02:59,620 --> 00:03:02,300 must be equally universal.   28 00:03:02,300 --> 00:03:06,300 The table of the Lord, which we sit around,   29 00:03:06,300 --> 00:03:10,060 is today the table of the world.   30 00:03:10,060 --> 00:03:14,020 Our neighbor is now not only the man   31 00:03:14,020 --> 00:03:21,460 set upon by the thieves whom we pass on the roadside,   32 00:03:21,460 --> 00:03:27,180 but also the scores of men, women, and children   33 00:03:27,180 --> 00:03:32,740 who pass across our television screens with swollen bellies   34 00:03:32,740 --> 00:03:37,900 and sunken eyes and bodies racked by diseases or torture.   35 00:03:37,900 --> 00:03:41,180 These are our brothers and sisters,   36 00:03:41,180 --> 00:03:46,660 and we are bound to them by the Eucharist.   37 00:03:46,660 --> 00:03:49,960 What should we do?   38 00:03:49,960 --> 00:03:52,520 You, again, will know better than I   39 00:03:52,520 --> 00:03:55,440 that there are many things we can do,   40 00:03:55,440 --> 00:03:59,040 many degrees of commitment and involvement.   41 00:03:59,040 --> 00:04:01,840 But let something concrete come out from the Congress,   42 00:04:01,840 --> 00:04:04,300 from this Congress as a whole,   43 00:04:04,300 --> 00:04:07,480 something that can be acted on at once   44 00:04:07,480 --> 00:04:10,680 by ordinary people in universal love and solidarity   45 00:04:10,680 --> 00:04:14,280 with Christ's suffering hunger in the world today,   46 00:04:14,280 --> 00:04:19,280 something that will be a pledge of our effective will   47 00:04:19,960 --> 00:04:22,360 to satisfy that hunger.   48 00:04:25,000 --> 00:04:34,360 Some years ago, the Eucharist fast from midnight, which as my older listeners will remember,   49 00:04:34,920 --> 00:04:42,360 used to be a condition for receiving Holy Communion, was abolished. In 1966,   50 00:04:42,360 --> 00:04:52,520 Looking at the whole question of fasting, Pope Paul XVI declared that fasting abstinence   51 00:04:52,520 --> 00:05:00,820 should be both a witness to asceticism and a means for helping the poor.   52 00:05:00,820 --> 00:05:09,080 What I wish to propose is the reintroduction of a voluntary basis of a different type of   53 00:05:09,080 --> 00:05:18,920 Eucharistic fast, not now so much for ascetical reasons, but as a token of our commitment   54 00:05:18,920 --> 00:05:28,960 to world justice and a concrete expression of our solidarity with the hungry and oppressed.   55 00:05:28,960 --> 00:05:34,760 In preparation for this Eucharistic Congress, many families have taken part in the Operation   56 00:05:34,760 --> 00:05:43,280 rice bowl, fasting one day or one meal per week and donating the money saved to provide   57 00:05:43,280 --> 00:05:50,160 food for the hungry or the means with which to produce it.   58 00:05:50,160 --> 00:05:57,800 Similar practices have been adopted in other countries and by members of other religions.   59 00:05:57,800 --> 00:06:04,120 ourselves have been invited to make today a day of fast and concern for the   60 00:06:04,120 --> 00:06:11,760 world's starvation and to share tonight in a poor man's supper. I propose that   61 00:06:11,760 --> 00:06:20,600 henceforth some practice such as this becomes an integral part of our reception   62 00:06:20,600 --> 00:06:28,600 of the Eucharist, so that whenever we share the bread of life around the table of the Lord,   63 00:06:29,320 --> 00:06:38,440 we will also share the bread for life with the hungry of the world. In this challenge,   64 00:06:38,440 --> 00:06:45,400 we are taken up merely by Roman Catholics, and in the United States alone, and if the amount   65 00:06:45,400 --> 00:06:53,600 save only average out at $1 per person per week,   66 00:06:53,600 --> 00:07:00,680 this would reach the huge sum, over $2.5 billion a year.   67 00:07:00,680 --> 00:07:03,760 This figure is more than twice the amount   68 00:07:03,760 --> 00:07:07,120 the new International Fund for Agricultural Development   69 00:07:07,120 --> 00:07:15,800 created as a top priority at the 1974 World Food Conference   70 00:07:15,800 --> 00:07:18,320 has been able to rise so far.   71 00:07:18,320 --> 00:07:21,280 Of course, the problem of world hunger   72 00:07:21,280 --> 00:07:23,400 cannot be solved by money.   73 00:07:23,400 --> 00:07:25,400 It's a problem alone.   74 00:07:25,400 --> 00:07:27,680 It would be harmful and irresponsible   75 00:07:27,680 --> 00:07:31,760 to oversimplify a problem which, as we have already seen,   76 00:07:31,760 --> 00:07:36,960 is complex and difficult. The value of what I am proposing   77 00:07:36,960 --> 00:07:43,440 is not so much in the money that could thus be saved and made   78 00:07:43,440 --> 00:07:48,240 available for the world's poor, but rather   79 00:07:48,240 --> 00:07:53,400 in the concrete example that this would offer of our love   80 00:07:53,400 --> 00:07:56,640 and solidarity and our willingness   81 00:07:56,640 --> 00:08:01,200 to make the necessary sacrifices to satisfy   82 00:08:01,200 --> 00:08:03,840 the hunger of the world.   83 00:08:03,840 --> 00:08:08,360 I wish to make this appeal for a concrete expression   84 00:08:08,360 --> 00:08:11,320 of our effective solidarity and willingness   85 00:08:11,320 --> 00:08:15,040 to help out not just Catholics or Americans,   86 00:08:15,040 --> 00:08:19,880 but to all men of goodwill throughout the world.   87 00:08:19,880 --> 00:08:22,640 For though motivation may differ,   88 00:08:22,640 --> 00:08:26,240 world hunger is a problem that concern   89 00:08:26,240 --> 00:08:28,560 not only Catholics and Christians,   90 00:08:28,560 --> 00:08:31,400 not only those who believe in God,   91 00:08:31,400 --> 00:08:36,880 by the believers in the value of human love and solidarity.   92 00:08:36,880 --> 00:08:40,400 Such a concrete example of true solidarity   93 00:08:40,400 --> 00:08:44,520 cutting across religions and races and nations   94 00:08:44,520 --> 00:08:47,400 could inspire and render more effective   95 00:08:47,400 --> 00:08:51,000 other international efforts and also lead us   96 00:08:51,000 --> 00:08:54,160 to other and more deep commitments.   97 00:08:54,160 --> 00:08:57,960 If this appeal is taken up and acted upon,   98 00:08:57,960 --> 00:09:02,320 then the ambition to eliminate hunger within our lifetime   99 00:09:02,320 --> 00:09:05,880 need not to be such a distant dream after all.   100 00:09:07,560 --> 00:09:12,360 Everywhere we look, we are confronted   101 00:09:12,360 --> 00:09:15,100 by what the synod of bishops describe   102 00:09:15,100 --> 00:09:19,340 as a network of domination, oppression, and abuse   103 00:09:19,340 --> 00:09:22,520 with stifled freedom and which keep   104 00:09:22,520 --> 00:09:25,740 the greater part of humanity from sharing   105 00:09:25,740 --> 00:09:31,260 in the building up and enjoyment of a more just and fraternal   106 00:09:31,260 --> 00:09:33,140 world.   107 00:09:33,140 --> 00:09:39,100 Yet we have an answer which gives us hope and joy.   108 00:09:39,100 --> 00:09:43,380 It is the Eucharist, the symbol of Christ's love for men.   109 00:09:43,380 --> 00:09:47,140 The task of this Congress is to share that love   110 00:09:47,140 --> 00:09:50,260 and translate into effective action.   111 00:09:50,260 --> 00:09:55,860 without some action, such as that I have proposed,   112 00:09:55,860 --> 00:10:01,900 will our Eucharist Congress have any real message   113 00:10:01,900 --> 00:10:09,340 for the world, a message that is which modern men will listen   114 00:10:09,340 --> 00:10:14,660 to and believe in, without some tangible evidence   115 00:10:14,660 --> 00:10:17,100 of our concern for others?   116 00:10:17,100 --> 00:10:20,860 what witness can we give?   117 00:10:20,860 --> 00:10:25,340 And this great country, which has hosted our Congress   118 00:10:25,340 --> 00:10:30,060 and is celebrating the 200th anniversary of its independence,   119 00:10:30,060 --> 00:10:33,940 has its courage, determination, the generosity   120 00:10:33,940 --> 00:10:38,620 to give to the world the lead it is looking for.   121 00:10:38,620 --> 00:10:46,340 There was a time when the new land of America   122 00:10:46,340 --> 00:10:50,840 was able to say to other countries across the sea,   123 00:10:50,840 --> 00:10:57,000 give me your tired, your poor, your huddled masses yearning   124 00:10:57,000 --> 00:11:03,200 to breathe free, the wretched refuse of your teeming shore.   125 00:11:03,200 --> 00:11:08,800 Send these, the homeless, the tempest-tossed to me.   126 00:11:08,800 --> 00:11:14,480 I leave my land besides the golden door.   127 00:11:14,480 --> 00:11:22,280 Today, the majority of the world's tired, poor, homeless, or hungry may never set eyes   128 00:11:22,280 --> 00:11:30,680 on the Statues of Liberty, but they need and have a right to what it stands for, a right   129 00:11:30,680 --> 00:11:36,320 to freedom, to justice, to it.   130 00:11:36,320 --> 00:11:43,840 They need and have a right to just general international policies which call for enlightened   131 00:11:43,840 --> 00:11:48,240 leadership by these and other wealthy countries.   132 00:11:48,240 --> 00:11:52,280 They need and have a right to a new international order   133 00:11:52,280 --> 00:11:54,040 of things.   134 00:11:54,040 --> 00:11:57,160 And if it's called for sacrifice on our part,   135 00:11:57,160 --> 00:12:03,560 will we hold back if it's not this precisely   136 00:12:03,560 --> 00:12:06,760 what fasting means?   137 00:12:06,760 --> 00:12:09,640 This is what the full celebration of the Eucharist   138 00:12:09,640 --> 00:12:11,760 means in the world today.   139 00:12:11,760 --> 00:12:16,040 Let us not forget that it is only when in faith and love   140 00:12:16,040 --> 00:12:18,760 we give away the little that we have,   141 00:12:18,760 --> 00:12:23,760 a few loaves of fishes, that God blesses our poor efforts   142 00:12:24,160 --> 00:12:27,400 and his omnipotence multiplies them   143 00:12:27,400 --> 00:12:29,520 to meet the hunger of the world.   144 00:12:29,520 --> 00:12:34,520 Let us not forget that it was only after the widow   145 00:12:34,520 --> 00:12:38,840 had given Hediah some food, even from the little   146 00:12:38,840 --> 00:12:46,680 possessed that God came to her rescue. And Elia was a complete stranger to her   147 00:12:46,680 --> 00:12:54,840 from another country and worshipping a different God. In the same way, it was   148 00:12:54,840 --> 00:13:02,000 only in sharing their bread with a stranger that the two disciples on the   149 00:13:02,000 --> 00:13:07,600 the road to a most recognized and found the Lord.   150 00:13:07,600 --> 00:13:08,600 Thank you.</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: General Session - Main Address Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Very Rev. Pedro Arrupe, SJ Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant MC80_41IEC_cassette_102 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/905b9eea1b118888bf001f2c2753b1d6.mp3 7b851ae0a1f3d2b0d45652cfc0e081c2 https://omeka.pahrc.net/files/original/b66e5d426e749235a62b3c348b06322e.mp3 349e1ab8e909d6590213926986c02fc9 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" side="" 1="" br="">Side 1   00:00:00,000 --> 00:00:08,840 This morning, we'll focus for us. 2 00:00:08,840 --> 00:00:15,240 We've heard the three voices, Rome, Africa, and Asia, give us the broad sketch of the 3 00:00:15,240 --> 00:00:18,280 problems facing the families of man. 4 00:00:18,280 --> 00:00:20,080 Now what can we do? 5 00:00:20,080 --> 00:00:25,800 We primarily in this room as US Catholics and Christians, what can we do? 6 00:00:25,800 --> 00:00:27,040 What are we doing? 7 00:00:27,040 --> 00:00:32,220 It is my honor to present, if I could ask please for a little cooperation, we have to 8 00:00:32,220 --> 00:00:34,780 proceed now with the program. 9 00:00:34,780 --> 00:00:38,980 If the press would help us out in that regard, I would appreciate that. 10 00:00:38,980 --> 00:00:41,900 We're now proceeding. 11 00:00:41,900 --> 00:00:48,260 Thank you. 12 00:00:48,260 --> 00:00:54,940 It is my honor now to present the Most Reverend James Rouse, General Secretary of the National 13 00:00:54,940 --> 00:00:58,100 Conference of Catholic Bishops, Bishop Rausch, 14 00:00:58,100 --> 00:00:59,740 our first respondent. 15 00:01:11,720 --> 00:01:15,820 Reverend, most reverend speakers, 16 00:01:15,820 --> 00:01:21,580 brother bishops and priests, my sisters and brothers in Christ. 17 00:01:24,940 --> 00:01:30,940 The previous speakers explored the contemporary condition of humankind 18 00:01:30,940 --> 00:01:36,940 and the challenge it poses for the Church in the modern world. 19 00:01:36,940 --> 00:01:42,940 As I perceive it, these deliberations are situated in two theological mysteries 20 00:01:42,940 --> 00:01:45,940 which set our theme today, 21 00:01:45,940 --> 00:01:53,940 the people of God in human history and Christ hungering in the world. 22 00:01:53,940 --> 00:02:01,940 In my response this morning, I propose to scan these two profound riches of the Catholic faith 23 00:02:01,940 --> 00:02:10,940 and to conclude with some observations especially applicable to the Church in the United States of America. 24 00:02:10,940 --> 00:02:16,940 The ancient biblical idiom, the people of God, 25 00:02:16,940 --> 00:02:22,840 received particular elaboration in the Second Vatican Council's document 26 00:02:22,840 --> 00:02:30,980 Lumen Gentium. God's saving plan, we are told, does not merely call to his loving 27 00:02:30,980 --> 00:02:39,420 embrace isolated individuals without any mutual bonds to each other. Rather, it 28 00:02:39,420 --> 00:02:43,180 it envisions a community of people 29 00:02:43,180 --> 00:02:46,940 and a community of people in action. 30 00:02:46,940 --> 00:02:50,860 God makes them into a single people, 31 00:02:50,860 --> 00:02:55,660 quote, a people which acknowledges him in truth 32 00:02:55,660 --> 00:02:59,660 and serves him in holiness. 33 00:02:59,660 --> 00:03:01,660 But for what purpose? 34 00:03:01,660 --> 00:03:03,460 To what end? 35 00:03:03,460 --> 00:03:09,220 Surely not merely for God's gratification. 36 00:03:09,220 --> 00:03:12,800 Those who call themselves believers, we are told, 37 00:03:12,800 --> 00:03:17,160 are a messianic people who share with Christ 38 00:03:17,160 --> 00:03:20,780 the threefold function of witness, 39 00:03:20,780 --> 00:03:24,740 communal life, and worship. 40 00:03:24,740 --> 00:03:28,140 But is the messianic experience for their own exclusive 41 00:03:28,140 --> 00:03:31,820 self-serving purpose? 42 00:03:31,820 --> 00:03:34,740 The people of God, while it does not actually 43 00:03:34,740 --> 00:03:41,660 include every person on earth, and may more often than not 44 00:03:41,660 --> 00:03:46,260 appear to be small in number, is intended precisely 45 00:03:46,260 --> 00:03:50,860 for the salvation of the whole human race. 46 00:03:50,860 --> 00:03:57,220 The purpose, then, for the people of God is for others. 47 00:03:57,220 --> 00:04:01,900 They are to go into human history, to light the world, 48 00:04:01,900 --> 00:04:05,500 and to be the salt of the earth. 49 00:04:05,500 --> 00:04:08,020 By the conduct of their affairs, they 50 00:04:08,020 --> 00:04:12,700 are to be the sign of the unity God prescribes, 51 00:04:12,700 --> 00:04:15,980 a harbinger of the universal peace, which 52 00:04:15,980 --> 00:04:19,300 is his ultimate plan. 53 00:04:19,300 --> 00:04:22,260 No single person within the people of God, 54 00:04:22,260 --> 00:04:27,540 nor any self-lauding sector, may assume a self-righteousness 55 00:04:27,540 --> 00:04:29,540 about his role. 56 00:04:29,540 --> 00:04:33,260 For indeed, the Council Fathers remind us, 57 00:04:33,260 --> 00:04:38,100 the whole of humankind belongs to the people of God 58 00:04:38,100 --> 00:04:44,260 and is related to it in a variety of ways. 59 00:04:44,260 --> 00:04:47,180 A further characteristic of the people of God 60 00:04:47,180 --> 00:04:51,700 is that while it transcends all limits of time and culture, 61 00:04:51,700 --> 00:04:55,940 race and nationality, it is destined to, quote, 62 00:04:55,940 --> 00:04:59,300 enter into the history of mankind 63 00:04:59,300 --> 00:05:04,220 with all of its inconsistencies, its contradictions, 64 00:05:04,220 --> 00:05:06,540 and its conflicts. 65 00:05:06,540 --> 00:05:09,500 It is precisely at this point that the second 66 00:05:09,500 --> 00:05:12,220 of the profound mysteries of our deliberations 67 00:05:12,220 --> 00:05:18,620 confronts us, the hungering Christ in the world. 68 00:05:18,620 --> 00:05:21,060 The Gospels are candid in their account 69 00:05:21,060 --> 00:05:25,020 of a number of incidents of the apostles' disbelief. 70 00:05:25,020 --> 00:05:29,060 Peter, soaking wet and half drowned after his vain attempt 71 00:05:29,060 --> 00:05:31,620 to walk across the lake. 72 00:05:31,620 --> 00:05:34,860 The Zebedee brothers rebuffed after their secret request 73 00:05:34,860 --> 00:05:39,500 for preferential seating with Jesus in the kingdom. 74 00:05:39,500 --> 00:05:41,900 But perhaps no episode in the gospel 75 00:05:41,900 --> 00:05:44,940 suggests the severity of the dilemma experienced 76 00:05:44,940 --> 00:05:48,780 by his closest followers than the account 77 00:05:48,780 --> 00:05:54,300 by Matthew of Jesus' description of the last judgment. 78 00:05:54,300 --> 00:05:59,020 They did not understand that Jesus was truly present 79 00:05:59,020 --> 00:06:01,820 in every suffering person. 80 00:06:01,820 --> 00:06:05,980 That is, he was alive, albeit barely so, 81 00:06:05,980 --> 00:06:09,420 in the hungering, in the thirst-ridden victims 82 00:06:09,420 --> 00:06:13,980 of humanity's inhumanity. 83 00:06:13,980 --> 00:06:20,780 The gospel writer asks, when did we see you suffering? 84 00:06:20,780 --> 00:06:23,220 But perhaps the most startling point 85 00:06:23,220 --> 00:06:26,140 was the revelation that even those who did not know him 86 00:06:26,140 --> 00:06:29,860 in the person of the victim, but who ministered to him simply 87 00:06:29,860 --> 00:06:34,660 because the victim was in need, they too 88 00:06:34,660 --> 00:06:37,340 were related in an extraordinary way 89 00:06:37,340 --> 00:06:41,980 to the people of God, the Good Samaritan. 90 00:06:41,980 --> 00:06:45,140 They were placed at God's right hand, 91 00:06:45,140 --> 00:06:48,420 the place reserved from the beginning of time 92 00:06:48,420 --> 00:06:50,260 for his chosen ones. 93 00:06:50,260 --> 00:07:02,580 We may well ask today, do we believe? Do we acknowledge him in truth and serve him in holiness? 94 00:07:02,580 --> 00:07:11,700 The evidence is enormous, even perhaps as Bishop de Sousa has suggested, we are stunned by its 95 00:07:11,700 --> 00:07:19,420 enormity. The presence of the Christ hungering in the world is characterized by two grim realities, 96 00:07:19,420 --> 00:07:26,820 starvation, and malnutrition. Experts differ about the exact number of those 97 00:07:26,820 --> 00:07:32,060 in this plight. For example, estimates about the number of deaths resulting 98 00:07:32,060 --> 00:07:38,840 from recent famines range between 1 million and tens of millions. But to 99 00:07:38,840 --> 00:07:46,220 expect accuracy in such tabulations is to fail to understand the reality, the 100 00:07:46,220 --> 00:07:54,100 harsh reality. In the destitute conditions of regions in Africa and Asia, keeping statistics 101 00:07:54,100 --> 00:08:02,500 of the dying is a luxury starving people can hardly afford. Malnutrition has practically 102 00:08:02,500 --> 00:08:08,820 become institutionalized in some regions of the world. For hundreds of millions of people, 103 00:08:08,820 --> 00:08:14,980 severe dietary deficiency is a permanent way of life. Its consequences can be seen in the 104 00:08:14,980 --> 00:08:19,020 the toll it takes in the life expectancy among adults 105 00:08:19,020 --> 00:08:22,540 and the mortality rate among infants. 106 00:08:22,540 --> 00:08:25,620 In more than 40 nations, life expectancy 107 00:08:25,620 --> 00:08:30,820 is about 25 years less than it is in the United States. 108 00:08:30,820 --> 00:08:34,420 Infant death rates are more than twice as great in half 109 00:08:34,420 --> 00:08:37,300 of the nations of this world. 110 00:08:37,300 --> 00:08:40,820 About one out of every four persons in the third world 111 00:08:40,820 --> 00:08:46,180 suffers from insufficient protein energy supply. 112 00:08:46,180 --> 00:08:48,980 The pervasive and awesome presence 113 00:08:48,980 --> 00:08:51,540 of the hungering Christ in the world 114 00:08:51,540 --> 00:08:56,380 proposes a challenge for us, the people of God. 115 00:08:56,380 --> 00:09:00,940 This is especially so for we who are the people of God 116 00:09:00,940 --> 00:09:03,380 in these United States. 117 00:09:03,380 --> 00:09:07,500 The issues of food production and global hunger 118 00:09:07,500 --> 00:09:11,700 have severe moral implications for each of us, 119 00:09:11,700 --> 00:09:14,780 since we are, in fact, the largest food 120 00:09:14,780 --> 00:09:18,820 exporters in the world. 121 00:09:18,820 --> 00:09:20,940 Several conditions for Americans are 122 00:09:20,940 --> 00:09:23,940 suggested by the moral dilemma. 123 00:09:23,940 --> 00:09:29,020 The first is our bountiful inheritance. 124 00:09:29,020 --> 00:09:31,860 When the United States made its agricultural breakthrough 125 00:09:31,860 --> 00:09:34,900 during the last century, it is important to note 126 00:09:34,900 --> 00:09:38,220 the presence of a number of factors. 127 00:09:38,220 --> 00:09:40,660 The United States took possession forcibly 128 00:09:40,660 --> 00:09:42,940 of virtually unlimited land. 129 00:09:42,940 --> 00:09:48,420 Some of it was the most fertile acreage in all the world. 130 00:09:48,420 --> 00:09:52,820 One expert noted recently that if a square mile of Iowa 131 00:09:52,820 --> 00:09:55,900 farmland was transported to almost any spot 132 00:09:55,900 --> 00:09:58,460 in the third world, the people there 133 00:09:58,460 --> 00:10:01,740 would be so astounded at the quality of the soil 134 00:10:01,740 --> 00:10:04,220 that they would make pilgrimages to it 135 00:10:04,220 --> 00:10:07,240 as if to a shrine. 136 00:10:07,240 --> 00:10:10,080 The midsection of the North American continent 137 00:10:10,080 --> 00:10:12,920 is blessed with abundant water. 138 00:10:12,920 --> 00:10:16,220 One fifth of the world's freshwater supply 139 00:10:16,220 --> 00:10:20,220 is in the great lakes of our country alone. 140 00:10:20,220 --> 00:10:23,980 Additional favorable factors include a long growing season 141 00:10:23,980 --> 00:10:27,220 for crops, access to European capital 142 00:10:27,220 --> 00:10:30,940 during our development stage, and millions of immigrants 143 00:10:30,940 --> 00:10:34,260 trained at the expense of their European homelands, 144 00:10:34,260 --> 00:10:37,580 who put their talents and their skills to use 145 00:10:37,580 --> 00:10:40,540 in this their adopted country. 146 00:10:40,540 --> 00:10:43,980 It is little wonder that in one of America's most popular 147 00:10:43,980 --> 00:10:47,740 national folk hymns, we find the line, 148 00:10:47,740 --> 00:10:53,500 above the fruited plain, America, America, 149 00:10:53,500 --> 00:10:58,540 God shed his grace on thee. 150 00:10:58,540 --> 00:11:02,640 The second is our use of the land. 151 00:11:02,640 --> 00:11:05,180 Over the last quarter of a century, 152 00:11:05,180 --> 00:11:06,980 the United States shipped millions 153 00:11:06,980 --> 00:11:12,160 of tons of agricultural exports to third world countries. 154 00:11:12,160 --> 00:11:16,800 During that period, as much as 25% of food exports 155 00:11:16,800 --> 00:11:19,040 were provided by the United States government 156 00:11:19,040 --> 00:11:23,020 on concessional terms or as straight grants, 157 00:11:23,020 --> 00:11:26,500 with the remainder handled through commercial sales 158 00:11:26,500 --> 00:11:28,740 to world markets. 159 00:11:28,740 --> 00:11:32,020 It was also during this period that the United States 160 00:11:32,020 --> 00:11:35,740 maintained grain reserves for world emergencies 161 00:11:35,740 --> 00:11:39,420 in excess of three months' supply. 162 00:11:39,420 --> 00:11:42,600 In more recent years, however, the grain supply 163 00:11:42,600 --> 00:11:46,020 has dwindled to about a month, and the United States 164 00:11:46,020 --> 00:11:51,420 has become the world's largest commercial grain merchant. 165 00:11:51,420 --> 00:11:54,340 A fundamental conflict presently exists 166 00:11:54,340 --> 00:11:58,400 between the right to food for persons in need 167 00:11:58,400 --> 00:12:03,040 and the right to sell by agricultural merchants. 168 00:12:03,040 --> 00:12:06,100 United States food policy today clearly 169 00:12:06,100 --> 00:12:10,340 gives a higher priority to the latter right. 170 00:12:10,340 --> 00:12:13,700 For example, during the especially marked years 171 00:12:13,700 --> 00:12:17,020 of food crisis, United States food aid 172 00:12:17,020 --> 00:12:23,760 was reduced by about 25%, while at the same time, 173 00:12:23,760 --> 00:12:27,520 commercial shipments soared to record levels. 174 00:12:29,740 --> 00:12:32,660 The third consideration is the definition 175 00:12:32,660 --> 00:12:34,220 of the problem itself. 176 00:12:35,460 --> 00:12:38,540 The way we define the problem tends to shape 177 00:12:38,540 --> 00:12:42,300 our understanding of our moral responsibility 178 00:12:42,300 --> 00:12:47,300 and in turn defines ourselves as a people and as a nation. 179 00:12:48,960 --> 00:12:51,900 Some national leaders consistently present 180 00:12:51,900 --> 00:12:57,020 the food problem as a humanitarian challenge. 181 00:12:57,020 --> 00:13:02,820 The humanitarian view emphasizes our moral responsibility 182 00:13:02,820 --> 00:13:07,260 in terms of a voluntary program undertaken 183 00:13:07,260 --> 00:13:10,660 in a spirit of generosity. 184 00:13:10,660 --> 00:13:15,300 A more appropriate way is to define the issue primarily 185 00:13:15,300 --> 00:13:18,940 in terms of the demands of social justice 186 00:13:18,940 --> 00:13:23,540 in an increasingly interdependent world. 187 00:13:23,540 --> 00:13:27,540 Justice recognizes the rights of others 188 00:13:27,540 --> 00:13:31,900 and seeks the various structural changes required 189 00:13:31,900 --> 00:13:35,420 to meet these rights. 190 00:13:35,420 --> 00:13:41,100 This point was emphasized at the Rome Food Conference in 1974 191 00:13:41,100 --> 00:13:44,500 when our Holy Father, Pope Paul, defined the right 192 00:13:44,500 --> 00:13:52,820 to eat as a basic human right owed to each person. 193 00:13:52,820 --> 00:13:55,980 If the right is being denied when the means are 194 00:13:55,980 --> 00:14:00,460 available to fulfill it, then, our Holy Father said, 195 00:14:00,460 --> 00:14:04,360 it is time to look at our mechanisms of dealing 196 00:14:04,360 --> 00:14:06,060 with food. 197 00:14:06,060 --> 00:14:08,620 This means looking at the systems and structures 198 00:14:08,620 --> 00:14:12,740 of production and distribution by which we determine 199 00:14:12,740 --> 00:14:18,300 what happens to food in an interdependent world. 200 00:14:18,300 --> 00:14:22,820 The global food problem concerns a fundamental right 201 00:14:22,820 --> 00:14:28,500 to life issue, people's right to eat. 202 00:14:28,500 --> 00:14:31,100 To say others have a right to eat 203 00:14:31,100 --> 00:14:36,060 is to pose the problem in terms of obligation on our part 204 00:14:36,060 --> 00:14:39,260 rather than choice. 205 00:14:39,260 --> 00:14:42,140 If we fail in charity, the verdict 206 00:14:42,140 --> 00:14:48,900 that we have not been generous. If we fail in justice, the verdict is that we 207 00:14:48,900 --> 00:14:55,100 have fallen short of a minimal moral duty. If we fail, in fact, the hungering 208 00:14:55,100 --> 00:15:06,220 Christ stands in judgment of us. I was hungry and you did not give me to eat. 209 00:15:06,220 --> 00:15:14,100 The distinction between charity and justice is not merely semantic. To define 210 00:15:14,100 --> 00:15:20,260 our personal choices and our national policy options in terms of charity tends 211 00:15:20,260 --> 00:15:26,820 to distract us from the key national question. In the conventional 212 00:15:26,820 --> 00:15:31,740 understanding of the term, charity would call upon us to share our nation's 213 00:15:31,740 --> 00:15:38,660 surplus food with those who are in need. All of us accept us. But this leads to an 214 00:15:38,660 --> 00:15:44,020 inadequate assessment of the food problem, since the actual policy choice 215 00:15:44,020 --> 00:15:50,980 our nation faces no longer fits into this conventional charity mode. The 216 00:15:50,980 --> 00:15:56,380 challenge today in the short run is for the United States to produce more food 217 00:15:56,380 --> 00:16:02,380 than we need domestically and more food than we can sell abroad in order to help 218 00:16:02,380 --> 00:16:08,580 people in distant lands who otherwise might starve or remain chronically 219 00:16:08,580 --> 00:16:16,820 undernourished. The long-term and fundamental measure is to help the 220 00:16:16,820 --> 00:16:23,080 poorer countries develop their own agriculture and this calls for a 221 00:16:23,080 --> 00:16:28,320 a substantial national commitment of financial and technical aid 222 00:16:28,320 --> 00:16:30,860 from the richer countries, a burden which 223 00:16:30,860 --> 00:16:39,000 falls inescapably on the richer countries as taxpayers. 224 00:16:39,000 --> 00:16:40,920 Government policies are necessarily 225 00:16:40,920 --> 00:16:44,360 formulated on the basis of some conception of justice, 226 00:16:44,360 --> 00:16:48,920 however limited, whereas charity informs and inspires 227 00:16:48,920 --> 00:16:52,800 policy decisions only infrequently and then 228 00:16:52,800 --> 00:16:54,860 unsystematically. 229 00:16:54,860 --> 00:16:57,560 Thus, the issues of public policy 230 00:16:57,560 --> 00:16:59,800 comprising the world food problem 231 00:16:59,800 --> 00:17:03,480 must be decided systematically and on the basis 232 00:17:03,480 --> 00:17:07,040 of basic assumptions about the concepts of justice. 233 00:17:10,080 --> 00:17:12,440 In my concluding remarks, I propose 234 00:17:12,440 --> 00:17:16,160 to outline a tentative Christian response 235 00:17:16,160 --> 00:17:19,980 appropriate for the US scene. 236 00:17:19,980 --> 00:17:23,340 The outline tries to adopt a threefold function 237 00:17:23,340 --> 00:17:26,780 of the people of God in the contemporary world. 238 00:17:26,780 --> 00:17:32,380 That is, witness, communal life, and worship. 239 00:17:32,380 --> 00:17:36,220 Like the tasks of the people of God, each of the phases 240 00:17:36,220 --> 00:17:39,180 is intricately related to the other two. 241 00:17:39,180 --> 00:17:44,220 They cannot be separated one from the other. 242 00:17:44,220 --> 00:17:47,420 The first phase is witnessing. 243 00:17:47,420 --> 00:17:52,380 that is the Christian life at the personal level. 244 00:17:52,380 --> 00:17:56,500 Individual lifestyles can make a difference. 245 00:17:56,500 --> 00:17:58,620 Excessive habits of consumption of food 246 00:17:58,620 --> 00:18:02,460 already in short supply violates the most fundamental 247 00:18:02,460 --> 00:18:04,820 Christian principle. 248 00:18:04,820 --> 00:18:08,240 The per capita consumption of protein in the United States 249 00:18:08,240 --> 00:18:10,240 is about twice the level considered 250 00:18:10,240 --> 00:18:13,300 by many to be adequate. 251 00:18:13,300 --> 00:18:16,500 A child born in this country places a demand 252 00:18:16,500 --> 00:18:21,700 on the world's resources five times greater than a child born 253 00:18:21,700 --> 00:18:24,100 in the third world. 254 00:18:24,100 --> 00:18:26,340 Individuals and families can decide 255 00:18:26,340 --> 00:18:29,460 to change their lifestyles. 256 00:18:29,460 --> 00:18:32,980 They must decide to change their lifestyles 257 00:18:32,980 --> 00:18:37,000 by voluntarily limiting their patterns of consumption 258 00:18:37,000 --> 00:18:39,940 and thereby reduce, however slightly, 259 00:18:39,940 --> 00:18:44,460 the rate of depletion of the world's finite resources 260 00:18:44,460 --> 00:18:49,100 and the starvation of those who have no food. 261 00:18:49,100 --> 00:18:52,860 Fasting is an ancient and virtuous practice 262 00:18:52,860 --> 00:18:56,060 in the Judeo-Christian tradition. 263 00:18:56,060 --> 00:19:00,500 Individual acts of fasting are needed today. 264 00:19:00,500 --> 00:19:04,240 I cannot help but think here of the young boy who 265 00:19:04,240 --> 00:19:06,820 had a few loaves and fishes. 266 00:19:06,820 --> 00:19:09,620 We all know that Christ, who is God, 267 00:19:09,620 --> 00:19:12,900 did not need those few loaves and fishes 268 00:19:12,900 --> 00:19:15,020 to feed that multitude. 269 00:19:15,020 --> 00:19:16,980 But he wanted to show us he depends 270 00:19:16,980 --> 00:19:22,580 on our individual act of being willing to give to others, 271 00:19:22,580 --> 00:19:27,780 to do his own work in loving all mankind. 272 00:19:27,780 --> 00:19:31,780 Individual acts of fasting are needed then, 273 00:19:31,780 --> 00:19:36,340 but they alone are not enough. 274 00:19:36,340 --> 00:19:39,580 The second phase is communal living. 275 00:19:39,580 --> 00:19:43,340 In the modern context, communal life 276 00:19:43,340 --> 00:19:46,820 has a structural or political dimension. 277 00:19:46,820 --> 00:19:50,660 Society is organized into political patterns 278 00:19:50,660 --> 00:19:53,180 designed to express and implement 279 00:19:53,180 --> 00:19:55,580 the will of the Commonwealth. 280 00:19:55,580 --> 00:20:00,460 The world food problems involves the structures and systems 281 00:20:00,460 --> 00:20:03,840 of food production, of food distribution, 282 00:20:03,840 --> 00:20:06,180 and of financing, which determine 283 00:20:06,180 --> 00:20:11,300 how nation's scarce resources are to be allocated. 284 00:20:11,300 --> 00:20:14,040 In order to alleviate some of the problems, 285 00:20:14,040 --> 00:20:16,660 changes in our nation's policies will 286 00:20:16,660 --> 00:20:21,200 have to be made through legislative action. 287 00:20:21,200 --> 00:20:26,800 Such reforms require informed and committed citizens 288 00:20:26,800 --> 00:20:31,980 who are deeply concerned about rectifying present inequities 289 00:20:31,980 --> 00:20:37,260 and committed to pursuing a more just society. 290 00:20:37,260 --> 00:20:41,740 Effective functioning of the American political process 291 00:20:41,740 --> 00:20:46,780 is desperately dependent upon an informed and concerned 292 00:20:46,780 --> 00:20:48,820 citizenry. 293 00:20:48,820 --> 00:20:55,300 But even revamped national policies are not enough. 294 00:20:55,300 --> 00:20:59,700 The final phase is worship. 295 00:20:59,700 --> 00:21:03,380 the worshiping community affirms its belief 296 00:21:03,380 --> 00:21:08,340 in the saving power and in the living presence and concern 297 00:21:08,340 --> 00:21:11,680 of God in this universe. 298 00:21:11,680 --> 00:21:15,780 Worshiping Christians believe that despite the best 299 00:21:15,780 --> 00:21:20,500 of their intentions and their most enlightened visions 300 00:21:20,500 --> 00:21:23,340 and even their hardest work, there 301 00:21:23,340 --> 00:21:29,560 remains an extra measure that is beyond all human capability. 302 00:21:29,560 --> 00:21:34,560 and that is God's active presence through Christ 303 00:21:34,560 --> 00:21:37,360 among us in the world. 304 00:21:37,360 --> 00:21:41,200 The people of God believe that prayer 305 00:21:41,200 --> 00:21:44,600 can solicit this presence. 306 00:21:44,600 --> 00:21:46,560 The complexities of the food problem 307 00:21:46,560 --> 00:21:53,600 taxes the human imagination and invites efficacious prayer 308 00:21:53,600 --> 00:21:56,120 from all of us Christians. 309 00:21:56,120 --> 00:22:00,560 Prayer not only has a place in the life of the people of God, 310 00:22:00,560 --> 00:22:03,920 it is essential to that life, and it 311 00:22:03,920 --> 00:22:08,840 is essential in the life of the world. 312 00:22:08,840 --> 00:22:12,000 Two cautionary notes are in order. 313 00:22:12,000 --> 00:22:18,360 First, as I said, these three go together. 314 00:22:18,360 --> 00:22:23,800 And each of these phases taken alone has its faulty side. 315 00:22:23,800 --> 00:22:27,960 Fasting, for instance, can lead a person to feel self-righteous, 316 00:22:27,960 --> 00:22:32,560 and the act becomes merely vain and prideful. 317 00:22:32,560 --> 00:22:37,840 To pursue national political programs can become an end-all, 318 00:22:37,840 --> 00:22:41,800 and communal life can become contorted 319 00:22:41,800 --> 00:22:44,760 into a political party. 320 00:22:44,760 --> 00:22:51,240 To pray can be to presume upon God's infinite resources 321 00:22:51,240 --> 00:22:54,860 and may lead us to presumptuousness. 322 00:22:54,860 --> 00:22:59,580 The three must go together. 323 00:22:59,580 --> 00:23:03,660 Second, each of the three phases cannot be done equally 324 00:23:03,660 --> 00:23:07,440 by everyone among God's people. 325 00:23:07,440 --> 00:23:12,020 Each person has special talents and limitations. 326 00:23:12,020 --> 00:23:16,740 As Mother Teresa says, I cannot do what you do. 327 00:23:16,740 --> 00:23:19,460 You cannot do what I do. 328 00:23:19,460 --> 00:23:23,820 but together we can do something worthwhile. 329 00:23:23,820 --> 00:23:27,740 But for those who choose one phase over another, 330 00:23:27,740 --> 00:23:31,100 they must know that the other phases must be done 331 00:23:31,100 --> 00:23:33,580 by some members of the community. 332 00:23:33,580 --> 00:23:35,500 They must solicit that. 333 00:23:35,500 --> 00:23:38,140 They must support that. 334 00:23:38,140 --> 00:23:43,820 Therefore, some persons must fast for others. 335 00:23:43,820 --> 00:23:47,740 Some must politic for others. 336 00:23:47,740 --> 00:23:52,220 Some must pray for others. 337 00:23:52,220 --> 00:23:55,420 A concluding suggestion. 338 00:23:55,420 --> 00:24:00,820 Most of us have prayed the Lord's Prayer countless times, 339 00:24:00,820 --> 00:24:04,500 but few of us have ever known the reality of not 340 00:24:04,500 --> 00:24:08,860 receiving our daily bread. 341 00:24:08,860 --> 00:24:12,340 Perhaps it might be well, occasionally, 342 00:24:12,340 --> 00:24:16,660 in prayerful obedience to Jesus' intentions 343 00:24:16,660 --> 00:24:24,660 to ask our Father, give them this day their daily bread, 344 00:24:24,660 --> 00:24:29,820 and forgive us the wrongs we have done to them. 345 00:24:29,820 --> 00:24:30,620 Thank you very much. 346 00:24:30,620 --> 00:24:31,620 Thank you. 347 00:25:00,620 --> 00:25:13,300 And so as the final speaker on this morning's panel, it is my honor to present Sister Alice 348 00:25:13,300 --> 00:25:20,300 Anita, Mother General of the Sisters of St. Joseph stationed here at Chestnut Hill, Philadelphia. 349 00:25:20,300 --> 00:25:21,300 Sister Anita. 350 00:25:21,300 --> 00:25:43,100 Your Excellencies, Reverend Fathers, dear sisters, and our friends in the laity. 351 00:25:43,100 --> 00:25:52,920 Your Excellency, Father Arrupe, Bishop D'Souza, and Bishop Sango, in reflecting on the challenges 352 00:25:52,920 --> 00:26:00,700 and the inspirational messages that you have given, my response focuses on three areas. 353 00:26:00,700 --> 00:26:06,500 The signs of the times, sometimes as signs of hope. 354 00:26:06,500 --> 00:26:12,140 obstacles to realistic response to this hungers of the world 355 00:26:12,140 --> 00:26:15,580 and overcoming these obstacles. 356 00:26:15,580 --> 00:26:20,180 I too share your anxiety, concern, and discouragement 357 00:26:20,180 --> 00:26:22,940 over world conditions. 358 00:26:22,940 --> 00:26:29,420 The task before us to alleviate world hunger 359 00:26:29,420 --> 00:26:34,100 is of infinite magnitude, seemingly 360 00:26:34,100 --> 00:26:41,700 far beyond our human energies and resources, one that we could not dare to undertake were 361 00:26:41,700 --> 00:26:50,380 it not for our confidence that with Christ and through Christ all things are possible. 362 00:26:50,380 --> 00:26:55,380 It is true the suffering in the world is overwhelming. 363 00:26:55,380 --> 00:27:02,540 The cries of the hungry, the cries of terror and despair reach us from all quarters of 364 00:27:02,540 --> 00:27:10,240 the earth, including our own United States. And yet, despite the evidences of 365 00:27:10,240 --> 00:27:16,960 this rampant inhumanity and injustice, I read some signs as signs of hope and 366 00:27:16,960 --> 00:27:25,480 promise. The first sign of promise lies in the remarkable increase in global 367 00:27:25,480 --> 00:27:31,320 awareness of world hunger. We are listening, many of us, as we have never 368 00:27:31,320 --> 00:27:37,600 listened before to the pleas of the starving. We are beginning to make their 369 00:27:37,600 --> 00:27:44,720 problems ours. The very theme of this second day of the Congress, the focus of 370 00:27:44,720 --> 00:27:52,280 this symposium, witnesses to our efforts, individual and collective, to eliminate 371 00:27:52,280 --> 00:27:59,760 malnutrition and hunger in the world. Has not the Emmaus experience been 372 00:27:59,760 --> 00:28:05,560 hours this morning as we listen to the vivid depiction of the world's suffering 373 00:28:05,560 --> 00:28:12,600 and neglect. Were not our hearts burning within us as we more empathetically than 374 00:28:12,600 --> 00:28:19,680 ever recognize the Christ in our poor. The very fact that we are gathered here 375 00:28:19,680 --> 00:28:25,520 together witnessing to the presence of Christ in the Eucharist demonstrates 376 00:28:25,520 --> 00:28:31,720 our faith conviction that Christ is living in all oppressed persons in the 377 00:28:31,720 --> 00:28:38,680 world which he himself brought into being. I cannot restrain the hope that 378 00:28:38,680 --> 00:28:44,720 the events of this week's conferences will be recorded as a turning point in 379 00:28:44,720 --> 00:28:52,320 the inactivizing the social history of the church and of the world. But 380 00:28:52,320 --> 00:28:58,920 I believe that this keen awareness, this almost tangible realization of world hunger, is a 381 00:28:58,920 --> 00:29:01,720 sign of hope for us. 382 00:29:01,720 --> 00:29:09,720 A sign that ignorance, apathy, indifference, and insensitivity are slowly, though very 383 00:29:09,720 --> 00:29:11,840 slowly, being overcome.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 00:00:00,000 --> 00:00:11,800 Found is a renewed sense of mission to the world, both personal and communal.   2 00:00:11,800 --> 00:00:17,040 The Christian community is endeavoring to place the strength of its transnational power   3 00:00:17,040 --> 00:00:22,840 of compassion at the service of the undernourished and starving.   4 00:00:22,840 --> 00:00:29,280 Collectively, we are attempting to do for the suffering what each one of us would like   5 00:00:29,280 --> 00:00:33,000 to do personally but cannot.   6 00:00:33,000 --> 00:00:35,480 Dedicated and informed individuals   7 00:00:35,480 --> 00:00:39,080 are working indefatigably to educate people   8 00:00:39,080 --> 00:00:44,640 to the needs of the human family and of their responsibilities   9 00:00:44,640 --> 00:00:47,160 to the suffering poor.   10 00:00:47,160 --> 00:00:52,520 Such education now being imparted on all levels, school,   11 00:00:52,520 --> 00:00:56,480 college, university, parish, diocese,   12 00:00:56,480 --> 00:01:02,600 is a vital agent of this transnational social change.   13 00:01:02,600 --> 00:01:06,360 Christians everywhere are being exposed to the problem   14 00:01:06,360 --> 00:01:08,960 and acquiring a heightened consciousness   15 00:01:08,960 --> 00:01:12,640 of the awesome reality that the needs of the poor   16 00:01:12,640 --> 00:01:14,320 are our needs.   17 00:01:14,320 --> 00:01:18,400 Their hunger is our hunger.   18 00:01:18,400 --> 00:01:21,560 Many people are making sincere efforts now   19 00:01:21,560 --> 00:01:25,040 to translate knowledge into action.   20 00:01:25,040 --> 00:01:28,740 They are uniting efforts, organizing, and working   21 00:01:28,740 --> 00:01:31,760 together to bring about change.   22 00:01:31,760 --> 00:01:36,280 One such group is the World Bread for the World Committee,   23 00:01:36,280 --> 00:01:39,380 enthusiastic reality in local groups,   24 00:01:39,380 --> 00:01:42,360 and or in congressional districts,   25 00:01:42,360 --> 00:01:45,440 and or in state or coordinated sections.   26 00:01:48,080 --> 00:01:50,120 Much more of this will be discussed   27 00:01:50,120 --> 00:01:53,960 in this afternoon's panels.   28 00:01:53,960 --> 00:01:57,480 Presidents of church-related colleges, universities,   29 00:01:57,480 --> 00:01:59,920 and seminaries in the United States   30 00:01:59,920 --> 00:02:02,440 have come together to participate   31 00:02:02,440 --> 00:02:04,440 in a symposium entitled,   32 00:02:04,440 --> 00:02:07,880 A Decade of Commitment on World Hunger.   33 00:02:07,880 --> 00:02:12,360 This symposium is resultant of previous local research,   34 00:02:12,360 --> 00:02:14,600 conferences, and workshops.   35 00:02:17,740 --> 00:02:22,400 Bishop Sangu referred to the Niobe Conference.   36 00:02:22,400 --> 00:02:29,680 I am quoting Bishop just what I have read recently in America magazine.   37 00:02:29,680 --> 00:02:37,360 In the July 24th issue of America, another evidence of hope is recorded by Philip Land.   38 00:02:37,360 --> 00:02:44,720 In evaluating his reaction to the full months of May's meeting in Nairobi, the United Nations   39 00:02:44,720 --> 00:02:52,120 Trade and Development Conferences, he stated that the goal was to balance a more equitable   40 00:02:52,120 --> 00:02:56,460 and just economic order internationally   41 00:02:56,460 --> 00:03:01,620 between the first world nations, the industrialized nations,   42 00:03:01,620 --> 00:03:07,060 and the third world nations, named Group 77.   43 00:03:07,060 --> 00:03:09,980 Though this was the fourth meeting of its kind,   44 00:03:09,980 --> 00:03:14,140 four years intervening between each meeting,   45 00:03:14,140 --> 00:03:16,720 it ended at least with a ray of hope   46 00:03:16,720 --> 00:03:19,260 that some of the wealthy nations were   47 00:03:19,260 --> 00:03:22,740 listening to the poor nations.   48 00:03:22,740 --> 00:03:26,500 Those from the rich, industrialized First World,   49 00:03:26,500 --> 00:03:32,460 North America, Western Europe, Japan, Australia, New Zealand,   50 00:03:32,460 --> 00:03:36,940 probably instructed not to make any significant commitments,   51 00:03:36,940 --> 00:03:39,860 left the meeting satisfied that they   52 00:03:39,860 --> 00:03:43,660 had avoided doing just that.   53 00:03:43,660 --> 00:03:45,900 Some of the First World countries,   54 00:03:45,900 --> 00:03:50,500 however, notably the Nordic countries of the common market,   55 00:03:50,500 --> 00:03:54,380 with the exception of Great Britain and West Germany,   56 00:03:54,380 --> 00:03:58,620 must have gone home with some justified satisfaction   57 00:03:58,620 --> 00:04:01,060 resultant of their serious efforts   58 00:04:01,060 --> 00:04:05,300 at useful and honest compromises.   59 00:04:05,300 --> 00:04:07,860 The Nairobi conference was evaluated   60 00:04:07,860 --> 00:04:10,980 by Jamaica's Herbert Walker, spokesman   61 00:04:10,980 --> 00:04:15,300 for the Third World Group of 77.   62 00:04:15,300 --> 00:04:19,680 He states, quote, it was a turning point   63 00:04:19,680 --> 00:04:22,700 in the international economic relations   64 00:04:22,700 --> 00:04:27,680 after months of preparation and in an especially intense effort   65 00:04:27,680 --> 00:04:29,960 of the last two days.   66 00:04:29,960 --> 00:04:32,740 We've bent all our efforts to reach each other   67 00:04:32,740 --> 00:04:38,760 across the dividing lines of the rich and the poor, end of quote.   68 00:04:38,760 --> 00:04:44,020 Conferences such as this are not abstract computer responses.   69 00:04:44,020 --> 00:04:49,020 Conferences are women and men interiorized by a goal,   70 00:04:49,380 --> 00:04:53,020 whether that goal be materialistic or spiritual.   71 00:04:54,100 --> 00:04:57,060 For me, this seemed a beginning,   72 00:04:57,060 --> 00:05:01,300 a microcosm of the implementation at last   73 00:05:01,300 --> 00:05:05,660 of Pope Paul's admission given on the 80th anniversary   74 00:05:05,660 --> 00:05:07,820 of Rerum Novarum.   75 00:05:07,820 --> 00:05:10,260 In that conference, he stated,   76 00:05:10,260 --> 00:05:16,980 The law of the market, like every other creation, has its moral limits.   77 00:05:16,980 --> 00:05:22,860 When it denies food to the starving people, it must be changed.   78 00:05:22,860 --> 00:05:29,100 He further stated, we do not make a gift of our possessions to the poor person.   79 00:05:29,100 --> 00:05:32,060 We are giving him what is his.   80 00:05:32,060 --> 00:05:37,820 For what we have has been given to us by our creator for the use of all.   81 00:05:37,820 --> 00:05:40,900 we have arrogated it to ourselves.   82 00:05:40,900 --> 00:05:46,660 This world was given to all, not only to the wealthy.   83 00:05:46,660 --> 00:05:53,100 The gift of the Eucharist thus becomes our responsibility.   84 00:05:53,100 --> 00:05:56,820 The third sign of promise stems from a deeper understanding   85 00:05:56,820 --> 00:06:00,860 among Catholics of the universality of the Church   86 00:06:00,860 --> 00:06:02,900 and of the Church's mission to the peoples   87 00:06:02,900 --> 00:06:05,300 everywhere on Earth.   88 00:06:05,300 --> 00:06:10,740 The Church has developed within the last 15 years a corpus of social doctrine that is   89 00:06:10,740 --> 00:06:13,040 without precedent.   90 00:06:13,040 --> 00:06:20,020 In the face of inhuman and intolerable conditions, the Church has not remained silent.   91 00:06:20,020 --> 00:06:25,500 The American bishops exhort us to undertake genuine reordering of our priorities in the   92 00:06:25,500 --> 00:06:27,780 American Church.   93 00:06:27,780 --> 00:06:35,000 Their appeals to Christian conscience and responsible stewardship echo St. Paul's teaching   94 00:06:35,000 --> 00:06:37,520 in his first letter to the Corinthians,   95 00:06:37,520 --> 00:06:40,620 that we must recognize the body,   96 00:06:40,620 --> 00:06:43,480 that the body of Christ in the bread   97 00:06:43,480 --> 00:06:47,520 and the body of Christ in the community belong together.   98 00:06:48,720 --> 00:06:52,220 St. Paul's concern that the Corinthian community   99 00:06:52,220 --> 00:06:55,200 was not caring for its weaker members   100 00:06:55,200 --> 00:06:58,260 is the bishop's concern for us.   101 00:06:58,260 --> 00:07:00,340 They cannot do this alone.   102 00:07:00,340 --> 00:07:05,340 We are indeed today's Corinthians' community.   103 00:07:05,340 --> 00:07:09,340 Eucharist for the early Christians meant sharing,   104 00:07:09,340 --> 00:07:13,340 selling their possessions so that no one would be in want.   105 00:07:13,340 --> 00:07:17,340 This is what it must become for us,   106 00:07:17,340 --> 00:07:22,340 for the gift of the Eucharist becomes our responsibility.   107 00:07:22,340 --> 00:07:26,340 Another sign of promise is a call to action   108 00:07:26,340 --> 00:07:32,340 found in the awakened consciences of religious women and men,   109 00:07:32,340 --> 00:07:36,340 in the renewal processes in their congregations.   110 00:07:36,340 --> 00:07:40,340 The traditional apostolates in ministry to the Church and the people   111 00:07:40,340 --> 00:07:43,340 are still, and I state this emphatically,   112 00:07:43,340 --> 00:07:48,340 of the greatest vital lifeline to the world.   113 00:07:48,340 --> 00:07:54,340 Ministry of Christian education, of nursing, of care for the aged.   114 00:07:54,340 --> 00:08:00,660 All that we have been doing must continue to be done, but it must be revitalized,   115 00:08:00,660 --> 00:08:06,340 rededicated by the women and men committed by personal consecration to do so.   116 00:08:07,780 --> 00:08:14,580 Mother Teresa is God's instrument of this revitalized compassion in all apostolic endeavors.   117 00:08:17,220 --> 00:08:21,700 Contemplative in action is her witness to the world in love.   118 00:08:21,700 --> 00:08:29,100 The traditional ministry of education from preschool to university must be the vital   119 00:08:29,100 --> 00:08:35,300 lifeline of Christocentric living. But as Pope Paul warns us,   120 00:08:35,300 --> 00:08:42,940 quote, education is vital, but it is not sufficient for the Church to enlighten minds.   121 00:08:42,940 --> 00:08:49,860 It must also take part in Christian social action and spread with concern, compassion,   122 00:08:49,860 --> 00:08:56,860 in service and effectiveness the energies of the gospel."   123 00:08:56,860 --> 00:09:05,460 Society is to learn that there is no greater corporate power of Christocentric transformation   124 00:09:05,460 --> 00:09:11,060 of man than in religious congregations of women and men.   125 00:09:11,060 --> 00:09:15,320 Our call to discipleship is our life's commitment.   126 00:09:15,320 --> 00:09:22,600 The renewal process mandated by Vatican II has been and continues to be painful and a   127 00:09:22,600 --> 00:09:25,360 soul-searching one.   128 00:09:25,360 --> 00:09:29,720 Some have left to find other ways of Christian service.   129 00:09:29,720 --> 00:09:34,440 Those who remain are more deeply committed than they have ever been.   130 00:09:34,440 --> 00:09:41,580 Therefore, it is inevitable that society will find dedicated and qualified religious in   131 00:09:41,580 --> 00:09:48,020 all areas of life where the seeds of injustice are sown.   132 00:09:48,020 --> 00:09:53,020 I would speak for a moment for the religious women of the United States and tell you how   133 00:09:53,020 --> 00:09:58,820 we are responding to the pleas of the suffering in brevity.   134 00:09:58,820 --> 00:10:03,940 Fully aware that we can no longer be locked together in a limited world, that we must   135 00:10:03,940 --> 00:10:11,320 broaden our horizons of humanity, religious are taking on now new functions, new duties,   136 00:10:11,320 --> 00:10:18,560 every sector of human need in order to make justice and compassion living realities for   137 00:10:18,560 --> 00:10:21,920 the poor and the hungry.   138 00:10:21,920 --> 00:10:28,080 A report from the National Catholic Relief Services is that the religious women of the   139 00:10:28,080 --> 00:10:34,160 United States this year have contributed to the Leadership Conference of Women Religious   140 00:10:34,160 --> 00:10:37,100 at least $1 million to the hungry,   141 00:10:38,000 --> 00:10:43,000 $300,000 of that corporate, the remainder personal.   142 00:10:44,360 --> 00:10:49,000 Corporate seems to be a very abstract word   143 00:10:49,000 --> 00:10:51,400 because that corporateness is divided   144 00:10:51,400 --> 00:10:55,880 into individual communities, corporate sacrifice.   145 00:10:55,880 --> 00:10:58,580 Just as one or two examples,   146 00:10:58,580 --> 00:11:01,760 one community that corporately decided   147 00:11:01,760 --> 00:11:06,520 that that year, no one in the community would buy new shoes.   148 00:11:06,520 --> 00:11:08,840 And that money was collected and sent   149 00:11:08,840 --> 00:11:11,880 to the Catholic Relief Services.   150 00:11:11,880 --> 00:11:15,760 Many of these individual examples could be given,   151 00:11:15,760 --> 00:11:18,660 but time does not permit.   152 00:11:18,660 --> 00:11:21,960 Second to the parochial schools and the CCD classes,   153 00:11:21,960 --> 00:11:25,080 great stimulation to personal responsibility   154 00:11:25,080 --> 00:11:28,400 is being motivated, is motivating sacrifice.   155 00:11:28,400 --> 00:11:32,840 We have had that perfect example in our Operation Rice Bowl   156 00:11:32,840 --> 00:11:34,600 of last year.   157 00:11:34,600 --> 00:11:37,600 Concern for neighborhood needs, the lonely   158 00:11:37,600 --> 00:11:42,400 who are living alone, the hungry and the ill.   159 00:11:42,400 --> 00:11:45,300 Here in Philadelphia, St. John's Hospice   160 00:11:45,300 --> 00:11:48,040 is a focal point for many religious women   161 00:11:48,040 --> 00:11:51,640 who are devoting their time and sacrifice.   162 00:11:51,640 --> 00:11:53,800 Qualified and deaf, each of these sisters   163 00:11:53,800 --> 00:11:57,520 is in full-time ministry of education.   164 00:11:57,520 --> 00:12:03,000 Qualified and dedicated religion are keeping a Nader-like eye   165 00:12:03,000 --> 00:12:07,600 on legislative action relevant to justice and peace,   166 00:12:07,600 --> 00:12:11,960 and they are forming a strong lobbying force.   167 00:12:11,960 --> 00:12:15,440 Administrative persons and religious communities   168 00:12:15,440 --> 00:12:20,240 endeavor to modify the policies of large corporations   169 00:12:20,240 --> 00:12:24,000 in which the corporate community holds stocks.   170 00:12:24,000 --> 00:12:26,640 This is accomplished by membership   171 00:12:26,640 --> 00:12:29,200 in the National Catholic Coalition   172 00:12:29,200 --> 00:12:33,280 for Responsible Investments, which, again,   173 00:12:33,280 --> 00:12:36,760 is the Christian nadir-like way of saying,   174 00:12:36,760 --> 00:12:40,780 of keeping eyes on those corporations.   175 00:12:40,780 --> 00:12:45,440 As shareholders, we exercise our voting power   176 00:12:45,440 --> 00:12:48,300 and demand evidence of gospel value   177 00:12:48,300 --> 00:12:53,360 in the financial operations of these corporations.   178 00:12:53,360 --> 00:12:55,800 Two examples that I will give you   179 00:12:55,800 --> 00:12:58,800 are the Charity Sisters of Nazareth, Kentucky,   180 00:12:58,800 --> 00:13:00,920 and the Sisters of Loretta,   181 00:13:00,920 --> 00:13:03,800 who successfully brought pressure to bear   182 00:13:03,800 --> 00:13:08,040 on a large corporation and a few small companies   183 00:13:08,040 --> 00:13:10,920 to reclaim areas in Appalachia   184 00:13:10,920 --> 00:13:14,200 that were destroyed by strip mining operations.   185 00:13:15,400 --> 00:13:17,740 Another religious community of women,   186 00:13:17,740 --> 00:13:20,520 the Caldwell Dominicans of New Jersey,   187 00:13:20,520 --> 00:13:25,280 After a three-year struggle with zoning regulations in courts,   188 00:13:25,280 --> 00:13:29,020 finally last month succeeded to the Supreme Court of New   189 00:13:29,020 --> 00:13:32,580 Jersey in obtaining the legal right   190 00:13:32,580 --> 00:13:35,600 to build a home on their property   191 00:13:35,600 --> 00:13:40,360 for aging middle class persons.   192 00:13:40,360 --> 00:13:43,580 We, Sisters of St. Joseph, through a chapter mandate   193 00:13:43,580 --> 00:13:49,120 in 1974, have established a social concerns committee   194 00:13:49,120 --> 00:13:53,200 under the chairmanship of one of our counselors.   195 00:13:53,200 --> 00:13:58,800 Active participation began in 1975   196 00:13:58,800 --> 00:14:01,800 at a conference sponsored at St. Joseph's College   197 00:14:01,800 --> 00:14:05,600 under the guidance of Reverend Edward Brady.   198 00:14:05,600 --> 00:14:09,680 As a result of that, a small beginning started.   199 00:14:09,680 --> 00:14:14,960 400 hunger kits were distributed throughout our schools.   200 00:14:14,960 --> 00:14:22,280 letter-writing campaigns began, the right to life, right to food, criminal justice,   201 00:14:22,280 --> 00:14:28,640 Indians, the farm workers' support. Hundreds of letters were xeroxed and   202 00:14:28,640 --> 00:14:35,280 mailed at the community expense in defense of these rights. Quietly but   203 00:14:35,280 --> 00:14:40,440 effectively, I am grateful to say the work of concern in many areas   204 00:14:40,440 --> 00:14:46,320 continues by individual sisters fully involved in the work in the Ministry of   205 00:14:46,320 --> 00:14:51,440 Education. A survey of all religious communities would be an invaluable   206 00:14:51,440 --> 00:15:00,040 stimuli to those who fear consciousness for the poor is not being raised. These   207 00:15:00,040 --> 00:15:06,680 are some signs of the times which give hope and courage to us all. Our response   208 00:15:06,680 --> 00:15:13,840 to the world situation nevertheless is still weak and inadequate. The problem is   209 00:15:13,840 --> 00:15:22,220 coming to grips with the food crisis of daunting complexity. We continue to   210 00:15:22,220 --> 00:15:28,200 take small steps for the betterment of mankind when in reality we should be   211 00:15:28,200 --> 00:15:35,720 taking giant ones. What holds back at one our full and wholehearted response to   212 00:15:35,720 --> 00:15:38,900 to the hungers of the world.   213 00:15:38,900 --> 00:15:42,460 Is it first that our faith is weak?   214 00:15:42,460 --> 00:15:45,140 Our response to the pleas of the hungry   215 00:15:45,140 --> 00:15:50,040 will always be proportionate to the depth of our faith,   216 00:15:50,040 --> 00:15:55,040 to the intensity of our belief in the mystical body of Christ.   217 00:15:55,040 --> 00:15:58,020 As a community of faith, we are called to be   218 00:15:58,020 --> 00:16:01,500 a community of the Beatitudes.   219 00:16:01,500 --> 00:16:03,580 A second reason for our reluctance   220 00:16:03,580 --> 00:16:07,500 to accept generously the opportunity to make up   221 00:16:07,500 --> 00:16:10,520 for what is wanting in the sufferings of Christ   222 00:16:10,520 --> 00:16:13,260 for the sake of his body, the church,   223 00:16:13,260 --> 00:16:16,140 arises from a crisis of solidarity.   224 00:16:17,180 --> 00:16:20,620 This stems from an unwillingness to contribute   225 00:16:20,620 --> 00:16:24,360 to a better distribution of available resources.   226 00:16:25,720 --> 00:16:28,500 His Holiness asks, quote,   227 00:16:28,500 --> 00:16:38,900 Will those who possess these means remain as those struck by paralysis when confronted with the enduring poverty of so many?"   228 00:16:40,100 --> 00:16:49,100 And yet they continue to worship, we continue to worship the idol of power, making material abundance an end in itself.   229 00:16:49,100 --> 00:17:03,100 Another reason hindering authentic living of our Beatitudes, implicitly contained in the other two reasons, and already mentioned by Father Arrupe, is lack of motivation.   230 00:17:03,100 --> 00:17:10,100 Motivation is an intricate, complex, intangible reality.   231 00:17:10,100 --> 00:17:18,100 Responding to the needs of the world involves much more than mere material contributions.   232 00:17:18,100 --> 00:17:23,100 It is not sufficient to give of our material abundance only.   233 00:17:23,100 --> 00:17:29,100 Genuine motivation must be predicated on certain basic truths.   234 00:17:29,100 --> 00:17:37,100 First, that the sacrificial death of Christ was offered for all men and all times.   235 00:17:37,100 --> 00:17:42,100 Second, that it is not enough for us to share Christ's sacrifice.   236 00:17:42,100 --> 00:17:47,100 we must identify with him and his concern for all men.   237 00:17:49,260 --> 00:17:53,440 Third, that the suffering of one is the suffering of all.   238 00:17:54,740 --> 00:17:57,700 When these spiritual truths are entrenched   239 00:17:57,700 --> 00:18:02,200 in our minds and hearts, then and only then   240 00:18:02,200 --> 00:18:06,340 will we be motivated to make our act of total giving   241 00:18:06,340 --> 00:18:09,160 and loving to our suffering family.   242 00:18:09,160 --> 00:18:16,160 weakness of faith, crisis of solidarity, and lack of motivation.   243 00:18:16,160 --> 00:18:22,160 These are the chief obstacles to the full living of the Beatitudes,   244 00:18:22,160 --> 00:18:27,160 for our failure to hear the words of our modern prophets.   245 00:18:27,160 --> 00:18:31,160 If we as Christians are to proclaim realistically   246 00:18:31,160 --> 00:18:35,160 the living relationship between God and man,   247 00:18:35,160 --> 00:18:41,500 If we are to make Christ credible and relevant to our unbelieving world,   248 00:18:41,500 --> 00:18:47,300 we must overcome these obstacles, first within ourselves,   249 00:18:47,300 --> 00:18:53,940 so that the early recognition of the Christians may again be identified with us.   250 00:18:53,940 --> 00:18:58,280 See how those Christians love one another.   251 00:18:58,280 --> 00:19:04,520 It is only through the transformation of man that this can be accomplished.   252 00:19:04,520 --> 00:19:12,520 Without a conversion of heart and attitude, we cannot meet the demands of love and sacrifice   253 00:19:12,520 --> 00:19:16,520 required to alleviate the sufferings of humanity.   254 00:19:16,520 --> 00:19:23,520 How futile it is to work for societal changes without first changing ourselves.   255 00:19:23,520 --> 00:19:31,520 The Eucharist is the sign of unity, of solidarity, and it is the bond of charity.   256 00:19:31,520 --> 00:19:38,520 Anyone who approaches it cannot ignore the unfortunate members of the body.   257 00:19:38,520 --> 00:19:46,520 He must feel committed within the limits of his possibilities to satisfy the hungers of his needy neighbors,   258 00:19:46,520 --> 00:19:50,520 be they local or global.   259 00:19:50,520 --> 00:19:58,520 The reception of the Bread of Life expresses not only the personal relationship between ourselves and God,   260 00:19:58,520 --> 00:20:05,600 but also the communal relationship between ourselves and our fellow men.   261 00:20:05,600 --> 00:20:12,040 Transformed by the experience of Christ's love in the Eucharist, a person   262 00:20:12,040 --> 00:20:19,880 responds in love for his fellow man and accepts responsibility for him.   263 00:20:19,880 --> 00:20:26,600 The Eucharist is the motivating force, the inspiration and strength of our personal   264 00:20:26,600 --> 00:20:34,180 and communal mission to the world. The Eucharist indissolubly joins us to the   265 00:20:34,180 --> 00:20:42,820 cross of Christ and exacts from us the price of discipleship. Father Ruppe   266 00:20:42,820 --> 00:20:50,040 named this victimhood. Love and sacrifice are the very elements of   267 00:20:50,040 --> 00:20:51,600 of Eucharistic mystery.   268 00:20:53,040 --> 00:20:56,920 These are the elements of the Christocentric action   269 00:20:56,920 --> 00:21:01,920 of every Christian, priest, minister, laity, religious.   270 00:21:03,280 --> 00:21:07,860 Without them, all efforts are merely activism,   271 00:21:08,720 --> 00:21:12,380 an alleviation of the hungers of the world, fruitless.   272 00:21:14,320 --> 00:21:17,700 Let us reflect for a moment on the effect   273 00:21:17,700 --> 00:21:21,100 of Christ's last message to the multitude   274 00:21:21,100 --> 00:21:24,060 after the miracle of the loaves and the fishes.   275 00:21:25,220 --> 00:21:29,620 Unless you eat my flesh and drink my blood,   276 00:21:29,620 --> 00:21:32,540 you shall not have life in you.   277 00:21:32,540 --> 00:21:36,660 He who eats my flesh and drinks my blood   278 00:21:36,660 --> 00:21:39,980 abides in me and I in him.   279 00:21:42,840 --> 00:21:47,020 Many of his followers said to each other,   280 00:21:47,020 --> 00:21:55,460 This is an intolerable saying, and they walked with him no more.   281 00:21:55,460 --> 00:22:03,860 Are we Christians of this great, challenging period of history open to Christ's promise   282 00:22:03,860 --> 00:22:15,540 and thus leave each Eucharistic celebration as other Christ, or is this to us an intolerable   283 00:22:15,540 --> 00:22:24,060 saying and do I choose to remain bread and wine. Thank you.   284 00:22:24,060 --> 00:22:43,380 Thank you.   285 00:22:43,380 --> 00:22:44,380 Thank you, Sister Anita.   286 00:22:44,380 --> 00:22:48,580 And may I also say thank you, Father Arrupe.   287 00:22:48,580 --> 00:22:50,060 Thank you, Bishop D'Souza.   288 00:22:50,060 --> 00:22:51,440 Thank you, Bishop Sangu.   289 00:22:51,440 --> 00:22:58,280 Bishop Rouse for having let us off in this panel. And now my dear friends, we   290 00:22:58,280 --> 00:23:03,160 will proceed with the ceremony that we have all waited for.</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: General Session: Panel Responses Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Bishop Raush Sr. Alice Anita Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_103 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/94454a7b0c9cbd8c8fc7019ca40e63c7.mp3 a5b577f2ab660a99535c737905b9d106 https://omeka.pahrc.net/files/original/765071293a2e739b3b1bf02e71ddcec3.mp3 ed857be8a97d262140197988a9044851 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:11,080 I would like first to give you an overview of the program this afternoon to introduce   2 00:00:11,080 --> 00:00:21,300 our distinguished panel of speakers and then to allow each to make his or her presentation   3 00:00:21,300 --> 00:00:28,240 without further interruption except to announce the name of the next speaker.   4 00:00:28,940 --> 00:00:39,420 I think in this way we will have an overwhelming experience of people helping people in emergency   5 00:00:39,420 --> 00:00:43,780 situations.   6 00:00:43,780 --> 00:00:53,740 Once the six speakers have made their presentations, they will then be invited to exchange questions   7 00:00:53,740 --> 00:00:59,480 and observations and other remarks with each other.   8 00:00:59,480 --> 00:01:06,620 And then at the end of the program, the audience will be invited to address questions to any   9 00:01:06,620 --> 00:01:11,500 of the panelists.   10 00:01:11,500 --> 00:01:23,120 Our first panelist is Archbishop Ignatius de Souza, Bishop of Baroda in Kijarat, India.   11 00:01:23,120 --> 00:01:31,220 When I tell you that the Archbishop was born in Goa, you will realize that he was destined   12 00:01:31,220 --> 00:01:33,580 for a missionary career from the beginning.   13 00:01:33,580 --> 00:01:40,420 He was ordained in India in 1938 and served in various capacities in the Archdiocese of   14 00:01:40,420 --> 00:01:42,740 Bombay for 25 years.   15 00:01:42,740 --> 00:01:48,620 He was procurator of the Archdiocese and Port Chamberlain.   16 00:01:48,620 --> 00:01:57,880 I overheard in conversation with another sister that as Port Chamberlain, in 13 years   17 00:01:57,880 --> 00:02:09,520 he addressed 89,000 letters to the relatives of seamen over whom he had an apostolate.   18 00:02:09,520 --> 00:02:15,400 He likewise served as a parish priest and diocesan consulter and was appointed Privy   19 00:02:15,400 --> 00:02:21,860 Chamberlain to the Pope.   20 00:02:21,860 --> 00:02:33,940 Archbishop de Souza is immediately to my right.   21 00:02:33,940 --> 00:02:41,260 To my left is Bishop Edward O'Mara, born in St. Louis, Missouri and ordained in 1946.   22 00:02:41,260 --> 00:02:47,040 He received his doctorate from the Angelicum in Rome in 1967.   23 00:02:47,040 --> 00:02:51,800 He was appointed by the Holy See as the National Director for the Society of the Propagation   24 00:02:51,800 --> 00:02:59,080 of the Faith and has served in various capacities in the missionary affairs of the church.   25 00:02:59,080 --> 00:03:08,080 It is as a result of that vast experience that he is going to address us today on emergency   26 00:03:08,540 --> 00:03:11,900 situations, people helping people.   27 00:03:11,900 --> 00:03:19,860 In 1972 he was appointed an Auxiliary Bishop of St. Louis and continues to be the National   28 00:03:19,860 --> 00:03:23,160 Director of the Society for the Propagation of the Faith.   29 00:03:23,160 --> 00:03:29,680 He is the editor of Mission and World Mission Magazine.   30 00:03:30,240 --> 00:03:40,240 Archbishop O'Mara.   31 00:03:40,240 --> 00:03:45,720 To Archbishop de Souza's right is James J. Norris, Assistant to the Executive Director   32 00:03:45,720 --> 00:03:49,480 of the Catholic Relief Services in New York.   33 00:03:49,480 --> 00:03:56,860 Mr. Norris is a member of the Pontifical Commission on Justice and Peace and of Cor Unum.   34 00:03:56,860 --> 00:04:03,500 He is Chairman of the Council for Voluntary Relief Services for Foreign Service.   35 00:04:03,500 --> 00:04:07,820 Mr. Norris holds degrees from the Catholic University of America and from Fordham as   36 00:04:07,820 --> 00:04:11,740 well as honorary degrees from Georgetown and Seton Hall.   37 00:04:11,740 --> 00:04:17,440 He is also the Honorary President of the International Catholic Migration Commission and was appointed   38 00:04:17,440 --> 00:04:21,500 as a lay auditor at the Second Vatican Council.   39 00:04:21,500 --> 00:04:37,060 He was the first layman to be named as an official escort to the Pope in 1969.   40 00:04:37,060 --> 00:04:42,540 To Bishop O'Mara's left is Monsignor Robert J. Cole, Pastor of St. Thomas More Parish   41 00:04:42,540 --> 00:04:49,420 in Allentown, Pennsylvania and Coordinator of Operation Rice Bull, which has been an   42 00:04:49,420 --> 00:04:56,980 immensely successful effort and preparatory effort for the International Eucharistic Congress.   43 00:04:56,980 --> 00:05:01,900 He is a member of the Board of Governors for the Holy Childhood Association.   44 00:05:01,900 --> 00:05:07,060 He served as Diocesan Director of the Propagation of the Faith and was raised to the rank of   45 00:05:07,060 --> 00:05:10,980 Domestic Prelate by Pope Paul VI in 1974.   46 00:05:10,980 --> 00:05:17,660 He has likewise held the position of Assistant Pastor, Administrator, and Pastor and is well   47 00:05:17,700 --> 00:05:24,700 known for his activity in ecumenical, civic, and social organizations.   48 00:05:32,300 --> 00:05:37,540 Diane Miller is the Director of the Food Distribution Program of the Cardinals Commission on Human   49 00:05:37,540 --> 00:05:41,620 Relations in the Archdiocese of Philadelphia.   50 00:05:41,620 --> 00:05:47,380 Mrs. Miller is involved also in nutrition education and legislative reform.   51 00:05:47,380 --> 00:05:54,380 She sums up in her career all the phases of emergency relief and long-range planning   52 00:05:55,460 --> 00:05:59,220 against future emergencies.   53 00:05:59,220 --> 00:06:03,860 She attended the World Food Conference in Rome and traveled to Calcutta to meet with   54 00:06:03,860 --> 00:06:09,580 Mother Teresa to discuss and study emergency feeding programs.   55 00:06:09,580 --> 00:06:16,100 Diane has been both Food Day Coordinator and Chairperson and is the 1976 recipient of the   56 00:06:16,100 --> 00:06:23,100 Human Service Award presented by the City of Philadelphia.   57 00:06:29,100 --> 00:06:36,100 And last, but far from least, the Rev. Michael Doheny of the Holy Ghost Fathers, born in   58 00:06:36,660 --> 00:06:39,460 Kilkenny, Ireland, in 1915.   59 00:06:39,460 --> 00:06:44,580 The father received his education at Black Rock College in Dublin and later took a graduate   60 00:06:44,820 --> 00:06:49,300 degree in Canon Law at the Gregorian University in Rome.   61 00:06:49,300 --> 00:06:55,060 He joined the Holy Ghost Congregation in 1935 and was ordained in 1945.   62 00:06:55,060 --> 00:07:02,060 Since 1972, he has been involved in relief for Bangladesh.   63 00:07:02,220 --> 00:07:07,660 He accompanied the Concern Relief Team to Ethiopia in 1973, where he made the movie   64 00:07:07,660 --> 00:07:11,800 film The Quality of Mercy, which some of you may have seen.   65 00:07:11,800 --> 00:07:16,880 He also participated in making the two-hour documentary film on world hunger entitled   66 00:07:16,880 --> 00:07:23,880 Five Minutes to Midnight.   67 00:07:28,240 --> 00:07:35,240 It gives me great pleasure to present to you Archbishop de Souza.   68 00:07:36,240 --> 00:07:43,240 Sister Consuelo Maria, Your Excellency, Lord Bishops, Archbishops, Monsignor Raven Fathers,   69 00:07:48,360 --> 00:07:52,680 sisters and dear friends.   70 00:07:52,680 --> 00:07:59,680 I have spoken at length this morning and I have said we have to do more and talk less.   71 00:08:00,680 --> 00:08:07,680 So I am going to be very short.   72 00:08:07,880 --> 00:08:12,080 True love be servants of one another.   73 00:08:12,080 --> 00:08:18,000 Saint Paul to the Galatians, chapter 5, verse 13.   74 00:08:18,000 --> 00:08:24,160 The word of God to be effective must be lived.   75 00:08:24,160 --> 00:08:30,840 The fathers of the church have repeated this in all possible ways.   76 00:08:30,840 --> 00:08:37,840 The preaching of the word without its witness, without life, was a scandal to the people   77 00:08:40,260 --> 00:08:47,260 of the first century, as it still is to the non-Christians today.   78 00:08:48,140 --> 00:08:55,140 It brings our religion under severe suspicion and criticism, as then it brought people to   79 00:08:56,540 --> 00:09:01,580 curse rather than to convert.   80 00:09:01,580 --> 00:09:08,580 Jesus says clearly that we must first do and then teach.   81 00:09:08,620 --> 00:09:14,100 Let our mind, said Saint Ambrose, remain always with him.   82 00:09:14,100 --> 00:09:18,740 Let it never be separated from his word.   83 00:09:18,740 --> 00:09:25,740 The early Christians nourished themselves with the Eucharist and the word with an equal   84 00:09:26,460 --> 00:09:28,020 love.   85 00:09:28,020 --> 00:09:35,020 They used to say, we eat his flesh and drink his blood in the divine Eucharist, but also   86 00:09:36,220 --> 00:09:40,380 in the reading of the scriptures.   87 00:09:40,380 --> 00:09:47,380 They also said, this reading of the scriptures is like eating of the Paschal lamb, and my   88 00:09:48,700 --> 00:09:55,700 refuge is the gospel, which is for me like the flesh of Christ.   89 00:09:55,980 --> 00:10:02,980 Giving and sharing, therefore, is the very basis of the Christian living.   90 00:10:03,020 --> 00:10:10,020 Hence the vitality of Christianity is manifested in the generosity and love with which we   91 00:10:10,540 --> 00:10:13,140 Christians give.   92 00:10:13,140 --> 00:10:20,140 By giving, not only we help and serve our brethren, but we also purify ourselves and   93 00:10:22,340 --> 00:10:29,340 become more Christian, receiving in the process something more precious than what we give.   94 00:10:30,180 --> 00:10:37,180 By giving of what we have, we enrich ourselves in what we are.   95 00:10:38,180 --> 00:10:45,180 Giving in time of emergencies, natural calamities, which are frequent and on the increase, like   96 00:10:47,420 --> 00:10:54,420 famines, droughts, floods, fires, earthquakes, etc., an immediate and accidental need calls   97 00:10:56,700 --> 00:11:01,140 for an immediate unconditional help.   98 00:11:01,140 --> 00:11:08,140 So it is these trials that bring us closer to the cross of Christ in which there is salvation.   99 00:11:09,620 --> 00:11:14,980 We have witnessed this Christian giving on many occasions.   100 00:11:14,980 --> 00:11:21,980 Christians individually and through charitable organizations effectively help in these emergency   101 00:11:22,580 --> 00:11:29,580 situations, and their good example has had a very salutary and contagious effect on others.   102 00:11:31,700 --> 00:11:33,700 Even unbelievers.   103 00:11:33,700 --> 00:11:40,700 Well, you might have read about the Loretto Child in Need feeding program.   104 00:11:42,380 --> 00:11:48,340 It was very much appreciated in our country.   105 00:11:48,340 --> 00:11:55,340 There is, however, another kind of giving and helping with development and productivity   106 00:11:55,700 --> 00:11:57,740 in view.   107 00:11:57,740 --> 00:12:03,980 To help people help themselves and each other in turn.   108 00:12:03,980 --> 00:12:10,700 Much help is given by various Catholic organizations for development work.   109 00:12:10,700 --> 00:12:17,340 The purpose of this nature of help is to put in the hands of the people the means and the   110 00:12:17,340 --> 00:12:22,860 know-how to earn a living without depending on others.   111 00:12:22,860 --> 00:12:29,860 In other words, to educate and to make them self-sufficient as far as possible.   112 00:12:30,700 --> 00:12:37,700 And here I would like to pay a tribute to the sisters in America who have done a wonderful   113 00:12:38,100 --> 00:12:42,940 job in the educational line in the parochial schools.   114 00:12:42,940 --> 00:12:49,380 And I hope and pray that they will keep up that standard.   115 00:12:49,380 --> 00:12:56,380 The fruits of which we used to see during the last war when servicemen used to come   116 00:12:57,740 --> 00:13:04,740 to make their confession and always pay a tribute to sisters so and so who taught them   117 00:13:05,980 --> 00:13:09,420 the Catholicism.   118 00:13:09,420 --> 00:13:16,380 In other words, to educate and to make them self-sufficient as far as possible.   119 00:13:16,380 --> 00:13:23,380 This is a more difficult and demanding assistance as it calls for a deep, careful, and sympathetic   120 00:13:25,340 --> 00:13:32,340 and on-the-spot study of the needs, proper planning for action, execution, and patient   121 00:13:32,820 --> 00:13:35,540 follow-up of the plan.   122 00:13:35,540 --> 00:13:42,540 All this has to be done together with the people themselves in a continual process of   123 00:13:42,540 --> 00:13:48,300 mutual education and mutual help.   124 00:13:48,300 --> 00:13:54,740 Several of these projects are being subsidized and helped all over the world by Christians.   125 00:13:54,740 --> 00:14:01,740 And to a very large extent, over the years, by the Catholic Relief Services of the United   126 00:14:01,940 --> 00:14:05,740 States Catholic Bishops Conference.   127 00:14:05,740 --> 00:14:12,740 A pioneer organization as far as I know in the matter of relief and welfare works.   128 00:14:14,460 --> 00:14:21,460 This organization has been in a way the parent and the source of inspiration to various others   129 00:14:23,840 --> 00:14:27,180 that have sprung up subsequently.   130 00:14:27,180 --> 00:14:34,180 And here we see how a good example is contagious.   131 00:14:34,380 --> 00:14:41,380 And how necessary it is to live the gospel of Christ, to live our Christianity without   132 00:14:42,540 --> 00:14:46,060 watering it down.   133 00:14:46,060 --> 00:14:52,260 We gratefully witness the lasting results of the works carried out under the guidance,   134 00:14:52,260 --> 00:14:59,260 inspiration, and generous assistance given by the CRS under the dynamic leadership of   135 00:14:59,620 --> 00:15:01,860 Bishop Sornstrom.   136 00:15:01,860 --> 00:15:07,360 Who together with his esteemed collaborators have done a magnificent job in witnessing   137 00:15:07,360 --> 00:15:11,340 to the concern and charity of Christ.   138 00:15:11,340 --> 00:15:14,740 In emergencies, they don't wait to be asked.   139 00:15:14,740 --> 00:15:20,620 They are there on the spot to study the situation and offer immediate help.   140 00:15:20,620 --> 00:15:27,620 Besides, their frequent, friendly, personal visits to the far-flung and difficult posts   141 00:15:28,620 --> 00:15:35,620 and to the people afflicted have been to all concern an invaluable source of encouragement   142 00:15:36,180 --> 00:15:39,540 and deep edification to the officials.   143 00:15:39,540 --> 00:15:44,540 They have certainly vitalized some of the local agencies.   144 00:15:44,540 --> 00:15:51,540 Through these projects, well-drawn, sympathetically scrutinized, supervised, and carried out,   145 00:15:52,540 --> 00:15:59,540 people become self-sufficient and capable of helping others in turn.   146 00:15:59,540 --> 00:16:06,540 Land development, irrigation, new seeds, and methods of cultivation are areas where a lot   147 00:16:08,420 --> 00:16:13,460 of good and profitable work has been done and can still be done.   148 00:16:13,460 --> 00:16:19,580 Thanks to the commandment of love and the true Christian spirit of sharing.   149 00:16:19,580 --> 00:16:26,580 In my own diocese of Baroda, more than 2,000 wells have been excavated and pumps provided.   150 00:16:28,140 --> 00:16:34,940 Thousands of acres of land have been improved through leveling and bundling to prevent erosion.   151 00:16:34,940 --> 00:16:41,540 Milk cooperatives have been established to increase the income of marginal farmers.   152 00:16:41,540 --> 00:16:46,100 Seed banks provide seeds to thousands of farmers.   153 00:16:46,100 --> 00:16:52,740 Village go-downs are constructed, roads improved or built, village tanks cleaned, deepened   154 00:16:52,740 --> 00:16:59,740 or enlarged to food for work programs initiated by Catholic Relief Services.   155 00:17:00,460 --> 00:17:07,460 All this includes a real process of education for the farmers who learn to run and to manage   156 00:17:09,060 --> 00:17:14,740 their own affairs and find solutions in common for their problems.   157 00:17:14,740 --> 00:17:21,740 They also learn to contribute to similar projects with increased production of their   158 00:17:21,780 --> 00:17:28,780 farms. They return the help given to them so that others can be helped in their turn.   159 00:17:28,980 --> 00:17:35,980 I am done.   160 00:17:35,980 --> 00:17:42,980 Thank you.   161 00:17:51,060 --> 00:17:58,060 Concerned Brothers and Sisters in the Lord,   162 00:17:58,060 --> 00:18:05,060 This time last month I was in Nairobi in East Africa for a meeting of Church leaders   163 00:18:13,340 --> 00:18:20,340 from five East African countries—Malawi, Zambia, Tanzania, Kenya, and Uganda.   164 00:18:28,740 --> 00:18:35,740 When one goes to that part of the world, one sees the human family in a state of development,   165 00:18:41,300 --> 00:18:48,300 and one sees the Church at work meeting the sum total of human needs to the limits of   166 00:18:49,300 --> 00:18:56,300 its means and abilities.   167 00:18:56,980 --> 00:19:03,980 In this precious time that is mine, I hope that I can relate for you the role of the   168 00:19:05,220 --> 00:19:12,220 agency that I direct in the United States, the Society for the Propagation of the Faith,   169 00:19:13,220 --> 00:19:20,220 to the problem of world hunger.   170 00:19:20,540 --> 00:19:26,940 Father Brady came to me quite some months ago, almost a year ago, with his gracious   171 00:19:26,940 --> 00:19:33,940 invitation to be part of this symposium. Shortly after it I learned that there was to be a   172 00:19:34,940 --> 00:19:41,940 symposium at the same time on missionary work and evangelization.   173 00:19:42,940 --> 00:19:49,940 I must say that a twinge came over me. I got a bit of a guilty conscience. Was I going   174 00:19:50,940 --> 00:19:57,940 to be in the wrong place when the Eucharistic Congress came around? I made myself do some   175 00:19:58,940 --> 00:20:05,940 very in-depth thinking about that, and I would like you to know that I really believe that   176 00:20:05,940 --> 00:20:11,940 I am in the right place this afternoon because I think it is terribly important for people   177 00:20:11,940 --> 00:20:22,940 like yourselves to understand the connection between Church at its essence and concern   178 00:20:23,940 --> 00:20:30,940 for a human problem such as hunger.   179 00:20:30,940 --> 00:20:37,940 Hunger for food, hunger of the Spirit.   180 00:20:37,940 --> 00:20:48,940 The Lord Jesus came into our world sent by the Father out of the Father's loving concern   181 00:20:48,940 --> 00:20:58,940 for children who had gone astray and, as a result of that, had created needs for themselves   182 00:20:58,940 --> 00:21:04,940 that God alone could satisfy.   183 00:21:04,940 --> 00:21:12,940 And ever since that time, the Church that this Son has sent in the name of the Father,   184 00:21:12,940 --> 00:21:20,940 empowered by the Holy Spirit, has been striving in its mixture of a divine and human way   185 00:21:20,940 --> 00:21:24,940 to carry out that mission.   186 00:21:24,940 --> 00:21:33,940 I would like to say it loud and clear that concern for human hunger for the daily bread   187 00:21:34,940 --> 00:21:45,940 that we need to stay alive physically is truly an aspect of the Church's missionary life and work.   188 00:21:45,940 --> 00:21:50,940 It is not an extra frill added on.   189 00:21:50,940 --> 00:22:00,940 It is not something one indulges in in order to attract others to the core message of Christianity.   190 00:22:00,940 --> 00:22:08,940 It is not something that one gets into to attract attention for some other purpose.   191 00:22:08,940 --> 00:22:18,940 Rather, this concern is truly a part of the Church's mission to humanity.   192 00:22:18,940 --> 00:22:26,940 The Fathers of the Second Vatican Council very loudly and clearly told us that the Church   193 00:22:26,940 --> 00:22:34,940 had its outreach not just because it was given a mandate by Christ Jesus,   194 00:22:34,940 --> 00:22:43,940 but because it contained an inner explosiveness, an inner dynamism that always wanted to go out   195 00:22:43,940 --> 00:22:51,940 and to offer the fullness of God's love, made incarnate in the presence of Jesus Christ,   196 00:22:51,940 --> 00:23:05,940 in the person of Jesus Christ, to humanity and with it a loving concern for humanity's real problems.   197 00:23:05,940 --> 00:23:12,940 Certainly, among those, hunger is high on the priority list.   198 00:23:13,940 --> 00:23:22,940 Since assuming my responsibilities ten years ago as the National Director of the Society for the Propagation of the Faith,   199 00:23:22,940 --> 00:23:27,940 my work has taken me to over sixty countries.   200 00:23:27,940 --> 00:23:38,940 I have known the anguish that maybe you have been spared of seeing in the flesh those starving people   201 00:23:39,940 --> 00:23:47,940 whose pictures sometimes we see in our periodicals, our newscasts, our television programs,   202 00:23:47,940 --> 00:23:52,940 or in our mission magazines, including my own.   203 00:23:52,940 --> 00:23:57,940 It is hard to see that before your very eyes.   204 00:23:57,940 --> 00:24:02,940 It is hard to see the child victims of Quashiore Corps,   205 00:24:02,940 --> 00:24:10,940 to see the homeless starving in the streets that you sometimes find in the Orient,   206 00:24:10,940 --> 00:24:18,940 to see the crowds lining up out of a food station in a mission center in a part of Africa.   207 00:24:18,940 --> 00:24:22,940 One doesn't even need to go that far, though,   208 00:24:22,940 --> 00:24:29,940 because this type of hunger exists in our own land and on our own continent.   209 00:24:30,940 --> 00:24:35,940 It seems to me that we who claim that we are Christ's followers   210 00:24:35,940 --> 00:24:43,940 have a very special role to play in the solution of that problem of world hunger.   211 00:24:43,940 --> 00:24:51,940 It is truly a spiritual problem in the sense that it will never be solved   212 00:24:52,940 --> 00:24:59,940 until enough people in the right places stir themselves to be sufficiently concerned   213 00:24:59,940 --> 00:25:05,940 about the welfare of their fellow man to take the appropriate actions.   214 00:25:05,940 --> 00:25:09,940 I have never read yet, or never been convinced,   215 00:25:09,940 --> 00:25:18,940 that our planet is incapable of providing sufficient food for those who are on it at the present time,   216 00:25:18,940 --> 00:25:25,940 so that the fact that millions live and die in material hunger,   217 00:25:25,940 --> 00:25:31,940 die from malnutrition, undernutrition, from starvation,   218 00:25:31,940 --> 00:25:35,940 is really some kind of an indictment on all the rest of us   219 00:25:35,940 --> 00:25:41,940 who just haven't gotten things together in the right way to solve the problem.   220 00:25:41,940 --> 00:25:45,940 Here's what I mean about the role of the Church.   221 00:25:45,940 --> 00:25:52,940 I believe that it is to be a constant prod at the conscience of humanity,   222 00:25:52,940 --> 00:26:00,940 calling the attention of governments, of agencies, of philanthropies, of foundations,   223 00:26:00,940 --> 00:26:06,940 of communities of every type, to the plight of the fellow man   224 00:26:06,940 --> 00:26:10,940 who does not literally have sufficient food to eat.   225 00:26:10,940 --> 00:26:14,940 I believe, too, with a very powerful conviction,   226 00:26:14,940 --> 00:26:18,940 that we are not just to be a conscience doing that,   227 00:26:18,940 --> 00:26:24,940 but that we are also to take what steps we can ourselves   228 00:26:24,940 --> 00:26:30,940 for their signed value and also for their effective value   229 00:26:30,940 --> 00:26:34,940 in practical ways to relieve the problem.   230 00:26:34,940 --> 00:26:38,940 In going about this world of ours,   231 00:26:38,940 --> 00:26:42,940 I see no more concerned people in this area   232 00:26:42,940 --> 00:26:48,940 than those who have committed themselves on a full-time basis   233 00:26:48,940 --> 00:26:54,940 to this work of the Church that we call its missionary life and existence.   234 00:26:54,940 --> 00:26:57,940 Archbishop de Souza is one of them.   235 00:26:57,940 --> 00:27:00,940 There are many others scattered around this room,   236 00:27:00,940 --> 00:27:05,940 some of whom I recognize as friends for many years.   237 00:27:06,940 --> 00:27:12,940 It truly is a beautiful thing to go into the so-called third world   238 00:27:12,940 --> 00:27:19,940 and see the concern of the Church for the needs of suffering humanity.   239 00:27:19,940 --> 00:27:23,940 It's not enough. It's not well enough organized.   240 00:27:23,940 --> 00:27:25,940 It isn't backed sufficiently.   241 00:27:25,940 --> 00:27:31,940 And yet, in spite of that, I would insist that it truly is a beautiful thing   242 00:27:31,940 --> 00:27:36,940 and that it is a sign of God's very loving concern   243 00:27:36,940 --> 00:27:41,940 for the entire human family on this earth of ours.   244 00:27:41,940 --> 00:27:47,940 The Society for the Propagation of the Faith rejoices in the fact   245 00:27:47,940 --> 00:27:52,940 that its role is to help people in countries like ours   246 00:27:52,940 --> 00:27:56,940 to be aware of the totality of the Church's mission,   247 00:27:56,940 --> 00:28:00,940 to announce and proclaim Jesus Christ,   248 00:28:00,940 --> 00:28:03,940 to offer the bread of life that is the Eucharist,   249 00:28:03,940 --> 00:28:11,940 and to remind people who hear those words of the other needs of humanity—   250 00:28:11,940 --> 00:28:15,940 the needs for education, the needs for medical care,   251 00:28:15,940 --> 00:28:20,940 the need for social development, the need for the food,   252 00:28:20,940 --> 00:28:26,940 the daily bread that keeps human physical life alive.   253 00:28:27,940 --> 00:28:30,940 We in our country and in our part of the world   254 00:28:30,940 --> 00:28:35,940 have tended to divide those things into two different sections,   255 00:28:35,940 --> 00:28:39,940 two different parts when we think and talk about them.   256 00:28:39,940 --> 00:28:44,940 And yet, if you go into the developing world, the third world,   257 00:28:44,940 --> 00:28:47,940 the mission world, whatever name you have for it,   258 00:28:47,940 --> 00:28:51,940 you'll find out that this division does not exist   259 00:28:51,940 --> 00:28:55,940 because you will find the person who is the witness of Christ,   260 00:28:55,940 --> 00:28:59,940 the representative of the Church, striving to take care   261 00:28:59,940 --> 00:29:05,940 of as many of the needs of their fellow human beings as is possible.   262 00:29:05,940 --> 00:29:08,940 This is the end of side one.   263 00:29:08,940 --> 00:29:11,940 To hear side two, turn the cassette over now.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 00:00:00,000 --> 00:00:10,880 The Society for the Propagation of the Faith rejoices over the fact that it is asked by   2 00:00:10,880 --> 00:00:18,940 the Church to support the physical presence of the Church, to support the local churches   3 00:00:18,940 --> 00:00:27,200 of the world with the kind of assistance that just makes it possible for existence to be   4 00:00:27,200 --> 00:00:34,000 maintained. Not a luxury type existence at all, but a physical presence, however,   5 00:00:34,000 --> 00:00:40,920 that makes possible the kind of things that Archbishop de Souza just described   6 00:00:40,920 --> 00:00:46,400 for us. There couldn't be the new farming methods, they couldn't be the wells dug,   7 00:00:46,400 --> 00:00:51,280 they couldn't be those other things he referred to, unless the Church were first   8 00:00:51,280 --> 00:00:58,600 there to do them. And as a corollary of that, our work is to help people in our   9 00:00:58,600 --> 00:01:05,520 own country to stay alive and alert to the world dimensions of   10 00:01:05,520 --> 00:01:12,760 their commitment to Jesus Christ. The society rejoices too over the fact that   11 00:01:12,760 --> 00:01:18,000 it has been asked by the church to be so vitally involved in the training of all   12 00:01:18,000 --> 00:01:25,200 of its future personnel—the sisters, the brothers, the lay leaders, particularly the   13 00:01:25,200 --> 00:01:33,560 catechists and the clergy itself—to be involved in training those men and women, now young   14 00:01:33,560 --> 00:01:39,960 men and young women, who will give their lives in loving concern for the whole family of   15 00:01:39,960 --> 00:01:43,360 man.   16 00:01:43,360 --> 00:01:51,200 Ever since World War II, the Catholic Church in the United States has shown a concern for   17 00:01:51,200 --> 00:01:59,040 the rest of the world that possibly has not been equaled in the course of Christianity's   18 00:01:59,040 --> 00:02:00,040 history.   19 00:02:00,040 --> 00:02:04,740 Please, God, I do not say this boastfully.   20 00:02:04,740 --> 00:02:12,680 I do not indulge in triumphalism, but only to reassure you, to give you the confidence   21 00:02:12,680 --> 00:02:16,840 that you are part of something truly worthwhile.   22 00:02:16,840 --> 00:02:20,240 And we have many agencies to do that.   23 00:02:20,240 --> 00:02:28,320 I can think of them, things like the Catholic Near East Welfare Association for the Oriental   24 00:02:28,320 --> 00:02:35,160 Mission areas of the world, things like the Catholic Medical Mission Board that send out   25 00:02:35,160 --> 00:02:42,640 doctors, nurses, medical supplies and equipment, the Holy Childhood Association   26 00:02:42,640 --> 00:02:48,480 that keeps our young children interested in the poor of the world and the poor   27 00:02:48,480 --> 00:02:55,480 church, the mission-sending societies that send our sons and daughters to show   28 00:02:55,480 --> 00:03:01,840 forth the Catholicity that only can be shown when people are exchanged from one   29 00:03:01,840 --> 00:03:10,600 place to another. But two principal ones stand out, the Catholic Relief Services and the   30 00:03:10,600 --> 00:03:17,800 Society for the Propagation of the Faith. And I do want to tell you that because of   31 00:03:17,800 --> 00:03:24,120 your support for both of them, and a very dear friend and esteemed colleague, Jim Norris,   32 00:03:24,120 --> 00:03:31,240 will speak of the Catholic Relief Services sufficiently, because of these two agencies,   33 00:03:31,240 --> 00:03:37,580 The church is able to stay in existence, to hang together, to stay in there in the rest   34 00:03:37,580 --> 00:03:39,680 of the world.   35 00:03:39,680 --> 00:03:47,240 And then when it's there, when it's alive, when it's present, it's able to come to the   36 00:03:47,240 --> 00:03:51,400 aid of all of the hungers of the human family.   37 00:03:51,400 --> 00:03:54,400 It's able to offer the Word of God.   38 00:03:54,400 --> 00:03:58,540 It's able to offer the Eucharist itself.   39 00:03:58,540 --> 00:04:07,040 It's able to offer Jesus and it's able to offer bread when it has it to the suffering,   40 00:04:07,040 --> 00:04:12,800 starving members, our brothers and sisters in the family of man.   41 00:04:12,800 --> 00:04:19,420 Please God, all of us will go away from this Eucharistic Congress with the conviction that   42 00:04:19,420 --> 00:04:26,600 every time we share in the Eucharist of the Lord from this day to the rest of our lives,   43 00:04:26,600 --> 00:04:33,000 We worship not alone but in union with all the Church, and we ask back from the Father   44 00:04:33,000 --> 00:04:43,160 strength, life, health, grace, food, not just for ourselves but for all of our brothers   45 00:04:43,160 --> 00:04:46,600 and sisters in the family of man.   46 00:04:46,600 --> 00:04:53,680 And then, to the degree that is in our ability, we carry out that prayer, that worship, in   47 00:04:53,680 --> 00:04:57,080 the witness and the work of our lives.   48 00:04:57,080 --> 00:05:01,920 Thank you very much for your constant support and for your graciousness today in listening   49 00:05:01,920 --> 00:05:10,800 to my words.   50 00:05:10,800 --> 00:05:17,240 Thank you, Bishop O'Mara, for the hope you give us that the little we can do can be so   51 00:05:17,240 --> 00:05:18,240 effective.   52 00:05:18,240 --> 00:05:26,080 Our next speaker will show us another area in which our little can also mean a great   53 00:05:26,080 --> 00:05:27,080 deal.   54 00:05:27,080 --> 00:05:35,520 Mr. North.   55 00:05:35,520 --> 00:05:40,040 Thank you, Sister Consuela and my dear friends.   56 00:05:40,040 --> 00:05:46,680 I think that our good friend Bishop D'Souza has given a rather good description of the   57 00:05:46,680 --> 00:05:51,800 work of Catholic Relief Services, and maybe at this point I should really sit down and   58 00:05:51,800 --> 00:05:55,380 just say Bishop de Souza described it.   59 00:05:55,380 --> 00:06:02,260 But since the theological base for feeding the hungry and serving the needy has been   60 00:06:02,260 --> 00:06:09,020 established so beautifully throughout this whole day as well as even yesterday, my talk   61 00:06:09,020 --> 00:06:14,380 or my remarks here are going to be more or less of a pragmatic nature in relation to   62 00:06:14,380 --> 00:06:21,360 disaster aid and the programs of the church, how they are carried out at this time.   63 00:06:21,360 --> 00:06:28,040 We have right now, fresh in our minds, this terrible earthquake in China. Few details   64 00:06:28,040 --> 00:06:36,000 are known except we do know that the dimensions are so vast that even as we sit here in comfort,   65 00:06:36,000 --> 00:06:43,240 people are digging their dead bodies of relatives and friends out of the rubble and vast thousands,   66 00:06:43,240 --> 00:06:46,520 numbers still unknown are being displaced.   67 00:06:46,520 --> 00:06:50,360 Hundreds of people are coming anxiously trying   68 00:06:50,360 --> 00:06:52,960 to know how they can be of help.   69 00:06:52,960 --> 00:06:56,520 And at this point, all help is being refused.   70 00:06:56,520 --> 00:06:59,600 And there may be good reasons in China for that,   71 00:06:59,600 --> 00:07:02,600 which could be brought out possibly later on.   72 00:07:02,600 --> 00:07:06,120 But here again, we have an example of the concern   73 00:07:06,120 --> 00:07:10,280 and the compassion of people when disaster strikes.   74 00:07:10,280 --> 00:07:14,880 And every disaster, whether it's man-made or it's natural,   75 00:07:14,880 --> 00:07:19,240 brings a need for a very timely and effective help   76 00:07:19,240 --> 00:07:24,440 in the form of food, shelter, health care, and medicine.   77 00:07:24,440 --> 00:07:27,840 The trauma that results from the loss of everything that one   78 00:07:27,840 --> 00:07:32,880 owns and the sudden displacement due to a catastrophe   79 00:07:32,880 --> 00:07:36,920 can be alleviated to a degree by immediate aid   80 00:07:36,920 --> 00:07:39,560 and the presence of concerned people   81 00:07:39,560 --> 00:07:41,560 administering that aid.   82 00:07:41,560 --> 00:07:44,200 And for this reason, among others,   83 00:07:44,200 --> 00:07:46,560 in the last quarter of the century,   84 00:07:46,560 --> 00:07:50,040 the agencies of the Church have been giving high priority   85 00:07:50,040 --> 00:07:53,680 to emergency aid in times of disaster.   86 00:07:53,680 --> 00:07:56,000 Since January of this year, there   87 00:07:56,000 --> 00:07:58,440 have been a number of emergencies,   88 00:07:58,440 --> 00:08:01,240 each one slightly different in nature,   89 00:08:01,240 --> 00:08:05,640 and each one requiring an adaptability and a flexibility   90 00:08:05,640 --> 00:08:08,200 on the part of the agencies that try   91 00:08:08,200 --> 00:08:10,640 to meet these emergencies.   92 00:08:10,640 --> 00:08:13,880 Just a short list could give you an idea   93 00:08:13,880 --> 00:08:15,680 of the variety of situations that   94 00:08:15,680 --> 00:08:19,760 have faced the agencies of the Church this year.   95 00:08:19,760 --> 00:08:22,960 The earthquake in Guatemala, the recent earthquake   96 00:08:22,960 --> 00:08:26,320 in northern Italy, the civil war in Lebanon,   97 00:08:26,320 --> 00:08:30,560 the war in Angola, the civil war in East Timor,   98 00:08:30,560 --> 00:08:33,160 the typhoon and floods in the Philippines,   99 00:08:33,160 --> 00:08:35,600 the uprising in the Spanish Sahara,   100 00:08:35,600 --> 00:08:39,940 the drought emergency in northeast Brazil, the typhoon   101 00:08:39,940 --> 00:08:43,260 and floods in Guam, the earthquakes, two of them   102 00:08:43,260 --> 00:08:47,380 in Indonesia, including Bali, and now   103 00:08:47,380 --> 00:08:49,580 the recent earthquake in China.   104 00:08:49,580 --> 00:08:52,900 I will not talk about the situation in Bangladesh   105 00:08:52,900 --> 00:08:56,820 because we have Father Doheny who will talk about that.   106 00:08:56,820 --> 00:08:59,940 No two situations are exactly alike,   107 00:08:59,940 --> 00:09:02,360 either in the dimensions of the problem   108 00:09:02,360 --> 00:09:05,840 nor in the means that are required to administer aid.   109 00:09:05,840 --> 00:09:10,400 But all of them have an element in common, the destruction   110 00:09:10,400 --> 00:09:13,920 or loss of one's home and all of one's possessions,   111 00:09:13,920 --> 00:09:16,480 hard-earned possessions in most cases,   112 00:09:16,480 --> 00:09:20,920 and the displacement of vast thousands of homeless refugees,   113 00:09:20,920 --> 00:09:24,760 either on a temporary or on a permanent basis.   114 00:09:24,760 --> 00:09:29,360 A meaningful and effective response to these emergencies   115 00:09:29,360 --> 00:09:32,520 is more easily carried out in those areas   116 00:09:32,520 --> 00:09:37,240 where agencies have ongoing programs of aid and development,   117 00:09:37,240 --> 00:09:39,920 because that type of activity helps   118 00:09:39,920 --> 00:09:42,560 to provide the infrastructure that's   119 00:09:42,560 --> 00:09:48,600 needed to mount a successful, large-scale emergency program.   120 00:09:48,600 --> 00:09:51,200 A natural reaction when disaster strikes   121 00:09:51,200 --> 00:09:54,740 is to rush supplies without any reference to need,   122 00:09:54,740 --> 00:09:57,700 with the result that frequently in a few days   123 00:09:57,700 --> 00:10:02,300 there is a pileup of unneeded or unwanted supplies,   124 00:10:02,300 --> 00:10:06,220 either in the forms of food, shelter, or medicine.   125 00:10:06,220 --> 00:10:09,620 People rush into disaster areas who are unneeded.   126 00:10:09,620 --> 00:10:11,820 They come without thinking of the fact   127 00:10:11,820 --> 00:10:15,260 that they will be consuming scarce food stocks   128 00:10:15,260 --> 00:10:19,100 and requiring scarce shelter to be provided locally.   129 00:10:19,100 --> 00:10:23,260 Based on years of experience, agencies engaged in emergency   130 00:10:23,260 --> 00:10:26,860 aid learn that the maxim, haste makes waste,   131 00:10:26,860 --> 00:10:30,740 is a truism twice over in such situations.   132 00:10:30,740 --> 00:10:34,620 Pre-planning is vital to the success of any emergency aid   133 00:10:34,620 --> 00:10:36,020 program.   134 00:10:36,020 --> 00:10:38,740 The prompt gathering of the facts of the situation   135 00:10:38,740 --> 00:10:43,060 provides the basis on which an aid program can be mounted   136 00:10:43,060 --> 00:10:45,820 effectively and promptly.   137 00:10:45,820 --> 00:10:50,120 For example, following our list of items of information   138 00:10:50,120 --> 00:10:52,700 that must be ascertained within hours   139 00:10:52,700 --> 00:10:55,060 of the news of a disaster.   140 00:10:55,060 --> 00:10:58,780 The scale of the disaster, the numbers of persons affected,   141 00:10:58,780 --> 00:11:02,260 the type damage, are roads accessible, is shelter needed,   142 00:11:02,260 --> 00:11:05,540 what quantity, what are the relief needs,   143 00:11:05,540 --> 00:11:08,440 what is available locally for use,   144 00:11:08,440 --> 00:11:11,860 what are the local structures or the infrastructures   145 00:11:11,860 --> 00:11:15,740 that can administer aid, what tonnage of food or other items   146 00:11:15,740 --> 00:11:19,380 can be handled effectively, what type of transport   147 00:11:19,380 --> 00:11:23,260 is available locally, what is needed from the outside,   148 00:11:23,260 --> 00:11:26,480 What ports of entry are to be used for shipments?   149 00:11:26,480 --> 00:11:29,820 What ports are damaged or unusable?   150 00:11:29,820 --> 00:11:32,700 Is duty-free entry guaranteed for shipments of food   151 00:11:32,700 --> 00:11:34,720 as well as other supplies?   152 00:11:34,720 --> 00:11:36,300 Shipping information is needed.   153 00:11:36,300 --> 00:11:39,820 What types of markings are to go on the foods, medicines,   154 00:11:39,820 --> 00:11:42,080 and other supplies that are shipped?   155 00:11:42,080 --> 00:11:43,340 How does one communicate?   156 00:11:43,340 --> 00:11:45,180 Is telephone available?   157 00:11:45,180 --> 00:11:48,220 If not, what arrangements for shortwave radio?   158 00:11:48,220 --> 00:11:50,220 Is it possible to use a telex?   159 00:11:50,220 --> 00:11:51,100 Is that functioning?   160 00:11:51,100 --> 00:11:55,200 If so, what hours of the day is a telex open?   161 00:11:55,200 --> 00:11:56,920 Is there a need of additional staff   162 00:11:56,920 --> 00:12:01,280 to assist during these immediate days following a disaster?   163 00:12:01,280 --> 00:12:04,000 If funds are to be sent, what is the best channel   164 00:12:04,000 --> 00:12:05,680 for transmittal?   165 00:12:05,680 --> 00:12:09,160 The list may be formidable or may sound formidable,   166 00:12:09,160 --> 00:12:12,320 but experienced personnel in disaster aid   167 00:12:12,320 --> 00:12:15,580 can gather that type of information within hours   168 00:12:15,580 --> 00:12:18,640 and thereby lay the basis for a program that   169 00:12:18,640 --> 00:12:24,480 avoid waste and reach the victims in the most expeditious manner.   170 00:12:24,480 --> 00:12:31,360 One case study might help to demonstrate what steps are taken in a concrete situation.   171 00:12:31,360 --> 00:12:36,640 I refer to the Guatemala earthquake on February 4.   172 00:12:36,640 --> 00:12:42,240 When the executives of Catholic Relief Services received the radio report of the earthquake,   173 00:12:42,240 --> 00:12:49,080 The following steps were taken even before contact was made or able to be made with the   174 00:12:49,080 --> 00:12:55,840 CRS Director in Guatemala. All CRS departments and offices were put on the alert and took   175 00:12:55,840 --> 00:13:02,580 preparatory action in accordance with pre-disaster planning. The Program and Supply Department   176 00:13:02,580 --> 00:13:10,000 identified all ships at sea on the way to Guatemala and to nearby countries. It checked   177 00:13:10,000 --> 00:13:15,960 on all shipments and supplies at or near Gulf ports. All shipments were checked as to the   178 00:13:15,960 --> 00:13:22,800 types and quantities of foods and other commodities that were in those shipments. The New York   179 00:13:22,800 --> 00:13:29,540 CRS Warehouse and Processing Center went on standby to prepare to move certain types of   180 00:13:29,540 --> 00:13:34,560 reserve stocks that are standard requirements and that are always kept in reserve in the   181 00:13:34,560 --> 00:13:39,440 the warehouse, Jeep-type wagons, water purification tablets,   182 00:13:39,440 --> 00:13:44,760 vitamins, blankets, immunization guns, communications equipment,   183 00:13:44,760 --> 00:13:47,160 tools, and so on.   184 00:13:47,160 --> 00:13:50,600 Thirdly, the purchasing department was alerted to be prepared   185 00:13:50,600 --> 00:13:53,920 to buy replacements for the items that might be used   186 00:13:53,920 --> 00:13:56,560 or placed on standby order.   187 00:13:56,560 --> 00:13:59,200 The freight forwarder was advised to arrange   188 00:13:59,200 --> 00:14:03,040 for a standby charter plane that was to be flown as soon   189 00:14:03,040 --> 00:14:07,720 his word were received confirming the requirements in Guatemala.   190 00:14:07,720 --> 00:14:12,920 The Central America staff of Catholic Relief Services called all of its program directors   191 00:14:12,920 --> 00:14:20,640 in the countries adjacent to Guatemala, El Salvador, Nicaragua, Honduras, etc., to determine   192 00:14:20,640 --> 00:14:26,440 what stocks of food they had on hand for movement over land to Guatemala.   193 00:14:26,440 --> 00:14:30,580 The CRS staff was put on notice to be prepared to go to   194 00:14:30,580 --> 00:14:33,040 Guatemala if needed.   195 00:14:33,040 --> 00:14:35,820 The Program and Supply Department reached the United States   196 00:14:35,820 --> 00:14:39,560 Government's Disaster Aid Office to determine what reports they   197 00:14:39,560 --> 00:14:44,420 had of the extent of damage and what plans they had for food or   198 00:14:44,420 --> 00:14:46,540 for other types of help.   199 00:14:46,540 --> 00:14:51,420 The CRS Information Office prepared to receive a deluge of   200 00:14:51,420 --> 00:14:55,380 telephone calls asking for information about the earthquake   201 00:14:55,380 --> 00:15:01,520 Incidentally, there were at least 10 or 12 secretaries who took a constant flow of telephone   202 00:15:01,520 --> 00:15:06,340 calls from people for the first week or two after that disaster.   203 00:15:06,340 --> 00:15:13,160 The CRS office in Geneva, which maintains contacts with a number of funding agencies,   204 00:15:13,160 --> 00:15:16,260 was alerted to standby for appeals for help.   205 00:15:16,260 --> 00:15:21,160 They too got in touch with the UN Disaster Office, the International Red Cross, and the   206 00:15:21,160 --> 00:15:26,640 other voluntary agencies in order to coordinate with their efforts, both governmental and   207 00:15:26,640 --> 00:15:32,020 private. And here, of course, is a very important matter of coordination with everybody else   208 00:15:32,020 --> 00:15:36,400 who is involved in disaster aid so as to avoid duplication and overlapping.   209 00:15:36,400 --> 00:15:44,160 While all of this activity was going on, contact was being made with the CRS Director in Guatemala   210 00:15:44,160 --> 00:15:50,580 for an on-the-spot report, and this was done by HAM Radio. And thank God for these HAM   211 00:15:50,580 --> 00:15:54,700 radio operators because they are the ones who frequently are the first ones who make   212 00:15:54,700 --> 00:16:00,580 contact with us and let us know and give us the facts because ordinary communications   213 00:16:00,580 --> 00:16:02,380 are cut out.   214 00:16:02,380 --> 00:16:08,220 The first reports from all sources showed a lack of information as to the true extent   215 00:16:08,220 --> 00:16:13,700 of the loss of life and the destruction of homes, the displacement of people because   216 00:16:13,700 --> 00:16:19,300 of the disruption of communications and the distance from the capital city.   217 00:16:19,300 --> 00:16:25,380 Information became available, however, to enable the agency within 24 hours to have   218 00:16:25,380 --> 00:16:31,580 a shipment on the way, a chartered plane, and to divert food shipments that were at   219 00:16:31,580 --> 00:16:37,940 sea to reach contingency ports because some of the normal ports were disrupted.   220 00:16:37,940 --> 00:16:42,620 Short wave contact was maintained several times each day in order to keep abreast of   221 00:16:42,620 --> 00:16:43,620 the needs.   222 00:16:43,620 --> 00:16:48,340 And here again we have to bring out the fact that the situation and disaster changes from   223 00:16:48,340 --> 00:16:53,500 day to day to day because, as I mentioned before, the early outpouring of supplies and   224 00:16:53,500 --> 00:16:59,260 equipment keeps coming in and frequently the supplies arrive and they just pile up and   225 00:16:59,260 --> 00:17:01,220 there's no means to handle them.   226 00:17:01,220 --> 00:17:07,540 The local Catholic agency, the Catholic Charities, called Caritas of Guatemala, recruited a large   227 00:17:07,540 --> 00:17:13,100 number of volunteers to help with the emergency and they assisted in the distribution of food   228 00:17:13,100 --> 00:17:15,180 and other necessities.   229 00:17:15,180 --> 00:17:21,660 This eliminated the need for any outside help except for specialized persons.   230 00:17:21,660 --> 00:17:26,040 Because of the fact that Caritas had been handling food for a number of years, it had   231 00:17:26,040 --> 00:17:32,540 experienced personnel, and they were both at the diocesan and at the parish level.   232 00:17:32,540 --> 00:17:37,540 They were familiar with the types of food that CRS provided and also with the food-eating   233 00:17:37,540 --> 00:17:42,600 habits of the Indian culture, which was very important in this particular case to know   234 00:17:42,600 --> 00:17:47,880 what types of food were acceptable to this particular culture.   235 00:17:47,880 --> 00:17:54,720 As noted earlier, each disaster brings with it its own problems and a need to adapt. In   236 00:17:54,720 --> 00:18:00,360 some cases, there will be a distribution of food raw and uncooked for the people to prepare   237 00:18:00,360 --> 00:18:05,440 themselves if they have facilities. In other cases, such as the Bengali refugee influx   238 00:18:05,440 --> 00:18:11,560 into India, the Caritas agencies, the religious and others baked thousands of loaves of bread   239 00:18:11,560 --> 00:18:17,040 each day and distribute them through a variety of church groups and local agencies. In other   240 00:18:17,040 --> 00:18:23,520 cases, feeding stations are set up. Food is prepared and given out for immediate use,   241 00:18:23,520 --> 00:18:28,540 sometimes right on the spot or sometimes to be carried home. This was the case recently   242 00:18:28,540 --> 00:18:34,000 in an earthquake in northern Italy. Monsignor Harnett, Monsignor Landy, Monsignor Bottas   243 00:18:34,000 --> 00:18:38,600 and I all went up and saw this in action.   244 00:18:38,600 --> 00:18:41,180 During the Philippine floods, and I must say that in the   245 00:18:41,180 --> 00:18:44,780 Philippines they have one of the best pre-disaster planning   246 00:18:44,780 --> 00:18:48,180 organizations of all, during the Philippine floods and   247 00:18:48,180 --> 00:18:52,500 typhoons, the CRS office out there, in cooperation with local   248 00:18:52,500 --> 00:18:58,100 agencies, baked daily literally thousands of a small loaf   249 00:18:58,100 --> 00:19:03,060 called a nutribun. It is a calorie-packed meal in itself, and   250 00:19:03,060 --> 00:19:06,480 these are distributed and flown or even dropped by helicopter   251 00:19:06,480 --> 00:19:10,840 in certain cases. Hundreds of thousands of tons of food have   252 00:19:10,840 --> 00:19:14,960 been distributed by CRS and its partner agencies over the past   253 00:19:14,960 --> 00:19:18,480 years to victims of the drought in Africa, the floods in   254 00:19:18,480 --> 00:19:22,960 Bangladesh, and the droughts in Indian Bangladesh. In all   255 00:19:22,960 --> 00:19:27,680 cases, the agency tries to terminate the emergency handout   256 00:19:27,680 --> 00:19:32,260 distribution as soon as feasible and go into a food-for-work   257 00:19:32,260 --> 00:19:36,560 type of program and to begin a rehabilitation program.   258 00:19:36,560 --> 00:19:39,300 In these programs, the recipients,   259 00:19:39,300 --> 00:19:42,560 as Bishop D'Souza mentioned, are paid for their work,   260 00:19:42,560 --> 00:19:45,800 and the food for work is a general part of the use   261 00:19:45,800 --> 00:19:49,460 of American foodstuffs overseas.   262 00:19:49,460 --> 00:19:52,260 The money for all this comes from the very wonderful,   263 00:19:52,260 --> 00:19:56,400 generous people of our country, as was mentioned earlier   264 00:19:56,400 --> 00:19:59,700 by Bishop O'Meara.   265 00:19:59,700 --> 00:20:02,500 The basic budget for Catholic Relief Services   266 00:20:02,500 --> 00:20:05,980 provides the basic support that keeps the organization,   267 00:20:05,980 --> 00:20:07,940 the structure, overseas.   268 00:20:07,940 --> 00:20:11,100 But in many cases, there is a special collection.   269 00:20:11,100 --> 00:20:13,700 The collection for Guatemala, for example,   270 00:20:13,700 --> 00:20:17,180 has brought in a remarkable $6.5 million   271 00:20:17,180 --> 00:20:19,540 so that the agency can really bring effective help   272 00:20:19,540 --> 00:20:21,720 to the Catholic Church in Guatemala   273 00:20:21,720 --> 00:20:25,260 in trying to help to rehabilitate its people.   274 00:20:25,260 --> 00:20:27,580 There are also other sources of funds.   275 00:20:27,580 --> 00:20:29,260 The United States government frequently   276 00:20:29,260 --> 00:20:33,260 has funds made available through its disaster aid office.   277 00:20:33,260 --> 00:20:36,840 And as was mentioned earlier, these wonderful agencies   278 00:20:36,840 --> 00:20:39,060 in Europe, Australia, and New Zealand   279 00:20:39,060 --> 00:20:42,300 are very prompt with their help through Catholic Relief   280 00:20:42,300 --> 00:20:45,220 Services or through the other local church structures   281 00:20:45,220 --> 00:20:46,820 that are on the spot.   282 00:20:46,820 --> 00:20:51,020 The German Caritas has one man full time just concerned   283 00:20:51,020 --> 00:20:53,420 with disasters and emergencies.   284 00:20:53,420 --> 00:20:57,740 And he, like many others, go immediately to the disaster   285 00:20:57,740 --> 00:21:01,100 area to give a report back.   286 00:21:01,100 --> 00:21:03,620 The coordination of Catholic efforts   287 00:21:03,620 --> 00:21:06,060 in the field of emergencies is effected   288 00:21:06,060 --> 00:21:09,060 at the international level through a special office   289 00:21:09,060 --> 00:21:12,740 of the Holy See, the Pontifical Council Corunum.   290 00:21:12,740 --> 00:21:16,540 Our Holy Father set up Corunum about five years ago   291 00:21:16,540 --> 00:21:19,700 so that it would be his office, his eyes and his ears,   292 00:21:19,700 --> 00:21:21,500 for coordinating all of the work of church   293 00:21:21,500 --> 00:21:25,940 around the world in disaster aid and in refugee aid   294 00:21:25,940 --> 00:21:27,720 and in development work.   295 00:21:27,720 --> 00:21:30,440 And that office now is at the point   296 00:21:30,440 --> 00:21:33,840 where it has information right at its own fingertips   297 00:21:33,840 --> 00:21:35,640 about what agency in what country   298 00:21:35,640 --> 00:21:39,480 can carry out an effective program of emergency aid.   299 00:21:39,480 --> 00:21:43,080 Among the Catholic agencies, the International Caritas,   300 00:21:43,080 --> 00:21:45,760 or International Conference of Catholic Charities,   301 00:21:45,760 --> 00:21:49,800 which is a federation of 95 national Catholic agencies,   302 00:21:49,800 --> 00:21:53,200 has an emergency aid office which immediately sends   303 00:21:53,200 --> 00:21:55,800 information to all of its member agencies   304 00:21:55,800 --> 00:21:58,440 and frequently obtains funds and resources   305 00:21:58,440 --> 00:22:00,760 to be channeled to its members.   306 00:22:00,760 --> 00:22:02,680 And incidentally, we are all tied together   307 00:22:02,680 --> 00:22:06,500 by a telex network so that we have instantaneous communication   308 00:22:06,500 --> 00:22:10,900 with each other so that we know what each other is doing.   309 00:22:10,900 --> 00:22:13,240 In recent years, there has been much progress   310 00:22:13,240 --> 00:22:16,960 in handling disaster aid and emergency feeding programs.   311 00:22:16,960 --> 00:22:20,480 But there is still much room for improvement in emergency   312 00:22:20,480 --> 00:22:22,600 feeding and disaster aid.   313 00:22:22,600 --> 00:22:26,020 Coronam has been urging every bishops' conference   314 00:22:26,020 --> 00:22:28,540 to designate one agency that will   315 00:22:28,540 --> 00:22:32,840 be the point of contact at the time of an emergency,   316 00:22:32,840 --> 00:22:36,340 likewise to have a standby disaster aid setup, which   317 00:22:36,340 --> 00:22:40,540 can be set into motion in times of disaster.   318 00:22:40,540 --> 00:22:42,940 Some countries have such an agency.   319 00:22:42,940 --> 00:22:44,620 Many do not.   320 00:22:44,620 --> 00:22:47,020 Since the United Nations and the Red Cross   321 00:22:47,020 --> 00:22:51,700 are also promoting national pre-disaster planning,   322 00:22:51,700 --> 00:22:56,160 It is essential that the Church agencies play a true role   323 00:22:56,160 --> 00:23:00,800 in the pre-planning and the execution of disaster plans.   324 00:23:00,800 --> 00:23:01,800 Thank you.   325 00:23:01,800 --> 00:23:18,360 Thank you, Mr. Norris, for that marvelous insight   326 00:23:18,360 --> 00:23:23,360 within a very rigid time frame into what is done   327 00:23:23,360 --> 00:23:27,280 for relief of disasters all over the world.   328 00:23:28,600 --> 00:23:33,200 I think a slogan that may appeal to all of us is,   329 00:23:33,200 --> 00:23:36,500 if you can't do a lot, do a little.   330 00:23:37,960 --> 00:23:41,040 I would like to present Monsignor Call   331 00:23:41,040 --> 00:23:42,720 as one who has done a great deal   332 00:23:43,560 --> 00:23:48,000 to make possible direct assistance   333 00:23:48,000 --> 00:23:53,000 through this wonderfully ingenious plan   334 00:23:53,040 --> 00:23:55,300 called Operation Rice Bowl.   335 00:23:55,300 --> 00:23:58,620 When it was first presented to the Eucharistic Congress   336 00:23:58,620 --> 00:24:02,420 Social Concerns Committee, Father Edward Brady said,   337 00:24:02,420 --> 00:24:06,860 it is a plan that has the simplicity of genius.   338 00:24:06,860 --> 00:24:09,060 Father Cole, Monsignor Cole.   339 00:24:09,060 --> 00:24:37,160 I'm here to ask your help.   340 00:24:37,160 --> 00:24:48,300 your help in two specific fields.   341 00:24:48,300 --> 00:24:57,860 If Christ's presence in the Eucharist means anything, if it is capable of anything, then   342 00:24:57,860 --> 00:25:14,420 it should enable us to share our bread.   343 00:25:14,420 --> 00:25:20,740 Imagine the genius of Christ made himself into bread.   344 00:25:20,740 --> 00:25:28,740 He certainly must have had something in mind.   345 00:25:28,740 --> 00:25:40,880 And now we have an opportunity to give him back through the instrument of bread.   346 00:25:40,880 --> 00:25:49,460 What we ask you to do is to stimulate within this Congress a willingness that the Catholic   347 00:25:49,460 --> 00:25:58,220 hierarchy, that the Catholic spiritual leadership, through its priests and   348 00:25:58,220 --> 00:26:06,380 sisters and brothers, and above all through its laity, will from this   349 00:26:06,380 --> 00:26:21,740 Congress develop a policy toward food sharing. One, a policy which says to our   350 00:26:21,740 --> 00:26:29,120 government that food is not to be used as weaponry. That food is not to be used   351 00:26:29,120 --> 00:26:39,800 as a tool of the economic process to stabilize our economy. That's our policy.   352 00:26:39,800 --> 00:26:45,880 Bottom line. And you can do it. You can do it through your involvement, through   353 00:26:45,880 --> 00:26:52,920 your interest, through your bringing it up upon the floor, through the writing of   354 00:26:52,920 --> 00:27:05,440 letters to both your pastors, your bishops, your institutions of learning, and above all   355 00:27:05,440 --> 00:27:13,240 to your governmental representatives.   356 00:27:13,240 --> 00:27:25,320 Once the 41st International Eucharistic Congress has stated its policy toward food and hunger,   357 00:27:25,320 --> 00:27:37,540 it should develop a unified program.   358 00:27:37,540 --> 00:27:52,540 This program should be a teaching, spiritual experience of sacrifice, prayer and sharing,   359 00:27:52,540 --> 00:28:04,580 so that we begin to develop a new generation, a new breed of cat, who is willing to take   360 00:28:04,580 --> 00:28:16,420 what he has and say, brother you have no food I have some have some of mine.   361 00:28:16,420 --> 00:28:26,660 This program is to emphasize the fact that we are living in a limited world with limited   362 00:28:26,660 --> 00:28:30,580 natural resources.   363 00:28:30,580 --> 00:28:39,740 This program should dramatize the fact that surviving demands sharing.   364 00:28:39,740 --> 00:28:46,260 This is the end of EC 104, panel A in the Hunger Symposium, People Helping People.   365 00:28:46,260 --> 00:28:52,340 The conclusion of the panel will be found on tape EC 105.   366 00:28:52,340 --> 00:29:05,540 Recognize the fact that there are hungers which are material on the one hand and spiritual   367 00:29:05,540 --> 00:29:06,220 on the other.   </div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel A People Helping People Part 1 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Msgr. Robert Coll Bishop D'Souza Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_104 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/c45a67ff79e084f4e40cc1184f384c4c.mp3 ed9a91f264e3cda08b61f7d0a2f739ca https://omeka.pahrc.net/files/original/4aeb1244f60b0cba6ebc40dfd04d5a26.mp3 1ad0c8fcc5fb665a0072e584133e4456 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:14,500 This program should emphasize the fact that less is more. 2 00:00:14,500 --> 00:00:23,560 And this program should, in the fourth stage, recognize the fact that there are hungers 3 00:00:23,560 --> 00:00:34,400 which are material on the one hand and spiritual on the other. 4 00:00:34,400 --> 00:00:42,480 Thus it is that we address ourselves to a spiritual program of implementing a material 5 00:00:42,480 --> 00:00:46,600 policy. 6 00:00:46,600 --> 00:00:56,580 Thus it is that we address ourselves not to the physical church but to the home. 7 00:00:56,580 --> 00:01:03,200 Thus it is that we address ourselves to the Father and say, Father of Family, you are 8 00:01:03,200 --> 00:01:05,420 spiritual leader. 9 00:01:05,420 --> 00:01:11,160 You are Abba Father. 10 00:01:11,160 --> 00:01:22,000 What is the embarrassment of praying with your wife and children? 11 00:01:22,000 --> 00:01:32,620 It is embarrassing because we have not exercised it in too many instances and years. 12 00:01:32,620 --> 00:01:40,840 So we must make of the dining room table an altar. 13 00:01:40,840 --> 00:01:50,560 And we must have Jesus Christ present at our table through prayer, through the image of 14 00:01:50,560 --> 00:01:57,880 Father and Mother sharing. 15 00:01:57,880 --> 00:02:07,140 We must return to a fasting experience so that our program will give witness to our 16 00:02:07,140 --> 00:02:10,120 policy. 17 00:02:10,120 --> 00:02:20,520 We must discipline self for others. 18 00:02:20,520 --> 00:02:32,800 Once we have experienced the discomfort, the nuisance of hunger, then perhaps we can appreciate 19 00:02:32,800 --> 00:02:43,080 our brother who has little or nothing to eat. 20 00:02:43,080 --> 00:02:55,680 And so, because we are a material people, the spiritual has slipped away from us. 21 00:02:55,680 --> 00:03:14,560 We must return our people to a spiritual program which sees Jesus Christ beyond the sea. 22 00:03:14,560 --> 00:03:26,620 As to the material aspects of hunger, people who are stripped of the material must totally 23 00:03:26,620 --> 00:03:33,000 rely on the spiritual for their survival. 24 00:03:33,000 --> 00:03:44,800 And so they survive in patience and in faith and in a kind of cooperation and sharing with 25 00:03:44,800 --> 00:03:54,600 each other that we have never known. 26 00:03:54,600 --> 00:04:07,840 However, they need our matter, but not in a way that will reduce them, but in a way 27 00:04:07,840 --> 00:04:10,880 that will uplift them. 28 00:04:10,880 --> 00:04:18,120 And so, they need our food, our basic rights. 29 00:04:18,120 --> 00:04:29,120 They need nutritional education, they need agricultural development, and they need industrial 30 00:04:29,120 --> 00:04:31,720 development. 31 00:04:31,720 --> 00:04:46,920 All these we have and can share with them, provided we accept their spiritual life and 32 00:04:46,920 --> 00:04:59,520 and are willing to be patient, to share, and to spend our days in prayer. 33 00:04:59,520 --> 00:05:12,280 If I may again, policy on a church level and on a governmental level, and thirdly on a 34 00:05:12,280 --> 00:05:15,020 home level. 35 00:05:15,020 --> 00:05:25,540 the program of prayer, fasting, and sharing, a program which develops and satisfies the 36 00:05:25,540 --> 00:05:35,740 spiritual hungers that our world is experiencing, and then turns around and satisfies the material 37 00:05:35,740 --> 00:05:44,520 hungers that our brother's world is experiencing. 38 00:05:44,520 --> 00:05:57,660 And then the 41st Eucharistic Congress will not have been an event but a way of life. 39 00:05:57,660 --> 00:05:58,160 Thank you. 40 00:06:14,520 --> 00:06:18,760 Thank you, Monsignor Call, for that stirring call to action. 41 00:06:18,760 --> 00:06:24,220 Action has indeed begun on the archdiocesan level, 42 00:06:24,220 --> 00:06:29,520 and I proudly present Mrs. Diane Miller, who 43 00:06:29,520 --> 00:06:33,220 has done such wonderful work in the food coordination program. 44 00:06:44,520 --> 00:06:45,860 Thank you, sister. 45 00:06:45,860 --> 00:06:48,000 And you were accurate with your introduction as sister 46 00:06:48,000 --> 00:06:49,920 because we're all sisters in Christ. 47 00:06:52,160 --> 00:06:53,460 I would like to take, 48 00:06:54,340 --> 00:06:56,700 I would like to thank the Eucharistic Congress 49 00:06:56,700 --> 00:06:58,340 for providing me the opportunity 50 00:06:58,340 --> 00:07:00,840 to address the problem of local hunger. 51 00:07:01,780 --> 00:07:05,140 A key part of the problem is lack of communication 52 00:07:05,140 --> 00:07:08,180 between people who are relatively prosperous 53 00:07:08,180 --> 00:07:10,020 and their lack of appreciation 54 00:07:10,020 --> 00:07:12,580 for their unfortunate neighbors. 55 00:07:12,580 --> 00:07:15,980 Opportunities such as this Congress are positive steps 56 00:07:15,980 --> 00:07:19,120 towards better understanding, which is the first step 57 00:07:19,120 --> 00:07:21,300 toward solving the problem of hunger. 58 00:07:22,360 --> 00:07:25,500 Those of us who have visited the third world countries 59 00:07:25,500 --> 00:07:30,160 have seen firsthand, for example, in the slums of Calcutta, 60 00:07:30,160 --> 00:07:33,900 malnutrition is a fact of life, of such scope 61 00:07:33,900 --> 00:07:37,080 that it is evident for all to see. 62 00:07:37,080 --> 00:07:41,980 No one there has to be convinced that hunger exists. 63 00:07:41,980 --> 00:07:44,560 Here in Philadelphia, on the other hand, 64 00:07:44,560 --> 00:07:48,880 hunger is not as apparent, and it becomes one of our goals 65 00:07:48,880 --> 00:07:52,780 to make people aware that it does exist. 66 00:07:52,780 --> 00:07:55,480 I can personally testify to this fact, 67 00:07:55,480 --> 00:07:58,100 because shortly before I accepted the challenge 68 00:07:58,100 --> 00:08:01,840 as director of the Community Food Distribution Program, 69 00:08:01,840 --> 00:08:06,000 an emergency aid service whose goal it is to supply food 70 00:08:06,000 --> 00:08:09,440 to people who find themselves in temporary need, 71 00:08:09,440 --> 00:08:12,840 I did not believe that there were hungry people 72 00:08:12,840 --> 00:08:16,760 in Philadelphia, let alone within a mile or two 73 00:08:16,760 --> 00:08:18,800 of my own house. 74 00:08:18,800 --> 00:08:21,320 I was amazed and shocked when I found out 75 00:08:21,320 --> 00:08:25,140 what my predecessors in the program already knew. 76 00:08:25,140 --> 00:08:27,960 The desperation in the eyes of parents 77 00:08:27,960 --> 00:08:32,040 who can't afford to buy food for their children is tragic. 78 00:08:32,040 --> 00:08:34,960 The senior citizen who invites you into their home 79 00:08:34,960 --> 00:08:37,740 and offers you ice water from an empty refrigerator 80 00:08:37,740 --> 00:08:41,020 because their social security check is late 81 00:08:41,020 --> 00:08:44,060 is indeed a sad connotation. 82 00:08:44,060 --> 00:08:46,260 The Cardinals Commission on Human Relations 83 00:08:46,260 --> 00:08:48,380 was founded by John Cardinal Kroll 84 00:08:48,380 --> 00:08:50,540 to meet the needs of people. 85 00:08:50,540 --> 00:08:52,580 The commission has established programs 86 00:08:52,580 --> 00:08:55,460 which deal with various aspects of the community, 87 00:08:55,460 --> 00:09:00,420 including housing, unemployment, ecumenism, and hunger. 88 00:09:00,420 --> 00:09:03,660 In order to understand the concept of local emergency 89 00:09:03,660 --> 00:09:07,440 feeding, we must first realize that federal and state 90 00:09:07,440 --> 00:09:11,920 governments are attuned to what are termed natural disasters, 91 00:09:11,920 --> 00:09:14,640 such as Mr. Norris was speaking of earlier. 92 00:09:14,640 --> 00:09:18,000 Floods, fire, and earthquake, because it is understood 93 00:09:18,000 --> 00:09:21,200 that these tragedies leave people suddenly homeless 94 00:09:21,200 --> 00:09:24,560 and without the ability to feed and care for themselves 95 00:09:24,560 --> 00:09:26,360 and their families. 96 00:09:26,360 --> 00:09:31,360 It is surprising to find that neither public funds or agencies 97 00:09:31,360 --> 00:09:34,640 cover personal family tragedies, which also take 98 00:09:34,640 --> 00:09:38,160 their toll in grief and despair. 99 00:09:38,160 --> 00:09:41,800 These tragedies may be as small as a row home fire 100 00:09:41,800 --> 00:09:45,320 or the loss of a social security check for a senior citizen 101 00:09:45,320 --> 00:09:49,280 that leaves a person homeless or without food. 102 00:09:49,280 --> 00:09:54,880 To the individual, however, it is a personal disaster. 103 00:09:54,880 --> 00:09:57,720 In addition to sudden disasters, a large measure 104 00:09:57,720 --> 00:10:01,040 of the problem of local hunger stems from the fact 105 00:10:01,040 --> 00:10:04,320 that some people cannot cope with our fast-moving 106 00:10:04,320 --> 00:10:06,580 and complicated world. 107 00:10:06,580 --> 00:10:09,740 In these cases, it is mostly the very young 108 00:10:09,740 --> 00:10:12,200 or the very old which go hungry, 109 00:10:12,200 --> 00:10:15,420 since they are least able to help themselves. 110 00:10:16,280 --> 00:10:18,520 The Delaware Valley is inundated 111 00:10:18,520 --> 00:10:20,880 with social welfare programs, 112 00:10:20,880 --> 00:10:23,400 which are working hard to combat the problems 113 00:10:23,400 --> 00:10:27,900 of poverty, unemployment, education, housing, 114 00:10:27,900 --> 00:10:31,240 inflation, and government bureaucracy. 115 00:10:31,240 --> 00:10:34,720 But too often, even these well-intentioned social programs 116 00:10:34,720 --> 00:10:38,880 forget that while long-term plans and solutions are being 117 00:10:38,880 --> 00:10:43,240 sought, there are emergency needs which must be met. 118 00:10:43,240 --> 00:10:47,480 In the interim, the hungry must eat. 119 00:10:47,480 --> 00:10:50,840 The magnitude of hunger and malnutrition in the five-county 120 00:10:50,840 --> 00:10:55,360 Delaware Valley area are very real and adversely affect 121 00:10:55,360 --> 00:10:58,240 thousands of people every day. 122 00:10:58,240 --> 00:11:02,340 In Philadelphia, well over 15,000 identifiable people 123 00:11:02,340 --> 00:11:05,840 need emergency food every month from two to five days 124 00:11:05,840 --> 00:11:08,720 because of a family crisis. 125 00:11:08,720 --> 00:11:11,000 No one large agency or governmental body 126 00:11:11,000 --> 00:11:13,040 provides for these emergency needs 127 00:11:13,040 --> 00:11:17,200 because they are not termed natural disasters, 128 00:11:17,200 --> 00:11:20,440 nor do they qualify under the umbrella of government public 129 00:11:20,440 --> 00:11:22,600 assistance programs. 130 00:11:22,600 --> 00:11:26,880 The purpose of the local emergency feeding program 131 00:11:26,880 --> 00:11:31,340 is to respond to these people who need food. 132 00:11:31,340 --> 00:11:34,360 What causes the need for emergency food? 133 00:11:34,360 --> 00:11:36,360 To cite a few examples, it can take up 134 00:11:36,360 --> 00:11:38,600 to three weeks for an unemployment check 135 00:11:38,600 --> 00:11:40,840 to be processed, and many families 136 00:11:40,840 --> 00:11:43,920 do not have a reserve of groceries. 137 00:11:43,920 --> 00:11:46,920 If a Social Security check is lost or stolen, 138 00:11:46,920 --> 00:11:49,560 it may take several weeks to replace it, 139 00:11:49,560 --> 00:11:53,120 leaving a senior citizen not only without food, 140 00:11:53,120 --> 00:11:57,120 but often the means to obtain it if they are housebound. 141 00:11:57,120 --> 00:11:59,760 Or a pregnant mother not able to work 142 00:11:59,760 --> 00:12:03,360 has no way to purchase quality food. 143 00:12:03,360 --> 00:12:06,080 The Community Food Distribution Centers Program, 144 00:12:06,080 --> 00:12:09,760 working through its 28 volunteer-manned emergency 145 00:12:09,760 --> 00:12:12,200 feeding centers, has found itself 146 00:12:12,200 --> 00:12:15,840 taking responsibility for this gap in services. 147 00:12:15,840 --> 00:12:20,400 It serves all people, the criteria being need. 148 00:12:20,400 --> 00:12:23,040 It's interesting to note that we as American citizens 149 00:12:23,040 --> 00:12:27,640 spend some $9 billion a year through our tax dollars 150 00:12:27,640 --> 00:12:31,760 to feed people through federally funded feeding programs. 151 00:12:31,760 --> 00:12:33,980 Yet there are thousands of children 152 00:12:33,980 --> 00:12:35,960 in the city of Philadelphia who are medically 153 00:12:35,960 --> 00:12:38,480 defined as malnourished. 154 00:12:38,480 --> 00:12:43,300 Why, I ask you, in an area where there are so many resources 155 00:12:43,300 --> 00:12:47,000 to draw upon, should we have hungry people? 156 00:12:47,000 --> 00:12:49,920 Mother Teresa has said that we are actually 157 00:12:49,920 --> 00:12:52,880 touching Christ's body in the poor. 158 00:12:52,880 --> 00:12:57,600 In the poor, it is the hungry Christ that we are feeding. 159 00:12:57,600 --> 00:13:00,200 But beyond that, economically, our society 160 00:13:00,200 --> 00:13:04,280 is doing itself a disservice by allowing underdevelopment 161 00:13:04,280 --> 00:13:08,840 through malnutrition of young minds to remain in that state, 162 00:13:08,840 --> 00:13:11,400 thus hindering them from the opportunity 163 00:13:11,400 --> 00:13:14,640 to learn and become gainfully employed. 164 00:13:14,640 --> 00:13:17,640 It has been medically shown that the most crucial time 165 00:13:17,640 --> 00:13:20,400 for proper nutrition for brain development 166 00:13:20,400 --> 00:13:23,240 is from the time a woman conceives a baby 167 00:13:23,240 --> 00:13:25,480 up to the child's fifth year. 168 00:13:25,480 --> 00:13:29,560 The brain reaches 90% of its growth during this period. 169 00:13:29,560 --> 00:13:32,260 Malnutrition during this critical time of life 170 00:13:32,260 --> 00:13:35,320 will be reflected in academic and productivity 171 00:13:35,320 --> 00:13:36,600 later in life. 172 00:13:38,020 --> 00:13:41,700 Critics of emergency feeding programs should remember 173 00:13:41,700 --> 00:13:44,300 that while they are pontificating and devising 174 00:13:44,300 --> 00:13:48,220 these long-range solutions, the hungry must be fed. 175 00:13:48,220 --> 00:13:50,980 Whatsoever you do to the least of my brother, 176 00:13:50,980 --> 00:13:53,220 that you do unto me. 177 00:13:53,220 --> 00:13:56,080 The Judeo-Christian communities can have a tremendous 178 00:13:56,080 --> 00:14:00,100 impact toward alleviating starvation and malnutrition 179 00:14:00,100 --> 00:14:04,800 because hunger cuts across all religious persuasions. 180 00:14:04,800 --> 00:14:07,500 It can be a rallying point for concerned religious 181 00:14:07,500 --> 00:14:09,340 communities to work together. 182 00:14:10,440 --> 00:14:13,020 American Christian communities have contributed 183 00:14:13,020 --> 00:14:16,700 most generously over the years to help the starving abroad, 184 00:14:16,700 --> 00:14:19,420 as well as our local hungry. 185 00:14:19,420 --> 00:14:20,940 Through the caring and sharing 186 00:14:20,940 --> 00:14:23,980 with their less fortunate sisters and brothers, 187 00:14:23,980 --> 00:14:26,500 the parishes of the Philadelphia Archdiocese 188 00:14:26,500 --> 00:14:29,380 and concerned businesses generally contributed 189 00:14:29,380 --> 00:14:32,700 tons of canned food to fill the gap. 190 00:14:32,700 --> 00:14:36,360 But we firmly believe that social accomplishments 191 00:14:36,360 --> 00:14:39,380 don't end with the donations. 192 00:14:39,380 --> 00:14:41,420 By contributing cans of food 193 00:14:41,420 --> 00:14:43,580 and delivering them to the poor, 194 00:14:43,580 --> 00:14:47,280 a sensitization to the problem is also accomplished. 195 00:14:48,140 --> 00:14:51,100 The ultimate goal of emergency feeding programs 196 00:14:51,100 --> 00:14:55,660 as I see them is to move from charity to justice, 197 00:14:55,660 --> 00:14:59,520 identifying and feeding the people truly in need. 198 00:14:59,520 --> 00:15:02,620 Once again, I quote from Mother Teresa when she said, 199 00:15:02,620 --> 00:15:06,380 "'I would rather make mistakes in kindness and compassion 200 00:15:06,380 --> 00:15:10,820 "'than work miracles in unkindness and hardness.'" 201 00:15:10,820 --> 00:15:15,380 However, simply supplying emergency food is not enough. 202 00:15:15,380 --> 00:15:19,340 If we truly want to help people to help themselves, 203 00:15:19,340 --> 00:15:21,820 we must give them the tools to learn 204 00:15:21,820 --> 00:15:24,700 and work their way out of the morass of poverty. 205 00:15:25,620 --> 00:15:27,380 As a Catholic community, 206 00:15:27,380 --> 00:15:30,460 we firmly believe in the right to life. 207 00:15:30,460 --> 00:15:32,660 Why then do some of us have difficulty 208 00:15:32,660 --> 00:15:35,160 believing in the right to food? 209 00:15:35,160 --> 00:15:39,820 Because without food, there is no life. 210 00:15:39,820 --> 00:15:42,100 We should be fighting for the total upgrading 211 00:15:42,100 --> 00:15:44,100 of the quality of life. 212 00:15:44,100 --> 00:15:47,100 The energy spent in legislation to save lives 213 00:15:47,100 --> 00:15:50,020 should be combined with food legislation. 214 00:15:50,020 --> 00:15:53,100 I'm sure many hungry people have asked the question, 215 00:15:53,100 --> 00:15:55,220 why was I ever born? 216 00:15:55,220 --> 00:15:58,000 As they anguish in their suffering. 217 00:15:58,000 --> 00:16:00,420 We as a human moral community 218 00:16:00,420 --> 00:16:03,300 could greatly improve their plight. 219 00:16:03,300 --> 00:16:07,840 To create change, we have to work three ways simultaneously, 220 00:16:07,840 --> 00:16:11,520 both in the third world as well as at home. 221 00:16:11,520 --> 00:16:14,360 First, we must feed hungry people 222 00:16:14,360 --> 00:16:17,120 through emergency feeding programs. 223 00:16:17,120 --> 00:16:21,280 We are our brother's keeper and the hungry must be fed. 224 00:16:22,120 --> 00:16:23,880 The planners of this Eucharistic Congress 225 00:16:23,880 --> 00:16:26,560 place the hunger of the body first 226 00:16:26,560 --> 00:16:28,760 before the other hungers 227 00:16:28,760 --> 00:16:31,560 as the conference will go along this week. 228 00:16:31,560 --> 00:16:33,920 Second, we must educate people 229 00:16:33,920 --> 00:16:36,240 and help them to help themselves 230 00:16:36,240 --> 00:16:38,740 In the third world, greater emphasis should be stressed 231 00:16:38,740 --> 00:16:41,320 on development through agriculture, medicine, 232 00:16:41,320 --> 00:16:43,280 reading, and job skills. 233 00:16:43,280 --> 00:16:46,960 A realistic distribution system is badly needed. 234 00:16:46,960 --> 00:16:49,920 In America, nutrition education, 235 00:16:49,920 --> 00:16:53,960 especially on the grassroots level in impoverished areas 236 00:16:53,960 --> 00:16:57,480 and in the schools, and in the schools. 237 00:16:57,480 --> 00:17:00,360 Our program has piloted a community nutrition 238 00:17:00,360 --> 00:17:02,040 education training program, 239 00:17:02,040 --> 00:17:06,040 patterned after the Barefoot Doctors in China concept. 240 00:17:06,040 --> 00:17:09,520 Third, we must move ahead with legislative action 241 00:17:09,520 --> 00:17:13,600 from the local, state, national, and international level. 242 00:17:13,600 --> 00:17:16,240 We have to get serious about eradicating 243 00:17:16,240 --> 00:17:20,440 the hellish cycle of poverty. 244 00:17:20,440 --> 00:17:22,640 We must begin to make our legislators 245 00:17:22,640 --> 00:17:26,040 and our national leaders accountable to us. 246 00:17:26,040 --> 00:17:30,460 We should always be moving toward justice for all. 247 00:17:30,460 --> 00:17:34,040 It is easy to become overwhelmed by the magnitude 248 00:17:34,040 --> 00:17:37,080 of the problem of hunger, but I firmly 249 00:17:37,080 --> 00:17:39,160 believe that the problem will ultimately 250 00:17:39,160 --> 00:17:42,960 be solved on a one-to-one basis, little people doing 251 00:17:42,960 --> 00:17:45,600 little things to help little people. 252 00:17:45,600 --> 00:17:48,320 And consider for a moment how many little people 253 00:17:48,320 --> 00:17:51,080 there are in our world. 254 00:17:51,080 --> 00:17:53,000 In conclusion, I would like to say 255 00:17:53,000 --> 00:17:55,960 that hunger is a physical sensation learned 256 00:17:55,960 --> 00:17:58,400 at earliest infancy. 257 00:17:58,400 --> 00:18:03,140 It is a common denominator amongst all mankind. 258 00:18:03,140 --> 00:18:06,900 It transcends ethnic groups, racial groups, 259 00:18:06,900 --> 00:18:10,900 age groups, national groups, the rich and poor, 260 00:18:10,900 --> 00:18:15,220 and people of all political and religious persuasions. 261 00:18:15,220 --> 00:18:19,580 Few other common traits are found among the human race. 262 00:18:19,580 --> 00:18:22,820 It presents to us an ideal vehicle and tool 263 00:18:22,820 --> 00:18:27,140 for people to come together and focus on a common goal. 264 00:18:27,140 --> 00:18:30,660 It is through Almighty God and this vehicle 265 00:18:30,660 --> 00:18:32,920 that we will begin to listen, 266 00:18:32,920 --> 00:18:35,720 to hear the voices of the poor. 267 00:18:35,720 --> 00:18:38,320 And through God's love in action, 268 00:18:38,320 --> 00:18:40,900 begin to give power to the powerless 269 00:18:40,900 --> 00:18:43,260 in the true spirit of his love. 270 00:18:43,260 --> 00:18:44,420 Thank you. 271 00:18:46,700 --> 00:19:11,620 I invite Father Doheny to describe the marvelous work he has been doing in Bangladesh. 272 00:19:11,620 --> 00:19:13,940 Thank you, my dear friends. 273 00:19:13,940 --> 00:19:19,140 I feel very honored to be invited to address you here, 274 00:19:19,140 --> 00:19:22,300 a simple missionary priest. 275 00:19:22,300 --> 00:19:24,660 I saw so many cardinals and bishops yesterday, 276 00:19:24,660 --> 00:19:28,260 I wondered how I would raise my head at all. 277 00:19:28,260 --> 00:19:31,380 But anyway, here I am. 278 00:19:31,380 --> 00:19:33,660 Anyway, an Irishman, I'm sure, should feel very much 279 00:19:33,660 --> 00:19:35,220 at home in Philadelphia. 280 00:19:35,220 --> 00:19:43,980 We had an old song, you know, with my bundle on my shoulder, 281 00:19:43,980 --> 00:19:46,420 sure I'm off to Philadelphia in the morning. 282 00:19:46,420 --> 00:19:51,020 And I think there's a play written recently called 283 00:19:51,020 --> 00:19:53,620 Philadelphia, Here I Come. 284 00:19:53,620 --> 00:19:55,920 So I'm here. 285 00:19:55,920 --> 00:19:59,420 Now, I'm a field man. 286 00:19:59,420 --> 00:20:05,900 Since 1968, I have been in disaster areas 287 00:20:05,900 --> 00:20:10,420 where there have been very severe hunger crises. 288 00:20:10,420 --> 00:20:14,060 First of all, in Nigeria, on both sides of the conflict 289 00:20:14,060 --> 00:20:21,380 during the Civil War of 68 to 70, then in Ethiopia in 73, 290 00:20:21,380 --> 00:20:26,300 then in India and Bangladesh in 71 up to the present, 291 00:20:26,300 --> 00:20:29,600 and in the Yemen Arab Republic. 292 00:20:29,600 --> 00:20:33,640 And what I want to do is to share some of my experiences 293 00:20:33,640 --> 00:20:36,640 with you. 294 00:20:36,640 --> 00:20:42,760 It's a long time ago since Isaiah wrote these words. 295 00:20:42,760 --> 00:20:45,680 If you pour yourself out for the hungry 296 00:20:45,680 --> 00:20:49,840 and satisfy the desire of the afflicted, 297 00:20:49,840 --> 00:20:52,320 then shall your light rise in the darkness 298 00:20:52,320 --> 00:20:55,800 and your gloom shall be as the noon day. 299 00:20:55,800 --> 00:20:59,000 And the Lord will guide you continually and satisfy your 300 00:20:59,000 --> 00:21:03,920 desire with good things and make your bones strong. 301 00:21:03,920 --> 00:21:07,240 And you shall be like a watered garden and a spring of 302 00:21:07,240 --> 00:21:11,520 water whose waters fail not." 303 00:21:11,520 --> 00:21:14,280 Words inspired by the Holy Spirit, and therefore, I 304 00:21:14,280 --> 00:21:16,560 presume, they mean what they say. 305 00:21:19,560 --> 00:21:25,160 And what I would like to say to you is how at least some of 306 00:21:25,160 --> 00:21:29,880 those words have been realized for those of us who have tried 307 00:21:29,880 --> 00:21:35,280 to do just that, to pour out ourselves for the hungry 308 00:21:35,280 --> 00:21:39,480 and how perhaps we hope and pray that the rest of those words 309 00:21:39,480 --> 00:21:40,920 will be fulfilled for us. 310 00:21:44,960 --> 00:21:48,840 It was in 1968 that we first became 311 00:21:48,840 --> 00:21:52,620 involved in helping the starving people 312 00:21:52,620 --> 00:21:54,340 in the Nigerian Civil War. 313 00:21:57,220 --> 00:22:03,260 And for me, this was an eye opener in the Emao sense. 314 00:22:03,260 --> 00:22:06,040 You remember that the apostles, when 315 00:22:06,040 --> 00:22:13,060 they broke bread with a stranger, recognized Christ. 316 00:22:13,060 --> 00:22:19,260 And it was by breaking the bread with these hungry people 317 00:22:19,260 --> 00:22:25,260 that I came to find Christ, but not only to find Christ, 318 00:22:25,260 --> 00:22:29,220 but to find my fellow Christians. 319 00:22:29,220 --> 00:22:31,580 Because the operation which was mounted 320 00:22:31,580 --> 00:22:35,500 to help the starving in that civil war 321 00:22:35,500 --> 00:22:38,940 was one which brought all Christians together. 322 00:22:38,940 --> 00:22:42,820 Jim Norris has told you something about it. 323 00:22:42,820 --> 00:22:45,020 And I remember it was in Trinity College, Dublin, 324 00:22:45,020 --> 00:22:48,660 when we got together for the first time, missionaries 325 00:22:48,660 --> 00:22:51,740 of all denominations to try and come to the aid of those people 326 00:22:51,740 --> 00:22:54,700 that my eyes were first opened. 327 00:22:54,700 --> 00:22:59,620 And I realized that those missionaries, Protestants 328 00:22:59,620 --> 00:23:02,780 of all kinds, and some who didn't 329 00:23:02,780 --> 00:23:05,820 seem to have any particular faith at all, 330 00:23:05,820 --> 00:23:08,380 how we all shared the same thing, 331 00:23:08,380 --> 00:23:12,220 how we all shared a love for the hungry, 332 00:23:12,220 --> 00:23:17,500 how we all shared a desire to help those who were in need. 333 00:23:17,500 --> 00:23:21,580 Now, the process that takes place between the moment when 334 00:23:21,580 --> 00:23:27,140 you or anybody else gives something for those who are 335 00:23:27,140 --> 00:23:31,860 hungry in a distant country and the moment when that food 336 00:23:31,860 --> 00:23:36,660 enters into the mouths of those people is a long process. 337 00:23:36,660 --> 00:23:43,820 It involves collection, transformation into food, 338 00:23:43,820 --> 00:23:48,520 distribution, and then the actual feeding process. 339 00:23:48,520 --> 00:23:52,240 And it brings a whole lot of people together. 340 00:23:52,240 --> 00:23:56,680 And certainly, the Nigerian Civil War did that. 341 00:23:56,680 --> 00:24:00,360 Not only had you the missionaries, 342 00:24:00,360 --> 00:24:06,200 you had politicians, diplomats, relief workers, airmen, 343 00:24:06,200 --> 00:24:10,320 journalists, TV reporters. 344 00:24:10,320 --> 00:24:12,500 And we all got together very closely. 345 00:24:12,500 --> 00:24:15,120 And some, not all in the beginning, 346 00:24:15,120 --> 00:24:17,660 were dedicated to this. 347 00:24:17,660 --> 00:24:21,740 Some of them came in just for the money that was in it. 348 00:24:21,740 --> 00:24:27,980 But many who came to mock remained to pray. 349 00:24:27,980 --> 00:24:33,380 And so that developed a fellowship between us all. 350 00:24:33,380 --> 00:24:37,100 And for me, it was the great ecumenical experience 351 00:24:37,100 --> 00:24:37,860 of my life. 352 00:24:42,500 --> 00:24:52,760 The cry of a hungry child is a terrible experience to listen to. 353 00:24:52,760 --> 00:25:00,980 But when the crying ceases, the silence that ensues is more shattering to those who know 354 00:25:00,980 --> 00:25:03,840 and understand. 355 00:25:03,840 --> 00:25:10,780 The moment when the child no longer cries is the worst moment of all, because the child 356 00:25:10,780 --> 00:25:17,120 has no longer desire to live, has no longer any interest 357 00:25:17,120 --> 00:25:17,920 in anything. 358 00:25:20,900 --> 00:25:28,660 And I can remember in 1974 at a place called Khorigram, 359 00:25:28,660 --> 00:25:36,080 one of the worst affected areas in Bangladesh from those floods, 360 00:25:36,080 --> 00:25:41,760 seeing a line of children sitting on the ground. 361 00:25:41,760 --> 00:25:46,720 And their heads were down, bowed. 362 00:25:46,720 --> 00:25:48,120 And I went along with my camera. 363 00:25:48,120 --> 00:25:50,960 Normally, children will get up, and they'll 364 00:25:50,960 --> 00:25:53,080 begin to crowd around you. 365 00:25:53,080 --> 00:25:55,400 They'll begin to get excited. 366 00:25:55,400 --> 00:25:57,400 They'll begin to pose even for you. 367 00:25:57,400 --> 00:26:01,760 But not a head was raised. 368 00:26:01,760 --> 00:26:03,240 There was no sign of life. 369 00:26:03,240 --> 00:26:07,000 there was no sign of recognition. 370 00:26:07,000 --> 00:26:12,160 And I remember trying all my best by smiles and cajolery 371 00:26:12,160 --> 00:26:18,040 and every possible way to get one little girl to smile. 372 00:26:18,040 --> 00:26:19,040 And there was no response. 373 00:26:21,720 --> 00:26:24,560 And finally, one of the others, who was a little bit better, 374 00:26:24,560 --> 00:26:29,080 went and physically raised her head. 375 00:26:29,080 --> 00:26:32,240 And I looked in to the saddest eyes 376 00:26:32,240 --> 00:26:34,280 I have ever seen in my life. 377 00:26:38,080 --> 00:26:43,080 And when you face that situation day after day, 378 00:26:43,080 --> 00:26:49,200 when there is a crisis of hunger in any part of the world, 379 00:26:49,200 --> 00:26:51,760 it unites you with everybody else 380 00:26:51,760 --> 00:26:55,680 who is involved in trying to alleviate that hunger. 381 00:26:59,080 --> 00:27:06,920 My second experience was in Asia, in India, 382 00:27:06,920 --> 00:27:11,120 when 10 million refugees crossed the frontiers of India 383 00:27:11,120 --> 00:27:20,300 from East Bengal during the 1971 crisis. 384 00:27:20,300 --> 00:27:22,540 And I worked in Salt Lake Camp in Calcutta 385 00:27:22,540 --> 00:27:26,100 where there were a quarter of a million refugees. 386 00:27:26,100 --> 00:27:31,560 And that was a most extraordinary operation. 387 00:27:31,560 --> 00:27:33,300 Bishop de Souza is here. 388 00:27:33,300 --> 00:27:34,780 He knows more about it than I do. 389 00:27:34,780 --> 00:27:38,060 But for me it was an extraordinary experience. 390 00:27:38,060 --> 00:27:43,660 Because the whole Church of India was mobilized to meet that situation. 391 00:27:43,660 --> 00:27:50,760 And Caritas India, helped by Catholic Relief Services, had a hospital in Salt Lake Camp, 392 00:27:50,760 --> 00:27:53,500 and they were doing feeding programs as well. 393 00:27:53,500 --> 00:28:03,260 And all the young people of India, the novices, the young religious, the young seminarians, 394 00:28:03,260 --> 00:28:07,080 volunteered to come and help in that situation. 395 00:28:07,080 --> 00:28:13,540 And I found myself walking side by side with them. 396 00:28:13,540 --> 00:28:23,420 And I remember well, one night, deep into the night, when we used to talk about things, 397 00:28:23,420 --> 00:28:30,540 to one of these young seminarians, and I must have sounded a little bit patronizing, I said 398 00:28:30,540 --> 00:28:39,500 I was amazed at the caliber of the young people that were helping in that situation. 399 00:28:39,500 --> 00:28:44,460 And he stood back and he looked at me and he said, we Indians were Christians before 400 00:28:44,460 --> 00:28:51,840 you Irish. 401 00:28:51,840 --> 00:28:58,240 And he was right, because St. Thomas went there, I think, Bishop, quite a long time 402 00:28:58,240 --> 00:29:04,380 before St. Patrick got to Ireland. 403 00:29:04,380 --> 00:29:06,020 This is the end of side one. 404 00:29:06,020 --> 00:29:08,300 To hear side two, turn the cassette over now.</div> <div style="width: 750px; height: 300px; overflow: scroll;" strong="">Side 2 1 00:00:00,000 --> 00:00:12,280 And I've often wondered since, and I've never been able to go back and find out the situation,   2 00:00:12,280 --> 00:00:18,960 what impact that getting together of all those young people must have had on the church in   3 00:00:18,960 --> 00:00:19,960 India.   4 00:00:19,960 --> 00:00:28,560 But it could not but be salutary if the prophecy of Isaiah is true, and it must be true.   5 00:00:28,560 --> 00:00:33,740 Then I went to Bangladesh with the refugees when they returned, and this was the supreme   6 00:00:33,740 --> 00:00:34,740 experience.   7 00:00:34,740 --> 00:00:42,480 I had learned in Calcutta the truth of what Bishop O'Mara said in his talk today, that   8 00:00:42,480 --> 00:00:49,740 feeding the hungry is part of the Christian mission without any ulterior motive.   9 00:00:49,740 --> 00:00:57,620 After all, Christ said, gave us the test, if we fed the hungry and clothed the naked   10 00:00:57,620 --> 00:01:00,320 and visited those in prison.   11 00:01:00,320 --> 00:01:05,960 And there I learned in Calcutta that when you see a person   12 00:01:05,960 --> 00:01:10,540 in need, you don't ask any questions.   13 00:01:10,540 --> 00:01:14,500 Who he is, where he comes from, what color he is,   14 00:01:14,500 --> 00:01:17,340 what religion he belongs to.   15 00:01:17,340 --> 00:01:24,780 You hold out your hand and meet him as a brother,   16 00:01:24,780 --> 00:01:29,280 as a child of God, just like yourself.   17 00:01:29,280 --> 00:01:33,780 And when we went to Bangladesh, which is a predominantly Muslim   18 00:01:33,780 --> 00:01:42,400 country, and we started to feed the hungry there,   19 00:01:42,400 --> 00:01:45,060 we didn't ask any questions.   20 00:01:45,060 --> 00:01:47,920 We didn't wave any flags.   21 00:01:47,920 --> 00:01:51,560 We didn't use any slogans.   22 00:01:51,560 --> 00:01:53,120 We didn't preach anything.   23 00:01:57,160 --> 00:02:05,800 We just took them as our brother who was hungry, and we fed him.   24 00:02:11,120 --> 00:02:15,920 I would like to believe that that fulfills   25 00:02:15,920 --> 00:02:17,240 my missionary vocation.   26 00:02:17,240 --> 00:02:25,420 vocation. We fed him because Christ told us to feed him.   27 00:02:25,420 --> 00:02:29,580 Therefore, we were making, we were doing it for the love of   28 00:02:29,580 --> 00:02:33,520 Christ. Therefore, we were making Christ's love present   29 00:02:33,520 --> 00:02:38,900 there. And I have heard the priest's vocation described as   30 00:02:38,900 --> 00:02:43,460 one who makes the love of Christ present and active in his   31 00:02:43,460 --> 00:02:50,740 milieu, we were making Christ's love present and active   32 00:02:50,740 --> 00:02:52,580 in the milieu amongst those people.   33 00:02:55,620 --> 00:02:57,420 And Christ's love, therefore, was   34 00:02:57,420 --> 00:03:00,140 working amongst those people.   35 00:03:00,140 --> 00:03:06,700 And perhaps this is the way the Holy Spirit is directing us   36 00:03:06,700 --> 00:03:10,420 to bring those people to Christ.   37 00:03:10,420 --> 00:03:14,860 After all, direct missionary evangelization   38 00:03:14,860 --> 00:03:18,260 has not had any resounding success amongst the Muslims.   39 00:03:18,260 --> 00:03:21,260 And perhaps this is the way the Holy Spirit is leading us.   40 00:03:21,260 --> 00:03:23,660 I would like to believe that it is.   41 00:03:29,460 --> 00:03:40,380 And when in Bangladesh I hold a hungry child in my arms,   42 00:03:40,380 --> 00:03:46,500 It is brought home to me what Mrs. Miller said here a few moments ago.   43 00:03:46,500 --> 00:03:51,900 There is something sacred about that child.   44 00:03:51,900 --> 00:03:53,380 He is a sacrament to us.   45 00:03:53,380 --> 00:03:56,580 He is Christ present there.   46 00:03:56,580 --> 00:04:03,260 Not in the same way as he is in the Eucharist, but in some true and real way.   47 00:04:03,260 --> 00:04:09,580 Remember this prophecy of Isaiah said,   48 00:04:09,580 --> 00:04:15,740 and the Lord, if you pour out your self for the hungry,   49 00:04:15,740 --> 00:04:20,220 the Lord will make your bones strong.   50 00:04:20,220 --> 00:04:21,860 It's only a few weeks ago since I   51 00:04:21,860 --> 00:04:26,300 was in one of the areas in Bangladesh   52 00:04:26,300 --> 00:04:29,980 where we have a feeding program, and I   53 00:04:29,980 --> 00:04:32,580 was absolutely exhausted.   54 00:04:32,580 --> 00:04:33,740 The heat was desperate.   55 00:04:33,740 --> 00:04:35,700 I was pouring perspiration.   56 00:04:35,700 --> 00:04:37,740 I hadn't an ounce of energy left.   57 00:04:37,740 --> 00:04:43,500 I was drooping, drooping almost to the point of giving up.   58 00:04:43,500 --> 00:04:45,720 When one of our young volunteers said to me,   59 00:04:45,720 --> 00:04:49,460 let's go and see Sabra Sakhira.   60 00:04:49,460 --> 00:04:52,780 Now Sabra Sakhira had been a quashy awkward child,   61 00:04:52,780 --> 00:04:58,500 pot-bellied, apathetic, more like a caricature   62 00:04:58,500 --> 00:05:01,660 of a human being than a real one.   63 00:05:01,660 --> 00:05:04,140 And I went to see Sabra.   64 00:05:04,140 --> 00:05:10,160 And I took little Sabra in my arms, now restored to life.   65 00:05:10,160 --> 00:05:11,740 Her eyes were bright.   66 00:05:11,740 --> 00:05:13,540 Her face was smiling.   67 00:05:13,540 --> 00:05:16,500 She was sleek and plump.   68 00:05:16,500 --> 00:05:18,820 And you know what happened?   69 00:05:18,820 --> 00:05:23,220 All my weariness fell from me.   70 00:05:23,220 --> 00:05:24,340 I forgot all about it.   71 00:05:24,340 --> 00:05:40,240 I was ready to take off again and keep going, because the Lord will make your bones strong.   72 00:05:40,240 --> 00:05:49,580 And your light shall rise in the darkness, and your gloom shall be as the noonday.   73 00:05:49,580 --> 00:05:58,660 And you shall be like a watered garden and like a spring of water whose waters fail not.   74 00:05:58,660 --> 00:06:02,660 Isn't that a nice thing for all of us to have before us?   75 00:06:02,660 --> 00:06:08,740 All of us, and I mean all of us, because we are all involved, at least we all can be involved   76 00:06:08,740 --> 00:06:12,420 in pouring ourselves out for the hungry.   77 00:06:12,420 --> 00:06:16,860 Isn't it a nice thing to have held before us that we shall be like a watered garden   78 00:06:16,860 --> 00:06:23,200 whose waters fail not, so that people who come to us   79 00:06:23,200 --> 00:06:25,840 will receive from us refreshment.   80 00:06:25,840 --> 00:06:30,000 We will be able to give them something.   81 00:06:30,000 --> 00:06:33,280 And we shall be a light to those who are in darkness.   82 00:06:36,240 --> 00:06:40,060 Yesterday, when the gospel was being read in the cathedral,   83 00:06:40,060 --> 00:06:42,160 and we were told, not the gospel, I beg your pardon,   84 00:06:42,160 --> 00:06:44,560 the first reading, we were told how   85 00:06:44,560 --> 00:06:48,080 The Lord sent manna from heaven to feed the hungry.   86 00:06:48,080 --> 00:06:53,480 I thought to myself, that's what he did for the Jews long ago,   87 00:06:53,480 --> 00:06:56,240 but he doesn't do it that way now.   88 00:06:56,240 --> 00:07:01,080 We are the people who have to bring the bread from him   89 00:07:01,080 --> 00:07:02,640 to the hungry now.   90 00:07:02,640 --> 00:07:05,120 We have been chosen to be his instruments,   91 00:07:05,120 --> 00:07:08,560 the instruments of his love, to feed the hungry.   92 00:07:08,560 --> 00:07:10,800 It is a great privilege.   93 00:07:10,800 --> 00:07:13,560 And you remember, he said also, Christ said,   94 00:07:13,560 --> 00:07:18,240 The poor you have always with you.   95 00:07:18,240 --> 00:07:22,840 We should strive that we don't have the poor with us, but while we have them with us, they   96 00:07:22,840 --> 00:07:30,760 are a great challenge to us and a great grace to us because they enable us to bring Christ's   97 00:07:30,760 --> 00:07:38,680 bread and Christ's love to those who are in need.   98 00:07:38,680 --> 00:07:41,840 Monsignor Call tells me that this very evening,   99 00:07:41,840 --> 00:07:47,500 a ship is leaving Philadelphia, a ship with a cargo of food   100 00:07:47,500 --> 00:07:52,140 for Bangladesh, the fruits of Operation Rice Bowl,   101 00:07:52,140 --> 00:07:54,960 in which the whole of this vast continent of America   102 00:07:54,960 --> 00:07:57,520 has been involved.   103 00:07:57,520 --> 00:08:00,000 And we can all be involved in that.   104 00:08:00,000 --> 00:08:02,520 And here and now, all of us and everybody   105 00:08:02,520 --> 00:08:07,400 present at this Congress can send with that ship   106 00:08:07,400 --> 00:08:12,960 a wave of love that is generated here at this great gathering,   107 00:08:12,960 --> 00:08:18,760 a wave of love, a wave of concern with that food   108 00:08:18,760 --> 00:08:22,000 to those who are hungry.   109 00:08:22,000 --> 00:08:28,680 Because Christ also said, not on bread alone does man live.   110 00:08:31,220 --> 00:08:36,320 We must send the food, but it must be given with love.   111 00:08:36,320 --> 00:08:36,820 Thank you.</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel A People Helping People Part 2 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_105 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/550c0ee3db7369ed169e5ed28b496bd6.mp3 05f02eb1759fb161d515202313e26444 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">00:00:00,000 --> 00:00:09,320 I am the chairman of this meeting, which means I'm not allowed to make a speech.   2 00:00:09,320 --> 00:00:15,640 The choice was very cunningly contrived.   3 00:00:15,640 --> 00:00:23,360 I have been given a sheaf of biographical material about the consultants and participants   4 00:00:23,360 --> 00:00:29,560 in the symposium.   5 00:00:29,560 --> 00:00:33,320 I won't share the information with you.   6 00:00:33,320 --> 00:00:37,840 First of all, it would take time, and secondly, it's always an insult to a participant to   7 00:00:37,840 --> 00:00:43,440 tell people who he is because you're to assume that he's extremely well-known or he wouldn't   8 00:00:43,440 --> 00:00:46,320 have been invited.   9 00:00:46,320 --> 00:00:53,280 My function is to make sure that he doesn't speak more than the time allotted to him.   10 00:00:53,280 --> 00:00:59,000 So really, when you come right down to the ball fact, but I'm here to make trouble for   11 00:00:59,000 --> 00:01:00,000 myself.   12 00:01:00,000 --> 00:01:11,000 I will identify the people who will be speaking to us, saving for last the identification   13 00:01:11,000 --> 00:01:16,040 of the principal speaker.   14 00:01:16,040 --> 00:01:24,960 I will ask if at the brief identification I make of each, the speaker will kindly stand   15 00:01:24,960 --> 00:01:28,640 so you'll later recognize him when he's introduced.   16 00:01:28,640 --> 00:01:35,240 I won't have to bore you and discuss him by giving a long description of him before he   17 00:01:35,240 --> 00:01:40,280 stands up to speak.   18 00:01:40,320 --> 00:01:51,240 First of all, we have with us as one of the respondents, which means legitimate hecklers,   19 00:01:51,240 --> 00:01:54,400 Mr. Philip J. Scharper.   20 00:01:54,400 --> 00:02:00,160 Mr. Scharper and I are old friends, and we worked together on the pastoral constitution   21 00:02:00,160 --> 00:02:01,680 of Vatican Council II.   22 00:02:01,680 --> 00:02:07,080 So any of you who have an argument with that particular chapter of the Vatican Council,   23 00:02:07,080 --> 00:02:15,040 the fault is either Phil's or mine, and probably both of us because we usually agreed.   24 00:02:15,040 --> 00:02:22,840 He has a wide career in the field of writing, of editing, public speaking, the intellectual   25 00:02:22,840 --> 00:02:26,720 life generally.   26 00:02:26,720 --> 00:02:29,240 And we're delighted to have him with us.   27 00:02:29,240 --> 00:02:31,240 Phil, did you stand up?   28 00:02:31,240 --> 00:02:32,240 Good.   29 00:02:32,240 --> 00:02:43,720 Well, after you've patiently with me, these mics throw me off, and I never know which   30 00:02:43,720 --> 00:02:48,340 way to throw my voice.   31 00:02:48,340 --> 00:02:55,680 We have with us the Reverend Arthur Simon, who's a Lutheran clergyman of the Missouri   32 00:02:55,680 --> 00:02:56,680 Synod.   33 00:02:56,680 --> 00:03:00,560 That, by the way, is the good one.   34 00:03:00,560 --> 00:03:06,440 And he is the executive director of Bread for the World, which makes his presence here   35 00:03:06,440 --> 00:03:10,880 today particularly appropriate.   36 00:03:10,880 --> 00:03:15,680 His latest book is entitled Bread for the World.   37 00:03:15,680 --> 00:03:28,200 Mr. Simon, will you stand up, please?   38 00:03:28,200 --> 00:03:37,080 We have with us also among the respondents Monsignor Joseph Harnett, who through no   39 00:03:37,080 --> 00:03:44,400 fault of his was born in Philadelphia and educated at St. Giles Seminary in Philadelphia   40 00:03:44,400 --> 00:03:54,480 and then at the Major Roman Seminary in Rome, from which he has his doctorate.   41 00:03:54,480 --> 00:04:02,040 He has been with the Catholic Relief Service since 1947 and represented the Catholic Relief   42 00:04:02,040 --> 00:04:09,200 Service at the World Food Program in Rome and the UN Food and Agricultural Organization   43 00:04:09,200 --> 00:04:10,200 in Rome.   44 00:04:10,200 --> 00:04:16,000 I have a particular affection for Monsignor Harnett because he's the one through whom   45 00:04:16,000 --> 00:04:23,980 I'm able to transmit, as through a conduit, contributions to good works in those parts   46 00:04:23,980 --> 00:04:30,380 of the world which the United States law forbids you to give money to because you can't   47 00:04:30,380 --> 00:04:32,860 claim the tax exemption.   48 00:04:32,860 --> 00:04:37,340 And we can be generous, but you've got to pay for it.   49 00:04:37,340 --> 00:04:43,460 Monsignor Harnett helps out on that.   50 00:04:43,460 --> 00:04:48,460 Monsignor?   51 00:04:48,460 --> 00:04:55,580 Monsignor Mary Evelyn Dragan, Sisters of Notre Dame, is currently serving as educational   52 00:04:55,580 --> 00:04:59,620 consultant with the Catholic Relief Services.   53 00:04:59,620 --> 00:05:04,980 And she has recently been named the first director of the Bread for the World Educational   54 00:05:04,980 --> 00:05:12,500 Fund, which aims at putting concern for hunger solidly into the international commitments   55 00:05:12,500 --> 00:05:15,460 of Christian universities and colleges.   56 00:05:15,460 --> 00:05:20,260 I can't imagine any more important work or, therefore, any more important person.   57 00:05:20,260 --> 00:05:30,420 Sister, will you stand, please?   58 00:05:30,420 --> 00:05:38,540 Mr. John R. Hunting is present as a resource person.   59 00:05:38,540 --> 00:05:42,620 That means a person whose brain you pick.   60 00:05:42,780 --> 00:05:48,940 And he comes qualified to have his brains picked because his entire business career   61 00:05:48,940 --> 00:05:54,900 has been in the banking industry, but culminated in his appointment as chairman and chief executive   62 00:05:54,900 --> 00:06:00,980 officer of the First Pennsylvania Bank and First Pennsylvania Corporation.   63 00:06:00,980 --> 00:06:07,060 He's active in civic and educational affairs among his many memberships of the American   64 00:06:07,100 --> 00:06:13,300 Israeli Chamber of Commerce and the Greater Philadelphia Chamber of Commerce.   65 00:06:13,300 --> 00:06:20,100 His master's degree is in economics, and he lives in Jenkintown, right outside the city.   66 00:06:20,100 --> 00:06:28,500 Would you stand up, please?   67 00:06:28,500 --> 00:06:32,180 Another resource person is Dr. Lawrence Bell.   68 00:06:32,700 --> 00:06:37,660 Dr. Bell obtained his doctorate in economics from Harvard, which makes him intellectually   69 00:06:37,660 --> 00:06:45,140 respectable, and is currently the professor of economics at St. Joseph's College in Philadelphia,   70 00:06:45,140 --> 00:06:49,220 which means he put his respectability to work.   71 00:06:49,220 --> 00:06:57,820 He participated in the World Food Conference in Rome in 1974 and the seminar in cooperatives   72 00:06:57,820 --> 00:07:01,740 in Sweden in 1975.   73 00:07:01,740 --> 00:07:07,060 He's been involved in a number of college enterprises dealing with the problem of world   74 00:07:07,060 --> 00:07:08,060 hunger.   75 00:07:08,060 --> 00:07:17,700 Would you stand up, please, Mr. Bell?   76 00:07:17,700 --> 00:07:25,580 Mr. Sam Blaske is substituting for Mr. Ed Pizak, whose name is on your programs.   77 00:07:25,740 --> 00:07:32,620 Mr. Blaske is a lawyer who has spent many years associated with the food industry.   78 00:07:32,620 --> 00:07:38,980 Currently serving as manager of special projects at Mrs. Paul's Kitchens, Mr. Blaske earlier   79 00:07:38,980 --> 00:07:46,020 served as associate director of the Academy of Food Marketing at St. Joseph's College,   80 00:07:46,020 --> 00:07:47,380 Philadelphia.   81 00:07:47,380 --> 00:07:53,240 After some years in term with the federal program of consumer education in Washington,   82 00:07:53,240 --> 00:07:59,000 he returned to Philadelphia to work with his home industry, where he continues his   83 00:07:59,000 --> 00:08:12,040 interest in nutrition and nutrition education.   84 00:08:12,040 --> 00:08:21,760 Our speaker for the afternoon has extremely impressive credentials.   85 00:08:21,760 --> 00:08:31,400 Father J. Brian Herr is associate secretary for international justice and peace at the   86 00:08:31,400 --> 00:08:35,000 United States Catholic Conference.   87 00:08:35,000 --> 00:08:40,920 He's a visiting lecturer in social ethics at the seminary in Boston.   88 00:08:40,920 --> 00:08:47,840 He served as a member of the papal delegation at the General Assembly of the United Nations   89 00:08:47,840 --> 00:08:52,680 and an advisor to the American bishops in an extremely difficult task at the Senate   90 00:08:52,680 --> 00:08:56,160 of 1974.   91 00:08:56,160 --> 00:09:05,560 He has published widely and in all cases on subjects bound up with the preoccupation of   92 00:09:05,560 --> 00:09:10,840 this afternoon's meeting.   93 00:09:10,840 --> 00:09:18,960 His most important qualification is that he was born in Boston, where in fact the American   94 00:09:18,960 --> 00:09:22,760 Revolution began.   95 00:09:22,760 --> 00:09:29,800 This thought is not widely accepted, but nonetheless, Father Gibbie, to the contrary, notwithstanding,   96 00:09:29,800 --> 00:09:35,320 the nation was established in Philadelphia, but the revolution began in Boston.   97 00:09:35,320 --> 00:09:39,520 And so did the ecological problem, because we threw a bunch of tea into the harbor and   98 00:09:39,520 --> 00:09:45,080 that was the beginning of the whole business that brings us here together.   99 00:09:45,080 --> 00:09:48,120 We should have given the tea away.   100 00:09:48,120 --> 00:09:55,000 There were people who needed it then.   101 00:09:55,000 --> 00:10:07,520 Father Herr.   102 00:10:07,520 --> 00:10:10,880 I want to thank His Eminence for that kind introduction, and since I know he is watching   103 00:10:10,880 --> 00:10:16,260 the clock, I will move immediately to my prepared text.   104 00:10:16,260 --> 00:10:20,840 The task I have been assigned this afternoon is to do a work of moral analysis on some   105 00:10:20,840 --> 00:10:24,660 of the proposed solutions to the world food crisis.   106 00:10:24,660 --> 00:10:29,160 As I approach this task, I have taken for myself certain guidelines.   107 00:10:29,160 --> 00:10:34,400 First, the guideline laid down by Professor James Gustafson, professor of Christian ethics   108 00:10:34,400 --> 00:10:36,320 at Chicago University.   109 00:10:36,640 --> 00:10:41,560 Gustafson argues that the moralist, when he approaches a question of social morality,   110 00:10:41,560 --> 00:10:44,240 must approach it through the shape of the problem.   111 00:10:44,240 --> 00:10:49,680 That is to say, there is no ethical response that is apart from the technical data of the   112 00:10:49,680 --> 00:10:50,680 problem.   113 00:10:50,680 --> 00:10:56,480 Secondly, Gustafson argues that, in fact, there is neither any purely moral answer to   114 00:10:56,480 --> 00:11:00,340 a problem or any purely technical answer to a problem.   115 00:11:00,340 --> 00:11:04,600 Every moral answer must be articulated in terms of the framework of the nature of the   116 00:11:04,600 --> 00:11:06,640 issue one discusses.   117 00:11:06,640 --> 00:11:13,160 And every technical answer has its moral premises, its biases, its values, the way it weighs   118 00:11:13,160 --> 00:11:16,860 the characteristics of the problem that we confront.   119 00:11:16,860 --> 00:11:20,720 So I will try and move through the presentation in the following steps.   120 00:11:20,720 --> 00:11:24,360 First, some discussion on the shape of the food problem.   121 00:11:24,360 --> 00:11:30,760 Secondly, a moral analysis of the structure of some of the solutions proposed for the   122 00:11:30,760 --> 00:11:31,760 problem.   123 00:11:31,920 --> 00:11:37,760 Thirdly, a brief discussion on the sources of Christian resources as we as Christians   124 00:11:37,760 --> 00:11:43,280 come together with others in the world to deal with a common problem, the hungry in   125 00:11:43,280 --> 00:11:49,680 our midst and the food we have to share with the hungry and with those close to us.   126 00:11:49,680 --> 00:11:52,640 First, a discussion of the shape of the problem.   127 00:11:52,640 --> 00:11:57,640 I think what's important is to stress the nature of the food problem, is to situate   128 00:11:57,640 --> 00:12:00,680 it in the landscape of world politics.   129 00:12:00,680 --> 00:12:05,920 The food problem is one of those issues that today is described as a transnational problem.   130 00:12:05,920 --> 00:12:10,280 That is to say, the problem cuts across every nation in the globe.   131 00:12:10,280 --> 00:12:12,720 No nation is insulated from it.   132 00:12:12,720 --> 00:12:19,880 It touches all nations and there is no single nation that can solve it by itself.   133 00:12:19,880 --> 00:12:25,300 Transnational problems have taken on a new visibility in the international system today.   134 00:12:25,300 --> 00:12:30,640 One can trace a whole series of United Nations conferences since the early 60s, all of which   135 00:12:30,640 --> 00:12:34,920 have tried to identify the transnational problems of the day.   136 00:12:34,920 --> 00:12:39,760 There have been the UNCTAD conferences on trade and development, transnational issues,   137 00:12:39,760 --> 00:12:44,400 the UN Conference on the Environment, the UN Conference on Population, on Food, on the   138 00:12:44,400 --> 00:12:47,000 Law of the Sea, and on women's issues.   139 00:12:47,000 --> 00:12:52,160 None of those issues is contained within any single country and there is no country, no   140 00:12:52,160 --> 00:12:59,280 matter how powerful, that can resist the force, if you will, of the empirical data that touches   141 00:12:59,320 --> 00:13:01,240 those issues.   142 00:13:01,240 --> 00:13:05,880 The important thing about transnational issues is not only that they touch all and they can't   143 00:13:05,880 --> 00:13:11,660 be solved by any single nation, but that they require a higher degree of international cooperation   144 00:13:11,660 --> 00:13:16,040 to deal with these questions than we have been accustomed to expect from nations on   145 00:13:16,040 --> 00:13:19,720 traditional problems of international politics.   146 00:13:19,720 --> 00:13:24,320 Now with that general statement in the background, that we're looking at a transnational question,   147 00:13:24,320 --> 00:13:28,940 that in a sense we can neither escape nor conquer by ourselves, let me try and deal   148 00:13:28,980 --> 00:13:31,860 with some of the specifics of the food problem.   149 00:13:31,860 --> 00:13:37,500 I would place as a general proposition that when one tries to examine at least the immediate   150 00:13:37,500 --> 00:13:43,140 impact of the food problem, what strikes one is that we have moved from a situation of   151 00:13:43,140 --> 00:13:49,640 managing surplus to a situation of managing scarcity, at least in worldwide terms.   152 00:13:49,640 --> 00:13:51,980 This statement needs to be qualified.   153 00:13:51,980 --> 00:13:56,900 In the times that we describe as surplus periods, people still went hungry.   154 00:13:57,060 --> 00:14:03,620 In the scarcity era, in which many describe us being in today, scarcity is a relative   155 00:14:03,620 --> 00:14:04,620 factor.   156 00:14:04,620 --> 00:14:10,380 But for the sake of understanding the problem, I think it is arguable to say that we have   157 00:14:10,380 --> 00:14:14,900 moved from a situation of the 60s where the problem, at least for the U.S., was managing   158 00:14:14,900 --> 00:14:21,340 surplus to the situation of the 70s where the long-term problem may be managing scarcities.   159 00:14:21,340 --> 00:14:26,700 If one wants to specify the content of what one means by scarcity, let me try and summarize   160 00:14:26,700 --> 00:14:33,220 in statistical terms some indicators of what I mean by moving from surplus to scarcity.   161 00:14:33,220 --> 00:14:40,300 First, if you take as one example of the world food situation, the world reserve, that is   162 00:14:40,300 --> 00:14:47,940 to say, reserves as measured in days of annual grain consumption, in 1961, the globe possessed   163 00:14:47,940 --> 00:14:52,020 a reserve of approximately 105 days' supply.   164 00:14:52,020 --> 00:14:57,460 By 1965, we still had a rather comfortable 91 days' supply.   165 00:14:57,460 --> 00:15:05,300 But by 1973, that global reserve was reduced to 55 days' supply, and by 1975 to 35 days'   166 00:15:05,300 --> 00:15:06,300 supply.   167 00:15:06,300 --> 00:15:10,820 If we try and look at the relationship between a time of surplus and a time of scarcity in   168 00:15:10,820 --> 00:15:16,740 terms of U.S. participation, for example, in food assistance, the following statistics   169 00:15:16,740 --> 00:15:18,340 stand out.   170 00:15:18,340 --> 00:15:23,460 The Public Law 480 program, the Food for Peace program as it is known, that is to say, the   171 00:15:23,460 --> 00:15:29,260 program by which the U.S. shared a significant degree of food over the last 15 years with   172 00:15:29,260 --> 00:15:35,340 others in the globe, in 1961, the value of that program was $1.1 million.   173 00:15:35,340 --> 00:15:39,660 In 1965, it was $1.6 million.   174 00:15:39,660 --> 00:15:44,940 During this period, the U.S. problem clearly was managing surplus food because one of the   175 00:15:44,940 --> 00:15:50,300 reasons for the PL 480 program was that we had a farm surplus that we could not put on   176 00:15:50,300 --> 00:15:57,140 the market domestically without depressing domestic prices, and we stored the surplus.   177 00:15:57,140 --> 00:16:01,580 After you stored the surplus long enough, it became, even in economical terms, cheaper   178 00:16:01,580 --> 00:16:03,900 to get rid of it than to continue to store it.   179 00:16:03,900 --> 00:16:08,420 So we were managing surplus in that sense, and the PL 480 program was a program with   180 00:16:08,420 --> 00:16:10,540 multiple motivations.   181 00:16:10,540 --> 00:16:14,660 Part of the motivation was humanitarian, but part of the motivation was economic.   182 00:16:15,380 --> 00:16:19,180 It was one of those rare instances in human history when enlightened economic self-interest   183 00:16:19,180 --> 00:16:22,140 and humanitarian concern intersected.   184 00:16:22,140 --> 00:16:28,260 It is precisely that intersection that rarely occurs in the time of managing surplus.   185 00:16:28,260 --> 00:16:34,260 And so the World Reserve problem indicates we've dropped from 105 days to 35 days supply.   186 00:16:34,260 --> 00:16:46,020 The PL 480 program at $1.6 billion in 1965, by 1973 had fallen to $954,000.   187 00:16:46,020 --> 00:16:47,700 One final statistic.   188 00:16:47,700 --> 00:16:54,500 Global food aid in terms of cereal grains in the mid-'60s was about 16 million tons.   189 00:16:54,500 --> 00:16:58,480 By the mid-'70s, that had dropped to 6 million tons.   190 00:16:58,480 --> 00:17:03,340 In a very sketchy summary statement then, I think the situation is the following.   191 00:17:03,420 --> 00:17:07,780 Although the stark possibility of famine, which faced parts of the world in the years   192 00:17:07,780 --> 00:17:14,340 1973 and 74, although that possibility is not as visibly with us at this time, the general   193 00:17:14,340 --> 00:17:19,580 condition of the 400 million people usually identified as malnourished in the globe has   194 00:17:19,580 --> 00:17:25,700 not been either significantly improved, nor are they significantly more secure today in   195 00:17:25,700 --> 00:17:32,540 terms of their daily diet against unexpected climatic changes or economic disruption.   196 00:17:32,540 --> 00:17:37,380 As one looks at the statistics of the food problem, it seems there are two basic issues   197 00:17:37,380 --> 00:17:39,820 facing the transnational problem.   198 00:17:39,820 --> 00:17:44,380 First, the issue of production, and secondly, the issue of distribution.   199 00:17:44,380 --> 00:17:50,420 As we face the 1976 harvest, the production issue looks better than it has in the early   200 00:17:50,420 --> 00:17:51,420 60s.   201 00:17:51,420 --> 00:17:57,580 It is expected that this year, the global productivity will be about 1.3 billion tons.   202 00:17:57,580 --> 00:18:01,980 But the distribution problem is far more delicate and far more complex.   203 00:18:02,420 --> 00:18:05,580 Mr. Martin McLaughlin of the Overseas Development Council, who has written extensively on the   204 00:18:05,580 --> 00:18:10,420 world food problem, specifies the difficulty and the complexity of the distribution issue   205 00:18:10,420 --> 00:18:11,420 when he says,   206 00:18:11,420 --> 00:18:16,540 "...the real crisis in the food issue is one of distribution, especially distribution   207 00:18:16,540 --> 00:18:17,940 of income.   208 00:18:17,940 --> 00:18:23,260 One major weakness of past programs is that they have largely ignored this controversial   209 00:18:23,260 --> 00:18:24,640 issue.   210 00:18:24,640 --> 00:18:29,220 Distribution decisions, after all, are made by politicians who decide either to allocate   211 00:18:29,220 --> 00:18:31,940 or to let the market allocate.   212 00:18:31,940 --> 00:18:35,820 These are political decisions, decisions that are beyond the realm of economics and   213 00:18:35,820 --> 00:18:41,420 technology alone, because these decisions require changes in social values and political   214 00:18:41,420 --> 00:18:42,420 power."   215 00:18:42,420 --> 00:18:47,020 I will return to the distribution issue in the moral analysis.   216 00:18:47,020 --> 00:18:52,660 As a result of the changing shape of the food landscape in the early 70s, the situation   217 00:18:52,660 --> 00:18:59,860 of managing scarcity, there was, in the international community, an increased concern with simply   218 00:18:59,860 --> 00:19:02,620 the empirical facts of the food problem.   219 00:19:02,620 --> 00:19:06,540 And the World Food Conference, held under the sponsorship of the United Nations in Rome   220 00:19:06,540 --> 00:19:14,220 in 1974, was in a sense the international response to the transnational problem of food.   221 00:19:14,220 --> 00:19:19,460 The conference was called for by Secretary Kissinger at the UN in 1973.   222 00:19:19,460 --> 00:19:23,780 And the simple dimensions of the problem meant that that call was met by the response of   223 00:19:23,780 --> 00:19:29,600 134 nations who met in Rome in November of 1974.   224 00:19:30,340 --> 00:19:35,040 What I would like to do is to outline briefly both what the conference did and what it could   225 00:19:35,040 --> 00:19:36,040 not do.   226 00:19:36,040 --> 00:19:40,240 And as I move to that second part, what it could not do, I'll begin the first section   227 00:19:40,240 --> 00:19:45,280 of moral analysis on responses to the food crisis, because the World Food Conference,   228 00:19:45,280 --> 00:19:50,800 at least in its outline of its program, is the first major response on a transnational   229 00:19:50,800 --> 00:19:53,680 basis to the world food problem.   230 00:19:53,680 --> 00:19:59,520 The problem was defined usually in terms of four interlocking characteristics that created   231 00:19:59,520 --> 00:20:02,760 the situation of scarcity of the early 70s.   232 00:20:02,760 --> 00:20:06,680 Those four causes, which I cannot examine at this time, are usually enumerated as the   233 00:20:06,680 --> 00:20:07,680 following.   234 00:20:07,680 --> 00:20:12,160 First, the relationship between available food in the world and population growth.   235 00:20:12,160 --> 00:20:17,240 Secondly, the relationship between available food in the world and the consumption habits   236 00:20:17,240 --> 00:20:22,080 of the industrialized nations and what are sometimes called the new rich in the globe.   237 00:20:22,080 --> 00:20:26,680 One of the problems of the early 70s was that there were rising standards of living in certain   238 00:20:26,680 --> 00:20:31,680 places of the globe, Eastern Europe and then ultimately in some of the Arab countries,   239 00:20:31,680 --> 00:20:36,440 and these countries were able to place a greater demand on the global food supply.   240 00:20:36,440 --> 00:20:40,840 The third problem was the relationship of the oil and energy crisis to the food problem.   241 00:20:40,840 --> 00:20:45,520 The fourfold rise in oil prices had a multiplier effect on the food problem.   242 00:20:45,520 --> 00:20:47,760 It raised the price of fertilizer.   243 00:20:47,760 --> 00:20:52,680 And the nations that were most touched by the food crisis were precisely those nations   244 00:20:52,680 --> 00:20:55,240 who had to import both food and oil.   245 00:20:55,240 --> 00:20:59,240 We know what happened to us when the oil price rose and how it touched our economy,   246 00:20:59,240 --> 00:21:01,880 but we simply do not have to import food.   247 00:21:01,880 --> 00:21:05,400 The nations touched in the early 70s were the nations that were caught in the matrix   248 00:21:05,400 --> 00:21:09,800 of both importing food as a consistent pattern and importing oil.   249 00:21:09,800 --> 00:21:14,240 And then finally, the climatic changes in the Sahel and other parts of the globe.   250 00:21:14,240 --> 00:21:18,020 These four factors were not new factors in world politics.   251 00:21:18,020 --> 00:21:24,120 What had happened by the early 70s that the factors interlocked to form a web or a framework,   252 00:21:24,120 --> 00:21:30,640 and it was within that framework that the global problem of managing scarcity emerged.   253 00:21:30,640 --> 00:21:34,000 Now what was the response of the World Food Conference?   254 00:21:34,000 --> 00:21:38,920 The response of the conference is usually summarized under three areas.   255 00:21:38,920 --> 00:21:45,840 First food production, secondly global food security, and thirdly food trade issues.   256 00:21:45,840 --> 00:21:50,480 In the area of food production, everyone agrees that the long-term answer to the problem is   257 00:21:50,480 --> 00:21:56,080 better productivity in what are called the food-hungry nations, those nations that consistently   258 00:21:56,080 --> 00:21:58,000 must import food.   259 00:21:58,000 --> 00:22:02,320 And so the major emphasis of the conference, or a major emphasis, was precisely on this   260 00:22:02,320 --> 00:22:08,040 question of how to increase agricultural development in the food-hungry nations.   261 00:22:08,040 --> 00:22:12,800 And the theme here was on technical and financial assistance from the industrialized countries,   262 00:22:12,800 --> 00:22:17,120 as well as the need for internal reforms in the food-hungry countries.   263 00:22:17,120 --> 00:22:21,600 One of the specific proposals that is with us today as a current issue that flowed out   264 00:22:21,600 --> 00:22:26,920 of this discussion was the creation of the International Fund for Agricultural Development,   265 00:22:26,920 --> 00:22:32,440 a $1 billion special fund proposed by the oil states, in which they promised that they   266 00:22:32,440 --> 00:22:39,480 would put forth 50% of the $1 billion, and then the, what are called the OECD nations,   267 00:22:39,480 --> 00:22:44,280 the industrialized nations, were asked to put up the other $500 million for that fund.   268 00:22:44,280 --> 00:22:47,200 I'll come back to that in a few moments.   269 00:22:47,200 --> 00:22:51,320 Secondly, under food security, the issues that were treated were usually problems of   270 00:22:51,320 --> 00:22:55,600 nutrition, food aid, and the global food reserve.   271 00:22:55,600 --> 00:22:59,320 In terms of food aid, it is estimated as a result of the conference that we will need   272 00:22:59,320 --> 00:23:04,580 approximately 10 million tons per year of food aid for the foreseeable future.   273 00:23:04,580 --> 00:23:10,080 Many argue that this is a very conservative estimate of what is necessary for food aid.   274 00:23:10,080 --> 00:23:15,420 No one feels that food aid is any kind of a long-term solution to the food problem.   275 00:23:15,420 --> 00:23:19,680 Everyone knows it is not a long-term solution, but it simply is what is necessary to keep   276 00:23:19,680 --> 00:23:21,540 some people alive.   277 00:23:21,540 --> 00:23:27,700 In 1975, we fell short of the 10 million ton figure by 2 million tons.   278 00:23:27,700 --> 00:23:31,300 We produced 8 million tons of food assistance in 1975.   279 00:23:31,300 --> 00:23:36,700 It is estimated in 1976 that we will reach about 9 million tons.   280 00:23:36,700 --> 00:23:41,360 The second issue under food security is the creation of the global food reserve.   281 00:23:41,360 --> 00:23:45,920 The proposed figure from the World Food Conference is that there should be created a 60 million   282 00:23:45,920 --> 00:23:52,200 ton reserve, which is in reserve for any kind of global disaster, and that's in addition   283 00:23:52,200 --> 00:23:58,240 to the 100 million tons of food that is regarded as carryover stocks from one year to another.   284 00:23:58,240 --> 00:24:01,720 There is some dispute about how much, how large the fund should be.   285 00:24:01,720 --> 00:24:06,240 The U.S. has proposed 30 million tons, although the U.S. does not include in that 30 million   286 00:24:06,260 --> 00:24:07,420 tons feed grains.   287 00:24:07,420 --> 00:24:13,060 It just includes wheat and rice, whereas the Global Food Conference talked about a 60 million   288 00:24:13,060 --> 00:24:16,380 ton reserve of wheat, rice, and feed grains.   289 00:24:16,380 --> 00:24:19,180 I will also come back to where we are on the food reserve.   290 00:24:19,180 --> 00:24:21,740 Finally, the issue of food trade.   291 00:24:21,740 --> 00:24:26,140 Of all the issues of the World Food Conference, this was the least successful issue.   292 00:24:26,140 --> 00:24:31,620 The industrialized countries led by the United States clearly made their point that they   293 00:24:31,620 --> 00:24:35,980 wanted no restrictions on their future trade negotiations placed on them by the World Food   294 00:24:36,720 --> 00:24:37,720 Conference.   295 00:24:37,720 --> 00:24:41,880 So the U.S. and other industrialized countries resisted strongly the inclusion of the trade   296 00:24:41,880 --> 00:24:46,400 issue in the World Food Conference discussion, and yet this is a major issue.   297 00:24:46,400 --> 00:24:49,320 It is a major issue in terms of several points.   298 00:24:49,320 --> 00:24:56,360 First, the access of developing country agricultural products to industrialized markets is a problem.   299 00:24:56,360 --> 00:25:02,080 Secondly, the ability of the developing countries to compete on the market and to buy food in   300 00:25:02,080 --> 00:25:03,640 a situation of scarcity.   301 00:25:03,660 --> 00:25:09,580 I'll come back to this several times, but the reason the trade is a problem is that   302 00:25:09,580 --> 00:25:14,820 if we've got X amount of grain and we're going to put it all on the commercial market, then   303 00:25:14,820 --> 00:25:19,100 India is in no competition with the Soviet Union or can't compete with the Soviet Union   304 00:25:19,100 --> 00:25:23,740 in terms of being able to compete for the available food.   305 00:25:23,740 --> 00:25:28,860 The final problem that surfaces under trade is the role and place of the large multinational   306 00:25:28,860 --> 00:25:33,260 corporations who are in the food business, in the production and distribution business,   307 00:25:33,280 --> 00:25:37,000 as they touch this transnational problem.   308 00:25:37,000 --> 00:25:38,140 Corporations are very large.   309 00:25:38,140 --> 00:25:42,200 They control significant amounts of power, and because of the nature of an international   310 00:25:42,200 --> 00:25:48,760 system, decentralized with no center of authority, there is no kind of extensive control or direction   311 00:25:48,760 --> 00:25:53,280 of these large enterprises in terms of what one might describe as a common good as one   312 00:25:53,280 --> 00:25:55,680 faced the international food problem.   313 00:25:55,680 --> 00:26:01,160 Now, those are the kinds of things that surfaced at the World Food Conference.   314 00:26:01,180 --> 00:26:06,660 What might one say in terms of ethical analysis, if you will, of that kind of proposal for   315 00:26:06,660 --> 00:26:08,460 the world food problem?   316 00:26:08,460 --> 00:26:13,140 As I move through the ethical analysis now of this proposal and of several others, I   317 00:26:13,140 --> 00:26:17,820 will quite consciously draw upon concepts drawn from Catholic social teaching, although   318 00:26:17,820 --> 00:26:22,260 in no way do I want to indicate that either Catholics are the only ones or the best minds   319 00:26:22,260 --> 00:26:26,300 working on this problem, nor do I want to indicate that that's the only place we go   320 00:26:26,300 --> 00:26:28,360 for our ethical concepts.   321 00:26:28,380 --> 00:26:32,460 But I want specifically in this context to highlight what comes out of Catholic social   322 00:26:32,460 --> 00:26:38,100 teaching to help us think about a problem like the hungry in our midst.   323 00:26:38,100 --> 00:26:43,140 The first point I think to be made about the World Food Conference is to be drawn from   324 00:26:43,140 --> 00:26:46,220 the writing of Pope John in Pacem in Terris.   325 00:26:46,220 --> 00:26:50,840 I think the World Food Conference points to what Pope John called a structural defect   326 00:26:50,840 --> 00:26:55,500 in the international community as it is organized in the middle of the 20th century.   327 00:26:55,640 --> 00:27:00,780 As Pope John described that structural defect, he meant that the scope of the problems we   328 00:27:00,780 --> 00:27:07,540 face, whether they be food or trade and assistance or foreign investment or population, the scope   329 00:27:07,540 --> 00:27:13,200 of the problems we face goes beyond the capacity of the decision-making process we have available   330 00:27:13,200 --> 00:27:15,240 in the international system.   331 00:27:15,240 --> 00:27:21,140 More precisely, we face transnational problems, but we still only have national centers of   332 00:27:21,140 --> 00:27:22,140 decision-making.   333 00:27:22,740 --> 00:27:26,580 Now to cite this problem does not mean that I expect that it's going to be overcome in   334 00:27:26,580 --> 00:27:27,960 my lifetime.   335 00:27:27,960 --> 00:27:32,360 I think what Pope John did not say, but at least I would say based on the empirical evidence   336 00:27:32,360 --> 00:27:37,720 I see, is that this structural gap will be the problem of international politics for   337 00:27:37,720 --> 00:27:39,620 the rest of the 20th century.   338 00:27:39,620 --> 00:27:44,180 We will continue to have problems that go beyond our capacity to make rational decisions   339 00:27:44,180 --> 00:27:49,920 to solve them in the sense that there is on the table, as I see it, no evidence that we're   340 00:27:49,920 --> 00:27:53,920 going to make a quantum leap into a higher degree of organization of the international   341 00:27:53,920 --> 00:27:56,800 system in any immediate sense of the term.   342 00:27:56,800 --> 00:28:04,200 So Pope John, in 1963, before most analysts of international politics stressed transnational   343 00:28:04,200 --> 00:28:08,400 problems, he identified what I think is the key moral problem.   344 00:28:08,400 --> 00:28:14,280 This problem of not having centers of decision-making that are capable of dealing easily with the   345 00:28:14,280 --> 00:28:18,720 problems we face was highlighted by the World Food Conference.   346 00:28:18,720 --> 00:28:24,680 Conferences like the World Food Conference perform an invaluable role.   347 00:28:24,680 --> 00:28:26,080 I'm afraid of the technology too.   348 00:28:26,080 --> 00:28:29,360 No, I won't.   349 00:28:29,360 --> 00:28:32,400 Not with the time passing.   350 00:28:32,400 --> 00:28:35,220 These conferences perform an invaluable role.   351 00:28:35,220 --> 00:28:37,920 What they do is first they call attention to a problem.   352 00:28:37,920 --> 00:28:42,760 You saw the world food problem on TV partly because there was a conference coming up and   353 00:28:42,760 --> 00:28:48,160 the major networks covered India and the Sahel and other areas for months before the conference.   354 00:28:48,600 --> 00:28:52,560 Secondly, they force governments to show some interest in the problem.   355 00:28:52,560 --> 00:28:54,480 It's a question of peer relationships.   356 00:28:54,480 --> 00:28:59,160 If 134 nations are going to a conference, you don't want to be the 135th who isn't going.   357 00:28:59,160 --> 00:29:06,000 It identifies for the reading public and the commentating public the nature of the problem.   358 00:29:06,000 --> 00:29:11,200 And finally, conferences like that can lay out a rational, systematic plan that does   359 00:29:11,200 --> 00:29:14,480 have the scope of the problem in mind.   360 00:29:14,480 --> 00:29:21,640 However, what a conference like that cannot do is to take any effective decisions that   361 00:29:21,640 --> 00:29:28,080 in any way would bind a nation to meet the standards of the plan.   362 00:29:28,080 --> 00:29:30,920 After they draw up the plan, everybody goes home.   363 00:29:30,920 --> 00:29:36,760 And when they go home, the action starts because the action is in the national decision-making   364 00:29:36,760 --> 00:29:37,760 centers.   365 00:29:37,760 --> 00:29:42,600 And so, for example, if you look at the World Food Conference plan of action, when the developed   366 00:29:42,720 --> 00:29:47,040 countries say, we don't want to talk about trade, all you get out of that conference   367 00:29:47,040 --> 00:29:50,760 is a statement that we ought to study the problems between trade and the food problem.   368 00:29:50,760 --> 00:29:55,720 Secondly, in the underdeveloped countries, one of the key problems is internal reform,   369 00:29:55,720 --> 00:29:56,720 land reform.   370 00:29:56,720 --> 00:30:01,880 There is no significant way of moving toward organized action through that plan because   371 00:30:01,880 --> 00:30:06,240 there is no significant center of authority that can force any nation to take steps like   372 00:30:06,240 --> 00:30:08,680 that.   373 00:30:08,760 --> 00:30:15,000 Because when we go home is the time the action starts, the significance of a national constituency   374 00:30:15,000 --> 00:30:21,200 with a transnational concern will be a repeated theme for me for the rest of this talk.   375 00:30:21,200 --> 00:30:26,280 The key concept here, I think, is again a concept developed by Pope John in modern Magister,   376 00:30:26,280 --> 00:30:30,120 at least for the first time in Catholic teaching it was stated in these terms.   377 00:30:30,120 --> 00:30:34,840 John talked about the international common good, and that concept has been developed   378 00:30:34,840 --> 00:30:39,000 in subsequent teaching of the Catholic Church since that time.   379 00:30:39,000 --> 00:30:43,280 The common good, of course, is a very traditional concept in Catholic thought.   380 00:30:43,280 --> 00:30:48,880 It is to say that there is an obligation on a society to produce that complex of conditions   381 00:30:48,880 --> 00:30:53,800 that makes it possible for each person in the society to live a life of human dignity.   382 00:30:53,800 --> 00:30:58,440 But normally the common good, at least by implication, referred to the local community,   383 00:30:58,440 --> 00:31:00,400 at most to the nation.   384 00:31:00,400 --> 00:31:04,240 Pope John expanded the concept to include the international common good.   385 00:31:04,640 --> 00:31:09,360 Now, the practical conclusion of that concept is that when one goes to judge the justice   386 00:31:09,360 --> 00:31:14,440 of a nation's policy, the first question one might ask is how that policy affects its own   387 00:31:14,440 --> 00:31:15,480 citizens.   388 00:31:15,480 --> 00:31:19,260 But if one takes the international common good seriously, a second question that now   389 00:31:19,260 --> 00:31:24,880 must be asked is how that policy affects other people in other parts of the globe.   390 00:31:24,880 --> 00:31:29,320 When you're in a situation of managing scarcity, if you take the international common good   391 00:31:29,320 --> 00:31:35,360 seriously, you get a whole agenda of questions that never arise if you do not take it seriously.   392 00:31:35,360 --> 00:31:38,400 I'll be very precise in terms of U.S. policy.   393 00:31:38,400 --> 00:31:42,840 Secretary Butts always regarded our relationship to the rest of the world as a relation that   394 00:31:42,840 --> 00:31:44,640 was an option for us.   395 00:31:44,640 --> 00:31:49,600 If we were moved by charity to deal with their problems, so much the better for them and   396 00:31:49,600 --> 00:31:50,600 for us.   397 00:31:50,600 --> 00:31:55,160 But there was no structural obligation in conscience to deal with that problem because   398 00:31:55,160 --> 00:31:57,040 they lay outside the borders.   399 00:31:57,040 --> 00:32:02,680 It was always a problem of charity or philanthropy, never a problem of what in Catholic terms   400 00:32:02,680 --> 00:32:08,520 one would describe as social justice, a problem of policy.   401 00:32:08,520 --> 00:32:14,200 That in terms of the key kind of ethical concept that comes out of the World Food Conference   402 00:32:14,200 --> 00:32:16,600 is to me the central concern.   403 00:32:16,600 --> 00:32:23,100 The scope of the plan is significantly developed, but the authority to implement the plan lies   404 00:32:23,100 --> 00:32:24,560 in the national communities.   405 00:32:25,240 --> 00:32:28,960 Now if one wants to look at U.S. policy in light of what happened when we came home from   406 00:32:28,960 --> 00:32:34,120 the World Food Conference, let me just summarize again the three categories of the conference.   407 00:32:34,120 --> 00:32:38,680 In terms of food production and assistance, significant steps have been made through the   408 00:32:38,680 --> 00:32:44,620 act that was passed by Congress in the winter of 1975 called the International Development   409 00:32:44,620 --> 00:32:46,480 and Food Assistance Act.   410 00:32:46,480 --> 00:32:53,840 In terms of authorization for foreign development, there was appropriate authorized for fiscal   411 00:32:53,840 --> 00:33:00,720 year 1976, $1.5 billion, and for fiscal year 1977, $1.4 million.   412 00:33:00,720 --> 00:33:06,320 The Congress has authorized the $200 million contribution by the U.S. to the International   413 00:33:06,320 --> 00:33:10,900 Fund for Agricultural Development, although as yet it has not been appropriated.   414 00:33:10,900 --> 00:33:17,820 In terms of food security, U.S. food assistance last year amounted to 6 million tons.   415 00:33:17,820 --> 00:33:23,740 We have promised to guarantee 4 million tons or to do our best to guarantee 4 million tons   416 00:33:23,740 --> 00:33:28,540 of the expected 10 million we will need every year for the foreseeable future.   417 00:33:28,540 --> 00:33:32,180 And there have been significant changes in the structure of the aid program, the food   418 00:33:32,180 --> 00:33:38,400 aid program, so that the food, at least today, is to be judged primarily by the need of others   419 00:33:38,400 --> 00:33:41,540 and not by where they stand on the political spectrum.   420 00:33:41,540 --> 00:33:48,060 There were clearly some very clear and flagrant abuses of the PL-480 program in the late 60s   421 00:33:48,060 --> 00:33:49,340 and early 70s.   422 00:33:49,340 --> 00:33:53,060 As one looked at that program and where our aid went, even though the aid was declining   423 00:33:53,100 --> 00:33:56,780 all the time, you not only had to be hungry, but you had to be hungry and strategically   424 00:33:56,780 --> 00:33:59,700 well-placed to be available for that food.   425 00:33:59,700 --> 00:34:03,140 If you were in Egypt, you were in much better condition than if you were in Africa, and   426 00:34:03,140 --> 00:34:06,460 if you were in South Vietnam, you were in much better condition than if you were in   427 00:34:06,460 --> 00:34:08,320 India.   428 00:34:08,320 --> 00:34:13,620 So the Congress has taken steps to set a new set of criteria for the determination of where   429 00:34:13,620 --> 00:34:15,380 the food aid goes.   430 00:34:15,380 --> 00:34:20,260 In terms of the food reserve, there is a commitment by the U.S. to enter the food reserve, but   431 00:34:20,260 --> 00:34:25,460 to be fair, that commitment is now caught in bureaucratic bargaining within the administration.   432 00:34:25,460 --> 00:34:29,420 There are several unanswered questions, both internationally and within the U.S. policy   433 00:34:29,420 --> 00:34:34,620 process about what the style and shape of the food reserve program ought to be.   434 00:34:34,620 --> 00:34:38,660 There is an initial commitment by the U.S., but there's going to need to be significant   435 00:34:38,660 --> 00:34:42,900 public demonstration that we want to take part in that reserve system, I think, if that   436 00:34:42,900 --> 00:34:45,620 commitment is to be translated into reality.   437 00:34:45,620 --> 00:34:51,020 In terms of the food trade problem, there has been no commitment from the U.S., no planned   438 00:34:51,020 --> 00:34:55,180 commitment that would touch our trade policy that I know of, for example, in the way that   439 00:34:55,180 --> 00:34:59,220 we have already planned how we are going to deal with the Soviet Union over the next few   440 00:34:59,220 --> 00:35:00,220 years on food.   441 00:35:00,220 --> 00:35:06,420 There has been no kind of setting aside of any kind of dimension of the U.S. crop production   442 00:35:06,420 --> 00:35:12,660 in terms of either a food reserve system or, secondly, in terms of a food assistance system.   443 00:35:13,260 --> 00:35:17,900 Now, let me move off the World Food Conference and proceed to some other of the proposed   444 00:35:17,900 --> 00:35:20,340 solutions in the U.S.   445 00:35:20,340 --> 00:35:25,740 Since I am arguing that a national constituency with a transnational conscience is crucial,   446 00:35:25,740 --> 00:35:30,060 and the reason I'm arguing that point is I would argue that that series of steps that   447 00:35:30,060 --> 00:35:34,380 I have just outlined, taken by the United States Congress on food policy, would not   448 00:35:34,380 --> 00:35:38,780 have been taken without significant public interest in that problem over the last two   449 00:35:38,780 --> 00:35:39,780 years.   450 00:35:39,900 --> 00:35:42,820 The argument that I know about the process from the limited experience I have within   451 00:35:42,820 --> 00:35:49,060 Washington says that you had to demonstrate a broad-scale public concern for that problem   452 00:35:49,060 --> 00:35:53,920 to generate several of the steps involved in that, and I think that broad-scale public   453 00:35:53,920 --> 00:35:57,660 concern was manifested but is going to have to continue to be manifested.   454 00:35:57,660 --> 00:36:02,860 Now, because the national constituencies are so crucial, then the tone and the theme of   455 00:36:02,860 --> 00:36:06,900 the national debate on food policy is of great importance.   456 00:36:07,020 --> 00:36:11,300 I would argue a transnational policy has to have a constituency.   457 00:36:11,300 --> 00:36:15,020 On this issue, it has to be a constituency of conscience.   458 00:36:15,020 --> 00:36:19,700 That is to say, a constituency of conscience that was once defined as those who have a   459 00:36:19,700 --> 00:36:24,740 care but not an interest, a care for the problem but not an interest to be gained necessarily   460 00:36:24,740 --> 00:36:28,100 by the steps taken in the policy process.   461 00:36:28,100 --> 00:36:34,180 I am now going to present some of the proposals advanced in the U.S. as possible solutions   462 00:36:34,180 --> 00:36:35,940 to the food problem.   463 00:36:35,980 --> 00:36:41,860 I will advance them precisely for the task of setting out some moral analysis of the   464 00:36:41,860 --> 00:36:42,860 problem.   465 00:36:42,860 --> 00:36:47,900 I ought to say that some of the proposals I am going to mention are particularly American,   466 00:36:47,900 --> 00:36:49,100 if you will.   467 00:36:49,100 --> 00:36:53,300 There is a discussion going on in another room here where the superior of the Jesuits   468 00:36:53,300 --> 00:36:57,620 and about four international bishops are responding to him, and if they heard the first of these   469 00:36:57,620 --> 00:37:01,420 proposals that I am going to talk about, I think there'd be deafening silence in the   470 00:37:01,420 --> 00:37:02,420 room.   471 00:37:02,420 --> 00:37:04,640 I don't think they could believe we'd talk on those terms.   472 00:37:04,840 --> 00:37:08,520 This is part of the national debate, and so I need to talk on these terms.   473 00:37:08,520 --> 00:37:12,440 I'm going to look at three models of responses to the world food problem.   474 00:37:12,440 --> 00:37:15,000 First I'll call the lifeboat ethic model.   475 00:37:15,000 --> 00:37:17,960 Secondly, the family table model.   476 00:37:17,960 --> 00:37:20,540 And the third, the spaceship earth model.   477 00:37:20,540 --> 00:37:25,120 What I'll do in each case is to identify what's being proposed, to indicate who some of the   478 00:37:25,120 --> 00:37:31,680 proponents are, and then to do a moral sketch, and it only is a sketch.   479 00:37:31,680 --> 00:37:33,800 First the lifeboat ethic model.   480 00:37:33,960 --> 00:37:38,640 Under this title, the lifeboat ethic, there is more than one proposal contained.   481 00:37:38,640 --> 00:37:43,600 Specifically, there have been advanced in the last four or five years both the proposal   482 00:37:43,600 --> 00:37:49,440 of a lifeboat ethic and of a triage system as the way to resolve the choices before US   483 00:37:49,440 --> 00:37:50,440 food policy.   484 00:37:50,440 --> 00:37:52,280 They are usually grouped together.   485 00:37:52,280 --> 00:37:56,280 I don't think they go together, so I'll outline each of them and then distinguish the two   486 00:37:56,280 --> 00:37:59,980 proposals, the lifeboat ethic and the triage system.   487 00:37:59,980 --> 00:38:07,700 The lifeboat ethic has been most notably proposed by Dr. Garrett Hardin.   488 00:38:07,700 --> 00:38:15,140 Hardin is a biochemist, I believe, and has written extensively in the area of resources,   489 00:38:15,140 --> 00:38:18,820 population, and policy decisions.   490 00:38:18,820 --> 00:38:23,820 Hardin is an intelligent man, and I am doing a sketch of a very complicated presentation,   491 00:38:23,820 --> 00:38:28,300 and so you will understand the limits of this commentary.   492 00:38:28,300 --> 00:38:31,820 As Hardin describes the problem, we ought to look at it in the following way.   493 00:38:31,820 --> 00:38:36,780 The world is divided into the desperately poor, two-thirds of the world, and the comparatively   494 00:38:36,780 --> 00:38:38,900 rich, one-third of the world.   495 00:38:38,900 --> 00:38:43,100 Each nation in the world ought to be pictured as being in a lifeboat.   496 00:38:43,100 --> 00:38:45,380 The rich are in safe lifeboats.   497 00:38:45,380 --> 00:38:49,500 The boats can stay afloat, and we even have room for a few more passengers.   498 00:38:49,500 --> 00:38:54,820 The poor increasingly are in overcrowded lifeboats, and eventually some of the poor fall out into   499 00:38:54,820 --> 00:38:56,140 the water.   500 00:38:56,140 --> 00:39:00,180 When they get into the water, they swim toward the rich boats, and they want to get in.   501 00:39:00,180 --> 00:39:04,860 And Hardin says the question is, what are we going to do if we're in the rich boat?   502 00:39:04,860 --> 00:39:08,460 He proposes three kinds of responses that can be made.   503 00:39:08,460 --> 00:39:13,900 First, he says we can adopt the sharing ethic, and interestingly enough, he says the sharing   504 00:39:13,900 --> 00:39:19,540 ethic can either be based on Marxist criteria, that we share what we have according to need,   505 00:39:19,540 --> 00:39:21,540 or it can be based on Christian criteria.   506 00:39:21,540 --> 00:39:24,880 That is to say, we regard those in the water as our brothers and sisters, and therefore   507 00:39:24,880 --> 00:39:27,120 we have an obligation toward them.   508 00:39:27,120 --> 00:39:32,560 He says the problem with the sharing ethic is that it leads to disaster, and so his proposal   509 00:39:32,560 --> 00:39:37,920 for the American public is to guard against the sharing ethic having any impact on people's   510 00:39:37,920 --> 00:39:38,920 consciences.   511 00:39:38,920 --> 00:39:43,120 He says we have got to have an educational campaign so that people can immediately identify   512 00:39:43,120 --> 00:39:47,840 the sharing ethic when it is proposed, and then they'll recognize that it's a disaster.   513 00:39:47,840 --> 00:39:49,960 Now why is it a disaster?   514 00:39:49,960 --> 00:39:54,040 He says that it's a disaster because to make the sharing ethic work, there would have to   515 00:39:54,200 --> 00:39:59,880 be some central authority that could correlate rights and responsibilities of the poor and   516 00:39:59,880 --> 00:40:01,440 the rich across the globe.   517 00:40:01,440 --> 00:40:05,680 So like Pope John, he senses the need that there is no centralized authority.   518 00:40:05,680 --> 00:40:09,440 But he says because there's no centralized authority, the difficulty with the sharing   519 00:40:09,440 --> 00:40:16,040 ethic is that it allows people to claim rights without exercising responsibility.   520 00:40:16,040 --> 00:40:20,920 What that translates out to be is that the poor can claim they have a right to food,   521 00:40:20,920 --> 00:40:26,680 and they don't exercise any responsible policy regarding their productivity of children.   522 00:40:26,680 --> 00:40:29,720 Population is the key theme in the Hardin analysis.   523 00:40:29,720 --> 00:40:34,320 In the end, therefore, if we adopt the sharing ethic, they sink our boat.   524 00:40:34,320 --> 00:40:37,560 So that destroys the idealists who were the sharing advocates.   525 00:40:37,560 --> 00:40:42,080 Secondly, it simply delays the day of reckoning for the poor boats because eventually they'll   526 00:40:42,080 --> 00:40:43,480 go down anyway.   527 00:40:43,480 --> 00:40:49,320 And thirdly, it disrupts what Hardin calls the normal cycle of nature, which is translated   528 00:40:49,320 --> 00:40:54,080 out to mean that it's survival of the fittest, and you just have to bring your population   529 00:40:54,080 --> 00:40:55,880 into line with your food supply.   530 00:40:55,880 --> 00:40:59,440 And if that means that some have to die in order to do that, then a food aid program   531 00:40:59,440 --> 00:41:02,320 simply delays that process.   532 00:41:02,320 --> 00:41:07,720 It's interesting to hear Dr. Daniel Callahan and his commentary on Hardin's critique of   533 00:41:07,720 --> 00:41:09,000 the sharing ethic.   534 00:41:09,000 --> 00:41:13,560 Callahan argues Hardin's proposal amounts to nothing less than a deliberate decision   535 00:41:13,560 --> 00:41:18,560 to allow people who might otherwise survive, at least for a time, to die of starvation   536 00:41:18,560 --> 00:41:19,560 and disease.   537 00:41:19,560 --> 00:41:22,960 Hardin says, however, there is a second response.   538 00:41:22,960 --> 00:41:24,520 You don't have to adopt the sharing ethic.   539 00:41:24,520 --> 00:41:26,920 You just bring some people into the boat.   540 00:41:26,920 --> 00:41:30,420 But he says this simply complicates the problem because how are you going to choose who comes   541 00:41:30,420 --> 00:41:31,420 into the boat?   542 00:41:31,420 --> 00:41:34,440 If you're going to get 10 extra spaces in the rich boat, how are you going to choose   543 00:41:34,440 --> 00:41:35,920 which 10 get in?   544 00:41:35,920 --> 00:41:39,700 And besides, he says, you destroy your own safety factor in the rich boats.   545 00:41:39,700 --> 00:41:41,480 So therefore, that's bad policy.   546 00:41:41,480 --> 00:41:43,120 You can't save everyone anyway.   547 00:41:43,120 --> 00:41:46,760 You're going to have to make difficult choices, and you're going to reduce your own safety   548 00:41:46,760 --> 00:41:48,160 factor.   549 00:41:48,160 --> 00:41:52,840 So Hardin proposes what one ought to do is if you're in the rich boat, you ought to prevent   550 00:41:52,840 --> 00:41:55,680 access by others into your boat.   551 00:41:55,680 --> 00:41:59,920 And he says, for those who can't take this ethic, for those who say, I feel guilty about   552 00:41:59,920 --> 00:42:04,060 that, he said, you have to get them out of the boat because you have to eliminate their   553 00:42:04,060 --> 00:42:07,040 voice from the debate.   554 00:42:07,040 --> 00:42:12,040 That is the lifeboat ethic in very cryptic terms.   555 00:42:12,040 --> 00:42:13,760 This is the end of side one.   556 00:42:13,760 --> 00:42:17,280 To hear the remainder of the panel, stop the tape and turn it over here.   </div> Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel B Hunger and people's Conscience - Part 1 Main Address - Side A Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Rev Bryan Hehir Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_106 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/3f36df1ece281c8de110fdc9c7aecbbd.mp3 74ece668290a7ca5c97b3412d4469cbb Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">00:00:00,000 --> 00:00:07,240 The triage proposal has been advanced by several people and I want to be clear   2 00:00:07,240 --> 00:00:11,400 that it is advanced with different degrees of nuance. It's been advanced   3 00:00:11,400 --> 00:00:17,680 by the Panics who wrote Famine 1975, by Dr. Forrester of the Club of Rome, and by   4 00:00:17,680 --> 00:00:23,720 Dr. Handler of the American Association of Science. What the triage proposal   5 00:00:23,720 --> 00:00:28,480 argues is that we should analyze the available needs of people for food in   6 00:00:28,480 --> 00:00:33,360 the globe and the available supply. We should secondly project those needs into   7 00:00:33,360 --> 00:00:36,640 the immediate future to see what we're really talking about and then we should   8 00:00:36,640 --> 00:00:41,720 recognize our own limits that you just can't feed all the hungry. And in that   9 00:00:41,720 --> 00:00:47,320 situation the triage proposal advocates a medical style solution to where you   10 00:00:47,320 --> 00:00:51,960 provide your food. As you probably know the triage model is a battlefield model   11 00:00:51,960 --> 00:00:55,800 of medical ethics. You separate the wounded into three categories those who   12 00:00:55,800 --> 00:00:58,040 will clearly die even if you try and help,   13 00:00:58,040 --> 00:01:01,480 those who can survive with pain but without any help,   14 00:01:01,480 --> 00:01:04,360 and those who need intensive help if they're going to survive.   15 00:01:04,360 --> 00:01:06,700 And so the triage model, you provide all your resources   16 00:01:06,700 --> 00:01:08,460 to that middle group.   17 00:01:08,460 --> 00:01:10,300 The triage proponents argue this may   18 00:01:10,300 --> 00:01:12,620 be the situation of the global food crisis.   19 00:01:12,620 --> 00:01:14,380 We simply can't deal with everybody,   20 00:01:14,380 --> 00:01:15,760 so we have to determine those who are going   21 00:01:15,760 --> 00:01:17,860 to make it without our help, those who are not   22 00:01:17,860 --> 00:01:20,020 going to make it even if we try to help,   23 00:01:20,020 --> 00:01:22,200 and those who possibly have a chance to make it   24 00:01:22,200 --> 00:01:23,740 and we help them.   25 00:01:23,740 --> 00:01:25,960 All right, now let me compare the lifeboat and triage   26 00:01:25,960 --> 00:01:27,100 models.   27 00:01:27,100 --> 00:01:28,660 The lifeboat model, I would argue,   28 00:01:28,660 --> 00:01:30,440 is different than the triage model.   29 00:01:30,440 --> 00:01:32,060 It is a total plan.   30 00:01:32,060 --> 00:01:33,540 It's a world view.   31 00:01:33,540 --> 00:01:36,700 It's a way to design the international system in light   32 00:01:36,700 --> 00:01:38,440 of a certain kind of living standard   33 00:01:38,440 --> 00:01:41,820 that we must maintain, in light of the available resources   34 00:01:41,820 --> 00:01:43,900 necessary for that living standard,   35 00:01:43,900 --> 00:01:47,380 and in light of who passes the test of responsible government.   36 00:01:47,380 --> 00:01:49,700 And responsible government, at least in the literature   37 00:01:49,700 --> 00:01:52,160 I have seen, and I don't claim to have read all of Hardin,   38 00:01:52,160 --> 00:01:54,380 but what I have seen responsible government   39 00:01:54,380 --> 00:01:58,600 means the kind of population policy you support.   40 00:01:58,600 --> 00:02:01,400 The lifeboat model is a long-term solution.   41 00:02:01,400 --> 00:02:03,880 Hardin is constantly balancing not only   42 00:02:03,880 --> 00:02:05,960 what we can do in the present as against what   43 00:02:05,960 --> 00:02:08,060 we could do with those resources in other places   44 00:02:08,060 --> 00:02:09,880 in the present, but he's constantly   45 00:02:09,880 --> 00:02:11,920 saying we've got to watch out for posterity.   46 00:02:11,920 --> 00:02:14,120 I've got to watch out for my grandchildren as well as   47 00:02:14,120 --> 00:02:14,800 myself.   48 00:02:14,800 --> 00:02:16,760 And if I use up the available resources trying   49 00:02:16,760 --> 00:02:18,420 to feed all the hungry, my grandchildren   50 00:02:18,420 --> 00:02:21,520 are going to be in bad shape, even if I'm not in bad shape.   51 00:02:21,520 --> 00:02:23,320 The triage proposal is more limited.   52 00:02:23,320 --> 00:02:25,160 It is not a total picture.   53 00:02:25,160 --> 00:02:28,040 It's a method for deciding on assistance.   54 00:02:28,040 --> 00:02:31,880 So the triage proposal presupposes some assistance.   55 00:02:31,880 --> 00:02:36,840 For Hardin, as I understand it, all the poor are our enemies.   56 00:02:36,840 --> 00:02:39,560 The triage proposal doesn't articulate that.   57 00:02:39,560 --> 00:02:44,080 It says, how many can you save within certain limits?   58 00:02:44,080 --> 00:02:46,480 The triage proposal is a short-run proposal.   59 00:02:46,480 --> 00:02:48,800 If you could resolve the problem in the long term,   60 00:02:48,800 --> 00:02:51,480 they would argue just for triage for the moment.   61 00:02:51,480 --> 00:02:54,200 And the triage proposal is linked with, as I say,   62 00:02:54,200 --> 00:02:55,200 forms of assistance.   63 00:02:55,200 --> 00:02:58,080 So it is not an argument about no assistance.   64 00:02:58,080 --> 00:03:00,100 And there are versions of the triage proposal.   65 00:03:00,100 --> 00:03:04,080 Most notably, I want to single out Dr. Handler's proposal.   66 00:03:04,080 --> 00:03:06,220 Handler and I testified on the same day   67 00:03:06,220 --> 00:03:07,820 before the McGovern committee.   68 00:03:07,820 --> 00:03:10,420 And it was a very closely reasoned case   69 00:03:10,420 --> 00:03:11,260 that he presented.   70 00:03:11,260 --> 00:03:13,500 I cannot say I'd come down where he came down,   71 00:03:13,500 --> 00:03:16,620 but I did not hear him come down arguing that triage was   72 00:03:16,620 --> 00:03:18,300 the step we ought to take.   73 00:03:18,300 --> 00:03:20,940 What he did say was, given the situation,   74 00:03:20,940 --> 00:03:23,800 the long-term situation of the global problem,   75 00:03:23,800 --> 00:03:25,720 we have either got to be prepared   76 00:03:25,720 --> 00:03:27,560 in the industrialized countries to make   77 00:03:27,560 --> 00:03:31,200 a massive effort of cooperation and assistance,   78 00:03:31,200 --> 00:03:33,960 not just aid, but economic structures,   79 00:03:33,960 --> 00:03:35,940 in terms of the developing countries,   80 00:03:35,940 --> 00:03:38,840 an effort that is unlike anything we've seen in history.   81 00:03:38,840 --> 00:03:40,920 Or if we're not prepared to make that effort,   82 00:03:40,920 --> 00:03:42,760 then we ought to go the triage route.   83 00:03:42,760 --> 00:03:46,200 Because in fact, you can't resolve the problem   84 00:03:46,200 --> 00:03:48,800 with limited assistance.   85 00:03:48,800 --> 00:03:51,400 Handler puts that kind of choice, as I read it,   86 00:03:51,400 --> 00:03:53,740 before the public of the industrialized countries   87 00:03:53,740 --> 00:03:56,240 and says, triage is not the only way,   88 00:03:56,240 --> 00:03:59,040 but you need to look at what the alternatives are.   89 00:03:59,040 --> 00:04:02,360 Let me now comment on the models.   90 00:04:02,360 --> 00:04:04,080 The lifeboat proposal, I would argue,   91 00:04:04,080 --> 00:04:07,800 is open to challenge on the basis of both its ethical vision   92 00:04:07,800 --> 00:04:10,080 and its version of world politics.   93 00:04:10,080 --> 00:04:12,580 I want to make this critique not only   94 00:04:12,580 --> 00:04:14,040 in terms of the ethical vision.   95 00:04:14,040 --> 00:04:15,540 Perhaps in a meeting like this, it's   96 00:04:15,540 --> 00:04:18,600 too easy for us to say that's a despicable proposal.   97 00:04:18,600 --> 00:04:19,680 Maybe you don't think it is, but it   98 00:04:19,680 --> 00:04:21,960 might be too easy for a group like this to say it,   99 00:04:21,960 --> 00:04:23,440 and then to write it off.   100 00:04:23,440 --> 00:04:26,240 The point is we are in the midst of public debate.   101 00:04:26,240 --> 00:04:28,840 Even if everybody in this room agreed   102 00:04:28,840 --> 00:04:30,900 it was a less than adequate proposal,   103 00:04:30,900 --> 00:04:33,300 you have to make the proposal in terms   104 00:04:33,300 --> 00:04:35,860 that are going to carry a large segment of public opinion   105 00:04:35,860 --> 00:04:36,840 with you.   106 00:04:36,840 --> 00:04:38,560 I don't think Dr. Hardin would listen   107 00:04:38,560 --> 00:04:40,760 to a totally ethical analysis, that that's   108 00:04:40,760 --> 00:04:42,480 just an unreasonable proposal.   109 00:04:42,480 --> 00:04:44,560 So I want to critique the proposal not only in terms   110 00:04:44,560 --> 00:04:45,800 of its ethical vision.   111 00:04:45,800 --> 00:04:47,520 I simply don't think it corresponds   112 00:04:47,520 --> 00:04:49,180 to the shape of international politics   113 00:04:49,180 --> 00:04:52,440 today understood in the most hard-headed vision.   114 00:04:52,440 --> 00:04:54,660 But first, a critique of its ethical vision.   115 00:04:54,660 --> 00:04:56,200 I would argue in the first instance   116 00:04:56,200 --> 00:05:00,120 that the lifeboat proposal is a one-sided view of the problem.   117 00:05:00,120 --> 00:05:01,840 The problem is, in Hardin's mind,   118 00:05:01,840 --> 00:05:05,200 that the idealists allow them, the enemy,   119 00:05:05,200 --> 00:05:08,760 to claim rights without exercising responsibility.   120 00:05:08,760 --> 00:05:11,640 But Hardin never argues that we have any responsibilities.   121 00:05:11,640 --> 00:05:13,320 Now, here I'm not saying he has to adopt   122 00:05:13,320 --> 00:05:15,160 my view of our responsibilities.   123 00:05:15,160 --> 00:05:16,820 There simply is no argument that we   124 00:05:16,820 --> 00:05:20,440 have responsibilities in a situation of maldistribution.   125 00:05:20,440 --> 00:05:22,480 The responsibilities that are not being fulfilled   126 00:05:22,480 --> 00:05:24,000 are all on the other side.   127 00:05:24,000 --> 00:05:25,480 The implicit presumption is we have   128 00:05:25,480 --> 00:05:27,960 fulfilled our responsibilities by having a, quote,   129 00:05:27,960 --> 00:05:30,600 responsible population policy.   130 00:05:30,600 --> 00:05:34,360 Secondly, Hardin argues that a world sovereign is needed,   131 00:05:34,360 --> 00:05:36,960 but the principle purpose of the world sovereign   132 00:05:36,960 --> 00:05:40,000 is to force them to control their population.   133 00:05:40,000 --> 00:05:42,920 There is no economic or political coercion   134 00:05:42,920 --> 00:05:44,960 to be exercised on us, for instance,   135 00:05:44,960 --> 00:05:47,920 in terms of economic questions or political questions.   136 00:05:47,920 --> 00:05:51,760 The world sovereign has as his objective them.   137 00:05:51,760 --> 00:05:54,600 Secondly, the argument proposes, I would say,   138 00:05:54,600 --> 00:05:55,960 false dichotomies.   139 00:05:55,960 --> 00:05:58,300 Hardin argues that if you're going to really resolve   140 00:05:58,300 --> 00:06:00,240 the problem created by, for instance,   141 00:06:00,240 --> 00:06:03,520 colonial economic systems as they affect   142 00:06:03,520 --> 00:06:04,920 the developing countries, he said   143 00:06:04,920 --> 00:06:07,280 we'd have to really strive for perfect justice.   144 00:06:07,280 --> 00:06:09,080 And perfect justice eventually means   145 00:06:09,080 --> 00:06:10,800 you give everything back to the Indians,   146 00:06:10,800 --> 00:06:12,360 because they owned it first.   147 00:06:12,360 --> 00:06:14,240 He said, that's obviously impossible.   148 00:06:14,240 --> 00:06:16,200 So since we can't have perfect justice,   149 00:06:16,200 --> 00:06:20,240 he then throws out all arguments about procedural justice.   150 00:06:20,240 --> 00:06:22,840 That is to say, something that would better the situation   151 00:06:22,840 --> 00:06:24,080 from where it is today.   152 00:06:24,080 --> 00:06:26,800 Because perfect justice is obviously impossible,   153 00:06:26,800 --> 00:06:29,920 presumably no justice is worth trying for.   154 00:06:29,920 --> 00:06:31,680 There is no sense in the Hardin proposal   155 00:06:31,680 --> 00:06:35,520 at all of community, that there is a need for community   156 00:06:35,520 --> 00:06:37,680 in human situations.   157 00:06:37,680 --> 00:06:42,420 And yet, he never once plays back upon us, upon ourselves,   158 00:06:42,420 --> 00:06:44,940 what happens when we adopt a view of life that   159 00:06:44,940 --> 00:06:46,700 has no vision of community.   160 00:06:46,700 --> 00:06:48,740 Who is going to be the next enemy?   161 00:06:48,740 --> 00:06:51,360 The enemy now is in the developing countries.   162 00:06:51,360 --> 00:06:54,260 Who's the next enemy if there's no community among us,   163 00:06:54,260 --> 00:06:57,180 ourselves, within the boundaries of a nation state?   164 00:06:57,180 --> 00:06:59,880 How do you define or get defined as the enemy?   165 00:06:59,880 --> 00:07:02,620 And what happens to you once you get defined as the enemy?   166 00:07:02,620 --> 00:07:04,060 When there's no sense of community   167 00:07:04,060 --> 00:07:06,480 that holds together the populace,   168 00:07:06,480 --> 00:07:09,040 whether it be national or local or international,   169 00:07:09,040 --> 00:07:12,240 I would argue eventually there's a kickback to that ethic.   170 00:07:12,240 --> 00:07:15,440 Finally, Hardin's argument is carefully   171 00:07:15,440 --> 00:07:17,400 run through with an argument about what   172 00:07:17,400 --> 00:07:19,520 we owe to posterity as opposed to what   173 00:07:19,520 --> 00:07:22,760 we can do in the present time for the poor in our midst.   174 00:07:22,760 --> 00:07:24,720 But there is never an argument made   175 00:07:24,720 --> 00:07:28,160 about how you weigh your responsibility to posterity   176 00:07:28,160 --> 00:07:29,760 as opposed to your responsibility   177 00:07:29,760 --> 00:07:31,280 to the present generation.   178 00:07:31,280 --> 00:07:34,520 Again, Dan Callahan arguing out of not particularly   179 00:07:34,520 --> 00:07:37,080 a Christian vision of ethics, and this essay argues   180 00:07:37,080 --> 00:07:39,560 that your priority concern are those in front of you,   181 00:07:39,560 --> 00:07:42,500 and you cannot subordinate the present life   182 00:07:42,500 --> 00:07:45,800 to the future life without any calculation whatsoever.   183 00:07:47,160 --> 00:07:48,520 But the argument against Hardin   184 00:07:48,520 --> 00:07:51,760 that I think may carry more weight is his empirical vision,   185 00:07:51,760 --> 00:07:55,840 which I would argue simply does not fit the facts.   186 00:07:55,840 --> 00:07:57,720 He argues for the rich nations living   187 00:07:57,720 --> 00:07:59,880 in self-sufficient lifeboats,   188 00:07:59,880 --> 00:08:01,960 but the essence of an interdependent world,   189 00:08:01,960 --> 00:08:04,800 the kind of world marked by transnational problems,   190 00:08:04,800 --> 00:08:07,440 is that it is a world of interrelated issues.   191 00:08:07,440 --> 00:08:10,360 What we can do with our food when we're in control,   192 00:08:10,360 --> 00:08:12,560 others have demonstrated they have the potential   193 00:08:12,560 --> 00:08:14,320 to do with other commodities.   194 00:08:14,320 --> 00:08:17,360 So what we can do with our food, in terms of writing off   195 00:08:17,360 --> 00:08:21,360 x number of people, others might do with oil at another time.   196 00:08:21,360 --> 00:08:24,200 What we can do with our food in economic terms   197 00:08:24,200 --> 00:08:27,360 doesn't touch the problem that we face,   198 00:08:27,360 --> 00:08:30,120 that the nations that many times are in need of that food   199 00:08:30,120 --> 00:08:33,640 are also the nations we are literally begging not to develop nuclear weapons.   200 00:08:33,640 --> 00:08:38,640 If there is no way to adjudicate the problem in terms of justice, generosity,   201 00:08:38,640 --> 00:08:43,280 and human community, then they have means to adopt too that are not without their   202 00:08:43,280 --> 00:08:48,920 coercive impact. He argues that the US, or he seems to argue, is a self-sufficient   203 00:08:48,920 --> 00:08:53,600 society. I think in an interdependent world that argument is open to empirical   204 00:08:53,600 --> 00:08:57,760 challenge, not just moral challenge, but empirical challenge. And the oil impact   205 00:08:57,760 --> 00:09:01,040 is not just the oil impact on us because we know it wasn't all that great in   206 00:09:01,040 --> 00:09:06,060 relative terms. Less than 20% of our oil is imported. But the oil impact on Japan   207 00:09:06,060 --> 00:09:11,960 was massive and if we decide that they are our enemy in the developing   208 00:09:11,960 --> 00:09:15,960 countries and if they can put together a political bloc with oil as the key wedge   209 00:09:15,960 --> 00:09:21,000 in that political bloc and they go after Japan we again are not going to be able   210 00:09:21,000 --> 00:09:25,920 to stand back and say it's not our problem. The Japanese won't let us do it.   211 00:09:25,920 --> 00:09:30,800 Finally, he seems to say that some are unsalvageable.   212 00:09:30,800 --> 00:09:35,000 The triage argument seems to hold this too, and yet it is not self-evident that this is   213 00:09:35,000 --> 00:09:38,080 the case, that some are unsalvageable.   214 00:09:38,080 --> 00:09:42,840 Nor is it self-evident that Hardin's view of the population problem is the most balanced   215 00:09:42,840 --> 00:09:44,120 view of the day.   216 00:09:44,120 --> 00:09:48,760 Now, this is a controversial and conflicted issue, and the Catholic position has its own   217 00:09:48,760 --> 00:09:51,960 questions to ask, and I would be in favor of asking them.   218 00:09:51,960 --> 00:09:55,400 But I think it's fair to say that in the empirical debate   219 00:09:55,400 --> 00:09:59,120 on population policy today, it is not a Catholic issue.   220 00:09:59,120 --> 00:10:01,920 There are really three positions in the population debate.   221 00:10:01,920 --> 00:10:04,320 One that says that population is no problem.   222 00:10:04,320 --> 00:10:06,760 Oftentimes, that seems to have been the Catholic response   223 00:10:06,760 --> 00:10:07,960 to others.   224 00:10:07,960 --> 00:10:10,000 The Marxist response in classical terms   225 00:10:10,000 --> 00:10:11,360 is that response.   226 00:10:11,360 --> 00:10:13,820 Then you have the other response that population   227 00:10:13,820 --> 00:10:14,740 is the whole problem.   228 00:10:14,740 --> 00:10:16,920 That seems to be Hardin's position.   229 00:10:16,920 --> 00:10:18,400 That position, I would argue, today   230 00:10:18,400 --> 00:10:20,880 has been demonstrated to be inadequate,   231 00:10:20,880 --> 00:10:23,320 Simply in empirical terms, the history   232 00:10:23,320 --> 00:10:26,180 of trying to solve population by isolating the population   233 00:10:26,180 --> 00:10:29,600 problem today is not accepted in the consensus   234 00:10:29,600 --> 00:10:32,740 of the analytical community as being the way   235 00:10:32,740 --> 00:10:34,000 to deal with that problem.   236 00:10:34,000 --> 00:10:37,100 The middle position says that population is a problem.   237 00:10:37,100 --> 00:10:40,040 It needs to be faced by several moves,   238 00:10:40,040 --> 00:10:41,640 including government action.   239 00:10:41,640 --> 00:10:43,760 But it is a problem that exists within the wider   240 00:10:43,760 --> 00:10:46,120 context of social and economic development.   241 00:10:46,120 --> 00:10:48,760 I think myself that's where we ought to be standing.   242 00:10:48,760 --> 00:10:50,860 And Hardin doesn't stand there, as I read it.   243 00:10:50,860 --> 00:10:52,900 And therefore, I think he can come under critique   244 00:10:52,900 --> 00:10:54,340 on that basis.   245 00:10:54,340 --> 00:10:57,300 Finally, I'd put the empirical and ethical critique   246 00:10:57,300 --> 00:11:00,420 of Hardin's position together and ask one question   247 00:11:00,420 --> 00:11:03,300 from an empirical and an ethical point of view.   248 00:11:03,300 --> 00:11:05,780 What kind of world do we seek to create?   249 00:11:05,780 --> 00:11:08,380 Posterity has an interest in this question, the kind   250 00:11:08,380 --> 00:11:10,700 of world we leave to posterity.   251 00:11:10,700 --> 00:11:15,160 Ethically, triage, for example, means making a conscious choice   252 00:11:15,160 --> 00:11:18,980 to decide that some are going to die without any help.   253 00:11:18,980 --> 00:11:20,940 I would argue that we in Western society   254 00:11:20,940 --> 00:11:24,360 ought to look carefully at the psychological impact   255 00:11:24,360 --> 00:11:27,040 of the last 30 years about what happened   256 00:11:27,040 --> 00:11:29,480 in the Jewish experience in Germany.   257 00:11:29,480 --> 00:11:32,900 And our fault there was that we didn't pay attention to it.   258 00:11:32,900 --> 00:11:34,080 We ignored it.   259 00:11:34,080 --> 00:11:36,360 We didn't take decisive action.   260 00:11:36,360 --> 00:11:39,100 That's had a continuing impact on the West.   261 00:11:39,100 --> 00:11:41,400 If we adopt the triage model, we're   262 00:11:41,400 --> 00:11:44,660 going to be saying we have chosen not to help.   263 00:11:44,660 --> 00:11:48,500 And I want to know what kind of impact that has on posterity.   264 00:11:48,500 --> 00:11:51,620 Finally, from an empirical sense, what kind of world   265 00:11:51,620 --> 00:11:52,940 do we want to leave?   266 00:11:52,940 --> 00:11:55,120 The lifeboat model of international politics   267 00:11:55,120 --> 00:11:57,800 creates a world of all against all.   268 00:11:57,800 --> 00:11:59,900 It is a world that is a Hobbesian world   269 00:11:59,900 --> 00:12:01,660 in its classical sense.   270 00:12:01,660 --> 00:12:04,180 Posterity might have a difficult time living   271 00:12:04,180 --> 00:12:06,420 in a totally Hobbesian world.   272 00:12:06,420 --> 00:12:07,900 As we deal with the food question,   273 00:12:07,900 --> 00:12:11,740 it needs to be seen as perhaps the preeminent question   274 00:12:11,740 --> 00:12:13,300 of how an interdependent world is   275 00:12:13,300 --> 00:12:14,860 going to deal with each other.   276 00:12:14,860 --> 00:12:17,180 We are told that during the Cuban Missile Crisis,   277 00:12:17,180 --> 00:12:19,660 one of the things that concerned President Kennedy   278 00:12:19,660 --> 00:12:22,600 was that he was dealing with a precedent-setting situation,   279 00:12:22,600 --> 00:12:26,180 how superpowers handled nuclear confrontation,   280 00:12:26,180 --> 00:12:29,300 because he felt it would set a precedent for the next problem.   281 00:12:29,300 --> 00:12:31,740 The food issue is a precedent-setting situation,   282 00:12:31,740 --> 00:12:35,460 I would argue, for how you live in an interdependent world.   283 00:12:35,460 --> 00:12:39,820 Let me move more quickly to the family table model.   284 00:12:39,820 --> 00:12:41,220 I understood I had till 3.30.   285 00:12:41,220 --> 00:12:43,260 How am I doing?   286 00:12:43,260 --> 00:12:45,780 or five minutes, all right, the family table model.   287 00:12:48,180 --> 00:12:49,900 This approach is different.   288 00:12:49,900 --> 00:12:52,060 This approach tends to isolate the food issue,   289 00:12:52,060 --> 00:12:54,780 to concentrate on it as both empirically significant   290 00:12:54,780 --> 00:12:56,300 and ethically urgent.   291 00:12:56,300 --> 00:12:58,300 Good representatives of the family table model   292 00:12:58,300 --> 00:13:01,300 would be Pope Paul at his speech at the UN in 1965,   293 00:13:01,300 --> 00:13:03,940 where he said the solution to the problem of population   294 00:13:03,940 --> 00:13:06,940 as he responded to it was to expand the family table.   295 00:13:06,940 --> 00:13:09,380 I would say that the bishop's statements in this country,   296 00:13:09,380 --> 00:13:11,160 the US Catholic Conference statements,   297 00:13:11,160 --> 00:13:13,960 Although it acknowledges food in the context of a larger   298 00:13:13,960 --> 00:13:17,180 problem, it says that we must concentrate first   299 00:13:17,180 --> 00:13:18,480 on the food problem.   300 00:13:18,480 --> 00:13:21,200 Now, what are the strengths and weaknesses of this position?   301 00:13:21,200 --> 00:13:23,000 Its strengths are, I think, that it isolates   302 00:13:23,000 --> 00:13:24,560 a problem which is unique.   303 00:13:24,560 --> 00:13:26,600 Food is unique in two ways.   304 00:13:26,600 --> 00:13:28,520 It is a unique resource.   305 00:13:28,520 --> 00:13:30,800 And secondly, the consequences of not having food   306 00:13:30,800 --> 00:13:32,240 mean that people die.   307 00:13:32,240 --> 00:13:33,480 They don't just suffer.   308 00:13:33,480 --> 00:13:36,400 For us, to adjust to the oil shortage is one thing.   309 00:13:36,400 --> 00:13:39,320 You can't postpone the need for supper very long the way   310 00:13:39,320 --> 00:13:41,160 you can postpone a Sunday drive.   311 00:13:41,160 --> 00:13:42,520 So it's a unique commodity.   312 00:13:42,520 --> 00:13:44,440 And to isolate it highlights that.   313 00:13:44,440 --> 00:13:46,320 By isolating the food problem, I think   314 00:13:46,320 --> 00:13:48,700 we have identified some specific categories that   315 00:13:48,700 --> 00:13:51,240 will help us to deal with food and other things.   316 00:13:51,240 --> 00:13:53,920 As we push the issue of the international common good,   317 00:13:53,920 --> 00:13:55,380 we are asking the question, what is   318 00:13:55,380 --> 00:13:58,480 the scope of our responsibility in an interdependent world?   319 00:13:58,480 --> 00:14:01,780 Are all the family inside the national borders or not?   320 00:14:01,780 --> 00:14:05,440 Secondly, the food issue has been argued in justice terms.   321 00:14:05,440 --> 00:14:07,720 That is to say, the structure of our responsibility   322 00:14:07,720 --> 00:14:10,320 is not one of charity, meaning that we share when   323 00:14:10,320 --> 00:14:13,020 we have a surplus, but that in an interdependent world,   324 00:14:13,020 --> 00:14:14,800 the challenging issue is, what do you   325 00:14:14,800 --> 00:14:17,320 do in a situation of managing scarcity?   326 00:14:17,320 --> 00:14:18,960 It is that question that has been raised   327 00:14:18,960 --> 00:14:20,560 in dealing with the food issue.   328 00:14:20,560 --> 00:14:22,500 The weakness of the food problem is   329 00:14:22,500 --> 00:14:24,680 that food is a prismatic case, but it is not   330 00:14:24,680 --> 00:14:27,800 a self-sufficient explanation of the problem facing   331 00:14:27,800 --> 00:14:29,600 a transnational world.   332 00:14:29,600 --> 00:14:32,560 Food symbolizes the problem of global injustice,   333 00:14:32,560 --> 00:14:36,280 but behind the hungry of the world is the poor of the world.   334 00:14:36,280 --> 00:14:37,920 To isolate the food problem means   335 00:14:37,920 --> 00:14:40,240 that you cut the discussion off at key points.   336 00:14:40,240 --> 00:14:41,820 You don't discuss trade.   337 00:14:41,820 --> 00:14:44,040 You don't discuss the distribution problem,   338 00:14:44,040 --> 00:14:46,000 the role of the market in international economy   339 00:14:46,000 --> 00:14:49,480 and what its limits are facing a problem like the food issue.   340 00:14:49,480 --> 00:14:51,440 And so the discussion gets cut off.   341 00:14:51,440 --> 00:14:53,160 In summary, then, food is a medium   342 00:14:53,160 --> 00:14:55,880 through which we see the larger issue of global justice.   343 00:14:55,880 --> 00:14:57,440 But it is not just a means.   344 00:14:57,440 --> 00:15:00,440 We don't use the food issue just as a teaching example.   345 00:15:00,440 --> 00:15:02,720 It has intrinsic significance, especially   346 00:15:02,720 --> 00:15:05,240 for the largest food-producing nation in the world.   347 00:15:05,240 --> 00:15:07,280 Finally, the spaceship earth model.   348 00:15:07,280 --> 00:15:11,000 This approach goes beyond food as a single problem.   349 00:15:11,000 --> 00:15:12,660 It situates the food and hunger problem   350 00:15:12,660 --> 00:15:15,160 within the context of the fabric of all   351 00:15:15,160 --> 00:15:18,360 the international transnational problems.   352 00:15:18,360 --> 00:15:20,960 Those problems are usually described in empirical terms   353 00:15:20,960 --> 00:15:23,480 as the questions of the international economic order.   354 00:15:23,480 --> 00:15:24,920 They are described in ethical terms   355 00:15:24,920 --> 00:15:26,960 as the problems of international justice.   356 00:15:26,960 --> 00:15:29,640 The representatives of the spaceship earth model   357 00:15:29,640 --> 00:15:32,120 are documents, for instance, like the Justice   358 00:15:32,120 --> 00:15:35,300 in the World Document of the Synod of Bishops in 1974,   359 00:15:35,300 --> 00:15:38,120 the writings of Barbara Ward, and in empirical terms,   360 00:15:38,120 --> 00:15:40,380 the whole range of issues that today are clustered   361 00:15:40,380 --> 00:15:43,140 under the new international economic order.   362 00:15:43,140 --> 00:15:46,420 What is the ethical commentary on the spaceship Earth model?   363 00:15:46,420 --> 00:15:49,260 Its style of analysis, I think, is significant.   364 00:15:49,260 --> 00:15:51,740 It stresses the interdependence of the world,   365 00:15:51,740 --> 00:15:55,060 not just in material terms, but also in ethical terms.   366 00:15:55,060 --> 00:15:56,420 To live in an interdependent world   367 00:15:56,420 --> 00:15:59,540 doesn't mean just there's more communication and more travel   368 00:15:59,540 --> 00:16:01,580 and more sharing of ideas.   369 00:16:01,580 --> 00:16:04,340 It means that we are locked together in a limited world.   370 00:16:04,340 --> 00:16:07,100 We're locked together, and vulnerability to each other   371 00:16:07,100 --> 00:16:09,460 creates responsibility for one another.   372 00:16:09,460 --> 00:16:11,260 We're locked together in a limited world,   373 00:16:11,260 --> 00:16:13,420 where managing scarcity means there may be only   374 00:16:13,420 --> 00:16:14,820 so much for so many.   375 00:16:14,820 --> 00:16:17,540 And how do you decide in that kind of world?   376 00:16:17,540 --> 00:16:21,100 The significance of the spaceship Earth discussion   377 00:16:21,100 --> 00:16:23,780 in empirical terms is that it gathers together,   378 00:16:23,780 --> 00:16:25,980 for example, in the new international economic order   379 00:16:25,980 --> 00:16:29,380 discussion, several issues, joins them systematically,   380 00:16:29,380 --> 00:16:31,180 And it forms a position that is then   381 00:16:31,180 --> 00:16:33,860 argued in empirical and moral terms,   382 00:16:33,860 --> 00:16:36,380 arguing that current economic arrangements are not   383 00:16:36,380 --> 00:16:38,620 only ineffective but unjust.   384 00:16:38,620 --> 00:16:40,700 The argument is not simply about redistribution   385 00:16:40,700 --> 00:16:43,100 of wealth in the new international economic order.   386 00:16:43,100 --> 00:16:45,120 It is also about redistribution of power   387 00:16:45,120 --> 00:16:46,740 in the international arena.   388 00:16:46,740 --> 00:16:49,900 It discusses not just specific issues like the food issue,   389 00:16:49,900 --> 00:16:51,940 but the whole set of rules and relationships   390 00:16:51,940 --> 00:16:56,900 that govern a world that now is a world of 135 plus states.   391 00:16:56,900 --> 00:17:00,900 And those states ask not only for political independence,   392 00:17:00,900 --> 00:17:02,200 but economic independence.   393 00:17:02,200 --> 00:17:04,100 And that may be a much tougher move   394 00:17:04,100 --> 00:17:06,580 than the move of decolonization.   395 00:17:06,580 --> 00:17:09,980 So in those terms, I think the significance of the debate   396 00:17:09,980 --> 00:17:12,620 is the way it is posed in the spaceship Earth debate.   397 00:17:12,620 --> 00:17:14,860 I think food can take us into that debate,   398 00:17:14,860 --> 00:17:16,340 help us to see some of the issues,   399 00:17:16,340 --> 00:17:18,260 but we need to go beyond it.   400 00:17:18,260 --> 00:17:19,940 As Christians, we come to this issue   401 00:17:19,940 --> 00:17:23,180 with no special intelligence, if you will,   402 00:17:23,180 --> 00:17:26,060 but with special things that characterize our life.   403 00:17:26,060 --> 00:17:29,340 what we believe and how we think and how we can act.   404 00:17:29,340 --> 00:17:31,140 We believe in a transnational world   405 00:17:31,140 --> 00:17:33,980 before anyone talked about it as a transnational world,   406 00:17:33,980 --> 00:17:37,040 that it's a community because we recite the creed every Sunday.   407 00:17:37,040 --> 00:17:39,900 And the community is rooted in the God we know as Father   408 00:17:39,900 --> 00:17:42,620 and the incarnation as a universal event   409 00:17:42,620 --> 00:17:44,620 and the goal toward which we all move.   410 00:17:44,620 --> 00:17:45,780 We don't even believe that.   411 00:17:45,780 --> 00:17:48,180 We celebrate it every time we do the Eucharist.   412 00:17:48,180 --> 00:17:50,580 You cannot do the Eucharist, I think,   413 00:17:50,580 --> 00:17:54,840 and accept a world where the enemies exist by definition.   414 00:17:54,840 --> 00:17:57,480 We think about the world in specific categories.   415 00:17:57,480 --> 00:17:59,320 Others may not think about it in those terms,   416 00:17:59,320 --> 00:18:02,600 but we can argue those categories in reasonable terms   417 00:18:02,600 --> 00:18:05,120 and put them forward for the basis of public policy   418 00:18:05,120 --> 00:18:06,560 discussion.   419 00:18:06,560 --> 00:18:10,460 Charity has as its minimal demand justice,   420 00:18:10,460 --> 00:18:12,560 and justice in international relations   421 00:18:12,560 --> 00:18:14,280 is the key term today.   422 00:18:14,280 --> 00:18:16,440 We think about our lives socially   423 00:18:16,440 --> 00:18:18,420 in terms of Catholic social teaching.   424 00:18:18,420 --> 00:18:20,280 We also think about them personally.   425 00:18:20,280 --> 00:18:21,960 And so the church is in a unique position   426 00:18:21,960 --> 00:18:23,920 to help people deal with what I think   427 00:18:23,920 --> 00:18:25,460 are the three levels of the problem,   428 00:18:25,460 --> 00:18:27,340 and with this I'll close.   429 00:18:27,340 --> 00:18:29,620 The church can help people form a conscience   430 00:18:29,620 --> 00:18:30,980 that is a social conscience,   431 00:18:30,980 --> 00:18:33,900 addressing the structural problem of the policies   432 00:18:33,900 --> 00:18:36,380 of nations in an interdependent world.   433 00:18:36,380 --> 00:18:38,620 The national constituency needs to be   434 00:18:38,620 --> 00:18:40,340 a constituency of conscience.   435 00:18:40,340 --> 00:18:43,660 The church by definition is a constituency of conscience   436 00:18:43,660 --> 00:18:45,660 if it is faithful to its ministry.   437 00:18:45,660 --> 00:18:47,540 Secondly, the church can create structures   438 00:18:47,540 --> 00:18:49,360 of private sharing, and we've done that,   439 00:18:49,360 --> 00:18:51,280 Catholic Relief Services and others,   440 00:18:51,280 --> 00:18:52,900 to supplement government action.   441 00:18:52,900 --> 00:18:55,140 We don't think the state can do everything.   442 00:18:55,140 --> 00:18:57,460 And finally, even in our own personal life,   443 00:18:57,460 --> 00:19:00,500 in a day like today, we talk about the world food problem,   444 00:19:00,500 --> 00:19:02,700 but we also share one loaf of bread.   445 00:19:02,700 --> 00:19:05,300 We know what fasting is, and we think it's important,   446 00:19:05,300 --> 00:19:07,820 not because it solves the structural problem of hunger,   447 00:19:07,820 --> 00:19:10,500 but because it reminds us we live in a hungry world.   448 00:19:10,500 --> 00:19:13,100 100 years ago, Dostoevsky said, the death   449 00:19:13,100 --> 00:19:16,620 of one innocent child is enough to destroy belief in God.   450 00:19:16,620 --> 00:19:17,980 Today, the world is much smaller,   451 00:19:17,980 --> 00:19:20,380 and we know how many innocent children die.   452 00:19:20,380 --> 00:19:23,140 And that sentence makes a lot more sense to us.   453 00:19:23,140 --> 00:19:24,660 And so we gather here to make sure   454 00:19:24,660 --> 00:19:26,940 that God may be believed in more firmly,   455 00:19:26,940 --> 00:19:28,700 because fewer innocent children will die.   456 00:19:28,700 --> 00:19:29,700 Thank you, Bob.   457 00:19:29,700 --> 00:19:30,700 Thank you.   458 00:19:59,700 --> 00:20:13,260 The procedure from herein will be relatively simple.   459 00:20:13,260 --> 00:20:23,100 Father has given us a tremendous amount to comment upon, respond to, but we shall also   460 00:20:23,100 --> 00:20:27,040 need the opinion of our resource people.   461 00:20:27,040 --> 00:20:29,200 Further procedure should be as follows.   462 00:20:29,200 --> 00:20:32,400 We shall hear the respondents.   463 00:20:32,400 --> 00:20:37,520 But while we are hearing them, the resource persons   464 00:20:37,520 --> 00:20:43,140 are free to interrupt, to make a point.   465 00:20:43,140 --> 00:20:48,280 The chair will decide if the point is pertinent.   466 00:20:48,280 --> 00:20:52,960 Also, the respondents can call upon the resource people   467 00:20:52,960 --> 00:20:54,360 while they are talking.   468 00:20:54,360 --> 00:20:57,220 No one else can.   469 00:20:57,220 --> 00:21:00,340 We are deliberately reserving a period   470 00:21:00,340 --> 00:21:04,020 at the conclusion of the responses   471 00:21:04,020 --> 00:21:07,860 so that anyone from the audience can ask Father Hare,   472 00:21:07,860 --> 00:21:11,340 or the respondents, or the resource people,   473 00:21:11,340 --> 00:21:16,780 any questions they choose until the chair decides   474 00:21:16,780 --> 00:21:20,220 it's time to go home and take advantage   475 00:21:20,220 --> 00:21:22,620 of such lack of resources as there   476 00:21:22,620 --> 00:21:28,080 may be to alleviate hunger in this part of the world.   477 00:21:28,080 --> 00:21:31,160 Therefore, I ask first of all Father Arthur Simon   478 00:21:31,160 --> 00:21:31,960 if he will respond.   479 00:21:43,740 --> 00:21:48,200 Cardinal Wright, members of the panel, audience,   480 00:21:48,200 --> 00:21:52,400 first let me say I'm delighted to be here.   481 00:21:52,400 --> 00:21:54,200 Long before I was invited, when I first   482 00:21:54,200 --> 00:21:56,900 saw the theme of the Congress, the hungers   483 00:21:56,900 --> 00:21:59,600 of the human family, I was excited   484 00:21:59,600 --> 00:22:02,400 because I thought this is absolutely on target.   485 00:22:02,400 --> 00:22:04,080 It's just right.   486 00:22:04,080 --> 00:22:10,840 Eucharist and hunger belong together as concerns.   487 00:22:10,840 --> 00:22:13,660 As Father Bill Byron down here, others   488 00:22:13,660 --> 00:22:17,780 who were initially in on trying to piece together   489 00:22:17,780 --> 00:22:20,600 the idea of Bread for the World a few years ago,   490 00:22:20,600 --> 00:22:25,160 will say, we started with one basic conviction   491 00:22:25,160 --> 00:22:30,960 that our action on world hunger should be explicitly linked   492 00:22:30,960 --> 00:22:36,000 to the corporate worship of the faithful,   493 00:22:36,000 --> 00:22:43,200 an expression of our celebration of the gospel,   494 00:22:43,200 --> 00:22:45,240 best reflected in the Eucharist.   495 00:22:45,240 --> 00:22:47,400 Unfortunately, we are an interdenominational   496 00:22:47,400 --> 00:22:48,060 organization.   497 00:22:48,060 --> 00:22:49,480 We can't do that.   498 00:22:49,480 --> 00:22:51,200 So we do it through prayer services,   499 00:22:51,200 --> 00:22:54,300 but we do want to make that link as clear and explicit   500 00:22:54,300 --> 00:22:55,720 as we can.   501 00:22:55,720 --> 00:23:00,960 Eucharist and hunger go together.   502 00:23:00,960 --> 00:23:03,340 I have over there a little paperback   503 00:23:03,340 --> 00:23:05,780 that I did a few years ago before Bread for the World   504 00:23:05,780 --> 00:23:06,940 was conceived.   505 00:23:06,940 --> 00:23:08,860 I have a chapter on Eucharist and hunger.   506 00:23:08,860 --> 00:23:10,980 And I was going to read from the opening paragraph,   507 00:23:10,980 --> 00:23:12,480 but for the sake of time, I decided   508 00:23:12,480 --> 00:23:14,760 to be kind to the audience and, of course,   509 00:23:14,760 --> 00:23:19,460 remembering a cardinal rights threat here.   510 00:23:19,460 --> 00:23:28,220 But in that chapter, I not only make the point   511 00:23:28,220 --> 00:23:31,260 that the Eucharist is an essential resource for Christians   512 00:23:31,260 --> 00:23:37,340 if we're going to understand and deal with human hunger,   513 00:23:37,340 --> 00:23:41,940 I elaborate then on John 6, the feeding of the multitude,   514 00:23:41,940 --> 00:23:43,780 and the discourse that follows.   515 00:23:43,780 --> 00:23:48,060 Here, in this text that has been understood by the Church   516 00:23:48,060 --> 00:23:51,300 through the ages as being a Eucharistic event,   517 00:23:51,300 --> 00:23:56,620 our Lord surely was trying to indicate in some basic way   518 00:23:56,620 --> 00:24:01,940 that we were not meant to commune in his body   519 00:24:01,940 --> 00:24:05,660 at the altar without sensing a comparable commitment   520 00:24:05,660 --> 00:24:10,300 to share bread with a hungry world.   521 00:24:10,300 --> 00:24:14,020 And that leads me to what is really my first point here,   522 00:24:14,020 --> 00:24:19,020 And that is that love must express itself in justice   523 00:24:19,140 --> 00:24:23,540 if we are to share bread effectively in today's world.   524 00:24:23,540 --> 00:24:26,300 And I was very pleased that Father Hare   525 00:24:26,300 --> 00:24:31,300 in his lucid analysis came down very emphatically   526 00:24:32,940 --> 00:24:35,720 on the theme of justice.   527 00:24:35,720 --> 00:24:39,460 Let me illustrate that briefly with a parable   528 00:24:39,460 --> 00:24:43,740 that I, for which I'm indebted to Ron Sider,   529 00:24:43,740 --> 00:24:46,280 A friend of mine here in Philadelphia,   530 00:24:46,280 --> 00:24:51,140 a Pentecostal Christian, who I saw earlier this morning.   531 00:24:51,140 --> 00:24:53,380 I don't know if he's here this afternoon,   532 00:24:53,380 --> 00:24:56,540 but he has been attending the Congress.   533 00:24:59,460 --> 00:25:05,340 There was a village at the foot of a mountain,   534 00:25:05,340 --> 00:25:11,300 but unfortunately, the mountain had treacherous roads.   535 00:25:11,300 --> 00:25:13,380 And to get across the mountain, you   536 00:25:13,380 --> 00:25:19,160 had to drive on narrow, narrow roads with hairpin turns.   537 00:25:19,160 --> 00:25:21,300 And there were many accidents.   538 00:25:21,300 --> 00:25:23,940 A lot of people killed and many, many others injured,   539 00:25:23,940 --> 00:25:29,400 especially at one very treacherous part of the road.   540 00:25:29,400 --> 00:25:32,960 Well, the people in the village, being Christians,   541 00:25:32,960 --> 00:25:35,200 were deeply concerned about this.   542 00:25:35,200 --> 00:25:36,660 And so they pooled their resources   543 00:25:36,660 --> 00:25:39,300 and bought an ambulance and began   544 00:25:39,300 --> 00:25:43,320 to operate an ambulance service to drive the injured   545 00:25:43,320 --> 00:25:45,680 to a hospital in the next town.   546 00:25:48,360 --> 00:25:50,040 They did this, and they did it well.   547 00:25:50,040 --> 00:25:53,000 A visitor came to the village, and he   548 00:25:53,000 --> 00:25:56,920 was deeply impressed with the compassion of these Christians   549 00:25:56,920 --> 00:26:00,520 and the effectiveness of their ambulance service   550 00:26:00,520 --> 00:26:06,600 in helping the injured, preventing deaths.   551 00:26:06,600 --> 00:26:09,400 But as the visitor began to talk to the villagers,   552 00:26:09,400 --> 00:26:14,520 he said, in addition to operating your ambulance   553 00:26:14,520 --> 00:26:20,400 service, why don't you fix the road?   554 00:26:20,400 --> 00:26:25,360 Or at least, at that one particularly treacherous point,   555 00:26:25,360 --> 00:26:29,160 lay the road out in a different place.   556 00:26:29,160 --> 00:26:32,460 If you change the location of the road,   557 00:26:32,460 --> 00:26:36,760 you can prevent most of the deaths and injuries.   558 00:26:36,760 --> 00:26:40,180 Well, the villagers explained that that wasn't really   559 00:26:40,180 --> 00:26:45,580 a very plausible idea, because the road had been there   560 00:26:45,580 --> 00:26:48,420 that way for as long as any of them could remember.   561 00:26:48,420 --> 00:26:50,460 And besides, the mayor of the village   562 00:26:50,460 --> 00:26:53,340 owned a restaurant and a filling station   563 00:26:53,340 --> 00:26:56,980 very close to that particular turn in the road.   564 00:26:56,980 --> 00:26:59,620 And if they changed the location of the road,   565 00:26:59,620 --> 00:27:03,260 the mayor's business would be wiped out.   566 00:27:03,260 --> 00:27:06,460 The visitor suggested that perhaps, since the mayor was   567 00:27:06,460 --> 00:27:10,900 a Christian, some of them could go talk to the mayor about it.   568 00:27:10,900 --> 00:27:13,060 And surely something could be worked out.   569 00:27:13,060 --> 00:27:17,500 But that if the mayor proved to be very stubborn on the matter,   570 00:27:17,500 --> 00:27:21,860 then they could elect a different mayor   571 00:27:21,860 --> 00:27:26,380 and work through the problem that way.   572 00:27:26,380 --> 00:27:30,420 At this point, the villagers became shocked and incensed.   573 00:27:30,420 --> 00:27:35,140 And they told the visitor that the church   574 00:27:35,140 --> 00:27:41,700 had no business getting entangled into politics that way.   575 00:27:41,700 --> 00:27:46,460 The church, they said, was called   576 00:27:46,460 --> 00:27:52,060 to offer the gospel in a cup of cold water.   577 00:27:52,060 --> 00:28:00,860 And so the visitor went away wondering to himself   578 00:28:00,860 --> 00:28:09,920 why it was more spiritual to operate an ambulance service   579 00:28:09,920 --> 00:28:14,460 than to get at the cause of the problem,   580 00:28:14,460 --> 00:28:20,860 to bring about some structural change.   581 00:28:20,860 --> 00:28:22,580 Well, the application of that parable   582 00:28:22,580 --> 00:28:26,420 is self-evident to us all.   583 00:28:26,420 --> 00:28:30,300 If we're going to move effectively on hunger today,   584 00:28:30,300 --> 00:28:32,540 We must go the way of justice.   585 00:28:32,540 --> 00:28:38,780 We must get at some of the basic causes of the problem.   586 00:28:38,780 --> 00:28:41,880 We've got to change the road and not only   587 00:28:41,880 --> 00:28:44,200 operate an ambulance service.   588 00:28:44,200 --> 00:28:50,140 And I think one bottom line way of doing this   589 00:28:50,140 --> 00:28:54,580 is by starting with the right to food,   590 00:28:54,580 --> 00:28:56,300 the right of every person in the world   591 00:28:56,300 --> 00:28:58,700 to a nutritionally adequate diet,   592 00:28:58,700 --> 00:29:02,100 and carrying out the implications of that.   593 00:29:02,100 --> 00:29:05,180 As some of you know, the right to food resolution in Congress   594 00:29:05,180 --> 00:29:09,860 has been bred for the world's big push this year.   595 00:29:09,860 --> 00:29:12,580 That leads me to my next point, and that   596 00:29:12,580 --> 00:29:17,660 is that hunger is preeminently a public policy issue.   597 00:29:17,660 --> 00:29:21,360 Hunger is many things, requires many responses.   598 00:29:21,360 --> 00:29:26,780 But among all the responses, surely it   599 00:29:26,780 --> 00:29:31,980 requires the response of addressing public policy   600 00:29:31,980 --> 00:29:34,300 change and the need for public policy change.   601 00:29:34,300 --> 00:29:38,100 Again, I was very pleased that in Father Hayer's analysis,   602 00:29:38,100 --> 00:29:40,520 as with Bishop Rauch's speech this morning,   603 00:29:40,520 --> 00:29:46,820 that was very emphatically stressed.   604 00:29:46,820 --> 00:29:53,300 Every year, Congress takes single actions   605 00:29:53,300 --> 00:29:59,820 on particular bills, any number of them, any one of which   606 00:29:59,820 --> 00:30:05,140 has the effect of either undoing, wiping out,   607 00:30:05,140 --> 00:30:09,940 or multiplying the value of all our contributions   608 00:30:09,940 --> 00:30:12,180 in all the churches in this country   609 00:30:12,180 --> 00:30:17,420 during the course of the year to help relieve or eliminate   610 00:30:17,420 --> 00:30:19,300 hunger.   611 00:30:19,300 --> 00:30:23,700 In church, we can give to help the hungry.   612 00:30:23,700 --> 00:30:25,660 But if we are silent on public policy,   613 00:30:25,660 --> 00:30:30,420 we will be locking people more deeply into hunger.   614 00:30:30,420 --> 00:30:32,660 And that leads me to my third and final point.   615 00:30:32,660 --> 00:30:39,420 That is that we must help to bring about a citizen   616 00:30:39,420 --> 00:30:43,200 response to the hunger issue.   617 00:30:43,200 --> 00:30:45,140 Let me illustrate that.   618 00:30:45,140 --> 00:30:50,700 A few years ago, Barbara Ward, a distinguished development   619 00:30:50,700 --> 00:30:58,820 economist from Britain and a devout Catholic,   620 00:30:58,820 --> 00:31:01,620 attended a Sotapox consultation where   621 00:31:01,620 --> 00:31:04,460 top church leaders and some top professional people   622 00:31:04,460 --> 00:31:08,900 dealt with the topic, what is the church's responsibility   623 00:31:08,900 --> 00:31:11,780 in a world of hunger and poverty?   624 00:31:11,780 --> 00:31:14,180 And it so often happens at these top level meetings,   625 00:31:14,180 --> 00:31:17,620 all of the right things were said and decided,   626 00:31:17,620 --> 00:31:20,300 including the importance of dealing with public policy   627 00:31:20,300 --> 00:31:24,980 change and the responsibility of Christians as citizens   628 00:31:24,980 --> 00:31:27,820 to make an impact on government here.   629 00:31:27,820 --> 00:31:29,980 And Barbara Ward came to this country   630 00:31:29,980 --> 00:31:34,980 following that Sotopax consultation   631 00:31:34,980 --> 00:31:36,220 in a state of euphoria.   632 00:31:36,220 --> 00:31:39,580 And she, at an informal meeting of senators in Washington,   633 00:31:39,580 --> 00:31:42,140 she announced to them that the churches in this country   634 00:31:42,140 --> 00:31:46,820 were about to build broad public support for a big new program   635 00:31:46,820 --> 00:31:48,940 of global development.   636 00:31:48,940 --> 00:31:53,580 You know what Senator Mondale's response to her was?   637 00:31:53,580 --> 00:31:58,180 Mondale said, Barbara, I'll call you   638 00:31:58,180 --> 00:32:02,060 when I get the first letter.   639 00:32:02,060 --> 00:32:04,860 And a couple of years ago, I heard Mondale say,   640 00:32:04,860 --> 00:32:09,780 I haven't had to make that call yet.   641 00:32:09,780 --> 00:32:10,660 Why?   642 00:32:10,660 --> 00:32:12,860 Where are the Christians?   643 00:32:12,860 --> 00:32:16,100 Where are the people who care?   644 00:32:16,100 --> 00:32:19,660 I think people do care, lots and lots of them.   645 00:32:19,660 --> 00:32:22,860 And they're in our churches on Sundays.   646 00:32:22,860 --> 00:32:25,980 But what Mondale was emphasizing is   647 00:32:25,980 --> 00:32:28,380 what I call the citizenship gap, the failure   648 00:32:28,380 --> 00:32:31,300 on the part of ordinary people like ourselves   649 00:32:31,300 --> 00:32:34,700 who do care when others go hungry, failure on our part   650 00:32:34,700 --> 00:32:38,380 to register our concern in a way that   651 00:32:38,380 --> 00:32:41,720 makes a difference to the decision makers in Washington,   652 00:32:41,720 --> 00:32:45,260 because they haven't heard from us that way.   653 00:32:45,260 --> 00:32:48,420 Their decisions have tended to be the wrong decisions.   654 00:32:48,420 --> 00:32:52,340 And we've turned aside from the hunger of the world.   655 00:32:52,340 --> 00:32:57,580 We've tended to turn inward upon ourselves.   656 00:32:57,580 --> 00:33:00,140 So the citizenship response, the response   657 00:33:00,140 --> 00:33:01,700 in the area of public policy is the one   658 00:33:01,700 --> 00:33:07,220 that I see as being the most crucial, the most desperately   659 00:33:07,220 --> 00:33:10,380 needed today in the Church and the way that, best of all,   660 00:33:10,380 --> 00:33:15,100 we can help to repeat the miracle of the loaves   661 00:33:15,100 --> 00:33:15,860 and fishes.   662 00:33:15,860 --> 00:33:19,020 And the strength to do that can be   663 00:33:19,020 --> 00:33:21,640 drawn from the Eucharist, where we   664 00:33:21,640 --> 00:33:25,100 celebrate the secret of life.   665 00:33:25,100 --> 00:33:26,080 Thank you.   666 00:33:26,080 --> 00:33:46,080 Thank you very much, Phil. Thank you for reminding us of miracles. Phil, may we have your response,   667 00:33:46,080 --> 00:33:50,980 comments, critique?   668 00:33:50,980 --> 00:33:56,560 This is the end of Part 1 of Panel B in the Hunger Symposium, Hunger and People's Conscience.   669 00:33:56,560 --> 00:34:02,500 To hear the comments, critiques, and questions and answers, play tape EC107.   </div> Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel B Hunger and people's Conscience - Part 1 Main Address - Side B Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. 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Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:20,840 Bill, may we have your response, comments, critique?   2 00:00:20,840 --> 00:00:32,960 Cardinal Wright, dear brothers and sisters in Christ,   3 00:00:32,960 --> 00:00:42,560 I shall attempt to pick upon a point made by Father Hare   4 00:00:42,560 --> 00:00:48,120 toward the concluding section of his presentation, where   5 00:00:48,120 --> 00:00:52,920 He touched briefly on the fact that the question   6 00:00:52,920 --> 00:00:56,120 of the Eucharist cannot be separated   7 00:00:56,120 --> 00:00:57,720 from the fact of hunger.   8 00:01:00,320 --> 00:01:05,600 I shall attempt to accomplish what   9 00:01:05,600 --> 00:01:11,200 I thought Arthur Simon was going to do when he quoted   10 00:01:11,200 --> 00:01:17,160 from chapter 5 of his book, a book which I commend to you.   11 00:01:17,160 --> 00:01:22,640 And I would like to attempt to link all of this together   12 00:01:22,640 --> 00:01:26,520 with what Father Arrupe said this morning to the effect   13 00:01:26,520 --> 00:01:34,580 that we seem indeed to have the know-how to solve   14 00:01:34,580 --> 00:01:37,200 the problem of world food production,   15 00:01:37,200 --> 00:01:39,720 but seem to lack the will.   16 00:01:39,720 --> 00:02:01,720 The question of motivation then arousing our conscience as a consequence of realizing that bread, in the words of the American bishop's food plan, bread is a sacred trust.   17 00:02:01,720 --> 00:02:07,900 It is not, contrary to Secretary of Agriculture Butts,   18 00:02:07,900 --> 00:02:14,300 it is not another tool in our kit of diplomacy.   19 00:02:17,320 --> 00:02:19,580 To bring these scattered points together,   20 00:02:19,580 --> 00:02:28,500 then, I would attempt to offer for our joint reflection   21 00:02:28,500 --> 00:02:33,580 The linking, to me, the inextricable linking   22 00:02:33,580 --> 00:02:38,300 of the Eucharist with the literal feeding   23 00:02:38,300 --> 00:02:41,380 of the literally hungry.   24 00:02:41,380 --> 00:02:46,680 We sometimes forget how completely Jewish   25 00:02:46,680 --> 00:02:51,260 is the context of our Eucharistic faith   26 00:02:51,260 --> 00:02:55,180 and liturgical practice.   27 00:02:55,180 --> 00:02:59,020 From the point of view of salvation history,   28 00:02:59,020 --> 00:03:02,260 the Eucharist takes its beginning really not   29 00:03:02,260 --> 00:03:06,180 on the eve of Christ's passion.   30 00:03:06,180 --> 00:03:10,740 The Eucharist sinks its roots into an event   31 00:03:10,740 --> 00:03:14,380 that took place thousands of years   32 00:03:14,380 --> 00:03:18,820 before the sacrificial death of Jesus Christ.   33 00:03:18,820 --> 00:03:24,060 That event, of course, is the event of the exodus.   34 00:03:24,060 --> 00:03:28,940 when God broke again into human history   35 00:03:28,940 --> 00:03:34,460 and summoned forth a rabble of slaves   36 00:03:34,460 --> 00:03:39,400 with the divine design of turning them   37 00:03:39,400 --> 00:03:50,380 into a royal nation, a kingly people, whose God he would be.   38 00:03:50,380 --> 00:04:07,580 As you know, faithful Jews every year celebrated the fact and the significance of the Exodus   39 00:04:07,580 --> 00:04:17,300 through their celebration of their Passover, when God, through the leadership of a man   40 00:04:17,300 --> 00:04:25,140 who stuttered, led them from slavery to freedom,   41 00:04:25,140 --> 00:04:29,660 from death to life.   42 00:04:29,660 --> 00:04:32,860 And as the faithful Jews gathered   43 00:04:32,860 --> 00:04:39,580 to commemorate and celebrate that passing over each year,   44 00:04:39,580 --> 00:04:44,900 the one who presided at the Passover feast,   45 00:04:44,900 --> 00:04:53,020 usually the father, would take unleavened bread   46 00:04:53,020 --> 00:04:57,980 because their forebears had been commanded to take with them   47 00:04:57,980 --> 00:05:00,900 only unleavened bread.   48 00:05:00,900 --> 00:05:04,940 So hasty must be their flight.   49 00:05:04,940 --> 00:05:09,420 And the one presiding at the Passover meal,   50 00:05:09,420 --> 00:05:13,860 for centuries down to our own time,   51 00:05:13,860 --> 00:05:19,260 takes the unleavened bread, holds it up to the view   52 00:05:19,260 --> 00:05:22,460 of those celebrating the Passover meal,   53 00:05:22,460 --> 00:05:31,700 and says, this is the bread of affliction,   54 00:05:31,700 --> 00:05:36,060 which our fathers ate in the desert.   55 00:05:36,060 --> 00:05:44,500 Let all who are hungry come and eat.   56 00:05:44,500 --> 00:05:54,780 Let all who are in need share our Passover meal with us.   57 00:05:54,780 --> 00:06:00,380 It was in this completely Jewish context   58 00:06:00,380 --> 00:06:06,580 that Jesus instituted the Eucharist.   59 00:06:06,580 --> 00:06:12,220 With desire, he said to his friends, with desire,   60 00:06:12,220 --> 00:06:20,220 have I desired to share this Passover meal with you.   61 00:06:20,220 --> 00:06:24,100 Where in the words of St. Thomas,   62 00:06:24,100 --> 00:06:29,700 what he was to do at that meal, dat figoris terminum,   63 00:06:29,700 --> 00:06:34,460 put an end to the symbols of anticipation   64 00:06:34,460 --> 00:06:36,780 in the experience of the Jewish people.   65 00:06:39,420 --> 00:06:45,620 And while they were at supper, he took the bread,   66 00:06:45,620 --> 00:06:55,020 blessed it, broke, and said, this   67 00:06:55,020 --> 00:06:58,980 is the bread of affliction, which   68 00:06:58,980 --> 00:07:02,500 our fathers ate in the desert.   69 00:07:02,500 --> 00:07:09,660 Let all who are hungry come and eat.   70 00:07:09,660 --> 00:07:16,740 Let all who are in need share this Passover meal with us.   71 00:07:16,740 --> 00:07:21,660 This is the bread of affliction.   72 00:07:21,660 --> 00:07:29,900 This is my body, which will be given up for you.   73 00:07:29,900 --> 00:07:33,700 The early church, to a more clear degree   74 00:07:33,700 --> 00:07:37,220 than our recent generations, seemed   75 00:07:37,220 --> 00:07:42,820 to have kept an understanding of this linking of the Eucharist   76 00:07:42,820 --> 00:07:46,900 with the literal feeding of the literal hungry.   77 00:07:46,900 --> 00:07:49,620 The bread for the purposes of the Eucharist   78 00:07:49,620 --> 00:07:53,380 and later distribution of the unused portions   79 00:07:53,380 --> 00:07:59,780 was barley bread, the bread of the poor.   80 00:07:59,780 --> 00:08:02,020 Bread made from white sifted flours   81 00:08:02,020 --> 00:08:05,140 like those clothed in soft garments   82 00:08:05,140 --> 00:08:09,780 could be found in the houses of the rich.   83 00:08:09,780 --> 00:08:13,260 But for the early church, the unleavened bread   84 00:08:13,260 --> 00:08:21,500 of sacrifice and distribution was the unmilled bread   85 00:08:21,500 --> 00:08:22,220 of the poor.   86 00:08:26,140 --> 00:08:30,980 Although our manner of celebrating   87 00:08:30,980 --> 00:08:36,980 the liturgy of the Eucharist has been modified from century   88 00:08:36,980 --> 00:08:42,700 to century, obviously the central Eucharistic faith   89 00:08:42,700 --> 00:08:45,460 has remained the same.   90 00:08:45,460 --> 00:08:51,500 We believe that this is indeed his body, his blood.   91 00:08:55,260 --> 00:08:58,500 But through the eyes of faith, which   92 00:08:58,500 --> 00:09:03,420 enable us to see the living reality of the living   93 00:09:03,420 --> 00:09:11,420 word of the living God, we have not always so clearly discerned   94 00:09:11,420 --> 00:09:17,260 what we might call that other Christ, the Christ who   95 00:09:17,260 --> 00:09:22,180 identified himself so unmistakably   96 00:09:22,180 --> 00:09:31,300 and so ineradicably with the marginalized and brutalized   97 00:09:31,300 --> 00:09:37,540 of this earth, the hungry, the thirsty, the naked,   98 00:09:37,540 --> 00:09:39,620 the unjustly imprisoned.   99 00:09:44,900 --> 00:09:51,740 For us, who have heard for years now the grim statistics   100 00:09:51,740 --> 00:09:56,300 of how many hunger, of how many thirst,   101 00:09:56,300 --> 00:10:01,700 of how many are imprisoned, for us, the eyes of faith,   102 00:10:01,700 --> 00:10:08,860 Turn these from statistics to horrifying fact.   103 00:10:08,860 --> 00:10:15,540 We know who is hungry and where.   104 00:10:15,540 --> 00:10:22,860 We know who is thirsty and where, and in what numbers,   105 00:10:22,860 --> 00:10:23,740 and to what degree.   106 00:10:26,260 --> 00:10:28,940 We cannot then, with the eyes of faith,   107 00:10:28,940 --> 00:10:32,780 proclaim that we see him in the Eucharist,   108 00:10:32,780 --> 00:10:37,340 and at the same time dim our eyes of faith   109 00:10:37,340 --> 00:10:42,620 and turn our ears away from the other Christ who cannot be   110 00:10:42,620 --> 00:10:47,700 separated from his Eucharistic presence.   111 00:10:47,700 --> 00:10:53,940 That, I think, gives the stir.   112 00:10:53,940 --> 00:11:00,780 That is what applies the spur to our conscience   113 00:11:00,780 --> 00:11:04,700 as we attempt to move to whatever limited degree   114 00:11:04,700 --> 00:11:08,300 against the massive problem of hunger.   115 00:11:08,300 --> 00:11:12,100 The problem is massive, as we have been told again and again   116 00:11:12,100 --> 00:11:13,140 and again.   117 00:11:13,140 --> 00:11:17,460 But we are not powerless.   118 00:11:17,460 --> 00:11:20,580 And to think we are, to throw up our hands and say,   119 00:11:20,580 --> 00:11:23,260 I know it's terrible, but what can I do,   120 00:11:23,260 --> 00:11:27,820 is to take refuge in what Arthur Simon, in his recent book,   121 00:11:27,820 --> 00:11:32,900 has called the luxury of powerlessness.   122 00:11:32,900 --> 00:11:35,580 We can do things.   123 00:11:35,580 --> 00:11:38,300 We can take the kind of course of action   124 00:11:38,300 --> 00:11:40,500 already indicated here.   125 00:11:40,500 --> 00:11:43,500 We can take the kinds of action indicated   126 00:11:43,500 --> 00:11:47,900 in the tabloid brochure prepared by the committee   127 00:11:47,900 --> 00:11:50,100 for this international symposium.   128 00:11:50,100 --> 00:11:54,780 If you have not as yet received a copy, please try to get one.   129 00:11:54,780 --> 00:11:57,300 They seem readily available.   130 00:11:57,300 --> 00:12:04,180 There are things that we can do as Christian citizens   131 00:12:04,180 --> 00:12:13,620 of conscience, which makes in our time and in our place   132 00:12:13,620 --> 00:12:19,740 that much harsher and demanding the question   133 00:12:19,740 --> 00:12:26,040 We know that he asks in each reception of the Eucharist,   134 00:12:26,040 --> 00:12:27,300 I was hungry.   135 00:12:27,300 --> 00:12:42,760 As Father Hare said, most times people go home and wonder   136 00:12:42,760 --> 00:12:46,520 what's going to happen, and very often nothing happens.   137 00:12:46,520 --> 00:12:48,720 However, in this case, I think it's quite obvious   138 00:12:48,720 --> 00:12:53,420 that a great deal is taking place.   139 00:12:53,420 --> 00:12:56,360 Our Lord said, I feel sorry for these people.   140 00:12:56,360 --> 00:12:58,360 They have nothing to eat.   141 00:12:58,360 --> 00:13:00,460 I do not want to send them away hungry   142 00:13:00,460 --> 00:13:03,600 lest they collapse on the way.   143 00:13:03,600 --> 00:13:06,540 Christians, individuals, families, nations,   144 00:13:06,540 --> 00:13:09,620 and associations of nations must therefore   145 00:13:09,620 --> 00:13:13,920 face up to the fact that it is unthinkably immoral to permit   146 00:13:13,920 --> 00:13:17,360 people to go hungry.   147 00:13:17,360 --> 00:13:20,800 In recent years, there have been many statements concerning this,   148 00:13:20,800 --> 00:13:23,780 and it's not necessary here, I think,   149 00:13:23,780 --> 00:13:27,680 to do more than simply agree with it.   150 00:13:27,680 --> 00:13:33,320 In one territory, to set a particular stage   151 00:13:33,320 --> 00:13:35,760 where Catholic Relief Services is working,   152 00:13:35,760 --> 00:13:38,680 and unfortunately, it's common, it's   153 00:13:38,680 --> 00:13:42,680 not an isolated incident, there's   154 00:13:42,680 --> 00:13:45,520 a population of 45 million people,   155 00:13:45,520 --> 00:13:49,560 including 3 million unemployed and probably about 15 million   156 00:13:49,560 --> 00:13:51,640 underemployed.   157 00:13:51,640 --> 00:13:54,600 With 10,000 tons of food, we're giving work   158 00:13:54,600 --> 00:13:58,840 to 20,000 heads of families and feeding a total of 100,000   159 00:13:58,840 --> 00:14:00,800 people through them.   160 00:14:00,800 --> 00:14:02,900 An American Jesuit in that diocese   161 00:14:02,900 --> 00:14:06,680 described this CRS Food for Work project   162 00:14:06,680 --> 00:14:10,280 as one of the best things that ever happened to his diocese.   163 00:14:10,280 --> 00:14:13,480 But a truly gigantic effort still   164 00:14:13,480 --> 00:14:15,800 has to be cranked up because that's just   165 00:14:15,800 --> 00:14:16,800 scratching the surface.   166 00:14:19,480 --> 00:14:23,760 The World Food Congress, the World Food Conference,   167 00:14:23,760 --> 00:14:27,720 rather, in 1974 in Rome, approved a program   168 00:14:27,720 --> 00:14:30,920 calling for four things.   169 00:14:30,920 --> 00:14:35,480 Increased and rationalized food aid.   170 00:14:35,480 --> 00:14:40,560 A 10 million ton food bank.   171 00:14:40,560 --> 00:14:43,780 increased agricultural production,   172 00:14:43,780 --> 00:14:45,780 and food deficit countries.   173 00:14:45,780 --> 00:14:48,300 And of them all, the last is undoubtedly   174 00:14:48,300 --> 00:14:50,580 the most important, although all three are needed.   175 00:14:54,460 --> 00:15:00,500 36 member nations now, or 36 men,   176 00:15:00,500 --> 00:15:06,020 representing their 36 countries, now   177 00:15:06,020 --> 00:15:12,560 constitute a World Food Council, which   178 00:15:12,560 --> 00:15:16,380 monitors the implementation of the resolutions mentioned   179 00:15:16,380 --> 00:15:23,100 above or the recommendations of the World Food Conference.   180 00:15:23,100 --> 00:15:29,460 And it continually reassesses the world food situation,   181 00:15:29,460 --> 00:15:31,980 encourages action, and makes recommendations   182 00:15:31,980 --> 00:15:35,540 to other United Nations bodies, identifies   183 00:15:35,540 --> 00:15:40,140 problems as they arise, gaps in activities,   184 00:15:40,140 --> 00:15:44,060 time lags in performance, and measures progress   185 00:15:44,060 --> 00:15:46,500 towards an integrated and coordinated approach   186 00:15:46,500 --> 00:15:49,340 to the World Food Program problem.   187 00:15:49,340 --> 00:15:52,180 This council was set up by the General Assembly of the United   188 00:15:52,180 --> 00:15:54,540 Nations.   189 00:15:54,540 --> 00:15:59,580 Secondly, an international fund that Father Hare mentioned   190 00:15:59,580 --> 00:16:03,420 for agricultural development has been established   191 00:16:03,420 --> 00:16:09,420 with something less than the $1.21 billion   192 00:16:09,420 --> 00:16:13,340 requested by the World Food Conference.   193 00:16:13,340 --> 00:16:18,260 A consultative group on world food production and investment   194 00:16:18,260 --> 00:16:21,980 has also been established, as well as   195 00:16:21,980 --> 00:16:25,940 a global early warning information   196 00:16:25,940 --> 00:16:31,060 system on what is happening in various corners of the world.   197 00:16:31,060 --> 00:16:33,780 That's the UN program.   198 00:16:33,780 --> 00:16:40,260 The US Congress has legislated a minimum food aid grant   199 00:16:40,260 --> 00:16:48,520 program of 1,300,000 tons of food yearly.   200 00:16:48,520 --> 00:16:52,060 On the other hand, the administration's preoccupations   201 00:16:52,060 --> 00:16:54,380 with commercial sales is reflected   202 00:16:54,380 --> 00:16:58,100 in the approval of a million ton sale program   203 00:16:58,100 --> 00:17:01,120 recently to Russia that was published   204 00:17:01,120 --> 00:17:03,860 in the beginning of July.   205 00:17:03,860 --> 00:17:07,580 And Russia is hardly an underdeveloped country.   206 00:17:07,580 --> 00:17:11,220 This would seem to indicate that our response to need   207 00:17:11,220 --> 00:17:14,980 is at least self-serving.   208 00:17:14,980 --> 00:17:17,980 Despite worldwide shortages, there   209 00:17:17,980 --> 00:17:22,740 are some people who say that if people, and these people are   210 00:17:22,740 --> 00:17:27,300 always in third world countries, of course, cannot buy food,   211 00:17:27,300 --> 00:17:30,360 There's no point in producing more of it.   212 00:17:30,360 --> 00:17:35,340 According to this opinion, we must first create more jobs,   213 00:17:35,340 --> 00:17:38,700 produce more wealth, distribute this wealth   214 00:17:38,700 --> 00:17:41,640 through increased employment, thus providing   215 00:17:41,640 --> 00:17:45,160 the money necessary for people to purchase more food, which   216 00:17:45,160 --> 00:17:49,520 we would only then produce.   217 00:17:49,520 --> 00:17:51,800 We can only ask what would happen to the poor   218 00:17:51,800 --> 00:17:55,280 while this process was taking place.   219 00:17:55,280 --> 00:17:57,800 And while it's taking place in one part of the world,   220 00:17:57,800 --> 00:18:03,040 what would happen to the poor in all the rest of the world?   221 00:18:03,040 --> 00:18:04,840 This would seem, this opinion would   222 00:18:04,840 --> 00:18:08,880 seem to indicate an obsession with capitalism, profits   223 00:18:08,880 --> 00:18:12,740 and growth, rather than with people, their needs,   224 00:18:12,740 --> 00:18:15,080 and Christian principles.   225 00:18:15,080 --> 00:18:18,520 And it obstructs our treating of our impoverished brothers   226 00:18:18,520 --> 00:18:21,040 of the world as the brothers that they truly are.   227 00:18:21,040 --> 00:18:27,240 Our government also provided in the current aid bill   228 00:18:27,240 --> 00:18:31,520 for expenditures of $1,567 million   229 00:18:31,520 --> 00:18:34,660 for agriculture, rural development, and nutrition   230 00:18:34,660 --> 00:18:38,540 programs in the third world.   231 00:18:38,540 --> 00:18:42,720 On November 9, 1974, during the World Food Conference,   232 00:18:42,720 --> 00:18:47,660 our Holy Father, Pope Paul VI, addressing the conference,   233 00:18:47,660 --> 00:18:50,360 noted that mankind is presently making   234 00:18:50,360 --> 00:18:56,480 the resources of the universe yield their full potential.   235 00:18:56,480 --> 00:19:00,500 But in our own world, the wealth of some   236 00:19:00,500 --> 00:19:02,740 and the grinding poverty of others   237 00:19:02,740 --> 00:19:07,100 seems to paralyze our best efforts.   238 00:19:07,100 --> 00:19:11,500 Human intelligence can protect the health of so many,   239 00:19:11,500 --> 00:19:14,780 so completely, but it's avoiding the task   240 00:19:14,780 --> 00:19:18,140 of ensuring adequate nourishment for the most defenseless   241 00:19:18,140 --> 00:19:19,300 sectors of mankind.   242 00:19:22,180 --> 00:19:28,180 The Holy Father said the right to satisfy man's hunger   243 00:19:28,180 --> 00:19:31,660 must finally be recognized for everyone.   244 00:19:31,660 --> 00:19:34,420 This right is based on the fact that all the goods of the Earth   245 00:19:34,420 --> 00:19:37,260 are destined primarily for universal use   246 00:19:37,260 --> 00:19:40,180 and for the subsistence of all men   247 00:19:40,180 --> 00:19:43,860 before any individual appropriation.   248 00:19:43,860 --> 00:19:47,220 Christ based this judgment of each human being   249 00:19:47,220 --> 00:19:50,800 on the respect for this right.   250 00:19:50,800 --> 00:19:55,380 On this marvelous occasion, that of a Eucharistic Congress,   251 00:19:55,380 --> 00:19:59,440 the hungers of man for God, for food, for freedom,   252 00:19:59,440 --> 00:20:05,640 for justice, for the Spirit, for truth, for understanding,   253 00:20:05,640 --> 00:20:09,420 for peace, and for Jesus are being presented to us   254 00:20:09,420 --> 00:20:13,160 in such a way as to make us all aware of the interconnection,   255 00:20:13,160 --> 00:20:17,780 dependency of each of these hungers on the other.   256 00:20:17,780 --> 00:20:24,620 The hearts of men long for God in his order and wisdom.   257 00:20:24,620 --> 00:20:27,180 Can we, with that common longing,   258 00:20:27,180 --> 00:20:30,700 allow one another to starve for food,   259 00:20:30,700 --> 00:20:34,420 suffer from malnutrition, endure physical weakness   260 00:20:34,420 --> 00:20:39,320 because we consume too little food?   261 00:20:39,320 --> 00:20:43,360 Do we belong to one body of Christ   262 00:20:43,360 --> 00:20:45,500 and deny to any of our fellow men   263 00:20:45,500 --> 00:20:48,760 the right to freedom, to mutual understanding,   264 00:20:48,760 --> 00:20:53,080 and reconciliation that human hearts long for,   265 00:20:53,080 --> 00:20:57,160 strive after, and proclaim as mans do?   266 00:20:57,160 --> 00:21:00,160 Shall we who are united in supporting every man's right   267 00:21:00,160 --> 00:21:02,120 to the satisfying of these hungers   268 00:21:02,120 --> 00:21:06,920 legitimately deny to our fellow men united in this aspiration   269 00:21:06,920 --> 00:21:09,120 the right to share in the fruits of the earth   270 00:21:09,120 --> 00:21:12,080 that are necessary to maintain the life which   271 00:21:12,080 --> 00:21:13,360 God has put in their bodies.   272 00:21:16,440 --> 00:21:19,080 We know the theological and spiritual reasons   273 00:21:19,080 --> 00:21:22,320 why God has perpetuated his presence among us   274 00:21:22,320 --> 00:21:25,680 under the species of bread and wine.   275 00:21:25,680 --> 00:21:30,360 But the universality of access to this spiritual food   276 00:21:30,360 --> 00:21:33,660 and to the other needed forms of physical sustenance   277 00:21:33,660 --> 00:21:37,520 has its parallel in the universality of access   278 00:21:37,520 --> 00:21:40,520 of man to God.   279 00:21:40,520 --> 00:21:42,960 From this point of view also, there   280 00:21:42,960 --> 00:21:46,080 must be no denial of the means to satisfy the hunger   281 00:21:46,080 --> 00:21:48,600 of any man anywhere on Earth.   282 00:21:48,600 --> 00:21:52,320 The bread of life is a spiritual food indeed,   283 00:21:52,320 --> 00:21:55,720 but there is also the material bread of life   284 00:21:55,720 --> 00:22:01,040 that has a quasi-sacramental role of satisfying   285 00:22:01,040 --> 00:22:04,920 man's physical hunger.   286 00:22:04,920 --> 00:22:10,600 As life is sacred, so the bread that sustains life   287 00:22:10,600 --> 00:22:13,620 has a sacred purpose.   288 00:22:13,620 --> 00:22:16,720 In this sense, it may not be denied to anyone   289 00:22:16,720 --> 00:22:18,760 on Earth at any age of the world,   290 00:22:18,760 --> 00:22:21,400 neither in the amount needed nor in the quality that   291 00:22:21,400 --> 00:22:24,520 will support life.   292 00:22:24,520 --> 00:22:28,760 The role of the producer of food, its distributor   293 00:22:28,760 --> 00:22:31,240 and handler in any way consequently   294 00:22:31,240 --> 00:22:36,920 becomes a sacred trust, an act of sharing in the work of God,   295 00:22:36,920 --> 00:22:40,560 a way of sustaining life which God has created,   296 00:22:40,560 --> 00:22:44,120 a purposeful and meaningful activity that   297 00:22:44,120 --> 00:22:46,840 approaches a sacred role.   298 00:22:46,840 --> 00:22:49,080 In the face of such considerations,   299 00:22:49,080 --> 00:22:52,280 can we be only humanitarian in our efforts   300 00:22:52,280 --> 00:22:55,240 to assuage the hunger for food?   301 00:22:55,240 --> 00:22:59,960 Must we not be godlike in trying to provide   302 00:22:59,960 --> 00:23:02,520 for the needs of all men everywhere   303 00:23:02,520 --> 00:23:07,120 with the great goods of his creation.   304 00:23:07,120 --> 00:23:11,680 Systems are undoubtedly required to govern our lives   305 00:23:11,680 --> 00:23:15,880 as men in this complicated era.   306 00:23:15,880 --> 00:23:18,400 But when a system, as sometimes happens,   307 00:23:18,400 --> 00:23:22,000 produces at the same time enormous benefits   308 00:23:22,000 --> 00:23:24,480 and disastrous limitations on our efforts   309 00:23:24,480 --> 00:23:29,880 to assuage human hunger, that system should be modified.   310 00:23:29,880 --> 00:23:32,400 Increased agricultural production   311 00:23:32,400 --> 00:23:34,400 has permitted many countries in the world   312 00:23:34,400 --> 00:23:37,160 to help their neighbors with food in ways   313 00:23:37,160 --> 00:23:42,360 that earlier eras of the world hardly dreamed of.   314 00:23:42,360 --> 00:23:44,640 But when this great process is affected   315 00:23:44,640 --> 00:23:49,600 by other considerations, profits from commercial sales,   316 00:23:49,600 --> 00:23:53,720 costs of conservation, transportation and distribution   317 00:23:53,720 --> 00:23:59,000 to famished areas of the world, the self-protective instinct   318 00:23:59,000 --> 00:24:03,580 to limit production in order to maintain prices and profits,   319 00:24:03,580 --> 00:24:07,060 and even the exaltation of the principle of self-interest   320 00:24:07,060 --> 00:24:10,620 first, then the system must be modified   321 00:24:10,620 --> 00:24:13,300 since the true Christian principle is   322 00:24:13,300 --> 00:24:17,220 that of our neighbor's interest first.   323 00:24:17,220 --> 00:24:19,820 The world has changed considerably   324 00:24:19,820 --> 00:24:25,100 since the man who was going down from Jerusalem to Jericho   325 00:24:25,100 --> 00:24:28,020 fell among thieves.   326 00:24:28,020 --> 00:24:30,780 But the act of the good Samaritan on that occasion   327 00:24:30,780 --> 00:24:33,980 has not ceased to be a basic principle of conduct   328 00:24:33,980 --> 00:24:37,420 for all right-thinking men.   329 00:24:37,420 --> 00:24:42,140 We do unto others as you would have others do unto you   330 00:24:42,140 --> 00:24:46,220 as the universally accepted golden rule.   331 00:24:46,220 --> 00:24:49,380 In the face of these principles, how is it possible for us   332 00:24:49,380 --> 00:24:51,980 to even mention without a shudder of horror   333 00:24:51,980 --> 00:24:56,500 such things as triage, the lifeboat ethic,   334 00:24:56,500 --> 00:25:01,060 or other such neighbor-sacrificing systems?   335 00:25:01,060 --> 00:25:03,940 Is our own welfare so precious that it   336 00:25:03,940 --> 00:25:08,180 has to be purchased at the cost of our spiritual values   337 00:25:08,180 --> 00:25:10,740 and at the price of the lives of the weakest   338 00:25:10,740 --> 00:25:14,100 members of the human community?   339 00:25:14,100 --> 00:25:16,620 Rather, should not the physical good of all of us   340 00:25:16,620 --> 00:25:21,260 be preserved by using wisdom, scientific knowledge,   341 00:25:21,260 --> 00:25:24,660 tremendous technical resources, and a spirit   342 00:25:24,660 --> 00:25:28,400 of conscious daring and striving.   343 00:25:28,400 --> 00:25:31,880 This is how the benefits of the fruits of the earth   344 00:25:31,880 --> 00:25:33,780 can be brought to all of our fellow men   345 00:25:33,780 --> 00:25:38,040 and first and foremost to the weakest among them.   346 00:25:38,040 --> 00:25:41,080 What we've said thus far can be summed up in the conclusion   347 00:25:41,080 --> 00:25:44,120 that the Christian morality excludes   348 00:25:44,120 --> 00:25:47,400 our consideration of any solutions to the world food   349 00:25:47,400 --> 00:25:50,940 problem that conflict with the sermon on the mount that   350 00:25:50,940 --> 00:25:53,720 sacrifices any members of the human family   351 00:25:53,720 --> 00:25:56,220 for the good of others, or that fails   352 00:25:56,220 --> 00:26:00,300 to regard the sufferings of one as a violation   353 00:26:00,300 --> 00:26:02,600 of the good of all.   354 00:26:02,600 --> 00:26:06,220 But this being the case, we must ask ourselves   355 00:26:06,220 --> 00:26:10,740 whether or not it's possible for us to feed the world,   356 00:26:10,740 --> 00:26:14,540 prevent hunger and malnutrition, produce adequately   357 00:26:14,540 --> 00:26:16,300 for the present and for the future.   358 00:26:19,020 --> 00:26:22,180 And that's the challenge, really.   359 00:26:22,180 --> 00:26:26,400 The World Bank, whose studies, experience, and planning   360 00:26:26,400 --> 00:26:28,760 is at least as good as any existing today,   361 00:26:28,760 --> 00:26:31,760 says that we can.   362 00:26:31,760 --> 00:26:35,880 First of all, the urgency of expanding food supplies   363 00:26:35,880 --> 00:26:38,840 and the objectives of rural development   364 00:26:38,840 --> 00:26:44,500 are practically the same thing and depend one upon the other.   365 00:26:44,500 --> 00:26:46,780 The World Bank examined the possibility   366 00:26:46,780 --> 00:26:53,680 of increasing the annual rate of growth of output   367 00:26:53,680 --> 00:27:04,540 by small farmers by 5% by 1985.   368 00:27:04,540 --> 00:27:07,060 Taking into account all of the factors that   369 00:27:07,060 --> 00:27:08,820 could influence such an objective,   370 00:27:08,820 --> 00:27:12,480 both favorably and unfavorably, the experience   371 00:27:12,480 --> 00:27:14,780 of underdeveloped countries and of the World Bank   372 00:27:14,780 --> 00:27:19,760 itself in this regard, the technological, organizational,   373 00:27:19,760 --> 00:27:22,500 procedural, and manpower difficulties   374 00:27:22,500 --> 00:27:26,980 limiting effective use of additional investment,   375 00:27:26,980 --> 00:27:30,580 and using two different methods for the study,   376 00:27:30,580 --> 00:27:34,300 the bank concluded that on the basis of the first method   377 00:27:34,300 --> 00:27:41,540 that a total cumulative capital cost of $70,000 million   378 00:27:41,540 --> 00:27:47,460 must be invested to achieve the annual growth rate mentioned   379 00:27:47,460 --> 00:27:52,900 in the production of small farmers in the third world.   380 00:27:52,900 --> 00:27:54,780 This is the end of side one.   381 00:27:54,780 --> 00:27:58,500 To hear side two, turn the cassette over now.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">00:00:00,000 --> 00:00:06,000 To maintain that growth beyond 1985, 2 00:00:06,000 --> 00:00:11,000 an additional annual investment or expenditure 3 00:00:11,000 --> 00:00:17,000 of approximately $20,000 million would still be needed yearly. 4 00:00:21,000 --> 00:00:26,000 Using a second method to examine the same objective, 5 00:00:26,000 --> 00:00:32,000 the overall cost of the best of several implementation schedules 6 00:00:32,000 --> 00:00:37,000 to assist the rural poor and small farmers in the same way that we mentioned, 7 00:00:37,000 --> 00:00:45,000 and they will number over 700 million people by the end of the 1970s, 8 00:00:45,000 --> 00:00:50,000 could cost as much as $100,000 million. 9 00:00:50,000 --> 00:00:53,000 The bank goes on to say, on some counts, 10 00:00:53,000 --> 00:00:57,000 even the higher estimate of $100,000 million investment 11 00:00:57,000 --> 00:01:01,000 would seem remarkably modest to provide the impetus 12 00:01:01,000 --> 00:01:07,000 for sustaining increases in food productivity and real income for the rural poor. 13 00:01:07,000 --> 00:01:13,000 Estimates of income, savings, and investment at present, 14 00:01:13,000 --> 00:01:15,000 the present investment, 15 00:01:15,000 --> 00:01:20,000 in developing countries including the petroleum and mineral exporters 16 00:01:20,000 --> 00:01:23,000 that are part of the third world, 17 00:01:23,000 --> 00:01:28,000 indicate that total investments in developing countries in 1974 18 00:01:28,000 --> 00:01:33,000 were approximately $170,000 million, 19 00:01:33,000 --> 00:01:41,000 allowing for phasing over a 10-year period $10,000 million per year 20 00:01:41,000 --> 00:01:45,000 would have to be directed out of the total sum available 21 00:01:45,000 --> 00:01:49,000 and already being used for that purpose for rural development 22 00:01:49,000 --> 00:01:56,000 and this would account for only 6% of the total being invested at the present time. 23 00:01:56,000 --> 00:02:00,000 For the low-income developing countries, 24 00:02:00,000 --> 00:02:05,000 which means excluding the oil and mineral producers, 25 00:02:05,000 --> 00:02:07,000 the picture is different, 26 00:02:07,000 --> 00:02:17,000 but it still is within the realm of reasonable possibilities according to the bank. 27 00:02:18,000 --> 00:02:21,000 The bank considers the investments required 28 00:02:21,000 --> 00:02:28,000 neither too high nor unreasonable nor otherwise unacceptable. 29 00:02:28,000 --> 00:02:30,000 Quite the contrary. 30 00:02:30,000 --> 00:02:34,000 Furthermore, since food shortages affect all countries, 31 00:02:34,000 --> 00:02:38,000 including the petroleum and mineral exporters, 32 00:02:38,000 --> 00:02:41,000 along with the other developing countries, 33 00:02:42,000 --> 00:02:48,000 the consideration based on all the countries in the third world taken together 34 00:02:48,000 --> 00:02:52,000 is clearly the most valid one. 35 00:02:52,000 --> 00:02:55,000 It is also clear that such an investment 36 00:02:55,000 --> 00:03:00,000 that will provide an annual 5% growth rate in the production of small farmers 37 00:03:00,000 --> 00:03:05,000 answers the question, can we prevent hunger? 38 00:03:05,000 --> 00:03:10,000 As the bank states, rural areas have labor, land, 39 00:03:10,000 --> 00:03:13,000 and at least some capital, which if mobilized, 40 00:03:13,000 --> 00:03:16,000 will reduce poverty and improve the quality of life. 41 00:03:16,000 --> 00:03:20,000 The redirection to rural development of a small percentage 42 00:03:20,000 --> 00:03:23,000 of present investments in underdeveloped countries 43 00:03:23,000 --> 00:03:27,000 will improve productivity, increase employment, 44 00:03:27,000 --> 00:03:30,000 and hence provide higher income 45 00:03:30,000 --> 00:03:36,000 as well as minimum acceptable levels of food, shelter, education, and health, 46 00:03:36,000 --> 00:03:40,000 expansion of communications, and the improvement of housing. 47 00:03:40,000 --> 00:03:45,000 Since we're talking about what might well be a last chance effort 48 00:03:45,000 --> 00:03:51,000 to rescue from absolute poverty just less than 700 million poor 49 00:03:51,000 --> 00:03:54,000 in the developing world, 50 00:03:54,000 --> 00:04:00,000 and a poor person by this definition has less than $50 a year to live on, 51 00:04:00,000 --> 00:04:03,000 this is indeed a cheap price to pay 52 00:04:03,000 --> 00:04:06,000 and one which humanity can well afford. 53 00:04:06,000 --> 00:04:11,000 In addition, it has the advantage of providing for the production of food 54 00:04:11,000 --> 00:04:14,000 to meet the shortages where they exist 55 00:04:14,000 --> 00:04:18,000 rather than in the traditional food exporting countries of North America 56 00:04:18,000 --> 00:04:21,000 and to a lesser extent of Europe. 57 00:04:21,000 --> 00:04:25,000 And if one's interest extends also to another level, 58 00:04:25,000 --> 00:04:28,000 it meets the demands of economic capitalism 59 00:04:28,000 --> 00:04:31,000 for growth and profit at the local level. 60 00:04:31,000 --> 00:04:34,000 What we are talking about, therefore, can be done 61 00:04:34,000 --> 00:04:39,000 not only in the estimation of agencies such as our own 62 00:04:39,000 --> 00:04:44,000 that have seen many areas of the third world raised to self-sufficiency, 63 00:04:44,000 --> 00:04:47,000 but also in the carefully researched opinion 64 00:04:47,000 --> 00:04:51,000 of such a prestigious institution as the World Bank 65 00:04:51,000 --> 00:04:54,000 that has brought to bear on this problem 66 00:04:54,000 --> 00:04:58,000 all the available wisdom, science, and technology it could marshal. 67 00:04:59,000 --> 00:05:03,000 If some of us, therefore, turn to immoral solutions 68 00:05:03,000 --> 00:05:06,000 simply out of desperation, 69 00:05:06,000 --> 00:05:10,000 it must be stated that there is little justification 70 00:05:10,000 --> 00:05:13,000 for the tactics of despair. 71 00:05:14,000 --> 00:05:19,000 Bishop Rouse recently told the House Subcommittee on International Resources, 72 00:05:19,000 --> 00:05:21,000 Food and Energy, 73 00:05:21,000 --> 00:05:24,000 the hungry have a right to live, 74 00:05:24,000 --> 00:05:27,000 and we, therefore, have no other morally acceptable choice 75 00:05:27,000 --> 00:05:31,000 than to open wide our hands to our brothers. 76 00:05:31,000 --> 00:05:33,000 Thank you. 77 00:05:45,000 --> 00:05:48,000 Thank you very much, Monsignor. 78 00:05:49,000 --> 00:05:56,000 I will ask Sister now if she will make her responses, comments, and critique. 79 00:06:06,000 --> 00:06:11,000 Cardinal Wright and friends, sisters and brothers, 80 00:06:11,000 --> 00:06:15,000 I have three points to make, and I think I can make them very briefly 81 00:06:15,000 --> 00:06:19,000 so that we have a chance to share among ourselves, 82 00:06:19,000 --> 00:06:23,000 because by this time I'm sure we have many ideas. 83 00:06:24,000 --> 00:06:28,000 Father Hare described the state of the question in the first part of his talk. 84 00:06:28,000 --> 00:06:35,000 In the second, he analyzed the issue and gave us four models, 85 00:06:35,000 --> 00:06:39,000 and then dealt more briefly with Christian resources 86 00:06:39,000 --> 00:06:43,000 in the face of world hunger, doctrinal, moral, and organizational. 87 00:06:43,000 --> 00:06:47,000 And it's to that third part that I would like to address my remarks, 88 00:06:47,000 --> 00:06:50,000 one in each of those categories. 89 00:06:52,000 --> 00:06:56,000 Other speakers have refreshed our memories 90 00:06:56,000 --> 00:06:58,000 and extended our understanding of what we believe 91 00:06:58,000 --> 00:07:01,000 about the link between Eucharist and hunger. 92 00:07:02,000 --> 00:07:07,000 I would like to suggest that the hunger issue is bringing into focus 93 00:07:07,000 --> 00:07:10,000 that one of the things that we believe is that as human beings, 94 00:07:10,000 --> 00:07:14,000 and certainly as Christians, we all have a responsibility to be educators 95 00:07:14,000 --> 00:07:18,000 in the sense that we have to nourish one another 96 00:07:18,000 --> 00:07:21,000 in an understanding, a continuing understanding of this crucial issue 97 00:07:21,000 --> 00:07:24,000 which will be ours and a central human issue, 98 00:07:24,000 --> 00:07:27,000 not an isolated one, for the rest of our lives. 99 00:07:28,000 --> 00:07:32,000 And so I think that we have to take very seriously 100 00:07:32,000 --> 00:07:36,000 and dedicate ourselves to the truth that each of us, 101 00:07:36,000 --> 00:07:39,000 as we go from the Eucharist to Congress, 102 00:07:39,000 --> 00:07:43,000 must take some responsibility for extending an understanding 103 00:07:43,000 --> 00:07:49,000 of the hunger issue and getting it located structurally 104 00:07:49,000 --> 00:07:53,000 into our educational system, whether that's elementary, high school, college, 105 00:07:53,000 --> 00:07:57,000 or adult education in the parish, or some other non-formal way of education. 106 00:07:59,000 --> 00:08:03,000 In doing that, I then lead into the next point I want to make 107 00:08:03,000 --> 00:08:06,000 about moral resources. 108 00:08:06,000 --> 00:08:10,000 I think it's terribly important for us to spare no effort 109 00:08:10,000 --> 00:08:13,000 to analyze the hunger issue as a problem to be solved, 110 00:08:13,000 --> 00:08:17,000 but to continually address it also as a mystery to be lived. 111 00:08:17,000 --> 00:08:20,000 And I don't mean just the sacramental Eucharist, 112 00:08:20,000 --> 00:08:22,000 but I mean the hunger mystery. 113 00:08:22,000 --> 00:08:25,000 That somehow our understanding of the Eucharist 114 00:08:25,000 --> 00:08:29,000 will depend on our rediscovering the natural sacramentality of food. 115 00:08:29,000 --> 00:08:34,000 That in this issue we are really dealing with a life and death issue. 116 00:08:34,000 --> 00:08:39,000 We share life with one another when we share food. 117 00:08:41,000 --> 00:08:44,000 And it's only, I think, by integrating the hunger issue 118 00:08:44,000 --> 00:08:47,000 as a problem to be solved, demanding the best in analysis, 119 00:08:47,000 --> 00:08:51,000 and a mystery to be lived, that we are going to go a step beyond 120 00:08:51,000 --> 00:08:54,000 the step that we seem to be, or the place we seem to be now, 121 00:08:54,000 --> 00:08:56,000 and we recognize it as a justice issue, 122 00:08:56,000 --> 00:09:00,000 which is a great step forward from seeing it only as a personal, 123 00:09:00,000 --> 00:09:02,000 almsgiving kind of an issue, 124 00:09:02,000 --> 00:09:07,000 to a deeper integration of the relationship between love and justice. 125 00:09:07,000 --> 00:09:11,000 In the beautiful words of the Synod 71 document, 126 00:09:11,000 --> 00:09:18,000 love demands justice, and justice finds its inner fullness only in love. 127 00:09:19,000 --> 00:09:24,000 It seems to me that it's terribly important to realize here 128 00:09:24,000 --> 00:09:28,000 that our mistake in the past for historical, theological, 129 00:09:28,000 --> 00:09:31,000 or sociological reasons, I don't know why, 130 00:09:31,000 --> 00:09:35,000 was that in our old idea of charity or almsgiving, 131 00:09:35,000 --> 00:09:38,000 we seemed to think that we could make a unilateral private decision. 132 00:09:38,000 --> 00:09:42,000 We were the decision makers about how much we would take out of our pockets 133 00:09:42,000 --> 00:09:45,000 for Catholic relief services and then think it was all over. 134 00:09:45,000 --> 00:09:49,000 But in deciding about justice, the norm for the decision is out there. 135 00:09:49,000 --> 00:09:54,000 It's in the real need of a real brother and a real sister we recognize 136 00:09:54,000 --> 00:09:59,000 because we recognize a God whom we call Father. 137 00:09:59,000 --> 00:10:04,000 So I think in dealing with the hunger issue educationally 138 00:10:04,000 --> 00:10:07,000 as a problem to be solved and a mystery to be lived, 139 00:10:07,000 --> 00:10:10,000 we need to continue to look for improved models. 140 00:10:10,000 --> 00:10:13,000 And while spaceships are a great example of that, 141 00:10:13,000 --> 00:10:18,000 and while spaceship has some distinct advantages over the family table, 142 00:10:18,000 --> 00:10:26,000 it's a very kind of a western technological task-oriented model. 143 00:10:26,000 --> 00:10:30,000 We also have to continually search for myths and symbols 144 00:10:30,000 --> 00:10:33,000 and to cultivate their creative arts as much as possible 145 00:10:33,000 --> 00:10:39,000 to find insights on how to stay with this issue, 146 00:10:40,000 --> 00:10:43,000 which is so dear to us because we know that God whom we know in Jesus 147 00:10:43,000 --> 00:10:48,000 took real bread and real wine and really identified with it. 148 00:10:48,000 --> 00:10:51,000 And that's why I think it's a beautiful thing and something that we'll remember 149 00:10:51,000 --> 00:10:53,000 as a high point of our Eucharistic Congress, 150 00:10:53,000 --> 00:10:57,000 that there's so much of a celebration of the arts surrounding this Congress, 151 00:10:57,000 --> 00:11:01,000 and maybe it's only going to be in post-Eucharistic Congress reflection 152 00:11:01,000 --> 00:11:06,000 we'll see what a very, very significant dimension of a Congress that is. 153 00:11:06,000 --> 00:11:12,000 The third point and final one I'd like to make is about organizational resources. 154 00:11:12,000 --> 00:11:17,000 Our United States Bishop Conference produced in November 1974 155 00:11:17,000 --> 00:11:23,000 a pastoral plan on the world food crisis, 156 00:11:23,000 --> 00:11:29,000 which in my view is one of the most magnificent pastoral theological documents 157 00:11:29,000 --> 00:11:33,000 that's come out of the American church. 158 00:11:33,000 --> 00:11:37,000 Now our tendency is to say, well, that was the 1974 plan, 159 00:11:37,000 --> 00:11:40,000 in 1975 we did something on something else. 160 00:11:40,000 --> 00:11:43,000 I think that we need to take that pastoral plan, 161 00:11:43,000 --> 00:11:48,000 copies are available from the USCC and also from Catholic Relief Services, 162 00:11:48,000 --> 00:11:54,000 and to continue to see that as a plan that needs continual implementation 163 00:11:54,000 --> 00:11:58,000 because it deals with those three levels that we have to continually work on 164 00:11:58,000 --> 00:12:01,000 that Bishop Rausch spoke so beautifully about this morning. 165 00:12:01,000 --> 00:12:07,000 We have there seven targeted issues in which we must continually work on 166 00:12:07,000 --> 00:12:10,000 and enter into the public policy debate. 167 00:12:10,000 --> 00:12:14,000 It deals with the need for continuing education, particularly adult education. 168 00:12:14,000 --> 00:12:18,000 If we do it right ourselves, those of us in this room, 169 00:12:18,000 --> 00:12:21,000 and our fellow Christians around the country, 170 00:12:21,000 --> 00:12:26,000 our children will catch it from us, but it won't work the other way around. 171 00:12:26,000 --> 00:12:31,000 And it deals with the whole lifestyle and pastoral liturgical dimension. 172 00:12:31,000 --> 00:12:34,000 And it's very important, it seems to me, 173 00:12:34,000 --> 00:12:37,000 that we don't let that pastoral plan on the world food crisis 174 00:12:37,000 --> 00:12:42,000 become an historical document, but that it really become a blueprint for action. 175 00:12:42,000 --> 00:12:44,000 And then finally, if we're going to act on that, 176 00:12:44,000 --> 00:12:49,000 it reminds us that we have to act with all our brothers and sisters in this country, 177 00:12:49,000 --> 00:12:53,000 particularly those of us who do share a living faith in Jesus Christ. 178 00:12:53,000 --> 00:12:59,000 And we can be very grateful to God that we have together invented an organization 179 00:12:59,000 --> 00:13:04,000 to put arms and legs on that public policy part of the pastoral plan of action. 180 00:13:04,000 --> 00:13:06,000 And here, of course, I speak of bread for the world. 181 00:13:06,000 --> 00:13:10,000 I'm not at all embarrassed to be advocating it very strongly. 182 00:13:11,000 --> 00:13:17,000 Those are the three points that I would like to make in just perhaps extending a little further, 183 00:13:17,000 --> 00:13:20,000 I hope anyway, what Father Hare was saying, 184 00:13:20,000 --> 00:13:23,000 and he spent most of his time in that excellent analysis. 185 00:13:23,000 --> 00:13:26,000 And as we walk from this room, we have to say, 186 00:13:26,000 --> 00:13:29,000 now that we've analyzed the issue, what do we do to work with it? 187 00:13:29,000 --> 00:13:31,000 Thank you very much. 188 00:13:31,000 --> 00:13:32,000 Thank you. 189 00:13:32,000 --> 00:13:35,000 Thank you very much. 190 00:13:40,000 --> 00:13:41,000 Thank you, Sister. 191 00:13:41,000 --> 00:13:45,000 In the name of the organization, 192 00:13:45,000 --> 00:13:50,000 I apologize for the trouble you have with the technique and the technicians, 193 00:13:50,000 --> 00:13:52,000 but there's a moral. 194 00:13:53,000 --> 00:13:55,000 It's a very important one. 195 00:13:55,000 --> 00:14:01,000 Use the technicians when they work, but don't count on them. 196 00:14:02,000 --> 00:14:07,000 Always have human resources and resources of goodwill to put the thing through 197 00:14:07,000 --> 00:14:13,000 because you never know when the damn machine is going to squeal or break down. 198 00:14:13,000 --> 00:14:21,000 Are there any of the resource men who would like to make an observation or an intervention? 199 00:14:21,000 --> 00:14:26,000 I have the uncomfortable feeling that they have been rejected. 200 00:14:31,000 --> 00:14:32,000 Thank you. 201 00:14:37,000 --> 00:14:39,000 I promise to be very brief. 202 00:14:40,000 --> 00:14:47,000 I'm reacting mainly to Father Hare's extraordinarily lucid and acute presentation, 203 00:14:47,000 --> 00:14:52,000 and he's given us so much it may seem greedy to ask for even more. 204 00:14:52,000 --> 00:14:55,000 But if I were to ask for something more from him, 205 00:14:55,000 --> 00:15:02,000 I should like to know, pursuing his interest in exploring the population dimension of this problem, 206 00:15:02,000 --> 00:15:08,000 whether or not we need additional models to guide people in countries like the United States 207 00:15:08,000 --> 00:15:13,000 where you postulate different possible responses from that part of the world 208 00:15:13,000 --> 00:15:18,000 where population right now is said to be growing at the rate of about 2.5% a year. 209 00:15:18,000 --> 00:15:22,000 For instance, suppose it continues to grow at 2.5. 210 00:15:22,000 --> 00:15:24,000 What response does that call for? 211 00:15:24,000 --> 00:15:28,000 Should it grow at a more rapid rate? 212 00:15:28,000 --> 00:15:31,000 Would that in any way alter our obligations or posture? 213 00:15:31,000 --> 00:15:34,000 I'm not expecting impromptu answers to this. 214 00:15:34,000 --> 00:15:40,000 I suggest I think these are things also that at some time and some place have to be explored, 215 00:15:40,000 --> 00:15:44,000 however uncomfortable may be the implications to us. 216 00:15:46,000 --> 00:15:49,000 Father Hare, do you wish to comment? 217 00:15:53,000 --> 00:15:56,000 I would simply agree that that is part of the problem. 218 00:15:57,000 --> 00:16:04,000 In other places I've tried to respond within the framework of what the framework of Catholic teaching is 219 00:16:04,000 --> 00:16:07,000 and where I thought questions ought to be asked of the teaching. 220 00:16:07,000 --> 00:16:12,000 And I feel myself that that middle position that argues that there is a population problem, 221 00:16:12,000 --> 00:16:17,000 that governments have a right to deal with it, as Pope Paul said in Progressio Populorum, 222 00:16:17,000 --> 00:16:23,000 but that the population question has to be seen within the framework of the larger development question. 223 00:16:23,000 --> 00:16:25,000 I think it's someplace in there that the answer is. 224 00:16:25,000 --> 00:16:30,000 Now, the specifics of what the limits of government intervention are, what's legitimate and not, 225 00:16:30,000 --> 00:16:35,000 the specifics raised by the India situation, for example, are on the table. 226 00:16:35,000 --> 00:16:41,000 And I think, quite frankly, the Catholic Church can't talk about the food problem without talking about the other issue. 227 00:16:41,000 --> 00:16:43,000 I'm not trying to dictate what the position ought to be, 228 00:16:43,000 --> 00:16:47,000 but you just can't stay in the public forum if you say there's no problem on the other. 229 00:16:47,000 --> 00:16:52,000 So I'm just arguing for a fabric that deals with both sides of the problem. 230 00:16:52,000 --> 00:17:00,000 The U.S. side of the problem tends to take the population variable and push it as the primary question very often in our aid programs, 231 00:17:00,000 --> 00:17:02,000 in some of our voluntary organizations. 232 00:17:02,000 --> 00:17:09,000 I think there needs to be resistance to that in this country, but I don't argue that we ought to argue there's no problem by any means. 233 00:17:09,000 --> 00:17:29,000 I merely would like to ask again, Father Herr, where in his picture, I think he has not neglected to consider what I'm going to question, 234 00:17:30,000 --> 00:17:40,000 but I recognize the humanity in sharing bread, but there seems to me also to be a balance. 235 00:17:40,000 --> 00:17:46,000 I feel that, maybe it's my legal background, that with every right there's a correlative duty. 236 00:17:47,000 --> 00:17:56,000 Is there not some balance whereby we ought to request some self-help? 237 00:17:56,000 --> 00:18:02,000 In the old oriental proverb you all know, you're all familiar with, 238 00:18:02,000 --> 00:18:06,000 if you give a man a fish you feed him for a meal. 239 00:18:06,000 --> 00:18:10,000 If you teach him how to fish you feed him for life. 240 00:18:10,000 --> 00:18:18,000 Also, many philosophers have said that the highest form of charity is to help a man help himself. 241 00:18:18,000 --> 00:18:22,000 Where, Father, does this fit into the picture? 242 00:18:26,000 --> 00:18:31,000 I'll make two comments on the observation, which I accept is a valid observation. 243 00:18:32,000 --> 00:18:40,000 The first comment I'd make is that the question of self-help is one of the issues on the agenda. 244 00:18:40,000 --> 00:18:46,000 Internal reform in the developing countries is part of the problem on agricultural development. 245 00:18:46,000 --> 00:18:49,000 It is part of the problem in the larger economic picture. 246 00:18:49,000 --> 00:18:52,000 Second problem is much more tricky. 247 00:18:52,000 --> 00:18:58,000 I would argue that what's on the table in very general terms in the international debate today, 248 00:18:58,000 --> 00:19:01,000 under the label of the new international economic order, 249 00:19:01,000 --> 00:19:06,000 are some of the preconditions that the developing countries feel are necessary for self-help. 250 00:19:06,000 --> 00:19:09,000 They are not talking about aid, if you'll look carefully. 251 00:19:09,000 --> 00:19:12,000 They're talking about changing the trading structures. 252 00:19:12,000 --> 00:19:15,000 They're talking about the questions of foreign investment, 253 00:19:15,000 --> 00:19:19,000 what kind of control they have over the corporations that move in and out of their countries. 254 00:19:19,000 --> 00:19:21,000 And that's a self-help problem. 255 00:19:21,000 --> 00:19:26,000 And that problem gets very quickly to the problem of the nature of political power in the international system. 256 00:19:26,000 --> 00:19:29,000 What power they have in the international decision-making institutions. 257 00:19:29,000 --> 00:19:33,000 I think we have to be careful in the U.S. that we don't try and have it both ways. 258 00:19:33,000 --> 00:19:37,000 We have a strong tradition of self-help among ourselves, and that's good. 259 00:19:37,000 --> 00:19:39,000 And it's good for other people, too. 260 00:19:39,000 --> 00:19:45,000 But when the self-help issues come on the table, in terms of this debate of the NIEO, 261 00:19:45,000 --> 00:19:49,000 I wouldn't say that the U.S. response has been magnanimous, open-ended, and quick. 262 00:19:49,000 --> 00:19:55,000 I'd say that we have been regarded as the primary hedging institution in the international community. 263 00:19:55,000 --> 00:19:59,000 So I think if we're going to talk about self-help, we need to talk about, in specific terms, 264 00:19:59,000 --> 00:20:01,000 about what self-help is going to mean. 265 00:20:01,000 --> 00:20:05,000 Self-help means, as it did for the unions in this country when they went up against management, 266 00:20:05,000 --> 00:20:07,000 it means changing the structure of power. 267 00:20:07,000 --> 00:20:11,000 It means regulating parts of the economic system that we generally don't like regulated. 268 00:20:11,000 --> 00:20:14,000 I think that at least that's going to be part of the self-help project. 269 00:20:14,000 --> 00:20:18,000 And we're not quite so ready, I don't think, to say yes to the self-help 270 00:20:18,000 --> 00:20:21,000 after we've asked people to take those steps. 271 00:20:21,000 --> 00:20:22,000 Thank you. 272 00:20:22,000 --> 00:20:25,000 APPLAUSE 273 00:20:29,000 --> 00:20:35,000 Fortunately, I am forbidden by the ground rules from making a speech. 274 00:20:35,000 --> 00:20:38,000 But I'm tempted to make one. 275 00:20:38,000 --> 00:20:47,000 I'd like to provide a speech which might not send a consultant out optimistic, 276 00:20:48,000 --> 00:20:53,000 but which would sketch in a little bit more than the legal opinion, 277 00:20:53,000 --> 00:21:00,000 as reflected, for example, by some recent decisions of the highest supreme body in our land, 278 00:21:00,000 --> 00:21:04,000 which was entirely on the side of population control 279 00:21:04,000 --> 00:21:09,000 and not a bit on the side of doing anything about anything else. 280 00:21:09,000 --> 00:21:12,000 APPLAUSE 281 00:21:12,000 --> 00:21:16,000 When I was the Bishop of Pittsburgh, I am allowed to tell a story. 282 00:21:16,000 --> 00:21:18,000 LAUGHTER 283 00:21:18,000 --> 00:21:23,000 I used to go down for a month every year 284 00:21:23,000 --> 00:21:28,000 and work with the priests and sisters and laity from Pittsburgh 285 00:21:28,000 --> 00:21:35,000 in a port city in Peru, which desperately needed optimism. 286 00:21:36,000 --> 00:21:44,000 One day there arrived the representatives of the United States Aid to Latin America. 287 00:21:44,000 --> 00:21:49,000 I can remember them now. They had acne all over their faces. 288 00:21:51,000 --> 00:21:57,000 And they offered the town of Chimbote some lousy powdered milk. 289 00:21:57,000 --> 00:22:02,000 But the condition of their getting the lousy powdered milk 290 00:22:02,000 --> 00:22:05,000 was that they had to take a bag of contraceptives. 291 00:22:08,000 --> 00:22:14,000 I had already learned from university people in Lima 292 00:22:14,000 --> 00:22:21,000 the manner in which if Westinghouse would only give us the means 293 00:22:21,000 --> 00:22:24,000 to desalinise the Pacific, 294 00:22:25,000 --> 00:22:33,000 we could produce on that lunar landscape between Lima and Chimbote 295 00:22:33,000 --> 00:22:43,000 enough food to sustain 20 times the population for 500 years. 296 00:22:45,000 --> 00:22:49,000 I had also learned that the Humboldt stream 297 00:22:49,000 --> 00:22:53,000 is so filled with protein that you can walk on it. 298 00:22:55,000 --> 00:23:00,000 So the great question arose, do we take the lousy powdered milk? 299 00:23:00,000 --> 00:23:03,000 Well, they desperately needed it. 300 00:23:03,000 --> 00:23:07,000 They were selling American canned fruit in the Lima stores. 301 00:23:07,000 --> 00:23:13,000 When in their own jungle at the headwaters of the Amazon, 302 00:23:13,000 --> 00:23:17,000 the fruit was dying on the vine 303 00:23:17,000 --> 00:23:23,000 because the American aid program did not include the means yet to it. 304 00:23:24,000 --> 00:23:34,000 And to handle it, sheer lack of vision or compassion or intelligence 305 00:23:34,000 --> 00:23:41,000 or willingness to pass up our canned fruit profits in the stores of Lima. 306 00:23:41,000 --> 00:23:46,000 So there was a discussion, will we take the lousy powdered milk? 307 00:23:46,000 --> 00:23:50,000 And they turned to me as a bishop and a Catholic 308 00:23:50,000 --> 00:23:54,000 and I was 100% on the side of the Pope. 309 00:23:55,000 --> 00:23:57,000 And they said, what do we do? 310 00:23:57,000 --> 00:24:00,000 I said, take both bags and I'll see you later. 311 00:24:02,000 --> 00:24:06,000 They took the lousy powdered milk and they took the bag of contraceptives 312 00:24:06,000 --> 00:24:10,000 and then there was a discussion of what we would do with the bag of contraceptives 313 00:24:10,000 --> 00:24:13,000 and I suggested to throw it in the harbour. 314 00:24:13,000 --> 00:24:15,000 It was a gift. 315 00:24:16,000 --> 00:24:19,000 You can do with a gift as you choose. 316 00:24:19,000 --> 00:24:24,000 But one of the descendants of the Incas with more brains than I had said, 317 00:24:24,000 --> 00:24:28,000 what in the name of God will it do to the fish? 318 00:24:28,000 --> 00:24:36,000 That would complicate the problem. 319 00:24:37,000 --> 00:24:39,000 So we burned it. 320 00:24:40,000 --> 00:24:44,000 And I hope they burn it till there's nothing less to burn 321 00:24:45,000 --> 00:24:52,000 because there cannot possibly be too many good people in a land that was created 322 00:24:52,000 --> 00:24:57,000 to hold 50 million and only has 8 million. 323 00:24:58,000 --> 00:25:00,000 That's the cold fact. 324 00:25:03,000 --> 00:25:07,000 Moreover, I add one further exceedingly brief note. 325 00:25:08,000 --> 00:25:10,000 At the end of the 15th century, 326 00:25:11,000 --> 00:25:17,000 there was a mood throughout Europe that the world was so overpopulated. 327 00:25:19,000 --> 00:25:26,000 People were so pushed in on one another that there could be nothing but war. 328 00:25:27,000 --> 00:25:32,000 And then a little Italian by the name of Christopher Columbus set out 329 00:25:34,000 --> 00:25:39,000 from Lisbon and opened up a whole new world. 330 00:25:40,000 --> 00:25:45,000 The last talk that Pius XII gave I heard. 331 00:25:46,000 --> 00:25:48,000 He was a dying man. 332 00:25:49,000 --> 00:25:52,000 And he looked at the crowd of people there, 333 00:25:53,000 --> 00:25:58,000 all of them anxious, worried, depressed, pessimistic, 334 00:25:58,000 --> 00:26:01,000 and he said, what is the matter with you? 335 00:26:03,000 --> 00:26:08,000 You are standing on the shores of space. 336 00:26:10,000 --> 00:26:14,000 You have a whole universe to exploit. 337 00:26:17,000 --> 00:26:20,000 And only the other day I saw a science fiction writer say, 338 00:26:20,000 --> 00:26:23,000 and they're only 50 years ahead of the rest of us, 339 00:26:24,000 --> 00:26:26,000 we have a universe to colonize. 340 00:26:26,000 --> 00:26:28,000 Cut the kidding. 341 00:26:29,000 --> 00:26:30,000 Cut the kidding. 342 00:26:30,000 --> 00:26:34,000 Old Joe Kennedy said there couldn't be too many Kennedys. 343 00:26:34,000 --> 00:26:36,000 Well, I don't think there can be too many people. 344 00:26:36,000 --> 00:26:43,000 And I think the government should be forced to find the means to support the people there. 345 00:26:43,000 --> 00:26:49,000 But in any case, the day they make a ruling 346 00:26:50,000 --> 00:26:58,000 or a bit of legislation that forbids the freedom of people to follow their own conscience 347 00:26:58,000 --> 00:27:04,000 and their own preferences in this matter, that day they should be thrown out.</div> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel B Hunger and people's Conscience - Part Responses Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Arthur Simon Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_107 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/2e0278716b7570aca77d0e275aaff7df.mp3 66977cfcb1ce6ac1b1b922c84c94ace0 https://omeka.pahrc.net/files/original/6e6aefdf29530a643d84ec1ef954ccbc.mp3 bc25cbb0c846f6e729757722de481a2c Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 00:00:00,000 --> 00:00:07,200 My name is Dan McLaughlin. I guess you got that from the program, but I'm the academic   2 00:00:07,200 --> 00:00:12,600 chairman of the food marketing department at St. Joseph's College here in Philadelphia.   3 00:00:12,600 --> 00:00:17,140 Food marketing and food distribution, as you probably know, is fairly unique as a college   4 00:00:17,140 --> 00:00:21,120 major in this country. There are only six schools that actually have a food marketing   5 00:00:21,120 --> 00:00:25,720 major as such, so we're rather proud of what we've done and some of the successes over   6 00:00:25,720 --> 00:00:30,320 the years. Our panel today deals with really, the title's kind of long there, I know, it's   7 00:00:30,320 --> 00:00:34,680 the Christian Community and Domestic Programs to End Malnutrition. That's kind of a mouthful,   8 00:00:34,680 --> 00:00:39,600 but basically we're concerned with the problem of food distribution, food marketing, food   9 00:00:39,600 --> 00:00:44,600 service in the United States, that is the domestic problems. I suspect we will concentrate   10 00:00:44,600 --> 00:00:48,800 more on the problem of the low income than the poor, than in general, but at the same   11 00:00:48,800 --> 00:00:53,400 time the subject is broad enough that we can move into several different areas. We have   12 00:00:53,400 --> 00:00:59,000 four panelists here today. Let me just very quickly run them down. Mr. Patrick Temple West,   13 00:00:59,000 --> 00:01:03,560 who is Director of Nutritional Services for the Archdiocese of Philadelphia. You can tell which   14 00:01:03,560 --> 00:01:10,520 one Pat is, I guess, fairly easily. Patricia Young, the Chairperson of the Crusade Against   15 00:01:10,520 --> 00:01:15,600 Hunger of the National Council of Churches out of New York. Mary Ellen Lloyd, who is the Elder   16 00:01:15,600 --> 00:01:21,120 of the Germantown Community Presbyterian Church and Chairperson of the Trinity Synod Hunger Task   17 00:01:21,120 --> 00:01:27,360 force on the far end there. And Miss Viola Sanders, who is the educational chairperson   18 00:01:27,360 --> 00:01:31,440 of the Pennsylvania Welfare Rights Organization, so that I think we've got a pretty good mixture   19 00:01:31,440 --> 00:01:37,440 of fairly broad coverage here. We argued for about half an hour who was going to go first   20 00:01:37,440 --> 00:01:40,400 and we finally decided there was only one possible solution, that the gentleman had   21 00:01:40,400 --> 00:01:45,880 to go first. And he doesn't want to, but he's going to anyhow. So that, as I said, Patrick   22 00:01:45,880 --> 00:01:50,660 Temple West is the director of the Nutritional Development Services for the Yash Diocese.   23 00:01:50,660 --> 00:01:52,860 He is a graduate of St. Joe's.   24 00:01:52,860 --> 00:01:54,980 He got his master's at Drexel University.   25 00:01:54,980 --> 00:01:56,760 Pat worked for the Academy of Food Marketing   26 00:01:56,760 --> 00:01:59,400 for two years or more, so that we've worked together   27 00:01:59,400 --> 00:02:00,740 many times over the years.   28 00:02:00,740 --> 00:02:02,780 And I'll turn it over to him at this point.   29 00:02:02,780 --> 00:02:03,600 Pat.   30 00:02:03,600 --> 00:02:04,400 Thank you.   31 00:02:12,080 --> 00:02:15,900 As Dan pointed out, that topic is kind of vast.   32 00:02:15,900 --> 00:02:19,020 The domestic programs to try and talk about in a quarter   33 00:02:19,020 --> 00:02:26,620 now are all federal and non-federal and private programs   34 00:02:26,620 --> 00:02:30,220 to end hunger in the United States is pretty big.   35 00:02:30,220 --> 00:02:32,520 I deal with, within the Archdiocese of Philadelphia,   36 00:02:32,520 --> 00:02:36,320 we deal with most federal and a lot of non-federal programs   37 00:02:36,320 --> 00:02:41,720 which are designed to alleviate hunger.   38 00:02:41,720 --> 00:02:47,520 From the WIC program, through preschool, school lunch,   39 00:02:47,520 --> 00:02:53,240 food stamp outreach, elderly programs, food co-ops,   40 00:02:53,240 --> 00:02:55,400 all these are the sort of things, gardening,   41 00:02:55,400 --> 00:02:58,280 inner city vegetable gardening, this sort of thing.   42 00:02:58,280 --> 00:03:01,200 So one of the things that I have found   43 00:03:01,200 --> 00:03:03,240 in dealing with these programs, it's   44 00:03:03,240 --> 00:03:08,720 very hard to look at a program and see whether or not   45 00:03:08,720 --> 00:03:12,120 it is valid.   46 00:03:12,120 --> 00:03:14,520 How can you tell whether or not the food stamp   47 00:03:14,520 --> 00:03:16,920 program is sufficient?   48 00:03:16,920 --> 00:03:18,080 And what basis do you have?   49 00:03:18,080 --> 00:03:21,040 And if you say, well, what basis is,   50 00:03:21,040 --> 00:03:23,080 what Christian basis is there for the food steps   51 00:03:23,080 --> 00:03:25,120 or for the school lunch program?   52 00:03:25,120 --> 00:03:27,040 Well, what I'm going to do is I'm going to talk   53 00:03:27,040 --> 00:03:27,920 about two things.   54 00:03:27,920 --> 00:03:29,840 I'm going to talk about determining   55 00:03:29,840 --> 00:03:31,440 individual food allotments.   56 00:03:31,440 --> 00:03:32,960 How much food do you give a person?   57 00:03:32,960 --> 00:03:35,440 How do you figure out how much you should give somebody?   58 00:03:35,440 --> 00:03:37,760 And how do you determine whether a person   59 00:03:37,760 --> 00:03:39,120 is eligible or not?   60 00:03:39,960 --> 00:03:41,600 Okay, for that food.   61 00:03:41,600 --> 00:03:43,760 And I'm going to do it, not uniquely,   62 00:03:43,760 --> 00:03:46,020 because you probably had it a lot by now,   63 00:03:46,020 --> 00:03:49,700 But I'm going to read, because this is my life,   64 00:03:49,700 --> 00:03:53,220 and I guess today and this week is where we put our hearts   65 00:03:53,220 --> 00:03:57,220 in our sleeve, from Mark.   66 00:03:57,220 --> 00:04:00,300 And I'm going to read the feeding of the 5,000.   67 00:04:00,300 --> 00:04:04,860 And what I would like you to do is think about,   68 00:04:04,860 --> 00:04:08,040 as I read this, the National School Lunch Program.   69 00:04:08,040 --> 00:04:10,540 It's very simple to think about the National School Lunch   70 00:04:10,540 --> 00:04:13,460 Food Program, the National School Lunch Program in this.   71 00:04:13,460 --> 00:04:17,740 But you can also go through it, think about as I go through it,   72 00:04:17,740 --> 00:04:21,900 the food stamp program and elderly program.   73 00:04:21,900 --> 00:04:25,060 Now, just let me read it, and I may, as I go through,   74 00:04:25,060 --> 00:04:27,980 comment on it, and I will afterwards.   75 00:04:27,980 --> 00:04:33,160 Upon Jesus' just coming off a boat, upon disembarking,   76 00:04:33,160 --> 00:04:35,100 Jesus saw a vast crowd.   77 00:04:35,100 --> 00:04:37,820 He pitied them, for they were like sheep without a shepherd.   78 00:04:37,820 --> 00:04:40,780 And he began to teach them a great length.   79 00:04:40,780 --> 00:04:42,980 He was teaching.   80 00:04:42,980 --> 00:04:46,580 who is now getting late, and his disciples came to him with a suggestion.   81 00:04:46,580 --> 00:04:49,580 This is a deserted place and it is already late.   82 00:04:49,580 --> 00:04:54,580 Why do you not dismiss them so that they can go to the crossroads and villages around here   83 00:04:54,580 --> 00:04:56,580 and buy themselves something to eat?   84 00:04:56,580 --> 00:04:59,580 Let them go home and get something to eat.   85 00:04:59,580 --> 00:05:06,580 You give them something to eat, Jesus said.   86 00:05:06,580 --> 00:05:09,580 And at that they said,   87 00:05:09,580 --> 00:05:13,300 are we to go and spend 200 days wages for bread to feed them?   88 00:05:13,300 --> 00:05:17,260 No, we can't possibly feed all these people.   89 00:05:17,260 --> 00:05:20,420 How many loaves do you have?   90 00:05:20,420 --> 00:05:25,140 Jesus asked. Go and see. Go and find out what you've got.   91 00:05:25,140 --> 00:05:28,660 That's it.   92 00:05:28,660 --> 00:05:32,460 When they had learned the number, they answered, five and two fish.   93 00:05:32,460 --> 00:05:40,020 And he told them to make the people sit down on the green grass in groups or parties.   94 00:05:40,020 --> 00:05:44,680 And the people took their places in hundreds and fifties, neatly arranged like flower beds.   95 00:05:44,680 --> 00:05:49,040 And then taking the five loaves and the two fish, Jesus raised his eyes to heaven, pronounced   96 00:05:49,040 --> 00:05:53,340 a blessing, broke the loaves, and gave them to the disciples to distribute.   97 00:05:53,340 --> 00:05:57,420 He divided the two fish among all of them, and they ate until they'd had their fill."   98 00:05:57,420 --> 00:06:01,180 That's an interesting point.   99 00:06:01,180 --> 00:06:08,960 And they gathered up enough leftovers to fill 12 baskets besides what remained of the fish.   100 00:06:08,960 --> 00:06:13,500 And those who'd numbered, those who'd eaten the loaves numbered about 5,000 men.   101 00:06:13,500 --> 00:06:16,520 Now, this is very interesting.   102 00:06:16,520 --> 00:06:18,700 Certain things come into consideration.   103 00:06:18,700 --> 00:06:23,460 5,000 people there, at least 5,000 men, we're told.   104 00:06:23,460 --> 00:06:28,100 Maybe it's, being very conservative, a similar number of women and children.   105 00:06:28,100 --> 00:06:30,300 So about 10,000 people, perhaps?   106 00:06:30,300 --> 00:06:35,300 I don't know. I'm not the theologian in my family.   107 00:06:37,080 --> 00:06:40,680 But, well, we can say 5,000 anyway then.   108 00:06:40,680 --> 00:06:43,880 In 5,000, you're going to have, now they all got it, okay?   109 00:06:43,880 --> 00:06:46,460 Everybody got it. Everybody was out there.   110 00:06:46,460 --> 00:06:51,460 Whether they were rich or poor, or in a crowd of 5,000,   111 00:06:52,160 --> 00:06:54,840 you're gonna have a few pickpockets, okay?   112 00:06:54,840 --> 00:06:56,280 You're gonna have a few crooks.   113 00:06:56,280 --> 00:06:58,520 You're gonna have a few hangers on of crowds,   114 00:06:58,520 --> 00:07:04,720 crowds, rather, they all got it, because most of them, when Jesus looked out and saw them,   115 00:07:04,720 --> 00:07:16,440 he said, this group here, as a group, as a category, if you wish, is hungry. It needs   116 00:07:16,440 --> 00:07:22,760 food now. Quite possibly, there were some there who didn't, a few who didn't. They may have brought   117 00:07:22,760 --> 00:07:28,040 their own food, okay? The disciples are not going to go and check each one of   118 00:07:28,040 --> 00:07:30,800 those 5,000 people to find out whether they've got food. They were going to go   119 00:07:30,800 --> 00:07:35,960 around to the first few in the first few rows. Who were there   120 00:07:35,960 --> 00:07:42,200 last night, you know? 300,000 people. That's a lot of people. You can't go   121 00:07:42,200 --> 00:07:45,240 and possibly check on each person to find out what they have. So there were a   122 00:07:45,240 --> 00:07:51,980 few people and they brought their own stuff, but they got food too. So one of the ways   123 00:07:51,980 --> 00:07:58,660 of determining eligibility, that is, who do you give food to? In the United States   124 00:07:58,660 --> 00:08:02,220 there are two ways of doing it. One's called the categorical and one's   125 00:08:02,220 --> 00:08:10,420 individual. One way of determining whether or not people are eligible for   126 00:08:10,420 --> 00:08:16,060 food programs is to go to each one and say how much money do you have? You   127 00:08:16,060 --> 00:08:19,420 personally, how much money do you have? How much money do you have in the bank?   128 00:08:19,420 --> 00:08:27,100 let me see, I want to see this. Now, these people come from proven low-income areas,   129 00:08:27,100 --> 00:08:32,860 the vast areas, North Philadelphia, just take North Philadelphia, most people in   130 00:08:32,860 --> 00:08:38,620 North Philadelphia, by any stretch of the imagination, are poor. Now, there will be   131 00:08:38,620 --> 00:08:48,060 one or two people in there, a few hardy souls, who are a little better off, but   132 00:08:48,060 --> 00:08:56,060 The way the food programs in the United States are going now is to go to each one of those people and say,   133 00:08:56,060 --> 00:09:04,060 to be eligible for approved food program, you have to prove to me that you have a certain, you don't have a certain amount of money,   134 00:09:04,060 --> 00:09:14,060 or that you don't have a certain amount of food, or you don't have a certain amount of your house doesn't cost so much, or you don't have two cars.   135 00:09:14,060 --> 00:09:23,260 Okay? It seems to me that a Christian approach to determining people would be on a categorical basis   136 00:09:24,540 --> 00:09:27,980 from the scriptures. We can argue that, but that's how Jesus did it.   137 00:09:29,020 --> 00:09:31,980 I can't go, you've only got a quarter of an hour, so you're going to stop me, right?   138 00:09:33,660 --> 00:09:36,220 The other thing, how much food did Jesus give?   139 00:09:36,220 --> 00:09:47,140 Well, that's an interesting question, but it says they all, they, they, they, and I'm   140 00:09:47,140 --> 00:09:52,320 just taking marks, until it had their fill.   141 00:09:52,320 --> 00:09:54,620 He kept giving it to them, right?   142 00:09:54,620 --> 00:10:01,500 Seconds, thirds, fourths, until they said, I can't eat anymore, right?   143 00:10:01,500 --> 00:10:03,420 I can't eat anymore.   144 00:10:03,420 --> 00:10:08,100 The decision as to when to stop was up to them, not up to Jesus.   145 00:10:08,100 --> 00:10:12,380 Jesus did not say, I am only going to give you two loaves and one fish.   146 00:10:12,380 --> 00:10:13,380 That's enough.   147 00:10:13,380 --> 00:10:14,820 That's all you need.   148 00:10:14,820 --> 00:10:17,060 I decide for you, that's all you need.   149 00:10:17,060 --> 00:10:19,980 No, the decision was up to them.   150 00:10:19,980 --> 00:10:28,020 Okay, now that's a little harder for domestic programs to swallow, to give people until   151 00:10:28,020 --> 00:10:38,900 a rolling with stomach aches. But I think that what we should do is if we err to err   152 00:10:38,900 --> 00:10:43,540 on the side of generosity. And let me take the food stamp program. The food stamp program   153 00:10:43,540 --> 00:10:51,620 has as its basis something called the thrifty food plan. The thrifty food plan is an amount   154 00:10:51,620 --> 00:10:58,900 of food based on the recommended dietary allowances established by the federal   155 00:10:58,900 --> 00:11:08,380 government, it is possible to live on that. It is possible. It is not practical.   156 00:11:08,380 --> 00:11:15,020 People, generally speaking, don't live on that, okay? It would seem to me to be a   157 00:11:15,020 --> 00:11:24,100 more Christian allotment to set up a higher allotment. The government has three   158 00:11:24,100 --> 00:11:29,580 higher allotments, a higher, a moderate, and a low-cost food plans. It would seem   159 00:11:29,580 --> 00:11:33,900 to me that a more Christian approach to setting a base for the food stamp   160 00:11:33,900 --> 00:11:44,220 program would be the low-cost food program, which, picture taking time, which   161 00:11:44,660 --> 00:11:51,740 would, which one could recommend to others. It would be very hard, now some of   162 00:11:51,740 --> 00:12:00,100 you who've been hearing that we have to restrict our food intake, okay, we have to   163 00:12:00,100 --> 00:12:05,300 get others to restrict our food intake. We have to, we are eating, you heard, we eat twice as much   164 00:12:05,300 --> 00:12:13,180 protein as we need. What is a valid amount of protein? Does any, you know, that's a, for a lay   165 00:12:13,180 --> 00:12:18,780 person that is a hard thing to determine, okay. However, the government has all these figures. The   166 00:12:18,780 --> 00:12:25,500 government has, it's broken down, it's higher cost, high cost, moderate, and low cost food plants. I   167 00:12:25,500 --> 00:12:37,500 I would suggest the low-cost food program would be a very good food program for Catholics to assume, for Christians to assume, for all people of goodwill to live by.   168 00:12:37,500 --> 00:12:45,500 It's one that can be lived by. The thrifty food plan, I don't think you're going to get very many people to accept.   169 00:12:45,500 --> 00:12:52,500 Okay? The nutritionists are coming out pro and con. There's a big to-do about that program.   170 00:12:52,500 --> 00:12:58,500 It is not a generous food program. It is a meager food program. It is a meager plan.   171 00:12:58,500 --> 00:13:06,500 Therefore, I would suggest that the low-cost food plan be a more Christian approach.   172 00:13:06,500 --> 00:13:12,420 and any plan that errs on the side of generosity to people.   173 00:13:15,860 --> 00:13:18,700 Present food programs in the United States,   174 00:13:18,700 --> 00:13:24,600 generally speaking, are designed to preserve the status quo.   175 00:13:24,600 --> 00:13:29,820 In fact, most domestic welfare programs   176 00:13:29,820 --> 00:13:33,200 are designed to promote the status quo.   177 00:13:33,200 --> 00:13:41,600 They do not give a person enough to help them to get out of the cycle of poverty.   178 00:13:44,400 --> 00:13:51,440 They don't allow a person to develop himself, to come up to, as in the development of the people,   179 00:13:52,000 --> 00:13:56,560 Pope Paul's encyclical. They do not allow a person to raise themselves up.   180 00:13:56,560 --> 00:14:06,520 We need a Christian approach, would be one which gives and gives, full measure, press down, and   181 00:14:06,520 --> 00:14:14,640 flowing over. Okay? Full measure, flowing over, abundantly, abundantly, is probably the key word.   182 00:14:14,640 --> 00:14:22,600 The decision, if one has the courage to make the decision, or has the courage to do this,   183 00:14:22,600 --> 00:14:28,500 And this is a real lyric leap into faith and into trust and into love.   184 00:14:28,500 --> 00:14:33,440 Because if we are to love our fellow man, that means we are to trust him.   185 00:14:33,440 --> 00:14:38,760 And we are to trust him to make the decision for us.   186 00:14:38,760 --> 00:14:44,440 As Jesus did not make the decision for them when to stop eating, so perhaps we should   187 00:14:44,440 --> 00:14:49,440 and this is a rather hard saying,   188 00:14:49,440 --> 00:14:53,600 but perhaps we should allow the poor to tell us   189 00:14:53,600 --> 00:14:56,120 when to stop giving to them.   190 00:14:56,120 --> 00:14:58,640 Would seem to be a Christian approach.   191 00:14:58,640 --> 00:15:01,640 However, that's so much for food.   192 00:15:01,640 --> 00:15:06,680 And let me, in the light of this Eucharistic Congress,   193 00:15:06,680 --> 00:15:09,040 say another thing.   194 00:15:09,040 --> 00:15:12,320 We can talk too much about food itself.   195 00:15:12,320 --> 00:15:18,960 And let me just continue with the repercussion of what happened at the feeding of the 5,000.   196 00:15:18,960 --> 00:15:20,400 And I'm going to go on from John.   197 00:15:22,320 --> 00:15:27,880 And Jesus went to the boat and he went across to the other side of the lake and the people ran around after him.   198 00:15:28,480 --> 00:15:31,040 And when they found him on the other side of the lake, they said to him,   199 00:15:31,400 --> 00:15:33,120 Rabbi, when did you come here?   200 00:15:33,400 --> 00:15:42,080 And Jesus answered them, I assure you, you are not looking for me because you have seen signs, but because you have eaten of your fill of the loaves.   201 00:15:42,320 --> 00:15:48,960 You should not be working for perishable food, but for the food that remains unto life eternal,   202 00:15:48,960 --> 00:15:51,800 the food which the Son of Man will give you.   203 00:15:51,800 --> 00:15:56,400 It is on Him that God the Father has set His seal.   204 00:15:56,400 --> 00:16:00,680 I myself am the living bread come down from heaven, and if anyone eats this bread, he   205 00:16:00,680 --> 00:16:02,600 shall live forever.   206 00:16:02,600 --> 00:16:10,960 The bread I give is my flesh for the life of the world."   207 00:16:10,960 --> 00:16:22,300 When you think of food programs in that light, that surely is the end result.   208 00:16:22,300 --> 00:16:29,220 We have to somehow get to the point where Mahatma Gandhi was, that we have to be prepared   209 00:16:29,220 --> 00:16:34,720 to starve ourselves so that others may live.   210 00:16:34,720 --> 00:16:37,660 We have the choice.   211 00:16:37,660 --> 00:16:38,660 Other people don't.   212 00:16:38,660 --> 00:16:43,460 I mean, the people who are starving don't have a choice whether they can starve or live.   213 00:16:43,460 --> 00:16:44,900 They just starve.   214 00:16:44,900 --> 00:16:45,900 We have the choice.   215 00:16:45,900 --> 00:16:46,900 We can either starve or live.   216 00:16:46,900 --> 00:16:49,780 We can make that choice ourselves.   217 00:16:49,780 --> 00:16:57,060 Unfortunately, our federal food programs are not conducted in such a spirit.   218 00:16:57,060 --> 00:17:09,460 And perhaps what I have just said could lead to a more, give some idea of a Christian approach.   219 00:17:09,460 --> 00:17:14,460 Food stamps are still big in Congress right now, big in Congress.   220 00:17:14,460 --> 00:17:18,800 And there are always bills coming up.   221 00:17:18,800 --> 00:17:24,180 It seems to me that if you want a guideline as which vote, which one to vote for, vote   222 00:17:24,180 --> 00:17:26,540 for the most generous.   223 00:17:26,540 --> 00:17:29,820 for the most generous and I don't think you can go wrong.   224 00:17:29,820 --> 00:17:30,620 Thank you.   225 00:17:30,620 --> 00:17:39,900 Thank you, Pat.   226 00:17:39,900 --> 00:17:42,820 I'm kind of glad you did go first now because you did sort   227 00:17:42,820 --> 00:17:44,900 of let it all hang out as you promised.   228 00:17:44,900 --> 00:17:47,460 Also, I think that does sort of set the tone for what most   229 00:17:47,460 --> 00:17:49,060 of us have in mind, at least I think it does,   230 00:17:49,060 --> 00:17:51,220 but we'll see how it progresses.   231 00:17:51,220 --> 00:17:53,780 Ms. Patricia Young is the chairperson, as I mentioned,   232 00:17:53,780 --> 00:17:55,740 of the Crusade Against Hunger of the National Council   233 00:17:55,740 --> 00:17:59,740 churches and I'd like her to go second please.   234 00:18:09,780 --> 00:18:13,760 When I began preparing for this, for some reason my thoughts kept   235 00:18:13,780 --> 00:18:20,060 going back to a noon session in the Oval Office on December the   236 00:18:20,100 --> 00:18:22,860 6th, 1969.   237 00:18:22,900 --> 00:18:25,640 The White House Conference on Food, Nutrition and Health had   238 00:18:25,640 --> 00:18:31,680 just ended and six of us had been fasting together while preparing to take   239 00:18:31,680 --> 00:18:37,280 the message of the White House conference to President Nixon. And as we   240 00:18:37,280 --> 00:18:43,120 had talked about what kind of a reception we would get there, we became   241 00:18:43,120 --> 00:18:47,360 very apprehensive because we had been told that the atmosphere there was   242 00:18:47,360 --> 00:18:52,200 absolutely frigid. You see Mr. Nixon had come to address the conference and had   243 00:18:52,200 --> 00:18:57,820 gotten slightly, slight applause and Mr. McGovern had come and gotten an ovation.   244 00:18:57,820 --> 00:19:02,260 And the things that were being said by the people at the conference, such as   245 00:19:02,260 --> 00:19:08,400 George Wiley and so forth, were not very acceptable at the White House. And so we   246 00:19:08,400 --> 00:19:15,240 would have 15 minutes that we would be allowed one spokesperson and that was it.   247 00:19:15,240 --> 00:19:20,640 So as we sat there I was listening because here sat a Jesuit priest and   248 00:19:20,640 --> 00:19:25,740 economist and several other people and just before we were   249 00:19:25,780 --> 00:19:30,220 ready to leave they pointed to me and said that I was to be the   250 00:19:30,240 --> 00:19:35,320 spokesperson in as much as I was the least threatening.   251 00:19:35,360 --> 00:19:40,060 There were black and Chicano in the group and I was white.   252 00:19:40,100 --> 00:19:42,100 I was lay and not clergy.   253 00:19:44,860 --> 00:19:49,360 I was a woman and not a man and I was a Republican and the only   254 00:19:49,360 --> 00:19:54,200 one in the group.   255 00:19:54,200 --> 00:20:01,200 I naturally, all of a sudden, it felt like the whole world had descended upon me.   256 00:20:01,200 --> 00:20:04,120 And at that moment, perhaps the thing that occurred to me that would have occurred to   257 00:20:04,120 --> 00:20:10,120 all of you, can someone please say a prayer before we leave?   258 00:20:10,120 --> 00:20:14,120 And so Father McEwen did say a prayer.   259 00:20:14,120 --> 00:20:17,280 And as we left, people knew we were on the way to the White House, and they were lined   260 00:20:17,280 --> 00:20:23,640 on both sides of the lobby as we went through on the way to our White House car.   261 00:20:23,640 --> 00:20:26,000 Everybody said, what can we do for you?   262 00:20:26,000 --> 00:20:29,200 And all I could say was pray.   263 00:20:29,200 --> 00:20:33,480 And we went to the White House, sat in Mr. Monaghan's office, and eventually were ushered   264 00:20:33,480 --> 00:20:36,720 into the Oval Office.   265 00:20:36,720 --> 00:20:40,160 And I have to believe that that prayer at least helped us get through the meeting.   266 00:20:40,160 --> 00:20:44,920 It didn't help much action thereafter, but it helped us get through the meeting.   267 00:20:44,920 --> 00:20:48,920 we did have almost an hour and everyone got a chance to talk.   268 00:20:50,160 --> 00:20:53,000 Because I said to the president we all have something to say to   269 00:20:53,000 --> 00:20:58,140 you. What he said to us was don't judge me by what I say but   270 00:20:58,140 --> 00:21:05,360 what I do. I remember that often as we have been working now   271 00:21:05,360 --> 00:21:10,120 since 1969 to get something to happen and we have made progress   272 00:21:10,200 --> 00:21:14,800 in food programs but not in truly alleviating poverty in   273 00:21:14,800 --> 00:21:19,200 this country are the root causes that bring about poverty.   274 00:21:19,200 --> 00:21:25,640 And so we come again to a massive conference with prayer in our hearts that something will   275 00:21:25,640 --> 00:21:26,640 happen.   276 00:21:26,640 --> 00:21:35,720 I'd like to make a point before I start on remarks about domestic hunger.   277 00:21:35,720 --> 00:21:40,120 The fact that our domestic hunger here in this country is very much a part of world   278 00:21:40,120 --> 00:21:43,400 hunger. And then when we speak of world hunger, we must be   279 00:21:43,400 --> 00:21:47,000 speaking on hunger in the United States as well. And that is   280 00:21:47,000 --> 00:21:51,140 something that is so easy to forget. And I have been grateful   281 00:21:51,140 --> 00:21:53,900 every time I've heard Mother Teresa speak, because she has   282 00:21:53,900 --> 00:21:57,940 always reminded us, look in your own home, in your own block, in   283 00:21:57,940 --> 00:22:01,180 your own neighborhood, in your own community, and there you   284 00:22:01,180 --> 00:22:08,180 respond. And that, in effect, touches the whole problem.   285 00:22:08,180 --> 00:22:13,160 So there is a world food crisis and much of what is a crisis   286 00:22:13,160 --> 00:22:15,920 around the world is a crisis here in the United States.   287 00:22:15,920 --> 00:22:19,460 The similarities are very strong.   288 00:22:19,460 --> 00:22:23,700 I'd like to put my remarks under three points.   289 00:22:23,700 --> 00:22:27,840 One, people power and the U.S. experience.   290 00:22:27,840 --> 00:22:31,000 Second, community power and the U.S. experience.   291 00:22:31,000 --> 00:22:35,780 And finally, Christian faith and the U.S. experience.   292 00:22:35,780 --> 00:22:41,920 they are related, but I would lift them up, separate them out   293 00:22:41,920 --> 00:22:44,620 to make the focus that I'd like to make.   294 00:22:44,620 --> 00:22:46,480 First of all, people power.   295 00:22:46,480 --> 00:22:48,960 We just heard from one of the US authorities   296 00:22:48,960 --> 00:22:53,480 within the last couple of weeks that at a time when there   297 00:22:53,480 --> 00:22:58,160 is a real change of possibilities,   298 00:22:58,160 --> 00:23:00,640 both for good and for bad in our world,   299 00:23:00,640 --> 00:23:03,560 there is a real possibility of people power   300 00:23:03,560 --> 00:23:05,640 being the strongest power around.   301 00:23:05,640 --> 00:23:09,600 There aren't superpowers in the international scene as we often think of it.   302 00:23:09,600 --> 00:23:16,720 And in our own world, in the U.S., Congress and the administration are somewhat balancing each other.   303 00:23:16,960 --> 00:23:20,360 And at last, we have a chance for people power and boy, do we need it.   304 00:23:22,120 --> 00:23:26,800 To get us to recognize in this country that there was hunger, we needed people power.   305 00:23:27,300 --> 00:23:32,220 That period of discovery and decision that began in about 66 and went   306 00:23:32,220 --> 00:23:38,580 through the White House conference was the Citizens Board of Inquiry going out and documenting it,   307 00:23:39,020 --> 00:23:47,320 some Field Foundation doctors, some individual senators and representatives, a CBS camera crew,   308 00:23:48,060 --> 00:23:53,620 some people who established the Senate Select Committee, Dr. Arnold Schaefer and his staff   309 00:23:53,620 --> 00:23:59,880 that set out in a supposed to be a 50-state nutrition survey and ended at 10 and got banished   310 00:23:59,880 --> 00:24:03,560 to Atlanta and a communicable disease center when he discovered   311 00:24:03,560 --> 00:24:06,340 there was hunger, and at last the White House Conference   312 00:24:06,340 --> 00:24:07,740 on Food, Nutrition, and Health.   313 00:24:08,120 --> 00:24:11,020 We even had to call it that kind of euphemism.   314 00:24:11,100 --> 00:24:12,560 Even though we knew there was hunger,   315 00:24:12,740 --> 00:24:15,640 we still couldn't say the White House Conference on U.S. Hunger.   316 00:24:16,260 --> 00:24:20,960 Well, growing out of that came an alliance of a lot   317 00:24:20,960 --> 00:24:23,320 of groups and some real action.   318 00:24:23,860 --> 00:24:26,060 And here clearly everything   319 00:24:26,060 --> 00:24:31,060 that I will mention has been a Christian and sometimes Judeo   320 00:24:31,060 --> 00:24:34,620 Christian standing together, witness in this country about   321 00:24:34,620 --> 00:24:36,100 what are we going to do about it.   322 00:24:37,040 --> 00:24:40,180 The crusade against hunger, for example, had from the very   323 00:24:40,180 --> 00:24:42,140 beginning representatives from the U.S.   324 00:24:42,140 --> 00:24:43,980 Catholic Rural Life Conference.   325 00:24:44,680 --> 00:24:47,960 As we launched programs on school lunch, school breakfast,   326 00:24:47,960 --> 00:24:49,580 Title VII and so forth.   327 00:24:50,240 --> 00:24:54,100 When following Rome and the World Food Conference, the   328 00:24:54,100 --> 00:24:56,800 The National Council of Churches brought people together at   329 00:24:56,840 --> 00:25:00,180 Graymoor to plot what we were going to do ahead.   330 00:25:00,200 --> 00:25:01,880 Everything that has come out of that has been a   331 00:25:01,900 --> 00:25:05,080 coalitional Christian witness.   332 00:25:05,120 --> 00:25:07,980 The Inter-Religious Task Force on U.S. Food Policy in   333 00:25:08,020 --> 00:25:11,120 Washington has always been Catholic, Protestant,   334 00:25:11,160 --> 00:25:15,960 and Jewish and related groups working in Washington to impact   335 00:25:15,980 --> 00:25:19,960 legislation, only it's a much stronger body than it ever was.   336 00:25:20,000 --> 00:25:22,420 Bread for the World, a Catholic, Protestant witness.   337 00:25:22,420 --> 00:25:24,320 You've heard about that already here today.   338 00:25:24,320 --> 00:25:26,120 I don't need to go into it.   339 00:25:26,120 --> 00:25:28,920 Within the National Council of Churches, again,   340 00:25:28,920 --> 00:25:32,260 a domestic working group on hunger and poverty.   341 00:25:32,260 --> 00:25:34,360 But wherever we go out into communities,   342 00:25:34,360 --> 00:25:35,820 it is always coalitional.   343 00:25:35,820 --> 00:25:38,260 When I was in Birmingham, Alabama just a month ago,   344 00:25:38,260 --> 00:25:42,000 the Bishop of Alabama was there as a part of our effort   345 00:25:42,000 --> 00:25:45,400 to set up some kind of community impact.   346 00:25:45,400 --> 00:25:50,480 Wheat World Hunger Education Action Together is a thing   347 00:25:50,480 --> 00:25:53,920 that you're going to be hearing about if you work together in your communities   348 00:25:53,920 --> 00:25:58,000 and you will come to recognize this symbol. Now that is a Protestant   349 00:25:58,000 --> 00:26:03,000 consortium, but wherever we work, we work together because we've realized that is   350 00:26:03,000 --> 00:26:07,000 where power is and that's what we must be doing. I have a chart here which you   351 00:26:07,000 --> 00:26:11,120 couldn't possibly see, but it shows how all the pieces work together and at   352 00:26:11,120 --> 00:26:15,560 first glance it's terribly complex, but what you really will see is that we are   353 00:26:15,560 --> 00:26:20,120 trying to share together on all the various levels so that we   354 00:26:20,120 --> 00:26:21,320 can make a difference.   355 00:26:21,320 --> 00:26:25,220 And incidentally, up here are some pamphlets, a hunger action   356 00:26:25,220 --> 00:26:26,220 agenda.   357 00:26:26,220 --> 00:26:28,720 There may not be enough to go around, but as many as there   358 00:26:28,720 --> 00:26:31,660 will go, and there is an address where you can order more.   359 00:26:31,660 --> 00:26:35,160 Again, it is an effort to ascertain what the problems are   360 00:26:35,160 --> 00:26:38,120 in our community and then work together on them.   361 00:26:38,120 --> 00:26:41,620 One of the more interesting ones that has suddenly had a   362 00:26:41,620 --> 00:26:45,020 greatly increased participation and a dimension of hunger we   363 00:26:45,020 --> 00:26:47,820 haven't talked so much about here is Corporate Social   364 00:26:47,860 --> 00:26:50,760 Responsibility, the Interface Center on Corporate   365 00:26:50,800 --> 00:26:52,260 Responsibility.   366 00:26:52,300 --> 00:26:54,940 I don't know whether the Sisters of the Precious Blood are here   367 00:26:54,960 --> 00:26:58,040 at the Eucharistic Congress, but they are currently engaged in   368 00:26:58,080 --> 00:27:01,480 filing a suit against Bristol-Myers on the marketing of   369 00:27:01,500 --> 00:27:03,800 infant formula in the third and fourth world.   370 00:27:03,840 --> 00:27:05,840 And if you don't know about it, it's a story that   371 00:27:05,880 --> 00:27:07,880 you need to hear.   372 00:27:09,020 --> 00:27:12,560 Patrick Temple West talked about ways of looking at food programs   373 00:27:12,560 --> 00:27:15,880 and deciding allotment and how much and so forth.   374 00:27:16,440 --> 00:27:19,740 Another way that is being suggested that we look at it is   375 00:27:19,960 --> 00:27:23,700 that food programs are a renewable community resource   376 00:27:24,320 --> 00:27:27,080 and that they are not only nutritional resources   377 00:27:27,080 --> 00:27:29,200 but they are health planning tools.   378 00:27:29,800 --> 00:27:32,320 And so I think we have to begin to look   379 00:27:32,320 --> 00:27:34,940 as we impact federal food programs   380 00:27:34,940 --> 00:27:37,620 with whole new agendas, philosophies.   381 00:27:37,960 --> 00:27:41,180 The fact that the administration seems built to keep people off   382 00:27:41,180 --> 00:27:44,120 of programs and their idea really should be community   383 00:27:44,160 --> 00:27:49,560 planning and outreach and participation and gearing up to   384 00:27:49,600 --> 00:27:53,360 really build a solid floor for all the people in their   385 00:27:53,400 --> 00:27:56,800 community using these as one technique.   386 00:27:56,840 --> 00:28:00,300 That moves then to the idea of community power in the U.S.   387 00:28:00,340 --> 00:28:04,540 experience. Individuals rising up and speaking and saying that   388 00:28:04,580 --> 00:28:08,740 we have to do something about these problems have built the   389 00:28:08,740 --> 00:28:11,680 momentum which moved us to where we are today.   390 00:28:11,720 --> 00:28:13,980 And yes, there is a lot more awareness.   391 00:28:14,020 --> 00:28:19,560 We heard Sister Anita speak about the fact that all the new   392 00:28:19,580 --> 00:28:23,960 awareness is a sign of hope, and it truly is.   393 00:28:24,000 --> 00:28:27,960 But we haven't yet touched the possibilities of those signs of   394 00:28:28,000 --> 00:28:29,600 hope.   395 00:28:29,640 --> 00:28:33,940 The full implementation of the federal food programs would mean   396 00:28:33,980 --> 00:28:36,740 that nearly everybody that needed it would at least have   397 00:28:36,740 --> 00:28:44,220 basic food, but we have like 3% participation, 14% participation, 20% participation, 50%   398 00:28:44,220 --> 00:28:45,220 participation.   399 00:28:45,220 --> 00:28:50,260 In no food program that we have do we have the full potential that legislative intent   400 00:28:50,260 --> 00:28:52,300 had planned for.   401 00:28:52,300 --> 00:28:56,380 Then you move on to what can we do in some sort of separated areas.   402 00:28:56,380 --> 00:29:01,820 All right, let's use it as a health planning tool and link up agriculture and health and   403 00:29:01,820 --> 00:29:06,920 preventive kinds of health care rather than mopping up after people have become   404 00:29:06,920 --> 00:29:11,060 either retarded or malnourished because of hunger and therefore weakened and   405 00:29:11,060 --> 00:29:15,520 diseased. There's a need to bring the business community into some new   406 00:29:15,520 --> 00:29:20,420 alliances with neighborhood groups.</div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 00:00:00,000 --> 00:00:07,680 The supermarkets are moving out of the cities and the floor space is being gone.   2 00:00:07,680 --> 00:00:10,400 And even if they had the money, they couldn't buy the food.   3 00:00:10,400 --> 00:00:13,840 And if they buy it, they buy it in a mom and pop store instead of a supermarket that ought   4 00:00:13,840 --> 00:00:14,840 to make it easier.   5 00:00:14,840 --> 00:00:21,800 Well, Woodlawn in Chicago shows where a corporation uniting with a neighborhood organization,   6 00:00:21,800 --> 00:00:25,900 even though there's a lot of vandalism in the streets and other stores, in that particular   7 00:00:25,900 --> 00:00:29,680 grocery store it doesn't happen because it's part of the neighborhood.   8 00:00:29,680 --> 00:00:32,080 The corporate social action that we're talking about.   9 00:00:32,080 --> 00:00:35,520 How do we use our power on the corporations?   10 00:00:35,520 --> 00:00:38,960 What new alliances can we form between producers and consumers,   11 00:00:38,960 --> 00:00:41,840 the retail store, the farmer, the labor union,   12 00:00:41,840 --> 00:00:44,680 the person in the city hall, and so forth?   13 00:00:44,680 --> 00:00:47,120 What kind of legal action can we take?   14 00:00:47,120 --> 00:00:50,080 The food stamp suit that has been filed against the government,   15 00:00:50,080 --> 00:00:53,680 which is a brand new breakthrough of the kind of alliances.   16 00:00:53,680 --> 00:00:57,480 We have states, we have city governments, we have labor unions,   17 00:00:57,480 --> 00:01:09,680 We have churches and we have needy families and they have called to a halt the implementation of some very damnable regulations that our president called for.   18 00:01:09,680 --> 00:01:12,680 And that leads us to something on political action.   19 00:01:12,680 --> 00:01:15,180 The right to food, incidentally.   20 00:01:15,180 --> 00:01:26,680 You know, I know that, and as a Republican you heard me say it, our administration is up there in Congress testifying against the Bread for the World right to food resolution.   21 00:01:26,680 --> 00:01:35,680 Now that may alarm you and make you vote for Carter, except what I read is that Mr. Carter is going to appoint a cotton farmer as Secretary of Agriculture.   22 00:01:35,680 --> 00:01:39,680 In a time when we have a world food crisis, we're putting a cotton farmer in.   23 00:01:39,680 --> 00:01:51,680 The new food block goes all the way from the Wall Street banker to the hired hand, and if we ever get together, it can be a very exciting kind of coalition, and they'd better watch out.   24 00:01:51,680 --> 00:01:55,680 But I think we have to begin to practice what we're going to do at the local community.   25 00:01:55,680 --> 00:02:02,680 We can have all this rhetoric about a comprehensive world food policy or a national food policy or a state food policy,   26 00:02:02,680 --> 00:02:05,680 but where it better begin to work is in the local community.   27 00:02:05,680 --> 00:02:12,680 What can we put together that will get us aware of the problems, the tensions, the drama?   28 00:02:12,680 --> 00:02:20,680 All of the mixture that comes to play in the international scene happens right in the local community.   29 00:02:20,680 --> 00:02:22,280 How do we spend our money?   30 00:02:22,280 --> 00:02:24,040 Military spending.   31 00:02:24,040 --> 00:02:26,720 How do you spend revenue sharing funds?   32 00:02:26,720 --> 00:02:29,280 You say that we need land reform in the third world,   33 00:02:29,280 --> 00:02:31,960 in the fourth world before anything begins to happen.   34 00:02:31,960 --> 00:02:35,020 We need land use laws in this country.   35 00:02:35,020 --> 00:02:39,200 We talk about waste on the fields and improper use   36 00:02:39,200 --> 00:02:40,700 of the land and so forth.   37 00:02:40,700 --> 00:02:43,360 There's plenty of waste in this country.   38 00:02:43,360 --> 00:02:46,400 We talk about the difference between understanding   39 00:02:46,400 --> 00:02:50,240 categorical food programs and welfare reform is the same thing   40 00:02:50,240 --> 00:02:54,700 is the difference between disaster aid and long-term development aid. And on and   41 00:02:54,700 --> 00:02:59,960 on we could go if you really wanted to examine how you can begin to build a   42 00:02:59,960 --> 00:03:05,720 just, intended, and healthy kind of human settlement, as Barbara Ward puts it. And   43 00:03:05,720 --> 00:03:10,880 that would bring us finally then to the Christian faith in the U.S. experience. I   44 00:03:10,880 --> 00:03:15,440 like this term I've just acquired by being at the Eucharistic Congress. TNC,   45 00:03:15,440 --> 00:03:19,300 in my notes, has always meant the transnational corporation. It's now   46 00:03:19,300 --> 00:03:23,560 become to mean the transnational church constituency and I think that's a much   47 00:03:23,560 --> 00:03:28,520 better way to look at it. Well we know that there are specialists. There are   48 00:03:28,520 --> 00:03:31,720 hundreds of them and they need to be brought together under some sort of   49 00:03:31,720 --> 00:03:35,500 Christian umbrella to talk about the theology and ethics of what they're   50 00:03:35,500 --> 00:03:41,840 planning to do. But they know what needs to be done and how. But the specialists   51 00:03:41,840 --> 00:03:48,920 know that. God's people know why. Jonas Salk in his book, The Survival of the   52 00:03:48,920 --> 00:03:53,100 wisest is talked about we are at a shifting in history.   53 00:03:53,540 --> 00:03:59,180 Epoch A is when it was the biological survival, survival of the fittest physically.   54 00:04:00,020 --> 00:04:05,640 Now it's going to be the survival of the wisest, those who develop techniques for living   55 00:04:05,640 --> 00:04:10,780 for new kinds of values, and that surely is what the church would bring.   56 00:04:12,340 --> 00:04:18,780 And I have suggested in other audiences that I think what the church brings primarily is how   57 00:04:18,780 --> 00:04:25,320 we look at food or bread? There are at least four ways that we can look at it,   58 00:04:25,320 --> 00:04:29,580 and as Christians, it seems to me we bring a different perspective. Food is a   59 00:04:29,580 --> 00:04:36,800 necessity for human life. Does anybody question that? Yes, it is being questioned,   60 00:04:36,800 --> 00:04:43,040 because we have triage and lifeboat ethics suggested that we can really say   61 00:04:43,040 --> 00:04:49,120 that not everybody has a right to food and therefore food is not treated as a   62 00:04:49,120 --> 00:04:55,840 necessity that must be under everything that happens. Food is a commodity. We   63 00:04:55,840 --> 00:05:00,560 accept the fact that it can be held and bought and sold and traded and given   64 00:05:00,560 --> 00:05:06,100 away and so forth, but when do we reach that point when we say first we will   65 00:05:06,100 --> 00:05:11,920 make sure that those who need it and then we will sell or give or trade and   66 00:05:11,920 --> 00:05:15,320 And there is a difference between the decisions made,   67 00:05:15,320 --> 00:05:19,160 whether it's a commodity that one sells or that one shares.   68 00:05:19,160 --> 00:05:21,160 Food is a weapon.   69 00:05:21,160 --> 00:05:24,360 No one ever thought that food would be used as a weapon,   70 00:05:24,360 --> 00:05:27,800 at least as a cornerstone of government policy.   71 00:05:27,800 --> 00:05:32,800 And yet the CIA has a report, and Mr. Butts has just been around the world,   72 00:05:32,800 --> 00:05:39,120 bragging that U.S. exportable food is the largest weapon in our U.S. arsenal.   73 00:05:39,120 --> 00:05:44,120 And that is apparently the way we intend to have control on the world.   74 00:05:44,120 --> 00:05:52,120 And I think that national security from a Christian standpoint is not based on that kind of weapon.   75 00:05:52,120 --> 00:05:58,120 And finally, what we're hearing so much about here, food, is a mystery.   76 00:05:58,120 --> 00:06:01,120 Bread for myself is a physical question.   77 00:06:01,120 --> 00:06:04,120 Bread for others is a spiritual question.   78 00:06:04,120 --> 00:06:11,480 Or as Gandhi said, if Christ appeared again, he would come as bread, for that is the only   79 00:06:11,480 --> 00:06:15,480 way that the world would recognize him.   80 00:06:15,480 --> 00:06:21,920 Seems to me very proper, very exciting, a message that should be carried to all the   81 00:06:21,920 --> 00:06:25,340 churches and all worshipping communities.   82 00:06:25,340 --> 00:06:30,520 This relationship of mystery and the practical bread, as we're hearing it so strongly in   83 00:06:30,520 --> 00:06:35,220 this Congress because we get our spiritual strength at the   84 00:06:35,220 --> 00:06:39,260 Lord's table and we get our physical strength at the human   85 00:06:39,260 --> 00:06:40,260 table.   86 00:06:40,260 --> 00:06:52,300 Thank you, Pat.   87 00:06:52,300 --> 00:06:55,660 I think that's pronounced cotton farm, not farmer.   88 00:06:55,660 --> 00:06:59,580 Better watch that, I guess.   89 00:06:59,580 --> 00:07:04,300 Our next speaker is the Pennsylvania Welfare Rights Organization, Ms. Viola Sanders.   90 00:07:04,300 --> 00:07:05,860 And I'm not being chauvinistic.   91 00:07:05,860 --> 00:07:11,100 She asked me to introduce her as the educational chairman, so I did not pick that term myself.   92 00:07:11,100 --> 00:07:12,100 And Viola.   93 00:07:12,100 --> 00:07:39,200 I want to give honor to God   94 00:07:39,200 --> 00:07:41,560 and to thank Him for the most   95 00:07:41,560 --> 00:07:48,240 magnificent way he has been leading me for the past 10 years.   96 00:07:48,240 --> 00:07:53,840 When we first learned that we were going to, that we had been invited to take part in the   97 00:07:53,840 --> 00:08:00,720 Eucharistic Congress, it kind of scared us a little bit.   98 00:08:00,720 --> 00:08:05,640 And then knowing that I was the one at WRO who was a religious person, it was given to   99 00:08:05,640 --> 00:08:17,980 me to begin to work something out that I should say. I prayed and I asked God, you know, now   100 00:08:17,980 --> 00:08:25,180 are you sure that I'm supposed to do this as an advocate to question the church? And   101 00:08:25,180 --> 00:08:31,540 I, as I asked him that question, I kept writing pieces of thoughts down on paper and I would   102 00:08:31,540 --> 00:08:35,420 lose the piece of paper and then I'd be sleeping and I'd wake up and God would   103 00:08:35,420 --> 00:08:39,500 have laid something on my mind and I would write it down and then I would   104 00:08:39,500 --> 00:08:46,180 lose it again and I kept suffering like this until one Sunday after church when   105 00:08:46,180 --> 00:08:51,540 I was sitting in my backyard which is in the project God sort of told me I want   106 00:08:51,540 --> 00:08:57,340 you to do it this way and I knew exactly what I had to do and all that suffering   107 00:08:57,340 --> 00:09:04,140 that I had gone through was right because Jesus Christ had to suffer so   108 00:09:04,140 --> 00:09:14,200 then I bring your attentions to John the 21st chapter verses 15 and 17 so when   109 00:09:14,200 --> 00:09:25,000 they had dined Jesus sayeth unto Peter son of Jonas love is found me and Peter   110 00:09:25,000 --> 00:09:31,840 Peter said unto Jesus, Yea, Lord, thou knowest that I love thee.   111 00:09:31,840 --> 00:09:37,320 And Jesus saith unto Peter, Feed my lamb.   112 00:09:37,320 --> 00:09:47,720 Jesus saith unto Peter the second time, Simon Peter, son of Jonas, lovest thou me, Peter?   113 00:09:47,720 --> 00:09:50,880 Lord thou knowest that I love thee.   114 00:09:50,880 --> 00:09:55,000 Jesus said to Peter the third time,   115 00:09:55,000 --> 00:10:00,640 Simon Peter, son of Jonah, lovest thou me?   116 00:10:00,640 --> 00:10:04,720 Peter was grieved because Jesus had asked of him   117 00:10:04,720 --> 00:10:08,600 for the third time, lovest thou me?   118 00:10:08,600 --> 00:10:13,480 And Peter said unto Jesus, Lord, you know all things.   119 00:10:13,480 --> 00:10:15,640 You know that I love thee.   120 00:10:15,640 --> 00:10:17,640 Jesus said to Peter,   121 00:10:17,640 --> 00:10:19,420 feed my sheep.   122 00:10:21,080 --> 00:10:23,040 I have often wondered too,   123 00:10:23,040 --> 00:10:26,240 why the Lord asked Peter three times   124 00:10:26,240 --> 00:10:29,620 this very, very, very important question.   125 00:10:29,620 --> 00:10:32,260 Because that is exactly what it is.   126 00:10:33,400 --> 00:10:36,000 And we have to be so sure,   127 00:10:36,000 --> 00:10:37,720 so positive,   128 00:10:37,720 --> 00:10:39,720 so absolute,   129 00:10:39,720 --> 00:10:41,980 that we do love   130 00:10:41,980 --> 00:10:44,980 before we step out and say that we do.   131 00:10:44,980 --> 00:10:48,280 And this is what Jesus, I believe, was trying to get Peter   132 00:10:48,320 --> 00:10:52,120 to understand because he knew that he was soon to be leaving   133 00:10:52,160 --> 00:10:56,360 Peter and Peter would have to hold up the bloodstained banner.   134 00:11:00,100 --> 00:11:05,200 I come to you from the Welfare Rights Organization bearing the   135 00:11:05,240 --> 00:11:11,700 burdens that Christ came bearing over 200,000 years ago.   136 00:11:11,700 --> 00:11:20,980 As he did not have, I do not have any cannons or guns or bombs or political game.   137 00:11:20,980 --> 00:11:27,380 But I come bearing the burdens and the sorrows of the poor.   138 00:11:27,380 --> 00:11:40,820 Yes, there are 30 million Americans living under the poverty line of $4,700 per year for a family of four.   139 00:11:40,820 --> 00:11:47,300 Approximately 11 to 14% of the 30 million are on welfare,   140 00:11:47,300 --> 00:11:50,620 or are called the working poor.   141 00:11:50,620 --> 00:11:56,500 That puts them approximately $1,000 or more   142 00:11:56,500 --> 00:12:00,460 below the poverty level.   143 00:12:00,460 --> 00:12:01,260 We are hungry.   144 00:12:03,780 --> 00:12:06,380 And it's not because we don't like food,   145 00:12:06,380 --> 00:12:09,480 or because we don't know what to buy.   146 00:12:09,480 --> 00:12:10,980 We do know what to eat.   147 00:12:11,020 --> 00:12:13,420 We do know what is nutritional.   148 00:12:13,460 --> 00:12:15,720 But we simply do not have the money.   149 00:12:25,400 --> 00:12:29,200 Why are people being hungry in this rich nation?   150 00:12:31,340 --> 00:12:36,640 With your indulgence, I would like to gear in on this city   151 00:12:36,640 --> 00:12:42,340 and this state because I believe that Jesus would have me do so.   152 00:12:42,380 --> 00:12:47,220 The earth is rich and filled with life.   153 00:12:47,240 --> 00:12:52,460 It cries out as a healthy womb cries out to do what God has   154 00:12:52,480 --> 00:12:57,120 created it to do and that is to produce.   155 00:12:57,160 --> 00:12:59,920 Then why do we not plant?   156 00:12:59,960 --> 00:13:05,540 Why are rich farmers subsidized and in our terms given- they're   157 00:13:05,540 --> 00:13:11,220 given welfare and accepted but it is called subsidy. Why are rich farmers   158 00:13:11,220 --> 00:13:18,220 subsidized thousands and thousands of dollars not to plant and to sow? I have   159 00:13:18,220 --> 00:13:25,100 seen milk being poured down the streets by the large corporate milk producers   160 00:13:25,100 --> 00:13:31,740 just to prove that they had a right or need to raise milk prices. I have seen   161 00:13:31,740 --> 00:13:38,260 cattle shot for the same purpose. I have seen potatoes or I have read of   162 00:13:38,260 --> 00:13:44,540 potatoes being plowed back underneath the earth to keep their prices high. I   163 00:13:44,540 --> 00:13:51,700 have watched as thousands of tons of wheat was being sold to Russia while a   164 00:13:51,700 --> 00:14:01,540 While a price of a loaf of bread climbed from 27 cents to 59 cents,   165 00:14:01,540 --> 00:14:12,140 can you imagine what it must do to a person who has to eat on a dollar and ten cents a day?   166 00:14:12,140 --> 00:14:17,320 If you are un-welfare, if you are disadvantaged,   167 00:14:17,320 --> 00:14:22,940 If you are unemployed and no longer have any unemployment compensation, you have to turn   168 00:14:22,940 --> 00:14:25,060 to welfare.   169 00:14:25,060 --> 00:14:31,060 Welfare or the Department of Public Assistance is the agency that this nation has established   170 00:14:31,060 --> 00:14:36,340 to deal with those among them who do not have in time of need.   171 00:14:36,340 --> 00:14:45,420 It is a legal and a moral responsibility that this nation has and must see to in an adequate   172 00:14:45,420 --> 00:14:47,260 way.   173 00:14:47,260 --> 00:14:52,060 Over 500,000 children are in the state of Pennsylvania.   174 00:14:52,100 --> 00:14:56,600 Think about those children having to live on an eat with a   175 00:14:56,640 --> 00:15:00,840 dollar and ten cents a day and then try to think what we are   176 00:15:00,880 --> 00:15:05,480 doing to them psychologically and emotionally and think   177 00:15:05,520 --> 00:15:07,520 seriously as a Christian.   178 00:15:09,280 --> 00:15:11,280 Programs.   179 00:15:11,280 --> 00:15:17,320 I need every program that's out there, but I do not get the   180 00:15:17,360 --> 00:15:20,960 benefit of the programs that are out there.   181 00:15:21,000 --> 00:15:25,060 Our young sons need to be involved in all kinds of   182 00:15:25,100 --> 00:15:30,240 recreation and in all kinds of social programs that would help   183 00:15:30,260 --> 00:15:34,900 them maintain themselves and have dignity about themselves.   184 00:15:34,940 --> 00:15:36,980 They do not reach us.   185 00:15:36,980 --> 00:15:41,780 By the time the programs part for the poor,   186 00:15:41,820 --> 00:15:46,220 there's no more money or either there's no more funding or the   187 00:15:46,260 --> 00:15:49,360 people who were running the project just didn't see it that   188 00:15:49,400 --> 00:15:56,400 way and all we see as a poor is total confusion.   189 00:15:56,440 --> 00:16:00,200 This is why I say we are weary of the programs.   190 00:16:00,240 --> 00:16:05,240 They do very little to ensure dignity and self-respect for us.   191 00:16:06,980 --> 00:16:14,660 Also, in 1969, the Philadelphia Welfare Rights Organization   192 00:16:14,700 --> 00:16:18,660 began to question education in this city.   193 00:16:18,700 --> 00:16:29,300 We had to sue in 1972 through Title I Project to get them to   194 00:16:29,340 --> 00:16:33,840 agree to give breakfast to hungry children.   195 00:16:33,840 --> 00:16:43,540 we had to sue a city through the state to make them implement a   196 00:16:43,580 --> 00:16:49,620 program that had funds for its implementation and had no reason   197 00:16:49,660 --> 00:16:53,380 not to be implemented, but they would not do it.   198 00:16:53,420 --> 00:16:59,220 We wonder why there is so much resistance against doing the   199 00:16:59,260 --> 00:17:02,800 little bit of good that appears every now and then.   200 00:17:02,800 --> 00:17:06,040 And we wonder why, and especially as a Christian,   201 00:17:06,080 --> 00:17:07,340 I wonder why.   202 00:17:07,380 --> 00:17:11,840 Because there is nothing that the Church of God cannot do,   203 00:17:11,880 --> 00:17:13,880 if they really want to do it.   204 00:17:16,080 --> 00:17:20,580 There is a meat that poor people use in seasoning   205 00:17:20,620 --> 00:17:22,620 their vegetables.   206 00:17:23,520 --> 00:17:28,700 Years ago, my parents told me that this meat was thrown away,   207 00:17:28,720 --> 00:17:32,660 but poor people on the plantation began to use it   208 00:17:32,660 --> 00:17:35,060 And this meat is called fatback.   209 00:17:35,060 --> 00:17:38,260 It is nothing but fat.   210 00:17:38,260 --> 00:17:42,980 But my people use it to season their vegetables   211 00:17:42,980 --> 00:17:45,460 and various things that they cook.   212 00:17:45,460 --> 00:17:54,260 I have watched this meat go from $0.10 a pound to $1.09 a pound.   213 00:17:54,260 --> 00:17:55,940 And I'm talking about fatback.   214 00:17:55,940 --> 00:17:58,180 You might not even know what it is.   215 00:17:58,180 --> 00:17:59,420 But it's fatback.   216 00:17:59,420 --> 00:18:02,940 and it went from 10 cents to a dollar and nine cents a pound,   217 00:18:02,940 --> 00:18:08,580 and that's what poor people have to pay for that same mess   218 00:18:08,580 --> 00:18:11,780 if they're going to have it.   219 00:18:11,780 --> 00:18:13,740 OK.   220 00:18:13,740 --> 00:18:19,740 Do you realize that 54% of your tax dollar   221 00:18:19,740 --> 00:18:25,540 goes to ensure death and destruction?   222 00:18:25,540 --> 00:18:30,980 Can you imagine how pleased God would be if we would suddenly   223 00:18:31,020 --> 00:18:34,480 demand just the opposite?   224 00:18:34,520 --> 00:18:39,120 Can you imagine how our Lord Jesus Christ would smile as he   225 00:18:39,160 --> 00:18:44,760 sits on the right hand of God to see his church truly being the   226 00:18:44,800 --> 00:18:47,860 kind of social worker he was indeed?   227 00:18:47,900 --> 00:18:53,100 In fact, he was the first social worker ever that walked this   228 00:18:53,100 --> 00:18:59,860 earth and the best and no one will ever be able to outdo him. Does it make you   229 00:18:59,860 --> 00:19:07,380 feel any more secure to know that the United States along with Russia could   230 00:19:07,380 --> 00:19:14,940 destroy the world three times if it wanted to? How many times would you   231 00:19:14,940 --> 00:19:23,940 choose to die. In 1969 also, three quarters of a million dollars was spent   232 00:19:23,940 --> 00:19:31,980 on a hunger conference to study, to restudy, and to restudy the ways of   233 00:19:31,980 --> 00:19:37,380 hunger. The Philadelphia Welfare Rights Organization was invited to attend as a   234 00:19:37,380 --> 00:19:44,580 tokenism. We knew it was tokenism, but we prayed that maybe, maybe our being there   235 00:19:44,580 --> 00:19:51,100 might help. It was very difficult for us and the only thing that we could do to   236 00:19:51,100 --> 00:19:58,180 express our frustration at the conference was to refuse to eat and that   237 00:19:58,180 --> 00:20:05,000 is exactly what we did. We just sat there while all the big shots ate and had a   238 00:20:05,000 --> 00:20:15,640 a good time. That same government set a floor of two thousand four hundred   239 00:20:15,640 --> 00:20:21,860 dollars a year for an urban family of four to live on. In some cases this would   240 00:20:21,860 --> 00:20:26,780 have had reduced some welfare grants and in some cases it would have raised some.   241 00:20:26,780 --> 00:20:33,880 But just to think that a government that earns over- that earns exactly if I'm   242 00:20:33,880 --> 00:20:39,180 wrong always correct me, does not bother me to be corrected,   243 00:20:39,220 --> 00:20:47,860 that earns $200,000 a year would dare say that four people could   244 00:20:47,900 --> 00:20:55,000 maintain a healthy and decent standard of living on $2,400 a   245 00:20:55,040 --> 00:21:01,640 year. With studies we later discovered that that same man,   246 00:21:01,640 --> 00:21:08,740 Richard Milhouse Nixon spent $2,400 a year to feed his dogs.   247 00:21:08,780 --> 00:21:12,380 And we didn't take it easy and we let him know it.   248 00:21:12,420 --> 00:21:14,120 And God was with us.   249 00:21:14,140 --> 00:21:16,140 God is always with me.   250 00:21:19,320 --> 00:21:24,620 Many times we were warned and we were- and people told us,   251 00:21:24,660 --> 00:21:27,800 back up, ease up, you better get off the president.   252 00:21:27,820 --> 00:21:31,000 You better stop calling him an insane maniac.   253 00:21:31,000 --> 00:21:37,800 You better stop all of that because the CIA is infiltrated in between you and you're in danger.   254 00:21:37,840 --> 00:21:43,780 There is no danger if God works within you because you aren't doing anything.   255 00:21:43,820 --> 00:21:45,740 It's God that's doing the thing.   256 00:21:45,780 --> 00:21:48,960 So we ignore all that.   257 00:21:48,980 --> 00:21:51,860 Welfare rights is not funded in any way.   258 00:21:51,880 --> 00:21:54,560 So you see we are free.   259 00:21:54,600 --> 00:21:58,600 No money can be cut because we tell the truth.   260 00:21:58,600 --> 00:22:03,900 No funds can be stopped because we call it the way it is.   261 00:22:03,940 --> 00:22:07,600 Our cry for justice is bold as an organization,   262 00:22:07,640 --> 00:22:10,640 and I pray and trust that it will stay that way.   263 00:22:12,880 --> 00:22:18,220 But as God would have it, the time had strangely arrived when   264 00:22:18,240 --> 00:22:22,560 the victims would begin to question the injustice of this   265 00:22:22,580 --> 00:22:27,420 nation, and we have to admit that God has blessed America,   266 00:22:27,420 --> 00:22:29,960 But has America blessed God?   267 00:22:30,000 --> 00:22:32,560 And there's where our problem is.   268 00:22:32,600 --> 00:22:36,300 There is no reason for hunger or suffering.   269 00:22:36,340 --> 00:22:42,740 Is hunger and suffering an accident in this nation or is it   270 00:22:42,780 --> 00:22:46,380 a sin-sick plan?   271 00:22:46,420 --> 00:22:53,860 Is Satan truly loose, going about on his last round to   272 00:22:53,880 --> 00:22:56,480 destroy all that he can?   273 00:22:56,480 --> 00:23:02,080 We think so. We think so with warfare rights.   274 00:23:02,120 --> 00:23:07,220 Will our national leaders put human needs before death and   275 00:23:07,260 --> 00:23:11,400 destruction? We the poor doubt it very strongly.   276 00:23:11,420 --> 00:23:16,100 The hard struggle of the past gives us little hope that our   277 00:23:16,140 --> 00:23:22,040 national leadership will, nor do they know how,   278 00:23:22,040 --> 00:23:26,540 to put human needs first.   279 00:23:26,580 --> 00:23:29,680 This makes us very sad.   280 00:23:29,720 --> 00:23:33,720 But nevertheless, we shall continue to fight as a poor   281 00:23:33,760 --> 00:23:36,160 people's organization.   282 00:23:36,180 --> 00:23:39,900 Our hearts and our minds reach to God for strength and courage   283 00:23:39,920 --> 00:23:41,800 to go into the future.   284 00:23:41,820 --> 00:23:46,000 We pray that God will keep us strong and dedicated to the   285 00:23:46,040 --> 00:23:50,040 destruction of poverty instead of people.   286 00:23:50,040 --> 00:23:55,180 We further pray that the church will recognize its true role   287 00:23:55,220 --> 00:23:59,720 and begin to support the poor and work with the poor as they   288 00:23:59,760 --> 00:24:02,020 struggle to help themselves.   289 00:24:02,060 --> 00:24:06,460 Money has its place if we are to deal with hunger and suffering   290 00:24:06,500 --> 00:24:11,940 in this nation, but what man needs now goes far beyond money.   291 00:24:11,960 --> 00:24:16,840 To be more precise, Philadelphia Welfare Rights believes that the   292 00:24:16,840 --> 00:24:26,360 world needs Christ-like leadership with the will and the compassion to provide   293 00:24:26,360 --> 00:24:36,120 for the needs of the people. Christian leaderships, therefore, we feel that the   294 00:24:36,120 --> 00:24:43,680 church must lead the way to human dignity and justice for all people. If we   295 00:24:43,680 --> 00:24:48,760 are to be representatives of Jesus Christ and followers of his teachings   296 00:24:48,760 --> 00:24:55,880 then it is nothing then there is nothing that we can't do we have a challenge to   297 00:24:55,880 --> 00:25:03,840 meet we must be patient as Job wise as Solomon and as bold as John the Baptist   298 00:25:03,840 --> 00:25:10,640 we must leave our ivory towers and attend to the total needs of the poor   299 00:25:10,640 --> 00:25:19,740 We thank you for this opportunity and we say to you Godspeed. May he keep you as   300 00:25:19,740 --> 00:25:25,780 he has kept us and he has kept us with nothing. As I said it is not because we   301 00:25:25,780 --> 00:25:30,540 are professional people being salaried to fight this fight. We are poor people   302 00:25:30,540 --> 00:25:37,340 crying out for justice and holding on to God for the strength. I think of   303 00:25:37,340 --> 00:25:48,240 one other Bible verse before I sit down and it goes like this Peter and John   304 00:25:48,240 --> 00:25:56,180 with it being the ninth hour went up to the temple to pray and laying there at   305 00:25:56,180 --> 00:26:04,800 the temple stairway I suppose was a man who was born lame from his mother's womb   306 00:26:04,800 --> 00:26:12,380 When seeing Peter and John, he said to them, he begged alms of them, perhaps so   307 00:26:12,380 --> 00:26:19,080 that he could buy food to eat. And Peter turned and said to the man, look on me.   308 00:26:19,080 --> 00:26:28,480 And the man looked on Peter. And Peter said, rise up and walk. And the man leaped   309 00:26:28,480 --> 00:26:35,160 up and went running and shouting and praising the Lord but the best part of   310 00:26:35,160 --> 00:26:42,800 that to me is when Peter said silver and gold have I none but such as I have I   311 00:26:42,800 --> 00:26:48,600 give thee such as I have from the Christian point of view I have given to   312 00:26:48,600 --> 00:26:55,960 you here today and I dare you to try God and trying to make some of these things   313 00:26:55,960 --> 00:26:57,160 come about.   314 00:26:57,200 --> 00:27:02,560 When there is a national leadership that sounds as if he   315 00:27:02,600 --> 00:27:05,800 is decent, he must be supported.   316 00:27:05,840 --> 00:27:10,400 And he should be supported without any hesitations or any   317 00:27:10,440 --> 00:27:12,180 kinds of reservations.   318 00:27:12,200 --> 00:27:15,920 And I truly believe that that is the only way,   319 00:27:15,940 --> 00:27:18,040 Christian leadership.   320 00:27:18,080 --> 00:27:19,080 Thank you.</div> Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel C Domestic Problems to end malnutrition - Part 1 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Patrick Temple-West Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_108 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/c4ab3b1743c86453c5b0282f60ea3aa5.mp3 8a8dc67bb5d7797dd2e85b8effa8eb52 https://omeka.pahrc.net/files/original/705edf7022b02935e08b9e3fe53d49e3.mp3 1f60e9a81a244b944182e87318fdc2cc Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Transcription Any written text transcribed from a sound <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 1 1 00:00:00,000 --> 00:00:08,720 Thank you, Viola. 2 00:00:08,720 --> 00:00:11,840 There's a tremendous advantage to being the last speaker in a 3 00:00:11,840 --> 00:00:12,840 panel. 4 00:00:12,840 --> 00:00:14,320 You can listen to all the points that went ahead and then make 5 00:00:14,320 --> 00:00:16,480 some all kinds of points yourself. 6 00:00:16,480 --> 00:00:17,960 There's also one danger, of course. 7 00:00:17,960 --> 00:00:20,640 Somebody else may have given your speech, and I don't know if that's happened or not. 8 00:00:20,640 --> 00:00:22,480 I certainly hope not. 9 00:00:22,480 --> 00:00:26,240 Mary Ellen Lloyd is the chairperson of the Hunger Task Force of the Trinity 10 00:00:26,240 --> 00:00:27,240 Presbyterian Synod. 11 00:00:27,240 --> 00:00:30,840 And I'd like her to wrap up this panel part at this point. 12 00:00:30,840 --> 00:00:31,340 Marilyn. 13 00:00:37,020 --> 00:00:38,640 I'm glad he said it before I did. 14 00:00:38,640 --> 00:00:40,560 When you are the fourth person in the panel, 15 00:00:40,560 --> 00:00:42,240 you begin to check off your points that 16 00:00:42,240 --> 00:00:43,760 have already been said. 17 00:00:43,760 --> 00:00:47,240 But there are a few left, and I want to talk about them. 18 00:00:47,240 --> 00:00:50,960 This morning, I was not here at the Congress 19 00:00:50,960 --> 00:00:53,660 because there was something going on in my own community 20 00:00:53,660 --> 00:00:55,680 that I thought was very important 21 00:00:55,680 --> 00:00:58,620 and really define to me what the Eucharistic Congress is 22 00:00:58,620 --> 00:00:59,880 all about. 23 00:00:59,880 --> 00:01:01,600 You know from my introduction that I'm 24 00:01:01,600 --> 00:01:03,320 United Presbyterian. 25 00:01:03,320 --> 00:01:05,480 This morning, one of the churches in our neighborhood 26 00:01:05,480 --> 00:01:07,880 opened their vacation church school. 27 00:01:07,880 --> 00:01:10,120 And there were a number of community youngsters there. 28 00:01:10,120 --> 00:01:13,080 And they said, the leaders of the school said to me, 29 00:01:13,080 --> 00:01:15,640 we want to encourage the youngsters again 30 00:01:15,640 --> 00:01:17,740 to give to the emergency food cupboards, 31 00:01:17,740 --> 00:01:20,000 either actual food or money. 32 00:01:20,000 --> 00:01:23,340 Would you come down and talk about hunger problems 33 00:01:23,340 --> 00:01:27,220 around the world and hunger problems in our own community. 34 00:01:27,220 --> 00:01:29,140 And it gave me a wonderful opportunity 35 00:01:29,140 --> 00:01:32,400 to share with those children from three years old 36 00:01:32,400 --> 00:01:34,380 through sixth grade, though I even 37 00:01:34,380 --> 00:01:36,100 saw one that was about four months old, 38 00:01:36,100 --> 00:01:38,180 but I'm not sure how much they were really 39 00:01:38,180 --> 00:01:39,700 receiving of what we were saying. 40 00:01:39,700 --> 00:01:41,280 But they could at least see the colors 41 00:01:41,280 --> 00:01:44,740 on some of the cans of food we were talking about. 42 00:01:44,740 --> 00:01:47,060 But the joy and what I had to say to them 43 00:01:47,060 --> 00:01:53,500 was that in our different sense, we can care for humanity. 44 00:01:53,500 --> 00:01:56,540 It doesn't matter whether we're a Catholic, or a Protestant, 45 00:01:56,540 --> 00:01:58,160 or a Jew. 46 00:01:58,160 --> 00:02:02,020 We all are people who are children of God 47 00:02:02,020 --> 00:02:04,420 who need to be cared for. 48 00:02:04,420 --> 00:02:07,220 And we need to care for each other. 49 00:02:07,220 --> 00:02:10,340 And I was able to say that and point to three community 50 00:02:10,340 --> 00:02:13,340 cupboards within walking distance for all 51 00:02:13,340 --> 00:02:15,180 of those children from that church 52 00:02:15,180 --> 00:02:17,140 so they could understand what I meant 53 00:02:17,140 --> 00:02:19,980 and in the geography of Germantown. 54 00:02:19,980 --> 00:02:21,860 We have an emergency food cupboard 55 00:02:21,860 --> 00:02:24,620 at St. Vincent's Catholic Church in Germantown, 56 00:02:24,620 --> 00:02:29,060 which is on the east side of our section of the city. 57 00:02:29,060 --> 00:02:31,660 We have another emergency food cupboard 58 00:02:31,660 --> 00:02:35,300 in a home in South Germantown. 59 00:02:35,300 --> 00:02:38,220 And the home has a Presbyterian mother 60 00:02:38,220 --> 00:02:39,860 and an Episcopalian father. 61 00:02:39,860 --> 00:02:43,420 And they both have been very active in their two churches. 62 00:02:43,420 --> 00:02:46,380 And then we have another emergency food cupboard 63 00:02:46,380 --> 00:02:49,860 on the west side of Germantown Avenue, 64 00:02:49,860 --> 00:02:54,400 which is the Afro-American Distress Center cupboard. 65 00:02:54,400 --> 00:02:57,440 And it cares for all the people on that particular side 66 00:02:57,440 --> 00:02:59,280 of Germantown Avenue. 67 00:02:59,280 --> 00:03:02,620 One, a secular group that is caring. 68 00:03:02,620 --> 00:03:06,200 Another, a church group that is very obviously caring. 69 00:03:06,200 --> 00:03:09,360 And another, committed Christians in their home 70 00:03:09,360 --> 00:03:10,560 and caring. 71 00:03:10,560 --> 00:03:12,720 And this, to me, is what the Eucharistic Congress 72 00:03:12,720 --> 00:03:18,280 all about and why we as Protestants and members of other faiths have been invited by the Catholics 73 00:03:18,280 --> 00:03:20,540 to take part. 74 00:03:20,540 --> 00:03:26,560 Because in our differences we have to transcend our human need and we have to know what that 75 00:03:26,560 --> 00:03:28,640 human need is. 76 00:03:28,640 --> 00:03:35,320 Our differences are good and are beautiful and our freedom to choose how we express our 77 00:03:35,320 --> 00:03:38,560 witness to God is very important. 78 00:03:38,560 --> 00:03:44,280 But when that supersedes our concerns for humanity, 79 00:03:44,280 --> 00:03:47,760 and we cannot discard whether we are Catholic or Protestant 80 00:03:47,760 --> 00:03:51,340 or Jew and care for each other as human beings, 81 00:03:51,340 --> 00:03:54,520 then we internalize evil. 82 00:03:54,520 --> 00:03:58,720 And we perpetuate the sin that occurred in the garden, 83 00:03:58,720 --> 00:04:01,240 whether it is a symbolic garden or a garden 84 00:04:01,240 --> 00:04:05,120 that you believe very wholeheartedly in in Genesis. 85 00:04:05,120 --> 00:04:08,660 And that evil goes on and on, and programs 86 00:04:08,660 --> 00:04:10,580 do not get to people. 87 00:04:10,580 --> 00:04:14,060 And we have starvation and malnutrition, 88 00:04:14,060 --> 00:04:16,580 and we wonder what the church is doing. 89 00:04:19,260 --> 00:04:21,200 And that brings me then to the second thing 90 00:04:21,200 --> 00:04:22,980 I want to say to you. 91 00:04:22,980 --> 00:04:24,800 I'm in the middle years of my life, 92 00:04:24,800 --> 00:04:26,600 and I have become in the last two years 93 00:04:26,600 --> 00:04:29,300 an elder in the United Presbyterian Church, which 94 00:04:29,300 --> 00:04:31,780 gives me a little bit more power than I had before. 95 00:04:31,780 --> 00:04:33,960 Not much, but just a tiny bit. 96 00:04:33,960 --> 00:04:36,620 Occasionally, I can go into the church body 97 00:04:36,620 --> 00:04:39,560 and stand on my two feet and ask some questions 98 00:04:39,560 --> 00:04:43,280 and be recognized as one of the voting members of that church, 99 00:04:43,280 --> 00:04:45,780 because we do not have very many female clergy. 100 00:04:45,780 --> 00:04:48,640 But I can assure you that that percentage is growing 101 00:04:48,640 --> 00:04:51,040 in the United Presbyterians. 102 00:04:51,040 --> 00:04:55,400 But as women, our growth as being elders is also climbing. 103 00:04:55,400 --> 00:04:57,560 And we have not had as many women elders 104 00:04:57,560 --> 00:05:02,360 and as many women in the decision process of our church. 105 00:05:02,360 --> 00:05:03,960 And so I felt that power. 106 00:05:03,960 --> 00:05:07,240 And the reason why I wanted it and was 107 00:05:07,240 --> 00:05:10,080 willing to take it when it was offered to me 108 00:05:10,080 --> 00:05:15,600 was the fact that I could show a greater concern for hunger. 109 00:05:15,600 --> 00:05:19,760 In 1969 and 1970, United Presbyterian Women 110 00:05:19,760 --> 00:05:22,000 in this area in Philadelphia banded together 111 00:05:22,000 --> 00:05:24,560 in what they called a hunger task force. 112 00:05:24,560 --> 00:05:27,720 And we began to visit the public school 113 00:05:27,720 --> 00:05:31,120 principals in this city to discover why they didn't have 114 00:05:31,120 --> 00:05:32,660 lunch programs. 115 00:05:32,660 --> 00:05:36,140 And by coalescing with a group from the Welfare Rights 116 00:05:36,140 --> 00:05:38,900 Organization that were introduced to us 117 00:05:38,900 --> 00:05:42,060 through one of our Presbyterian churches in North Philadelphia 118 00:05:42,060 --> 00:05:44,800 and with other groups, we were able to push 119 00:05:44,800 --> 00:05:47,200 the Board of Education at that time 120 00:05:47,200 --> 00:05:49,660 to expand the lunch program in the city 121 00:05:49,660 --> 00:05:53,220 to extend it to 20 very low-income schools 122 00:05:53,220 --> 00:05:54,900 in the city. 123 00:05:54,900 --> 00:05:58,340 And that was just the beginning, because it was after that 124 00:05:58,340 --> 00:06:02,100 that the Welfare Rights Organization created 125 00:06:02,100 --> 00:06:07,980 and saw through to its finish two particular lawsuits 126 00:06:07,980 --> 00:06:11,940 in this city in relation to the legal rights services, 127 00:06:11,940 --> 00:06:14,540 community legal services, rather, 128 00:06:14,540 --> 00:06:18,520 that helped them create a lunch program in all the Philadelphia 129 00:06:18,520 --> 00:06:20,780 public schools, and as you heard Viola 130 00:06:20,780 --> 00:06:24,140 say a few minutes ago, a breakfast program in the Title 131 00:06:24,140 --> 00:06:26,420 I schools of the city. 132 00:06:26,420 --> 00:06:31,260 And why do we have to have court suits to create feeding programs? 133 00:06:31,260 --> 00:06:36,360 And where was the church when we knew that Philadelphia County 134 00:06:36,360 --> 00:06:41,900 housed 43% of Pennsylvania's low-income people? 135 00:06:41,900 --> 00:06:45,700 But this, again, is one of the great things about being an elder or a 136 00:06:45,700 --> 00:06:48,680 witnessing person in the church. 137 00:06:48,680 --> 00:06:53,180 Wherever we may be, whether we're elders or not, just because we say that we 138 00:06:53,180 --> 00:06:58,380 believe in Jesus Christ and show our witness, that says to us we've got to have a greater 139 00:06:58,380 --> 00:07:02,300 discipline of who we are and why we are. 140 00:07:02,300 --> 00:07:05,900 We've got to begin to read laws with a fine eye. 141 00:07:05,900 --> 00:07:13,300 We've got to live as if creating food programs and sharing food with others is a commitment 142 00:07:13,300 --> 00:07:17,520 that is deep and is our true witness. 143 00:07:17,520 --> 00:07:21,140 And that means that we've got to be a lot more alert than we've ever been before. 144 00:07:21,140 --> 00:07:27,620 And if we've never been hungry, we have a very insensitive reaction to other people's 145 00:07:27,620 --> 00:07:28,680 hunger. 146 00:07:28,680 --> 00:07:33,000 We go along day after day thinking somebody else is taking care of it, and yet we say 147 00:07:33,000 --> 00:07:37,900 our prayers and we come to church and we give our money and we expect a good funeral and 148 00:07:37,900 --> 00:07:42,700 a nice place for a beautiful wedding and a lovely baptism for our children, but don't 149 00:07:42,700 --> 00:07:47,240 ask us to put our life on the line when it comes to expanding a food program. 150 00:07:47,240 --> 00:07:49,100 That's where we've got to change. 151 00:07:49,100 --> 00:07:51,080 where we have to take our risks. 152 00:07:51,080 --> 00:07:53,640 There's where we become food advocates. 153 00:07:53,640 --> 00:07:56,320 And that's for all of us to do, regardless 154 00:07:56,320 --> 00:07:59,520 of what denomination or what faith we believe in. 155 00:07:59,520 --> 00:08:02,120 Let's take some examples here in Philadelphia 156 00:08:02,120 --> 00:08:03,440 that are occurring right now. 157 00:08:06,080 --> 00:08:10,240 A couple of years ago, the city health department 158 00:08:10,240 --> 00:08:14,540 applied for a WIC proposal, or applied for funds 159 00:08:14,540 --> 00:08:17,160 through a proposal for the Women, Infants, and Children 160 00:08:17,160 --> 00:08:20,760 special supplementary feeding program for the city, which 161 00:08:20,760 --> 00:08:24,500 meant that pregnant women and children under four at that 162 00:08:24,500 --> 00:08:28,840 time could receive vouchers for food from their city health 163 00:08:28,840 --> 00:08:31,940 clinics and go to a grocery store and get certain kinds of 164 00:08:31,940 --> 00:08:36,120 food to enhance their caloric intake and their balanced diet 165 00:08:36,120 --> 00:08:40,120 in a better way. And that food would be free. The monies from 166 00:08:40,120 --> 00:08:42,420 the federal government would be channeled through the state to 167 00:08:42,420 --> 00:08:45,520 pay the grocery store for the kinds of foods that were given 168 00:08:45,520 --> 00:08:48,520 on a food prescription to that mother and family 169 00:08:48,520 --> 00:08:51,360 at the health clinic. 170 00:08:51,360 --> 00:08:56,400 The program began in one of our youth projects 171 00:08:56,400 --> 00:08:58,120 from the Jefferson Hospital. 172 00:08:58,120 --> 00:08:59,940 This was not the city health proposal. 173 00:08:59,940 --> 00:09:03,100 It took a much longer time to be funded. 174 00:09:03,100 --> 00:09:06,240 As the months went by and gradually the years, 175 00:09:06,240 --> 00:09:10,700 a proposal for 15,000 participants in the WIC program 176 00:09:10,700 --> 00:09:13,280 was granted by the federal government. 177 00:09:13,280 --> 00:09:16,700 In April of this year, when 15,000 participants 178 00:09:16,700 --> 00:09:20,540 should have been credited and already enrolled, 179 00:09:20,540 --> 00:09:24,500 the city health department only had 5,000 participants 180 00:09:24,500 --> 00:09:25,540 in the program. 181 00:09:25,540 --> 00:09:28,880 Yet the city health department had written the proposal. 182 00:09:28,880 --> 00:09:30,940 Where was the church? 183 00:09:30,940 --> 00:09:32,300 Where was you? 184 00:09:32,300 --> 00:09:33,380 Where were you, rather? 185 00:09:33,380 --> 00:09:34,820 Where was I? 186 00:09:34,820 --> 00:09:39,500 How are we coalescing to care for the hungry in the city? 187 00:09:39,500 --> 00:09:43,260 A hunger that endangers a child for the rest of their lives, 188 00:09:43,260 --> 00:09:47,460 A child whose brain damage can create the lack of motivation 189 00:09:47,460 --> 00:09:49,500 to learn a skill that will provide 190 00:09:49,500 --> 00:09:51,820 a job for the rest of his life. 191 00:09:51,820 --> 00:09:55,300 And our tax dollars would have been used well. 192 00:09:55,300 --> 00:09:58,040 Now, just recently, more monies have been 193 00:09:58,040 --> 00:09:59,760 released for the WIC program. 194 00:09:59,760 --> 00:10:04,260 And across the United States, 185,000 more participants 195 00:10:04,260 --> 00:10:09,340 will be given money to participate in these programs. 196 00:10:09,340 --> 00:10:11,460 But this is where you and I have to know 197 00:10:11,460 --> 00:10:14,980 what's going on in our cities, what the fine print is, 198 00:10:14,980 --> 00:10:18,180 to understand what poor people need and want. 199 00:10:18,180 --> 00:10:20,100 Let's take a second instance. 200 00:10:20,100 --> 00:10:23,340 You've already heard the food stamp program spoken of 201 00:10:23,340 --> 00:10:25,820 by some of the other panelists. 202 00:10:25,820 --> 00:10:28,700 What is a concern with that food stamp program? 203 00:10:28,700 --> 00:10:31,460 Regulations that have been blocked at this present time 204 00:10:31,460 --> 00:10:34,380 in the United States District of Columbia 205 00:10:34,380 --> 00:10:39,380 were going to take some 8 million people from the program. 206 00:10:39,380 --> 00:10:42,240 But there are millions of people not on that program, 207 00:10:42,240 --> 00:10:46,060 simply because there's a purchase requirement for stamps. 208 00:10:46,060 --> 00:10:48,540 And we haven't coalesced enough under the Bread 209 00:10:48,540 --> 00:10:51,220 for the World directives to realize 210 00:10:51,220 --> 00:10:55,620 that we, as witnessing Christians and Jews, 211 00:10:55,620 --> 00:10:57,660 can make changes in that legislation 212 00:10:57,660 --> 00:11:00,420 if we use enough power with the legislators 213 00:11:00,420 --> 00:11:02,420 at the federal level. 214 00:11:02,420 --> 00:11:04,980 A purchase requirement which takes money away 215 00:11:04,980 --> 00:11:07,220 from rent money and clothing money, 216 00:11:07,220 --> 00:11:10,220 so that you have to pay so much for your food stamps in order 217 00:11:10,220 --> 00:11:12,340 to get your bonus stamps. 218 00:11:12,340 --> 00:11:13,940 And the bonus stamps should come just 219 00:11:13,940 --> 00:11:17,820 as a part of the need at the base income of which they're 220 00:11:17,820 --> 00:11:19,420 released. 221 00:11:19,420 --> 00:11:23,500 Where was the church, and where were you and me? 222 00:11:23,500 --> 00:11:25,220 These are the kinds of things that I 223 00:11:25,220 --> 00:11:29,100 think come to us as a commitment in a Eucharistic Congress 224 00:11:29,100 --> 00:11:31,980 to say, I am concerned about these things, 225 00:11:31,980 --> 00:11:36,820 and I am going to be more alert, and I am not going to sit back. 226 00:11:36,820 --> 00:11:38,740 The Trinity Synod Hunger Task Force 227 00:11:38,740 --> 00:11:40,820 happens to be a group of people that 228 00:11:40,820 --> 00:11:42,820 branch throughout the state of Pennsylvania 229 00:11:42,820 --> 00:11:45,820 and a small portion of West Virginia and Ohio. 230 00:11:45,820 --> 00:11:47,780 What we've been trying to do is to relate 231 00:11:47,780 --> 00:11:50,660 to each other in our various congressional districts 232 00:11:50,660 --> 00:11:54,260 with our kinds of resources of prayer and of study 233 00:11:54,260 --> 00:11:57,540 so that we can begin to alert ourselves and relate 234 00:11:57,540 --> 00:12:00,060 to the poor people of need in those areas 235 00:12:00,060 --> 00:12:04,180 particularly to form the kinds of networks of concern 236 00:12:04,180 --> 00:12:08,220 and then blend from that United Presbyterian base into the wheat 237 00:12:08,220 --> 00:12:11,580 concern that Mrs. Young has already spoken of. 238 00:12:11,580 --> 00:12:14,620 World hunger, education, and action together 239 00:12:14,620 --> 00:12:18,460 so that we join in a Eucharistic way 240 00:12:18,460 --> 00:12:21,780 and join hands together for the human need that 241 00:12:21,780 --> 00:12:24,660 is so important. 242 00:12:24,660 --> 00:12:28,060 Let me say some more things very quickly. 243 00:12:28,060 --> 00:12:29,860 I imagine all of our denominations 244 00:12:29,860 --> 00:12:32,540 and all of our faith have had some kind of basic statement 245 00:12:32,540 --> 00:12:34,420 to say about abortion. 246 00:12:34,420 --> 00:12:36,020 It was very important. 247 00:12:36,020 --> 00:12:38,620 It was life and death. 248 00:12:38,620 --> 00:12:41,300 But the life and death that walks on the major city 249 00:12:41,300 --> 00:12:45,140 streets in the form of malnutrition, 250 00:12:45,140 --> 00:12:48,500 no church is making any kind of statement 251 00:12:48,500 --> 00:12:52,660 that the press is picking up and really using in their headlines. 252 00:12:52,660 --> 00:12:58,180 Malnutrition is a slow, cruel kind of destruction. 253 00:12:58,180 --> 00:13:02,020 It forces us to buy all kinds of medicines. 254 00:13:02,020 --> 00:13:05,100 It forces us to do without some of the kinds of foods 255 00:13:05,100 --> 00:13:06,940 that we do not eat because we don't 256 00:13:06,940 --> 00:13:09,900 know that we should eat them. 257 00:13:09,900 --> 00:13:12,400 And I sit here looking at one of the members in the audience 258 00:13:12,400 --> 00:13:14,200 and remembering that one of the things I ought to be saying 259 00:13:14,200 --> 00:13:17,480 right now is if the church were really out there doing what it 260 00:13:17,480 --> 00:13:20,900 should, we should be going to all of the state departments 261 00:13:20,900 --> 00:13:23,480 of education and requiring that all of our school teachers 262 00:13:23,480 --> 00:13:25,620 have some training in nutrition. 263 00:13:25,620 --> 00:13:27,780 And we'd be going to all of our medical schools 264 00:13:27,780 --> 00:13:30,220 and demanding that all of our doctors 265 00:13:30,220 --> 00:13:31,580 be trained in nutrition. 266 00:13:31,580 --> 00:13:34,540 But we've not done those two things either. 267 00:13:34,540 --> 00:13:38,460 And so there are a lot of pieces of the witness 268 00:13:38,460 --> 00:13:43,580 that we say when we give money or when 269 00:13:43,580 --> 00:13:47,060 we talk about various kinds of concerns 270 00:13:47,060 --> 00:13:48,220 that we're really sharing. 271 00:13:48,220 --> 00:13:50,980 But we're not getting down to where the actual power 272 00:13:50,980 --> 00:13:53,300 structure is, where we can really 273 00:13:53,300 --> 00:13:56,180 make changes in what's going on with food programs. 274 00:13:56,180 --> 00:13:58,940 And that takes intense homework. 275 00:13:58,940 --> 00:14:01,800 And it takes people involved from our churches 276 00:14:01,800 --> 00:14:05,920 and from secular life that will tell us what to look for, 277 00:14:05,920 --> 00:14:08,720 because they are surviving by the obedience 278 00:14:08,720 --> 00:14:12,860 to certain kinds of regulations that we have in our laws. 279 00:14:12,860 --> 00:14:15,020 And this was one of the things that the Philadelphia 280 00:14:15,020 --> 00:14:17,760 Nutrition Council taught me. 281 00:14:17,760 --> 00:14:21,120 I had been a woman of the church for years, 282 00:14:21,120 --> 00:14:24,920 and it wasn't until I got into a secular organization that 283 00:14:24,920 --> 00:14:27,900 dealt with committed people of other face, 284 00:14:27,900 --> 00:14:30,700 as well as committed people in professions 285 00:14:30,700 --> 00:14:35,920 such as nutrition and medicine and in community organization, 286 00:14:35,920 --> 00:14:42,100 that I began to slowly develop the skills of reading laws, 287 00:14:42,100 --> 00:14:44,660 the skills of reading regulations, 288 00:14:44,660 --> 00:14:48,700 the skills of knowing where the power cliches are that 289 00:14:48,700 --> 00:14:51,900 take that money for salary instead of for food. 290 00:14:51,900 --> 00:14:55,780 And I began to learn a new kind of survival technique 291 00:14:55,780 --> 00:14:59,520 that I had not been sharp enough in my own United Presbyterian 292 00:14:59,520 --> 00:15:00,940 Church to discover. 293 00:15:00,940 --> 00:15:03,360 But those things in the last five or six years 294 00:15:03,360 --> 00:15:05,220 have been changing. 295 00:15:05,220 --> 00:15:07,620 And I sometimes thank God for the inflation 296 00:15:07,620 --> 00:15:09,620 that has hit us all, because once we got hit 297 00:15:09,620 --> 00:15:10,980 in the pocketbook, all of a sudden, 298 00:15:10,980 --> 00:15:13,060 it's much more important to know what we're eating 299 00:15:13,060 --> 00:15:15,100 and what we're paying for, and how much of it's 300 00:15:15,100 --> 00:15:16,500 going to come across the counter. 301 00:15:16,500 --> 00:15:18,300 Not the money, I mean the food, and how much 302 00:15:18,300 --> 00:15:20,220 we're going to have to put across the counter 303 00:15:20,220 --> 00:15:22,540 to pay for it. 304 00:15:22,540 --> 00:15:25,280 Even in the evilness of inflation to all of us, 305 00:15:25,280 --> 00:15:30,400 some good has come because it's caused us to study and to be more alert as to what is 306 00:15:30,400 --> 00:15:33,920 going on. 307 00:15:33,920 --> 00:15:43,160 When we come to the ends of our lives, I feel sure that the personhood of God is not going 308 00:15:43,160 --> 00:15:48,600 to ask you and me whether we're a Catholic or a Presbyterian or a Jew. 309 00:15:48,600 --> 00:15:55,540 But God is going to say, what did you do with your life to care for each other? 310 00:15:55,540 --> 00:16:09,600 And that's what I'd like to leave with you. 311 00:16:09,600 --> 00:16:11,420 Thank you, Mary Ellen. 312 00:16:11,420 --> 00:16:14,340 You've all waited very patiently, though they certainly were exceptional speeches. 313 00:16:14,340 --> 00:16:17,100 I can understand why you were so patient. 314 00:16:17,100 --> 00:16:18,300 We have a little bit of time left. 315 00:16:18,300 --> 00:16:21,420 I think I'd like to throw it open immediately for questions 316 00:16:21,420 --> 00:16:22,220 to the audience. 317 00:16:22,220 --> 00:16:23,500 So may I do that? 318 00:16:31,460 --> 00:16:34,540 Yes. 319 00:16:34,540 --> 00:16:35,040 Yes. 320 00:16:35,040 --> 00:16:38,420 I don't have any professional interest in hunger. 321 00:16:38,420 --> 00:16:39,700 I'm just an ordinary person. 322 00:16:39,700 --> 00:16:42,340 But what can I, or what benefit will I 323 00:16:42,340 --> 00:16:45,860 have from this meeting, from these meetings, 324 00:16:45,860 --> 00:16:50,860 to do something, you know, as a, not part of my life, 325 00:16:51,300 --> 00:16:52,560 but just what can I do? 326 00:16:56,060 --> 00:16:59,940 The question is, what can a person who's not a professional 327 00:16:59,940 --> 00:17:03,340 without any qualifications do? 328 00:17:04,660 --> 00:17:06,820 The first thing you have to do is, 329 00:17:06,820 --> 00:17:11,820 and I forget who said this, paraphrased Mother Teresa. 330 00:17:12,060 --> 00:17:13,900 Look around the neighborhood. 331 00:17:13,900 --> 00:17:15,180 Look around the neighborhood. 332 00:17:15,180 --> 00:17:19,060 You live in a neighborhood, and in any neighborhood, 333 00:17:19,060 --> 00:17:21,600 you're gonna find somebody who needs something. 334 00:17:23,020 --> 00:17:28,020 Okay, somebody, elderly people, shut in elderly. 335 00:17:30,180 --> 00:17:35,180 Okay, you have a school, children go to school. 336 00:17:35,660 --> 00:17:38,700 Does the school have a proper school lunch 337 00:17:38,700 --> 00:17:40,220 and school breakfast program? 338 00:17:40,220 --> 00:17:42,500 Does it have a special milk program? 339 00:17:42,500 --> 00:17:44,560 Does it know of these things? 340 00:17:44,560 --> 00:17:47,280 Are there elderly people around? 341 00:17:47,280 --> 00:17:48,240 Do you know of them? 342 00:17:48,240 --> 00:17:49,240 Do your neighbors know of them? 343 00:17:49,240 --> 00:17:51,400 Does the church know of them? 344 00:17:51,400 --> 00:17:54,640 Churches are a great place to find elderly people 345 00:17:54,640 --> 00:17:58,760 who are getting by on faith alone. 346 00:17:58,760 --> 00:18:02,520 And sometimes it's, you know, the local clergyman 347 00:18:02,520 --> 00:18:04,880 knows some of them who are suffering, 348 00:18:04,880 --> 00:18:06,300 who can't get out anymore. 349 00:18:07,960 --> 00:18:11,640 Whether or not, now just talking in terms of food programs, 350 00:18:11,640 --> 00:18:18,440 There are a number of elderly feeding programs, 351 00:18:18,440 --> 00:18:20,240 the easiest of which is something 352 00:18:20,240 --> 00:18:25,320 called Aid for Friends, which is up in Northeast Philadelphia. 353 00:18:25,320 --> 00:18:28,560 It's basically freezing a meal. 354 00:18:28,560 --> 00:18:30,360 You make a meal. 355 00:18:30,360 --> 00:18:32,280 You make your own meal, your family's meal. 356 00:18:32,280 --> 00:18:33,280 You freeze an extra one. 357 00:18:33,280 --> 00:18:34,480 Put it in the freezer. 358 00:18:34,480 --> 00:18:37,200 When you've got enough of them, take them over to somebody 359 00:18:37,200 --> 00:18:39,720 who needs them and can't make them for themselves. 360 00:18:39,720 --> 00:18:41,000 Put them in their refrigerator. 361 00:18:41,000 --> 00:18:42,700 That's a terribly simple thing to do. 362 00:18:42,700 --> 00:18:44,400 It, of course, can be very well organized, 363 00:18:44,400 --> 00:18:46,440 but that's a terribly simple thing to do. 364 00:18:48,080 --> 00:18:50,880 Follow the legislation, read it in the newspapers, 365 00:18:50,880 --> 00:18:53,040 take an interest in what's going on in Congress. 366 00:18:53,040 --> 00:18:54,880 It's in the newspapers, you've got to dig it out. 367 00:18:54,880 --> 00:18:56,560 It's in the back of the newspapers sometimes, 368 00:18:56,560 --> 00:18:58,720 but it's there, it really is. 369 00:18:58,720 --> 00:19:01,560 But you just need your eyes sort of opened up 370 00:19:01,560 --> 00:19:06,560 and just say, well, and then write to Schweiker or Scott, 371 00:19:06,780 --> 00:19:09,280 or your senator wherever you come from, 372 00:19:09,280 --> 00:19:13,820 or green or any of these people right now with a stake in things. 373 00:19:13,880 --> 00:19:16,240 I mean, Schweik has got a big stake in things right now. Right. 374 00:19:16,240 --> 00:19:19,920 And he's our local guy and, and green's running for his seat. No, 375 00:19:19,920 --> 00:19:23,400 green's running for Scott's seat. Right. So no party. No party. 376 00:19:23,440 --> 00:19:27,720 Well, I'm just saying that this is the reality of the situation. Okay. 377 00:19:27,720 --> 00:19:29,920 And this is how you get things done in our society, 378 00:19:29,920 --> 00:19:31,520 because it is a government of the people. 379 00:19:31,520 --> 00:19:34,240 As somebody said this morning for the people and by the people, 380 00:19:35,400 --> 00:19:37,160 that's what you can do. And it's not, 381 00:19:37,160 --> 00:19:40,500 Don't expect that you're going to be like Mother Teresa, 382 00:19:40,500 --> 00:19:44,080 going out and pulling up a person from the gutter 383 00:19:44,080 --> 00:19:46,700 and pouring milk into their mouth, okay? 384 00:19:46,700 --> 00:19:48,640 Hunger in the United States is not like that. 385 00:19:48,640 --> 00:19:51,220 It's hard, it's like, it's stuffing envelopes. 386 00:19:51,220 --> 00:19:52,760 It's doing budgets. 387 00:19:52,760 --> 00:19:55,820 It's late at night trucking mules across the city 388 00:19:55,820 --> 00:19:57,580 from one point to another. 389 00:19:57,580 --> 00:20:01,520 It's standing in front of a church collecting cans. 390 00:20:01,520 --> 00:20:03,580 It's getting those cans from that church 391 00:20:03,580 --> 00:20:05,820 to a distribution center, okay? 392 00:20:05,820 --> 00:20:08,060 It's staffing that emergency distribution center. 393 00:20:08,200 --> 00:20:12,860 It's all, it's a hard slog. 394 00:20:13,320 --> 00:20:16,180 But the essential thing is to find 395 00:20:16,180 --> 00:20:17,880 out what's going on in your community. 396 00:20:18,120 --> 00:20:19,640 And I think, anybody else? 397 00:20:20,300 --> 00:20:23,020 I would just simply add a meeting. 398 00:20:23,020 --> 00:20:25,980 The Warfare Rights Organization, we just began 399 00:20:25,980 --> 00:20:27,340 by meeting in our kitchens. 400 00:20:27,760 --> 00:20:31,480 Just, you know, trying to think of some way 401 00:20:31,480 --> 00:20:35,220 to make the situation better for our children to get education 402 00:20:35,220 --> 00:20:41,420 because we knew that that was the answer and that they would not wind up on welfare to put an end to welfare. 403 00:20:41,420 --> 00:20:47,220 You can just start meeting with three or four sincere Christian people 404 00:20:47,220 --> 00:20:53,020 who are intending to do what Christ would have them to do and watch it grow 405 00:20:53,020 --> 00:20:56,820 and do all the things that Temple has said, you know, the education. 406 00:20:56,820 --> 00:21:03,620 You get yourself educated, well-informed, and well-organized as Christians 407 00:21:03,620 --> 00:21:06,620 And then there is nothing that you cannot do. 408 00:21:06,620 --> 00:21:09,960 It will grow because you are doing what God wants, 409 00:21:09,960 --> 00:21:14,200 and nothing stops God's growth. 410 00:21:14,200 --> 00:21:19,000 If I may add one more thing, Father Arrupe, 411 00:21:19,000 --> 00:21:22,340 the black pope who spoke this morning, 412 00:21:22,340 --> 00:21:28,440 mentioned the fasting as a prerequisite 413 00:21:28,440 --> 00:21:30,420 to taking the Eucharist. 414 00:21:30,420 --> 00:21:36,420 and for using that money saved in that fast for the poor. 415 00:21:36,420 --> 00:21:42,340 It always seems to me a real shame that the Operation Rice Bowl stopped. 416 00:21:42,340 --> 00:21:49,700 And if people of goodwill could fast once again on Fridays, which is a traditional fast day, 417 00:21:49,700 --> 00:21:54,820 and save that money and contribute that money, 418 00:21:54,820 --> 00:22:03,540 cash, it takes cash, food is terribly expensive, to some effort, and there are many, you've 419 00:22:03,540 --> 00:22:09,580 heard a number of them, crop and wheat and Catholic Relief Services, there are many, 420 00:22:09,580 --> 00:22:20,340 very simple to do. That would be a way, and is that the Secretary General of the Catholic 421 00:22:20,340 --> 00:22:25,020 Conference of Bishops pointed out that we need fasting. 422 00:22:25,020 --> 00:22:26,900 We need legislative. 423 00:22:26,900 --> 00:22:29,340 There are three things, and one of them was fasting. 424 00:22:29,340 --> 00:22:31,500 There's a very simple thing that people can do, 425 00:22:31,500 --> 00:22:33,500 very, very simple. 426 00:22:33,500 --> 00:22:37,380 And that will help you think about the problem, 427 00:22:37,380 --> 00:22:40,980 help it keep it up into your mind. 428 00:22:40,980 --> 00:22:44,900 We are very concerned about what happens to our money. 429 00:22:44,900 --> 00:22:48,220 When you hand that money in to an organization, 430 00:22:48,220 --> 00:22:50,700 you will learn a little bit more about that organization. 431 00:22:50,700 --> 00:22:53,140 It will help you get involved. 432 00:22:53,140 --> 00:22:56,220 So that's another very, very practical thing. 433 00:22:56,220 --> 00:22:57,740 There's a question right here. 434 00:22:57,740 --> 00:23:00,820 Yes, back there. 435 00:23:00,820 --> 00:23:03,940 How is it, it seems like, the Catholic Church 436 00:23:03,940 --> 00:23:06,500 isn't open to new methods. 437 00:23:06,500 --> 00:23:09,660 Like, we have a lot of nitrogen forming, 438 00:23:09,660 --> 00:23:11,980 and we have depletion of soil. 439 00:23:11,980 --> 00:23:16,380 We don't have organic gardening or composting. 440 00:23:16,380 --> 00:23:19,580 And also, we have many junk foods on the market. 441 00:23:19,580 --> 00:23:22,980 In fact, I think it's CBS Channel 3 442 00:23:22,980 --> 00:23:25,900 is having a discussion on whether cancer producing, 443 00:23:25,900 --> 00:23:27,400 the foods that we have on the market 444 00:23:27,400 --> 00:23:30,100 are actually producing cancer because of all the additives 445 00:23:30,100 --> 00:23:31,700 that they have in the food. 446 00:23:31,700 --> 00:23:35,420 Yet, and also, as Francis LePay, who wrote a book, 447 00:23:35,420 --> 00:23:38,140 Died From a Small Planet, where we should tend 448 00:23:38,140 --> 00:23:41,220 toward a vegetarian diet instead of a meat diet, which 449 00:23:41,220 --> 00:23:45,620 has shown to not be really good for your health anyway. 450 00:23:45,620 --> 00:23:49,460 It seems like we've accepted the standards of the nutrition 451 00:23:49,460 --> 00:23:52,040 where there aren't any medical schools that have any nutrition 452 00:23:52,040 --> 00:23:53,260 taught in them. 453 00:23:53,260 --> 00:23:55,580 And we've accepted, without challenging or questioning 454 00:23:55,580 --> 00:23:58,060 them and doing anything about them. 455 00:23:58,060 --> 00:24:02,100 I said, what does the panel suggest we do? 456 00:24:02,100 --> 00:24:03,580 Anyone? 457 00:24:03,580 --> 00:24:09,460 Well, since I'm the Catholic on the panel, all I can do 458 00:24:09,460 --> 00:24:12,380 is speak from my experience. 459 00:24:12,380 --> 00:24:14,420 I direct the nutritional development services 460 00:24:14,420 --> 00:24:16,220 of the Archdiocese of Philadelphia. 461 00:24:17,660 --> 00:24:22,660 That is a unique agency in the country, I think. 462 00:24:23,460 --> 00:24:28,460 It develops people nutritionally in the sense of, 463 00:24:28,540 --> 00:24:31,420 the Pope speaks of the development of the peoples, 464 00:24:31,420 --> 00:24:33,700 from the less to the more. 465 00:24:34,940 --> 00:24:39,860 First, it is important that people get enough to eat. 466 00:24:41,540 --> 00:24:43,260 I'm not sure if that's really first, 467 00:24:43,260 --> 00:24:46,300 but they should get enough of the right things to eat. 468 00:24:46,300 --> 00:24:48,840 One of the ways we have found this in the inner city 469 00:24:48,840 --> 00:24:52,880 is to help people to buy wisely. 470 00:24:52,880 --> 00:24:55,420 And one of those ways that they buy wisely 471 00:24:55,420 --> 00:25:00,420 is through buying foods that are less processed, costless. 472 00:25:03,500 --> 00:25:08,500 Don't buy pudding, no, not pudding, stuffing mix. 473 00:25:10,940 --> 00:25:13,140 I mean, pre-made stuffing mix. 474 00:25:13,140 --> 00:25:19,980 Well, anyway, the other thing is to get people together 475 00:25:19,980 --> 00:25:23,860 in cooperatives, food co-ops, where they can 476 00:25:23,860 --> 00:25:26,540 buy fresh fruit and vegetables. 477 00:25:26,540 --> 00:25:29,660 Catholic Church in Philadelphia and Catholic Church in Chicago, 478 00:25:29,660 --> 00:25:32,460 I believe, and I'm not sure just the relationship 479 00:25:32,460 --> 00:25:33,900 of the Catholic Church in Chicago 480 00:25:33,900 --> 00:25:36,660 to their cooperative movement. 481 00:25:36,660 --> 00:25:38,500 The church puts a lot of money into developing 482 00:25:38,500 --> 00:25:42,100 these co-ops in the inner city. 483 00:25:42,100 --> 00:25:46,820 and for any who want it, but primarily for poor people. 484 00:25:50,060 --> 00:25:55,300 Inner city vegetable gardens, not a big thing in my agency, 485 00:25:55,300 --> 00:26:00,980 but we have started a few. 486 00:26:00,980 --> 00:26:05,720 So the church, at least in Philadelphia, 487 00:26:05,720 --> 00:26:08,180 is doing something with regard to that. 488 00:26:08,180 --> 00:26:18,180 Generally speaking, the poor don't, as Viola has drummed into me on numerous occasions, 489 00:26:18,180 --> 00:26:22,180 don't like to be told how to eat and what to eat. 490 00:26:22,180 --> 00:26:27,180 They know well enough. They've done it much longer than I have. 491 00:26:27,180 --> 00:26:34,180 So it is a question of reacting to the poor's needs. 492 00:26:34,180 --> 00:26:37,180 What do they want? The poor comes to us. 493 00:26:37,180 --> 00:26:42,020 I'm not going to go to a poor person, and my agency would not, 494 00:26:42,020 --> 00:26:48,340 go into a poor place and say, you cannot buy Campbell's soup. 495 00:26:48,340 --> 00:26:50,380 You've got to buy the private label. 496 00:26:50,380 --> 00:26:53,520 Or in our co-ops, we are not going to say, 497 00:26:53,520 --> 00:26:55,420 we are not going to sell, let's say, 498 00:26:55,420 --> 00:26:57,220 and I don't say we do sell Campbell's soup, 499 00:26:57,220 --> 00:26:59,780 but I'm just saying that it's a very good thing. 500 00:26:59,780 --> 00:27:03,540 But we would buy a private label. 501 00:27:03,540 --> 00:27:06,640 The people have to have the choice. 502 00:27:06,640 --> 00:27:07,720 So that's one thing. 503 00:27:07,720 --> 00:27:10,060 I mean, it is a choice for people to have. 504 00:27:10,060 --> 00:27:14,320 If the people want it, and they are wanting it more now, 505 00:27:14,320 --> 00:27:17,620 then we make the information and the assistance necessary 506 00:27:18,720 --> 00:27:20,720 available to the people. 507 00:27:20,720 --> 00:27:25,720 I don't think I heard him answer what you asked him. 508 00:27:26,640 --> 00:27:28,760 Okay, well, what was, lay it on me again. 509 00:27:28,760 --> 00:27:31,360 If I would try to answer you as a poor person, </div> <div style="width: 750px; height: 300px; overflow: scroll;" 1="" br="">Side 2 1 00:00:00,000 --> 00:00:11,800 I would try this way. I had an opportunity to go south for the first time in my life 2 00:00:11,800 --> 00:00:17,560 and that's probably as far as I'll ever get. That was it. And I learned that there was 3 00:00:17,560 --> 00:00:25,800 a lot of vacant farmland down there where people do not use the farmland. And do I understand 4 00:00:25,800 --> 00:00:29,260 that you're trying to say to me, rich or poor, 5 00:00:29,260 --> 00:00:30,980 we all know potatoes are good, and we 6 00:00:30,980 --> 00:00:32,640 know vegetables are good for us. 7 00:00:32,640 --> 00:00:35,820 But I think what you're saying is that as a nation, 8 00:00:35,820 --> 00:00:39,220 we are poisoning our food so badly that, well, 9 00:00:39,220 --> 00:00:40,500 I know it's good or not. 10 00:00:40,500 --> 00:00:42,460 It's not good because it's poison. 11 00:00:42,460 --> 00:00:45,460 And when I eat it, I'm going to get all kinds of things. 12 00:00:45,460 --> 00:00:48,860 We have Rodel, which is a magazine, Rodel magazine, 13 00:00:48,860 --> 00:00:52,060 prevention, prevention magazine. 14 00:00:52,060 --> 00:00:55,260 And also, our depletion of our trace minerals 15 00:00:55,260 --> 00:00:57,660 because of the fact we don't do composting. 16 00:00:58,760 --> 00:01:02,960 So even whatever food we do get has less nutrients, 17 00:01:04,000 --> 00:01:06,120 which are very important for nutritional health. 18 00:01:06,120 --> 00:01:08,440 When you get quantity and bulk in food, 19 00:01:08,440 --> 00:01:09,840 it doesn't mean it's more or less nutritious. 20 00:01:09,840 --> 00:01:14,560 And then not only that, we're over-chemicalizing foods, 21 00:01:15,240 --> 00:01:18,000 which many of the chemicals on them are carcinogenic. 22 00:01:18,280 --> 00:01:21,760 Let me assure you, no poor person uses 23 00:01:21,760 --> 00:01:24,320 that already stuffed stuff mix. 24 00:01:24,320 --> 00:01:26,320 We don't believe it. 25 00:01:26,320 --> 00:01:27,880 We don't drink oyster soup. 26 00:01:27,880 --> 00:01:28,760 We can't understand. 27 00:01:28,760 --> 00:01:29,520 We're coming here. 28 00:01:29,520 --> 00:01:31,320 I'm looking for organically grown foods that 29 00:01:31,320 --> 00:01:37,920 don't use all the chemicalization to kill insects. 30 00:01:37,920 --> 00:01:42,400 It seems like there are, and also this Francis LePay 31 00:01:42,400 --> 00:01:44,760 wrote, Die from a Small Planet, combining 32 00:01:44,760 --> 00:01:47,200 different kinds of grains and getting 33 00:01:47,200 --> 00:01:48,840 the max amount of protein. 34 00:01:48,840 --> 00:01:52,760 Because you only need eight amino acids in your body. 35 00:01:52,760 --> 00:01:55,400 And if you combine different types of grains, 36 00:01:55,400 --> 00:01:58,320 if you raise the amino acid to one that's less, 37 00:01:58,320 --> 00:02:01,440 your food will be a higher level as far as protein. 38 00:02:01,440 --> 00:02:03,800 Now, I don't want to get into too much food science 39 00:02:03,800 --> 00:02:04,800 if we can't all. 40 00:02:04,800 --> 00:02:08,120 Let me just answer that one way. 41 00:02:08,120 --> 00:02:13,680 In Operation Rice Bowl, very poorly and inexpertly, 42 00:02:13,680 --> 00:02:22,400 unexpertly, the church tried to come up with minimal meals. 43 00:02:22,400 --> 00:02:26,500 if that can be continued, as Father Ruppe mentioned 44 00:02:26,500 --> 00:02:30,020 this morning, and the Church can give guidance, 45 00:02:30,020 --> 00:02:32,180 which I think it is coming around to, 46 00:02:32,180 --> 00:02:35,480 and it's coming around to your point, 47 00:02:35,480 --> 00:02:39,180 for what people could eat for a minimum meal. 48 00:02:39,180 --> 00:02:43,620 The Church can give guidance as to what a, for fasting. 49 00:02:47,220 --> 00:02:50,820 I'd like to strike another answer at that. 50 00:02:50,820 --> 00:02:54,260 What's being lifted up here is the complexity of the food 51 00:02:54,260 --> 00:02:57,500 problem and the fact that decisions are being made 52 00:02:57,500 --> 00:03:01,980 every day for all of us, not just the poor, but for all of us 53 00:03:01,980 --> 00:03:03,760 about our food habits. 54 00:03:03,760 --> 00:03:05,620 We've made some of them. 55 00:03:05,620 --> 00:03:07,920 We now, instead of three square meals a day, 56 00:03:07,920 --> 00:03:13,100 have, I think it's estimated, 20 food contacts a day. 57 00:03:13,100 --> 00:03:15,860 And if you go through the day of your family 58 00:03:15,860 --> 00:03:17,340 and add them all up, that's probably 59 00:03:17,340 --> 00:03:18,260 what you'll be having. 60 00:03:18,260 --> 00:03:20,780 And most of them are not nutritious. 61 00:03:20,780 --> 00:03:25,360 And it does indicate that nutrition research, 62 00:03:25,360 --> 00:03:29,580 nutrition education is one piece of what we have to be about. 63 00:03:29,580 --> 00:03:31,100 But I think the problem is bigger 64 00:03:31,100 --> 00:03:35,080 when you're talking about the adulterated foods 65 00:03:35,080 --> 00:03:35,920 that we are getting. 66 00:03:35,920 --> 00:03:39,360 And that is the whole agribusiness industry. 67 00:03:39,360 --> 00:03:43,120 And the decisions that are being made for us 68 00:03:43,120 --> 00:03:46,340 are in the hands of a few people who are not interested in food, 69 00:03:46,340 --> 00:03:47,900 but in profit. 70 00:03:47,900 --> 00:03:51,260 And therefore, you need to be raising 71 00:03:51,260 --> 00:03:52,660 those kinds of questions. 72 00:03:52,660 --> 00:03:54,580 Part of the information that you need 73 00:03:54,580 --> 00:03:58,180 is an understanding of that, like Jim Hightower's book 74 00:03:58,180 --> 00:04:00,100 or any others that are available. 75 00:04:00,100 --> 00:04:01,780 And then you need to not only begin 76 00:04:01,780 --> 00:04:04,940 to exercise citizen power, but corporate power. 77 00:04:04,940 --> 00:04:07,980 Because we also have power over the corporations, 78 00:04:07,980 --> 00:04:13,540 as consumers and as stockholders and as power on the legislation 79 00:04:13,540 --> 00:04:15,540 to control the industries. 80 00:04:15,540 --> 00:04:18,940 And so the person over here that asked, you know, what can I do? 81 00:04:19,180 --> 00:04:22,220 Well, you can take the hunger action agenda and find out what you can do 82 00:04:22,220 --> 00:04:24,220 about a few domestic food programs. 83 00:04:24,620 --> 00:04:31,140 But believe you me, the first thing we all have to do is study, study, study, study this issue. 84 00:04:31,940 --> 00:04:33,340 Study it together. 85 00:04:33,660 --> 00:04:36,180 Begin to read the articles that you normally don't read. 86 00:04:36,180 --> 00:04:37,540 Listen to the programs. 87 00:04:37,540 --> 00:04:41,940 One of the best educations I know is to turn on the farm broadcast on the radio. 88 00:04:41,940 --> 00:04:47,940 I've learned an awful lot about what's going on by beginning to listen to those programs. 89 00:04:47,940 --> 00:04:55,680 And once you begin to study the problem, the question of what can I do will not be the problem, 90 00:04:55,680 --> 00:04:58,380 but how do I sort out what is my priority? 91 00:04:58,380 --> 00:05:00,380 I think there's a question here for quite a while. 92 00:05:00,380 --> 00:05:04,380 I think the writing is pretty short on time, but I'd like to ask the panel one question. 93 00:05:04,380 --> 00:05:09,380 Besides the Bible first, the biggest thing I heard in the panel was food stamps. 94 00:05:09,380 --> 00:05:13,380 I'd like to ask each panelist in turn, in 25 words or less, 95 00:05:13,380 --> 00:05:19,380 what one thing would you do to change the present food stamp program, or to improve the present food stamp program? 96 00:05:19,380 --> 00:05:24,380 Well, I said, I think in my speech, was to eliminate the purchase requirement, 97 00:05:24,380 --> 00:05:31,380 so that the people who really need food stamps will be able to have them? 98 00:05:31,380 --> 00:05:35,940 I would say there should be no working poor people ought to make enough money 99 00:05:35,940 --> 00:05:40,260 they wouldn't have any need for food stamps but since the program is here I 100 00:05:40,260 --> 00:05:45,540 would say that the people who have purchased food stamps that we get a 101 00:05:45,540 --> 00:05:51,020 larger bonus and that they would be able to buy anything they wanted to buy I 102 00:05:51,020 --> 00:05:56,600 I mean, you know the soap the toothpaste the broom they should be able to buy 103 00:05:56,980 --> 00:06:01,060 What they want to buy with the food stamps that would improve it as it is. I 104 00:06:02,820 --> 00:06:08,060 Think it's necessary to say to people who don't know the present food stamps 105 00:06:08,860 --> 00:06:11,180 program is going to be changed regardless because 106 00:06:11,820 --> 00:06:18,300 It is in Congress now in markup and whatever happens it is going to be a very bad program 107 00:06:18,300 --> 00:06:25,300 The regulations that we withheld by the federal suit were very bad and the legislation is 108 00:06:25,820 --> 00:06:31,740 going to be very bad. We still must fight for the best that we can get, primarily I 109 00:06:31,740 --> 00:06:36,980 think to gear up for next year's battle. Because even though we passed a bill in this year's 110 00:06:36,980 --> 00:06:41,940 Congress, we've got another battle next year and maybe another chance with a new Congress. 111 00:06:41,940 --> 00:06:49,060 The main thing that I would push for is some kind of legislative mandate that requires 112 00:06:49,060 --> 00:06:56,260 that the administration be based on the idea that it is a community resource, renewable, 113 00:06:56,260 --> 00:07:00,420 that people have a right to, and that every effort be made to get people on it and not 114 00:07:00,420 --> 00:07:01,420 to keep people off. 115 00:07:01,420 --> 00:07:06,220 I tend to agree with Viola. 116 00:07:06,220 --> 00:07:11,860 I think the food stamp program itself is terrible. 117 00:07:11,860 --> 00:07:20,860 I think that it should be abolished and the money is added to an improved welfare system. 118 00:07:20,860 --> 00:07:26,860 However, if that is impossible, which it is, then we should do away with the purchase requirement 119 00:07:26,860 --> 00:07:32,860 and base the food allotment and the cash allotment on a low-cost food plan, 120 00:07:32,860 --> 00:07:35,860 which should increase the amount by about 25%. 121 00:07:35,860 --> 00:07:42,860 Thank you so much for your attention. 122 00:07:42,860 --> 00:07:45,860 And if the master finds a box, it will be mine. 123 00:07:45,860 --> 00:07:46,860 Thank you. </div> Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel C Domestic Problems to end malnutrition - Part 2 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_109 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/436fd040f976997077a9f3e797f44473.mp3 e9556a2eff64ae54b3609a5ccf0a1eb5 https://omeka.pahrc.net/files/original/e1e6d505f8e2c1d17092d1cd105fd8a3.mp3 f4c3a4618a67aae62deb9dc2b3ed29db Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel D: People Helping Themselves Part 1 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_110-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/35235813d32c21df37c37028601747af.mp3 9913a3aa9240dd3f71b29fd208c46d84 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel D: People Helping Themselves Part 2 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource http://rightsstatements.org/vocab/InC/1.0/ Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_111-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/c4ecaec686808c66cf6b8113843a2f33.mp3 9e8936f81330cfe0b7e3f14a092b5e28 https://omeka.pahrc.net/files/original/2830748ee20af6f4bbc5bbd4f58fcbea.mp3 db905c5937be6b8b2270a6605b53d1a4 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel E: Hunger and Evangelization: Part 1 - Main Address Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Pedro Arrupe, SJ Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_112-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/c9558ad4667ae62b608135c5c06d8605.mp3 b13fdf08fc7b0a0fa3c0f4d392b1b577 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel E: Hunger and Evangelization: Part 2 - Responses: Part 1 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Helder Camara Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Relation A related resource <a href="http://rightsstatements.org/vocab/lnC/1.0/">http://rightsstatements.org/vocab/lnC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_113-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/933299b3c48da90e35b21b071261eb84.mp3 b969f6e4e0da428c24f1d6f93e4247e8 Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Audio cassette Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hunger Symposium: Panel E: Hunger and Evangelization: Part 2 - Responses: Part 2 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Radio broadcasting--Religious aspects--Catholic Church. Description An account of the resource Audio of the 41st International Eucharistic Congress. Creator An entity primarily responsible for making the resource Helder Camara Date A point or period of time associated with an event in the lifecycle of the resource 1976-08-02 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/lnC/1.0/">http://rightsstatements.org/vocab/lnC/1.0/</a> Format The file format, physical medium, or dimensions of the resource mp3 Language A language of the resource eng Type The nature or genre of the resource Sound Identifier An unambiguous reference to the resource within a given context MC80_41IEC_cassette_113-02 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. Source A related resource from which the described resource is derived 41st International Eucharistic Congress- MC80 https://omeka.pahrc.net/files/original/e6553805d3a6f38f89cdfdff40b3c862.JPG cc1cb73de7b2da8d2629c023ecc7cd46 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource I Raised Him from a Puppy Subject The topic of the resource Editorial cartoons. Catholic Church -- Comic books, strips, etc. Comic books, strips, etc. Race relations. Description An account of the resource Commentary on the need for white Americans to reflect on and address the role they have played in fostering racism. Creator An entity primarily responsible for making the resource McGovern, Robert F., 1933-2011. Source A related resource from which the described resource is derived The Catholic Standard and Times. Date A point or period of time associated with an event in the lifecycle of the resource 1938-03-22 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context CS&T_McGovern_1968_03_22 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/8beada42bd2214828cb0a9a8ccb05aca.jpg 4a41601f0a37bfdbe583530efa57c894 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Graphics Description An account of the resource The Graphics Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Lithograph Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Creator An entity primarily responsible for making the resource Imprimerie Lemercier et cie. Description An account of the resource Portrait lithograph of Ignace Bourget, Bishop of Montreal. French text translates as "Ignace Bourget. Bishop of Montreal, Assistant to the Pontifical Throne. Deputed in Rome to represent the Ecclesiastical Province of Quebec at the time of the proclamation of the Dogma of the Immaculate Conception of the Ste. Virgin on 8 December 1854." Printed below lithograph: "Im. Lemercier, Paris". Identifier An unambiguous reference to the resource within a given context 100.2.1.Bourget, Ignace Subject The topic of the resource Bourget, Ignace, 1799-1885. Catholic Church--Canada--Clergy--19th century. Catholic Church--Canada--Clergy--History. Catholic Church. Diocese of Montreal. Lithographs. Portraits. Title A name given to the resource Ignace Bourget. Eveque de Montreal Assistant au Throne Pontifical. Depute a Rome pour y representer la Province Ecclesiastique de Quebec lors de la proclamation due Dogme de l'Immaculee Conception de la Ste. Vierge le 8 Decembre 1854 Language A language of the resource fre Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/362ca1a6da4dd73577c822eb44cf66d4.pdf 82dd27b7eb9732a2723bd848fd435877 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Immaculate Conception Church Germantown, PA: Diamond Jubilee, 1902 - 1977 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Description An account of the resource Parish History of Immaculate Conception Parish Source A related resource from which the described resource is derived Parish History Collection Date A point or period of time associated with an event in the lifecycle of the resource 1977 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context PH63_122.5 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/f8e4c593891e0cdafa8b0ffc93efd723.pdf 6623734be057eabe4c7a51ff1cbc5d52 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Immaculate Conception Church, Centennial Observance, Germantown, Pennsylvania Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. Description An account of the resource Parish History of Immaculate Conception Parish Source A related resource from which the described resource is derived Parish History Collection Date A point or period of time associated with an event in the lifecycle of the resource 2004 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context PH63_01 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/5de2d8b75168dedabe62dc5062d4f0c4.jpg 0dcd5bada1ed5520a274a68398e7a692 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 12.25" x 9.5" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Photograph of convent, parish school and high school of Immaculate Conception Parish, Mauch Chunk, PA (later Jim Thorpe). Title devised by cataloger. Identifier An unambiguous reference to the resource within a given context 100.1.1.IMMA (MC) Subject The topic of the resource Church buildings--Pennsylvania--Jim Thorpe--Pictorial works. Church buildings--Pennsylvania--Mauch Chunk--Pictorial works. Catholic Church. Diocese of Allentown (Pa.) Immaculate Conception Parish (Jim Thorpe, Pa.) Jim Thorpe (Pa.)--Buildings, structures, etc.--Pictorial works. Photographs--1850-1860. Title A name given to the resource Immaculate Conception Parish, Mauch Chunk, PA. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/93fe0ba1dada292422bbc113c1ddbae4.pdf 30e224a70de5c89fa526451635f35eb6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource In Her Sister's Shadow, The Life of St. Agnes of Assisi Subject The topic of the resource Poor Clares. Agnes,--of Assisi, Saint,--1198-1253. Christian saints--Italy--Assisi. Description An account of the resource Life of St. Agnes of Assisi Creator An entity primarily responsible for making the resource Corcoran, Dean. Publisher An entity responsible for making the resource available St. Anthony's Guild Date A point or period of time associated with an event in the lifecycle of the resource 1960 Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P012.0313 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/">http://rightsstatements.org/vocab/NoC-US/1.0/</a> https://omeka.pahrc.net/files/original/a583b5cefec103e3eeedf82b85d491f5.JPG 1ea45558c409fccf71e2575ab028a3d7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Moore, J. P. Description An account of the resource Print in memoriam of Archbishop Predendergast. A small picture of Prendergast appears on left side. Signed "J.P. Moore. 1918." Identifier An unambiguous reference to the resource within a given context 2010.047.111 Subject The topic of the resource Prendergast, Edmond F. (Edmond Francis), 1843-1918. Catholic Church--Clergy. Catholic Church. Archdiocese of Philadelphia (Pa.) Title A name given to the resource In memoriam. Most Reverend Edmond F. Prendergast, D.D. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Date A point or period of time associated with an event in the lifecycle of the resource 1918 Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.pahrc.net/files/original/f1fa45c45570a5458db1904c05cf0845.JPG 39b35298c0093ed5101086cf2e3a41d6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics-Miscellaneous Creator An entity primarily responsible for making the resource Golborne, John H. Description An account of the resource Document created in memoriam of Archbishop James Francis Wood. Small portrait of Archbishop Wood at the top. Primarily text for the "Record of His Life, Sickness, Death, Obsequies, and 'Month's Mind". "Transcribed with a pen from the Catholic Standard and other authentic sources by John H. Golborne, Philadelphia." Missing large portion of bottom. Identifier An unambiguous reference to the resource within a given context 2010.047.105 Subject The topic of the resource Wood, James Frederick, 1813-1883. Catholic Church--Clergy--19th century. Catholic Church. Archdiocese of Philadelphia (Pa.) Catholic standard & times. Title A name given to the resource In memory of Most Rev. James Francis Wood, Archbishop of Philadelphia. Record of his life, sickness, death, obsequies, and "Month's Mind." Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. Format The file format, physical medium, or dimensions of the resource image/jpeg https://omeka.pahrc.net/files/original/838d5f866896c54e381372f49316755b.pdf d69678100121da231559cde2de370d33 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Influenza Epidemic: October 1918 Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. The 1918 Influenza Pandemic. Description An account of the resource List of Priests and Sisters that died from the Spanish Flu. Date A point or period of time associated with an event in the lifecycle of the resource 1918-10 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/" target="_blank">http://rightsstatements.org/vocab/InC/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context SB 10, 7 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/1593901974d95521eec4fea7913c7079.jpg 3c796c45a898fd80fcda9f139ad107e7 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Print Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Influenza's Toll From Sanctuary Subject The topic of the resource Catholic Church--Pennsylvania--Philadelphia--History--20th century. Archdiocese of Philadelphia (Pa.)--History. The 1918 Influenza Pandemic. Description An account of the resource Newspaper article on the death tool for the seminary Creator An entity primarily responsible for making the resource The Catholic Standard and Times. Date A point or period of time associated with an event in the lifecycle of the resource 1918-10-19 Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Identifier An unambiguous reference to the resource within a given context SB-10, 140 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/508b78659418b873c0d2809a58556b24.jpg fad5e35676715e2d1f7a89bc50b28e77 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14" x 11" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Photograph of interior of Holy Trinity Church. Title taken from verso. Photographer unknown. Identifier An unambiguous reference to the resource within a given context 1993.018.OS049 Subject The topic of the resource Altars--Pictorial works. Catholic Church. Archdiocese of Philadelphia (Pa.) Church buildings--Pennsylvania--Philadelphia--Pictorial works. Holy Trinity Catholic Church (Philadelphia, Pa.) Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. Photographs--1910-1920. Title A name given to the resource Int[erior] of Holy Trinity, Phila. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149. https://omeka.pahrc.net/files/original/8c3b8c83da77445017aee760803fff52.pdf 791e5110d2581a9ded2839b34a2342b9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Pamphlets Description An account of the resource The Pamphlet Collection contains pamphlets and other printed materials relating to subjects of Catholic interest. There is also ephemeral material such as brochures, event programs, leaflets, and newspaper clippings. The material covers a wide range of topics relating to the history of the Catholic Church in the United States including Catholic individuals, doctrinal and theological matters, events effecting the Catholic Church and Catholic population, Catholic history in the United States, and Catholic opinions on political, social, and cultural affairs. Majority of the Pamphlet Collection has not be digitized. Please visit our <a href="http://chrcphila.pastperfectonline.com/" target="_blank">online catalog</a> for more information. Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data Paper Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Interesting information for visitors to Santa Fe, and to the oldest Church San Miguel Church Subject The topic of the resource Santa Fe, N.M. -- San Miguel Church (Santa Fe, N. Mex.) -- History. Santa Fe (N.Mex.) -- Church history. New Mexico -- History -- To 1848. Indians of North America -- Missions -- New Mexico. Catholic Church -- New Mexico -- History. Creator An entity primarily responsible for making the resource David, Brother Publisher An entity responsible for making the resource available St. Michael's College Date A point or period of time associated with an event in the lifecycle of the resource 1912 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng Type The nature or genre of the resource Text Identifier An unambiguous reference to the resource within a given context P018.248 Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/debb4d04695e5a884c5300c84cb998be.jpg 055c837f24a9609ab077e40fb1f12e10 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Church Buildings Description An account of the resource The Church Buildings Collection contains numerous images of churches, institutions, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 14.5" x 12" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Rau, William Herman, 1855-1920 Description An account of the resource Large photograph of interior of the Cathedral of SS. Peter & Paul. Title devised by cataloger. Photographer's mark appears on verso. Identifier An unambiguous reference to the resource within a given context 1993.018.OS005 Subject The topic of the resource Cathedral of St. Peter & Paul (Philadelphia, Pa.) Catholic Church. Archdiocese of Philadelphia (Pa.) Church buildings--Pennsylvania--Philadelphia--Pictorial works. Philadelphia (Pa.)--Buildings, structures, etc.--Pictorial works. Photographs. Title A name given to the resource Interior of Cathedral of SS. Peter & Paul Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank">http://rightsstatements.org/vocab/NoC-US/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. Public Domain: We believe this material to be in the public domain and free of known restrictions under copyright law, including all related and neighboring rights. While CHRC claims no rights or authority over this material, we do ask that any publication or use of this material cite CHRC as the source of the images and the repository where the original documents can be found. https://omeka.pahrc.net/files/original/b2c7c745afe9dc8bb458278906860ed7.jpg 22700ae299e6ff3eb0c4e98b73d4a991 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Photographs Description An account of the resource The Photographs Collection contains numerous images of religious persons, events, and places relating to the history of the Archdiocese of Philadelphia and the Catholic Church on a whole. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Physical Dimensions The actual physical size of the original image 17" x 11" Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived Graphics Description An account of the resource Photograph from St. Vincent's Orphanage in the Tacony section of Philadelphia, Pa. showing what appears to be the interior of the chapel. Title devised by cataloger. Photograph of original. Identifier An unambiguous reference to the resource within a given context 2014.029.10 Subject The topic of the resource St. Vincent's Orphanage (Tacony, Philadelphia, Pa.) Reproductions. Title A name given to the resource Interior of chapel at St. Vincent's Orphanage. Language A language of the resource eng Type The nature or genre of the resource Image Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/" target="_blank">http://rightsstatements.org/vocab/UND/1.0/</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Access Rights Information about who can access the resource or an indication of its security status. Access Rights may include information regarding access or restrictions based on privacy, security, or other policies. This material is made available for private study, scholarship, and research use. For access to the original, contact: CHRC, chrc.aop@gmail.com, 215-904-8149.