Earth Fire (The Survivalist Book 9)

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Genre see all. Guaranteed Delivery see all. No Preference. Condition see all. Brand New. Please provide a valid price range. Buying Format see all. All Listings. Best Offer. Buy It Now. Classified Ads. Item Location see all. Delivery Options see all. Free Shipping. Free In-store Pickup. Show only see all. More refinements More refinements In effect, ethics leads to a God who calls for a committed response which is outside the categories of the marketplace. When these latter are absolutized, God can only be seen as uncontrollable, unmanageable, even dangerous, since he calls human beings to their full realization and to freedom from all forms of enslavement.

Ethics — a non-ideological ethics — would make it possible to bring about balance and a more humane social order. A financial reform open to such ethical considerations would require a vigorous change of approach on the part of political leaders. I urge them to face this challenge with determination and an eye to the future, while not ignoring, of course, the specifics of each case. Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor.

I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings. No to the inequality which spawns violence. Today in many places we hear a call for greater security.

But until exclusion and inequality in society and between peoples are reversed, it will be impossible to eliminate violence. The poor and the poorer peoples are accused of violence, yet without equal opportunities the different forms of aggression and conflict will find a fertile terrain for growth and eventually explode. When a society — whether local, national or global — is willing to leave a part of itself on the fringes, no political programmes or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquility.

This is not the case simply because inequality provokes a violent reaction from those excluded from the system, but because the socioeconomic system is unjust at its root. Just as goodness tends to spread, the toleration of evil, which is injustice, tends to expand its baneful influence and quietly to undermine any political and social system, no matter how solid it may appear.

If every action has its consequences, an evil embedded in the structures of a society has a constant potential for disintegration and death. It is evil crystallized in unjust social structures, which cannot be the basis of hope for a better future. Inequality eventually engenders a violence which recourse to arms cannot and never will be able to resolve. It serves only to offer false hopes to those clamouring for heightened security, even though nowadays we know that weapons and violence, rather than providing solutions, create new and more serious conflicts.

All this becomes even more exasperating for the marginalized in the light of the widespread and deeply rooted corruption found in many countries — in their governments, businesses and institutions — whatever the political ideology of their leaders. We also evangelize when we attempt to confront the various challenges which can arise. In many places, the problem is more that of widespread indifference and relativism, linked to disillusionment and the crisis of ideologies which has come about as a reaction to any-thing which might appear totalitarian.

This not only harms the Church but the fabric of society as a whole. We should recognize how in a culture where each person wants to be bearer of his or her own subjective truth, it becomes difficult for citizens to devise a common plan which transcends individual gain and personal ambitions. In the prevailing culture, priority is given to the outward, the immediate, the visible, the quick, the superficial and the provisional.

What is real gives way to appearances. In many countries globalization has meant a hastened deterioration of their own cultural roots and the invasion of ways of thinking and acting proper to other cultures which are economically advanced but ethically debilitated. This fact has been brought up by bishops from various continents in different Synods. The Catholic faith of many peoples is nowadays being challenged by the proliferation of new religious movements, some of which tend to fundamentalism while others seem to propose a spirituality without God.

This is, on the one hand, a human reaction to a materialistic, consumerist and individualistic society, but it is also a means of exploiting the weaknesses of people living in poverty and on the fringes of society, people who make ends meet amid great human suffering and are looking for immediate solutions to their needs.

These religious movements, not without a certain shrewdness, come to fill, within a predominantly individualistic culture, a vacuum left by secularist rationalism. We must recognize that if part of our baptized people lack a sense of belonging to the Church, this is also due to certain structures and the occasionally unwelcoming atmosphere of some of our parishes and communities, or to a bureaucratic way of dealing with problems, be they simple or complex, in the lives of our people. In many places an administrative approach prevails over a pastoral approach, as does a concentration on administering the sacraments apart from other forms of evangelization.

The process of secularization tends to reduce the faith and the Church to the sphere of the private and personal. Furthermore, by completely rejecting the transcendent, it has produced a growing deterioration of ethics, a weakening of the sense of personal and collective sin, and a steady increase in relativism. These have led to a general sense of disorientation, especially in the periods of adolescence and young adulthood which are so vulnerable to change.

Such claims usually follow from a form of moral relativism that is joined, not without inconsistency, to a belief in the absolute rights of individuals. In response, we need to provide an education which teaches critical thinking and encourages the development of mature moral values. Despite the tide of secularism which has swept our societies, in many countries — even those where Christians are a minority — the Catholic Church is considered a credible institution by public opinion, and trusted for her solidarity and concern for those in greatest need.

Again and again, the Church has acted as a mediator in finding solutions to problems affecting peace, social harmony, the land, the defence of life, human and civil rights, and so forth. And how much good has been done by Catholic schools and universities around the world! This is a good thing. Yet, we find it difficult to make people see that when we raise other questions less palatable to public opinion, we are doing so out of fidelity to precisely the same convictions about human dignity and the common good.

The family is experiencing a profound cultural crisis, as are all communities and social bonds. In the case of the family, the weakening of these bonds is particularly serious because the family is the fundamental cell of society, where we learn to live with others despite our differences and to belong to one another; it is also the place where parents pass on the faith to their children. Marriage now tends to be viewed as a form of mere emotional satisfaction that can be constructed in any way or modified at will. But the indispensible contribution of marriage to society transcends the feelings and momentary needs of the couple.

The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds. Pastoral activity needs to bring out more clearly the fact that our relationship with the Father demands and encourages a communion which heals, promotes and reinforces interpersonal bonds. Today too, various associations for the defence of rights and the pursuit of noble goals are being founded. This is a sign of the desire of many people to contribute to social and cultural progress.

The Christian substratum of certain peoples — most of all in the West — is a living reality. Here we find, especially among the most needy, a moral resource which preserves the values of an authentic Christian humanism. Seeing reality with the eyes of faith, we cannot fail to acknowledge what the Holy Spirit is sowing. It would show a lack of trust in his free and unstinting activity to think that authentic Christian values are absent where great numbers of people have received baptism and express their faith and solidarity with others in a variety of ways.

The immense importance of a culture marked by faith cannot be overlooked; before the onslaught of contemporary secularism an evangelized culture, for all its limits, has many more resources than the mere sum total of believers. An evangelized popular culture contains values of faith and solidarity capable of encouraging the development of a more just and believing society, and possesses a particular wisdom which ought to be gratefully acknowledged.

It is imperative to evangelize cultures in order to inculturate the Gospel. In countries of Catholic tradition, this means encouraging, fostering and reinforcing a richness which already exists. In countries of other religious traditions, or profoundly secularized countries, it will mean sparking new processes for evangelizing culture, even though these will demand long-term planning.

We must keep in mind, however, that we are constantly being called to grow. Each culture and social group needs purification and growth. In the case of the popular cultures of Catholic peoples, we can see deficiencies which need to be healed by the Gospel: machismo, alcoholism, domestic violence, low Mass attendance, fatalistic or superstitious notions which lead to sorcery, and the like.

Popular piety itself can be the starting point for healing and liberation from these deficiencies. It is also true that at times greater emphasis is placed on the outward expressions and traditions of some groups, or on alleged private revelations which would replace all else, than on the impulse of Christian piety.

Some people promote these expressions while not being in the least concerned with the advancement of society or the formation of the laity, and in certain cases they do so in order to obtain economic benefits or some power over others. Nor can we overlook the fact that in recent decades there has been a breakdown in the way Catholics pass down the Christian faith to the young. It is undeniable that many people feel disillusioned and no longer identify with the Catholic tradition.

Growing numbers of parents do not bring their children for baptism or teach them how to pray. There is also a certain exodus towards other faith communities. The causes of this breakdown include: a lack of opportunity for dialogue in families, the influence of the communications media, a relativistic subjectivism, unbridled consumerism which feeds the market, lack of pastoral care among the poor, the failure of our institutions to be welcoming, and our difficulty in restoring a mystical adherence to the faith in a pluralistic religious landscape.

The new Jerusalem, the holy city cf. Rev , is the goal towards which all of humanity is moving. We need to look at our cities with a contemplative gaze, a gaze of faith which sees God dwelling in their homes, in their streets and squares. He dwells among them, fostering solidarity, fraternity, and the desire for goodness, truth and justice. This presence must not be contrived but found, uncovered. God does not hide himself from those who seek him with a sincere heart, even though they do so tentatively, in a vague and haphazard manner.

In cities, as opposed to the countryside, the religious dimension of life is expressed by different lifestyles, daily rhythms linked to places and people. In their daily lives people must often struggle for survival and this struggle contains within it a profound understanding of life which often includes a deep religious sense. We must examine this more closely in order to enter into a dialogue like that of our Lord and the Samaritan woman at the well where she sought to quench her thirst cf.

Jn New cultures are constantly being born in these vast new expanses where Christians are no longer the customary interpreters or generators of meaning. Instead, they themselves take from these cultures new languages, symbols, messages and paradigms which propose new approaches to life, approaches often in contrast with the Gospel of Jesus.

A completely new culture has come to life and continues to grow in the cities. The Synod noted that today the changes taking place in these great spaces and the culture which they create are a privileged locus of the new evangelization. Through the influence of the media, rural areas are being affected by the same cultural changes, which are significantly altering their way of life as well. What is called for is an evangelization capable of shedding light on these new ways of relating to God, to others and to the world around us, and inspiring essential values.

It must reach the places where new narratives and paradigms are being formed, bringing the word of Jesus to the inmost soul of our cities. Cities are multicultural; in the larger cities, a connective network is found in which groups of people share a common imagination and dreams about life, and new human interactions arise, new cultures, invisible cities.

Various subcultures exist side by side, and often practise segregation and violence. The Church is called to be at the service of a difficult dialogue. Cities create a sort of permanent ambivalence because, while they offer their residents countless possibilities, they also present many people with any number of obstacles to the full development of their lives. This contrast causes painful suffering.

In many parts of the world, cities are the scene of mass protests where thousands of people call for freedom, a voice in public life, justice and a variety of other demands which, if not properly understood, will not be silenced by force. We cannot ignore the fact that in cities human trafficking, the narcotics trade, the abuse and exploitation of minors, the abandonment of the elderly and infirm, and various forms of corruption and criminal activity take place.

At the same time, what could be significant places of encounter and solidarity often become places of isolation and mutual distrust. Houses and neighbourhoods are more often built to isolate and protect than to connect and integrate. The proclamation of the Gospel will be a basis for restoring the dignity of human life in these contexts, for Jesus desires to pour out an abundance of life upon our cities cf.

The unified and complete sense of human life that the Gospel proposes is the best remedy for the ills of our cities, even though we have to realize that a uniform and rigid program of evangelization is not suited to this complex reality. But to live our human life to the fullest and to meet every challenge as a leaven of Gospel witness in every culture and in every city will make us better Christians and bear fruit in our cities. Temptations faced by pastoral workers. I feel tremendous gratitude to all those who are committed to working in and for the Church.

Here I do not wish to discuss at length the activities of the different pastoral workers, from bishops down to those who provide the most humble and hidden services. Rather, I would like to reflect on the challenges that all of them must face in the context of our current globalized culture. The pain and the shame we feel at the sins of some members of the Church, and at our own, must never make us forget how many Christians are giving their lives in love.

They help so many people to be healed or to die in peace in makeshift hospitals. They are present to those enslaved by different addictions in the poorest places on earth. They devote themselves to the education of children and young people. They take care of the elderly who have been forgotten by everyone else. They look for ways to communicate values in hostile environments. They are dedicated in many other ways to showing an immense love for humanity inspired by the God who became man. I am grateful for the beautiful example given to me by so many Christians who joyfully sacrifice their lives and their time.

This witness comforts and sustains me in my own effort to overcome selfishness and to give more fully of myself. As children of this age, though, all of us are in some way affected by the present globalized culture which, while offering us values and new possibilities, can also limit, condition and ultimately harm us.

Yes to the challenge of a missionary spirituality. Today we are seeing in many pastoral workers, including consecrated men and women, an inordinate concern for their personal freedom and relaxation, which leads them to see their work as a mere appendage to their life, as if it were not part of their very identity. At the same time, the spiritual life comes to be identified with a few religious exercises which can offer a certain comfort but which do not encourage encounter with others, engagement with the world or a passion for evangelization. As a result, one can observe in many agents of evangelization, even though they pray, a heightened individualism, a crisis of identity and a cooling of fervour.

These are three evils which fuel one another. As a consequence, many pastoral workers, although they pray, develop a sort of inferiority complex which leads them to relativize or conceal their Christian identity and convictions.

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This produces a vicious circle. They end up being unhappy with who they are and what they do; they do not identify with their mission of evangelization and this weakens their commitment. They end up stifling the joy of mission with a kind of obsession about being like everyone else and possessing what everyone else possesses. Their work of evangelization thus becomes forced, and they devote little energy and very limited time to it. Pastoral workers can thus fall into a relativism which, whatever their particular style of spirituality or way of thinking, proves even more dangerous than doctrinal relativism.

It has to do with the deepest and inmost decisions that shape their way of life. This practical relativism consists in acting as if God did not exist, making decisions as if the poor did not exist, setting goals as if others did not exist, working as if people who have not received the Gospel did not exist. It is striking that even some who clearly have solid doctrinal and spiritual convictions frequently fall into a lifestyle which leads to an attachment to financial security, or to a desire for power or human glory at all cost, rather than giving their lives to others in mission.

Let us not allow ourselves to be robbed of missionary enthusiasm! At a time when we most need a missionary dynamism which will bring salt and light to the world, many lay people fear that they may be asked to undertake some apostolic work and they seek to avoid any responsibility that may take away from their free time.

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For example, it has become very difficult today to find trained parish catechists willing to persevere in this work for some years. Something similar is also happening with priests who are obsessed with protecting their free time. Some resist giving themselves over completely to mission and thus end up in a state of paralysis and acedia.

The problem is not always an excess of activity, but rather activity undertaken badly, without adequate motivation, without a spirituality which would permeate it and make it pleasurable. As a result, work becomes more tiring than necessary, even leading at times to illness. Far from a content and happy tiredness, this is a tense, burdensome, dissatisfying and, in the end, unbearable fatigue.

This pastoral acedia can be caused by a number of things. Some fall into it because they throw themselves into unrealistic projects and are not satisfied simply to do what they reasonably can. Others, because they lack the patience to allow processes to mature; they want everything to fall from heaven. Others, because they are attached to a few projects or vain dreams of success. Others, because they have lost real contact with people and so depersonalize their work that they are more concerned with the road map than with the journey itself. Others fall into acedia because they are unable to wait; they want to dominate the rhythm of life.

For all this, I repeat: Let us not allow ourselves to be robbed of the joy of evangelization! The joy of the Gospel is such that it cannot be taken away from us by anyone or anything cf. The evils of our world — and those of the Church — must not be excuses for diminishing our commitment and our fervour. Let us look upon them as challenges which can help us to grow.

Our faith is challenged to discern how wine can come from water and how wheat can grow in the midst of weeds. Fifty years after the Second Vatican Council , we are distressed by the troubles of our age and far from naive optimism; yet the fact that we are more realistic must not mean that we are any less trusting in the Spirit or less generous.

In this modern age they can see nothing but prevarication and ruin … We feel that we must disagree with those prophets of doom who are always forecasting disaster, as though the end of the world were at hand. Nobody can go off to battle unless he is fully convinced of victory beforehand. If we start without confidence, we have already lost half the battle and we bury our talents. Christian triumph is always a cross, yet a cross which is at the same time a victorious banner borne with aggressive tenderness against the assaults of evil.

The evil spirit of defeatism is brother to the temptation to separate, before its time, the wheat from the weeds; it is the fruit of an anxious and self-centred lack of trust. This is another painful kind of desert. But family and the workplace can also be a parched place where faith nonetheless has to be preserved and communicated. At times, this becomes a heavy cross, but it was from the cross, from his pierced side, that our Lord gave himself to us as a source of living water.

Let us not allow ourselves to be robbed of hope! Yes to the new relationships brought by Christ. Greater possibilities for communication thus turn into greater possibilities for encounter and solidarity for everyone. If we were able to take this route, it would be so good, so soothing, so liberating and hope-filled! To go out of ourselves and to join others is healthy for us. To be self-enclosed is to taste the bitter poison of immanence, and humanity will be worse for every selfish choice we make.

Many try to escape from others and take refuge in the comfort of their privacy or in a small circle of close friends, renouncing the realism of the social aspect of the Gospel. For just as some people want a purely spiritual Christ, without flesh and without the cross, they also want their interpersonal relationships provided by sophisticated equipment, by screens and systems which can be turned on and off on command.

Meanwhile, the Gospel tells us constantly to run the risk of a face-to-face encounter with others, with their physical presence which challenges us, with their pain and their pleas, with their joy which infects us in our close and continuous interaction. True faith in the incarnate Son of God is inseparable from self-giving, from membership in the community, from service, from reconciliation with others. The Son of God, by becoming flesh, summoned us to the revolution of tenderness.

Isolation, which is a version of immanentism, can find expression in a false autonomy which has no place for God. The return to the sacred and the quest for spirituality which mark our own time are ambiguous phenomena.

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Unless these people find in the Church a spirituality which can offer healing and liberation, and fill them with life and peace, while at the same time summoning them to fraternal communion and missionary fruitfulness, they will end up by being taken in by solutions which neither make life truly human nor give glory to God. Genuine forms of popular religiosity are incarnate, since they are born of the incarnation of Christian faith in popular culture. For this reason they entail a personal relationship, not with vague spiritual energies or powers, but with God, with Christ, with Mary, with the saints.

These devotions are fleshy, they have a face. They are capable of fostering relationships and not just enabling escapism. One important challenge is to show that the solution will never be found in fleeing from a personal and committed relationship with God which at the same time commits us to serving others. This happens frequently nowadays, as believers seek to hide or keep apart from others, or quietly flit from one place to another or from one task to another, without creating deep and stable bonds.

We need to help others to realize that the only way is to learn how to encounter others with the right attitude, which is to accept and esteem them as companions along the way, without interior resistance. Better yet, it means learning to find Jesus in the faces of others, in their voices, in their pleas. And learning to suffer in the embrace of the crucified Jesus whenever we are unjustly attacked or meet with ingratitude, never tiring of our decision to live in fraternity.

There indeed we find true healing, since the way to relate to others which truly heals instead of debilitating us, is a mystical fraternity, a contemplative fraternity. It is a fraternal love capable of seeing the sacred grandeur of our neighbour, of finding God in every human being, of tolerating the nuisances of life in common by clinging to the love of God, of opening the heart to divine love and seeking the happiness of others just as their heavenly Father does.

Mt We are called to bear witness to a constantly new way of living together in fidelity to the Gospel.


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It takes on many forms, depending on the kinds of persons and groups into which it seeps. Since it is based on carefully cultivated appearances, it is not always linked to outward sin; from without, everything appears as it should be. This worldliness can be fuelled in two deeply interrelated ways.

One is the attraction of gnosticism, a purely subjective faith whose only interest is a certain experience or a set of ideas and bits of information which are meant to console and enlighten, but which ultimately keep one imprisoned in his or her own thoughts and feelings. The other is the self-absorbed promethean neopelagianism of those who ultimately trust only in their own powers and feel superior to others because they observe certain rules or remain intransigently faithful to a particular Catholic style from the past. A supposed soundness of doctrine or discipline leads instead to a narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyzes and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying.

In neither case is one really concerned about Jesus Christ or others. These are manifestations of an anthropocentric immanentism. It is impossible to think that a genuine evangelizing thrust could emerge from these adulterated forms of Christianity. In this way, the life of the Church turns into a museum piece or something which is the property of a select few. In others, this spiritual worldliness lurks behind a fascination with social and political gain, or pride in their ability to manage practical affairs, or an obsession with programmes of self-help and self-realization.

It can also translate into a concern to be seen, into a social life full of appearances, meetings, dinners and receptions. The mark of Christ, incarnate, crucified and risen, is not present; closed and elite groups are formed, and no effort is made to go forth and seek out those who are distant or the immense multitudes who thirst for Christ. Evangelical fervour is replaced by the empty pleasure of complacency and self-indulgence. This way of thinking also feeds the vainglory of those who are content to have a modicum of power and would rather be the general of a defeated army than a mere private in a unit which continues to fight.

How often we dream up vast apostolic projects, meticulously planned, just like defeated generals! We indulge in endless fantasies and we lose contact with the real lives and difficulties of our people. Those who have fallen into this worldliness look on from above and afar, they reject the prophecy of their brothers and sisters, they discredit those who raise questions, they constantly point out the mistakes of others and they are obsessed by appearances. Their hearts are open only to the limited horizon of their own immanence and interests, and as a consequence they neither learn from their sins nor are they genuinely open to forgiveness.

This is a tremendous corruption disguised as a good. We need to avoid it by making the Church constantly go out from herself, keeping her mission focused on Jesus Christ, and her commitment to the poor. God save us from a worldly Church with superficial spiritual and pastoral trappings! This stifling worldliness can only be healed by breathing in the pure air of the Holy Spirit who frees us from self-centredness cloaked in an outward religiosity bereft of God.

Let us not allow ourselves to be robbed of the Gospel! How many wars take place within the people of God and in our different communities! In our neighbourhoods and in the workplace, how many wars are caused by envy and jealousy, even among Christians! Spiritual worldliness leads some Christians to war with other Christians who stand in the way of their quest for power, prestige, pleasure and economic security. Instead of belonging to the whole Church in all its rich variety, they belong to this or that group which thinks itself different or special. Our world is being torn apart by wars and violence, and wounded by a widespread individualism which divides human beings, setting them against one another as they pursue their own well-being.

In various countries, conflicts and old divisions from the past are re-emerging. I especially ask Christians in communities throughout the world to offer a radiant and attractive witness of fraternal communion. Beware of the temptation of jealousy! We are all in the same boat and headed to the same port! Let us ask for the grace to rejoice in the gifts of each, which belong to all.

Those wounded by historical divisions find it difficult to accept our invitation to forgiveness and reconciliation, since they think that we are ignoring their pain or are asking them to give up their memory and ideals. But if they see the witness of authentically fraternal and reconciled communities, they will find that witness luminous and attractive. It always pains me greatly to discover how some Christian communities, and even consecrated persons, can tolerate different forms of enmity, division, calumny, defamation, vendetta, jealousy and the desire to impose certain ideas at all costs, even to persecutions which appear as veritable witch hunts.

Joy and Spiritual Survival

Whom are we going to evangelize if this is the way we act? Let us ask the Lord to help us understand the law of love. How good it is to have this law! How much good it does us to love one another, in spite of everything. Yes, in spite of everything! We all have our likes and dislikes, and perhaps at this very moment we are angry with someone. To pray for a person with whom I am irritated is a beautiful step forward in love, and an act of evangelization. Let us do it today! Let us not allow ourselves to be robbed of the ideal of fraternal love! Lay people are, put simply, the vast majority of the people of God.

The minority — ordained ministers — are at their service. There has been a growing awareness of the identity and mission of the laity in the Church. We can count on many lay persons, although still not nearly enough, who have a deeply-rooted sense of community and great fidelity to the tasks of charity, catechesis and the celebration of the faith.

At the same time, a clear awareness of this responsibility of the laity, grounded in their baptism and confirmation, does not appear in the same way in all places. In some cases, it is because lay persons have not been given the formation needed to take on important responsibilities. In others, it is because in their particular Churches room has not been made for them to speak and to act, due to an excessive clericalism which keeps them away from decision-making.

Even if many are now involved in the lay ministries, this involvement is not reflected in a greater penetration of Christian values in the social, political and economic sectors. It often remains tied to tasks within the Church, without a real commitment to applying the Gospel to the transformation of society. The formation of the laity and the evangelization of professional and intellectual life represent a significant pastoral challenge.

The Church acknowledges the indispensable contribution which women make to society through the sensitivity, intuition and other distinctive skill sets which they, more than men, tend to possess. I think, for example, of the special concern which women show to others, which finds a particular, even if not exclusive, expression in motherhood. I readily acknowledge that many women share pastoral responsibilities with priests, helping to guide people, families and groups and offering new contributions to theological reflection. But we need to create still broader opportunities for a more incisive female presence in the Church.

Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded. The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion, but it can prove especially divisive if sacramental power is too closely identified with power in general.

The configuration of the priest to Christ the head — namely, as the principal source of grace — does not imply an exaltation which would set him above others. Youth ministry, as traditionally organized, has also suffered the impact of social changes. Young people often fail to find responses to their concerns, needs, problems and hurts in the usual structures. As adults, we find it hard to listen patiently to them, to appreciate their concerns and demands, and to speak to them in a language they can understand.

For the same reason, our efforts in the field of education do not produce the results expected. The rise and growth of associations and movements mostly made up of young people can be seen as the work of the Holy Spirit, who blazes new trails to meet their expectations and their search for a deep spirituality and a more real sense of belonging. Even if it is not always easy to approach young people, progress has been made in two areas: the awareness that the entire community is called to evangelize and educate the young, and the urgent need for the young to exercise greater leadership. We should recognize that despite the present crisis of commitment and communal relationships, many young people are making common cause before the problems of our world and are taking up various forms of activism and volunteer work.

Some take part in the life of the Church as members of service groups and various missionary initiatives in their own dioceses and in other places. Many places are experiencing a dearth of vocations to the priesthood and consecrated life. This is often due to a lack of contagious apostolic fervour in communities which results in a cooling of enthusiasm and attractiveness. Wherever there is life, fervour and a desire to bring Christ to others, genuine vocations will arise.

Even in parishes where priests are not particularly committed or joyful, the fraternal life and fervour of the community can awaken in the young a desire to consecrate themselves completely to God and to the preaching of the Gospel. Few Americans know how to process whole-kernel grains and soybeans our largest food reserves into meal. This ignorance could be fatal to survivors of a nuclear attack. Making an expedient metate, the hollowed-out grinding stone of Mexican Indians, proved impractical under simulated post-attack conditions. Pounding grain into meal with a rock or a capped, solid-ended piece of pipe is extremely slow work.

The best expedient means developed and field-tested for pounding grain or beans into meal and flour is an improvised 3-pipe grain mill. Instructions for making and using this effective grain-pounding device follow. The grain mill described can efficiently pound whole-grain wheat, corn, etc. Remove all roughness, leaving the full-wall thickness. Each working end should have the full diameter of the pipe. A 4-inch-diameter, 7-inch-high fruit-juice can is ideal. If you do not have a can, improvise something to keep grain together while pounding it.

Move the bundle of pipes straight up and down about 3 inches, with a rapid stroke. As soon as fallout decay permits travel, the grain-grinding machines on tens of thousands of hog and cattle farms should be used for milling grain for survivors. It is vitally important to national recovery and individual survival to get back as soon as possible to labor-saving, mechanized ways of doing essential work. When it is used to grind rather coarse meal for hogs, this machine is rated at 12 tons per hour.

Set to grind a finer meal-flour mixture for human consumption, it ground both hard wheat and feed barley at a rate of about 9 tons per hour. This is times as fast as using muscle power to operate even the best expedient grain mill. With its finest screen installed, this large machine can produce about 3 tons of whole wheat flour per hour. Unlike wheat and corn, the kernels of barley, grain sorghums, and oats have rough, fibrous hulls that must be removed from the digestible parts to produce an acceptable food.

Moistening the grain will toughen such hulls and make them easier to remove. If the grain is promptly pounded or ground into meal, the toughened hulls will break into larger pieces than will the hulls of undampened grain. For 3 pounds of grain about 6 cups , sprinkle with about one ounce 28 grams, or about 2 tablespoons of water, while stirring constantly to moisten all the kernels.

After about 5 minutes of stirring, the grain will appear dry. The small amount of water will have dampened and toughened the hulls, but the edible parts- inside will have remained dry. Larger pieces of hull are easier to remove after grinding than smaller pieces. One way to remove ground-up hulls from meal is by flotation. Put some of the meal-hulls mixture about 1 inch deep in a pan or pot, cover the mixture with water, and stir. Skim off the floating hulls, then pour off the water and more hulls. Sunken pieces of hulls that settle on top of the heavier meal can be removed with one's fingers as the last of the water is poured off.

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To produce a barley meal good for very small children, the small pieces of hulls must again be separated by flotation. Figure 9. The sieve was a piece of window screen that measured inches before its sides were folded up and form an open-topped box. Illustration Fig. Sieving ground barley through a windowscreen sieve. To lessen their laxative effects, all grains should be ground as finely as possible, and most of the hulls should be removed.

Grains also will be digested more easily if they are finely ground. The occupants of crowded shelters should be especially careful to avoid foods that cause diarrhea. In areas of heavy fallout, people would have to remain continuously in crowded shelters for many days. Then they would have to stay in the shelters most of each 24 hours for weeks.

Most shelter occupants soon would consume all of their ready-to-eat foods; therefore, they should have portable, efficient cook stoves. A cook stove is important for another reason: to help maintain morale. Even in warm weather, people need some hot food and drink for the comforting effect and to promote a sense of well-being. This is particularly true when people are under stress. The Bucket Stove pictured on the following pages Figs. The illustrations show a quart bucket and a 6-quart pot. To secure the separate parts of the movable coat-hanger wire grate, 2 feet of finer wire is helpful.

To avoid denting the side of the bucket when chiseling out the hole, place the bucket over the end of a log or similar solid object. To make the damper, cut a 6-inch-wide by inch-high piece out of a large fruit-juice can or from similar light metal. Then make the two coathanger-wire springs illustrated, and attach them to the piece of metal by bending and hammering the outer 1 inch of the two 6-inch-long sides over and around the two spring wires. This damper can be slid up and down, to open and close the hole in the bucket.

The springs hold it in any desired position. If materials for making this damper are not available, the air supply can be regulated fairly well by placing a brick, rock, or piece of metal so that it will block off part of the hole in the side of the bucket. Then run a coat-hanger wire through each of the two pairs of holes on opposite sides of the bucket. Bend these two wires over the top of the bucket, as illustrated, so that their four ends form free-ended springs to hold the cooking pot centered in the bucket.

Pressure on the pot from these four free-ended, sliding springs does not hinder putting it into the stove or taking it out. Bend and twist 4 or 5 coat hangers to make the movable grate, best made with the approximate dimensions given in Fig. For adjusting the burning pieces of fuel on the grate, make a pair of inch-long tongs of coathanger wire, as illustrated by Fig. To lessen heat losses through the sides and bottom of the bucket, cover the bottom with about 1 inch of dry sand or earth.

Then line part of the inside and bottom with two thicknesses of heavy-duty aluminum foil, if available. To make it easier to place the pot in the stove or take it out without spilling its contents, replace the original bucket handle with a longer piece of strong wire. The Bucket Stove owes its efficiency to: 1 the adjustable air supply that flows up through the burning fuel, 2 the movable grate that lets the operator keep the maximum amount of flame in contact with the bottom of the cooking pot, and 3 the space between the sides of the pot and the inside of the bucket that keeps the rising hot gases in close contact with the sides of the pot.

In a shelter, a Bucket Stove should be placed as near as practical to an air exhaust opening before a fire is started in it. Bucket-stove with adjustable damper and movable wire grate. Photo A. Bucket-stove with its sliding damper partly closed. Foot-long tongs of coat hanger wire are especially useful when burning twisted half-pages of newspaper. Start the fire with paper and small slivers of wood, placing some under the wire grate. To keep fuel from getting damp in a humid shelter, keep it in a large plastic bag. If newspaper is to be burned, use half-pages folded and twisted into 5-inch-long "sticks," as illustrated.

Using the wire tongs, feed a paper "stick" into the fire about every half-minute. Add fuel and adjust the damper to keep the flame high enough to reach the bottom of the pot, but not so high as to go up the sides of the pot. To use the Bucket Stove for heating in very cold weather, remove the pot and any insulation around the sides of the bucket; burn somewhat more fuel per minute.

If used with the Fireless Cooker described on the following pages, a Bucket Stove can be used to thoroughly cook beans, grain, or tough meat in water. Three quarts of such food can be cooked with less fuel than is required to soft-boil an egg over a small campfire. Boiling-hot pot of food being placed in an expedient Fireless Cooker. A Fireless Cooker cooks by keeping a lidded pot of boiling-hot food so well insulated all around that it loses heat very slowly. The Cavity is the size of the 6-quart pot. A towel in this cavity goes all around the pot and will be placed over it to restrict air circulation.

If the boiling-hot pot of food is then covered with newspapers about 4 inches thick, the temperature will remain for hours so near boiling that in 4 or 5 hours even slow-cooking food will be ready to eat. The essential materials for making an effective Fireless Cooker are enough of any good insulating materials blankets, coats, paper, hay that is dry and pliable to cover the boiling-hot pot all over with at least 3 or 4 inches of insulation. A container to keep the insulating materials in place around the pot is useful. Wheat, other grains, and small pieces of tough meat can be thoroughly cooked by boiling them briskly for only about 5 minutes, then insulating the pot in a Fireless Cooker for 4 or 5 hours, or overnight.

Whole beans should be boiled for 10 to 15 minutes before they are placed in a Fireless Cooker. When whole grains are pounded or ground by expedient means, the result usually is a mixture of coarse meal, fine meal, and a little flour. Under shelter conditions, the best way to cook such meal is first to bring the water to a boil 3 parts of water for 1 part of meal. Add 1 teaspoon 5 grams of salt per pound of dry meal. Remove the pot from the fire or stop adding fuel to a Bucket Stove and quickly stir the meal into the hot water.

If the meal is stirred into briskly boiling water, lumping becomes a worse problem. Then, while stirring constantly, again bring the pot to a rolling boil. Since the meal is just beginning to swell, more unabsorbed water remains, so there is less sticking and scorching than if the meal were added to cold water and then brought to a boil.

If any type of Fireless Cooker is available, the hot cereal only has to be boiled and stirred long enough so that no thin, watery part remains. This usually takes about 5 minutes. Continue to cook, either in the Fireless Cooker for at least 4 or 5 hours, or by boiling for an additional 15 or 20 minutes. When it is necessary to boil grain meal for many minutes, minimize sticking and scorching by cooking 1 part of dry meal with at least 4 parts of water. However, cooking a thinner hot cereal has a disadvantage during a food crisis: an increased volume of food must be eaten to satisfy one's energy needs.

If grain were the only food available, few Americans doing physical work could eat enough of it to maintain their weight at first, until their digestive tracts enlarged from eating the very bulky foods. This adaptation could take a few months. Small children could not adjust adequately to an all-grain diet: for them, concentrated foods such as fats also are needed to provide enough calories to maintain growth and health. When soybeans are being used to supplement the lower quality proteins of grain and when fuel or pots are in short supply, first grind or pound the beans into a fine meal.

To further reduce cooking time, soak the bean meal for a couple of hours, keeping it covered with water as it swells. Next put the soaked bean meal into a pot containing about 3 times as much water as the combined volume of a mixture of 1 part of dry bean meal and 3 or 4 parts of dry grain meal. Gently boil the bean meal for about 15 minutes, stirring frequently, before adding the grain meal and completing the cooking. Stop boiling and add the grain meal while stirring constantly. Again bring the pot to a boil, stirring to prevent sticking and scorching, and boil until the meal has swelled enough to have absorbed all the water.

After salting, boil the grain-bean mush for another 15 minutes or more before eating, or put it in a fireless cooker for at least 4 or 5 hours. Soybeans boiled alone have a taste that most people find objectionable. Also, whole soybeans must be boiled for a couple of hours to soften them sufficiently. But if soybeans are pounded or ground into a fine meal, and then 1 part of the soybean meal is boiled with 4 parts of meal made from corn or another grain, the soybeans give a pleasant sweetish taste to the resulting mush.

The unpleasant soybean taste is eliminated. If cooked as described above, soybeans and other beans or dried peas can be made digestible and palatable with minimum cooking. A diet consisting solely of wheat, corn, or rice, and salt has most of the essential nutrients. The critical deficiencies would be vitamins A, C, and D. Such a grain-based diet can serve adults and older children as their '"staff of life" for months. Table 9. Food energy is given in kilocalories kcal , commonly called calories Cal.

Other common whole grains would serve about as well as wheat and yellow corn. This additional salt would be consumed as needed. To repeat: few Americans at first would be able to eat the 3 or 4 quarts of thick mush that would be necessary with a ration consisting solely of whole-kernel wheat or corn. Only healthy Americans determined to survive would be likely to fare well for months on such unaccustomed and monotonous food as an all-grain diet.

Eating two or more different kinds of grain and cooking in different ways would make an all-grain diet both more acceptable and more nourishing. Not many people would be able to eat 27 oz dry weight before cooking of beans in a day, and fewer yet could eat a daily ration of almost 23 oz of soybeans. Beans as single-food diets are not recommended because their large protein content requires the drinking of more fluids.

Roasted peanuts would provide a better single-food ration. People who live on essentially vegetarian diets eat a little of their higher-quality protein food at every meal, along with the grain that is their main source of nutrition. Thus Mexicans eat some beans along with their corn tortillas, and Chinese eat a little fermented soybean food or a bit of meat or fish with a bowl of rice. This would be consumed as needed. Most corn in the United States is yellow corn.

If most of the protein is from milk or eggs, only 41 g per day is recommended. Nutritionists have found that grains are low in some of the essential amino acids that the human body needs to build its proteins. For long-term good health, the essential amino acids must be supplied in the right proportions with each meal by eating some foods with more complete proteins than grains have.

Therefore, in a prolonged food crisis one should strive to eat at every meal at least a little of any higher-quality protein foods that are available. These include ordinary beans, soybeans, milk powder, meat, and eggs. The g of yellow corn contains enough carotene to enable the body to produce more than half the emergency recommendation of vitamin A.

The small deficiencies in riboflavin would not cause sickness. Other abundant grains, such as grain sorghums or barley, may be used instead of the wheat or corn shown in Table 9. Other legumes would serve to supplement grain about as well as red beans. Peanuts are the exception: although higher in energy fat than any other unprocessed food, the quality of their protein is not as high as that of other legumes.

A deficiency of vitamin C ascorbic acid causes scurvy. Within only 4 to 6 weeks of eating a ration containing no vitamin C, the first symptom of scurvy would appear: swollen and bleeding gums. This would be followed by weakness, then large bruises, hemorrhages, and wounds that would not heal. Finally, death from hemorrhages and heart failure would result.

The simplest and least expensive way to make sure that you, your family and neighbors do not suffer or die post-attack from scurvy is to buy one kilogram 1,, milligrams of pure vitamin C, which is the crystalline "ascorbic acid" form. Unlike vitamin C tablets, pure vitamin C crystals do not deteriorate. An ample daily dose is 25 milligrams, about 0. One of these 1, mg piles can easily be divided into 4 tiny piles, each mg.

A mg pile provides 10 ample daily doses of 25 mg each. If your family has a 1,, mg supply, taking a 50 mg daily dose of pure crystalline ascorbic acid may be preferred, either sprinkled on food or dissolved in water. Daily rations of whole wheat or yellow corn supplemented with soybeans or red beans. If all the protein is from milk or eggs, only 41g per day is required. One good expedient way to prevent or cure scurvy is to eat sprouted seeds not just the sprouts. Sprouted beans prevented scurvy during a famine in India.

Captain James Cook was able to keep his sailors from developing scurvy during a three-year voyage by having them drink an unfermented beer made from dried, sprouted barley. For centuries the Chinese have prevented scurvy during the long winters of northern China by consuming sprouted beans. If a little over an ounce about 30 grams of dry beans or dry wheat is sprouted until the sprouts are a little longer than the seeds, the sprouted seeds will supply 10 to 15 mg of vitamin C. Such sprouting, if done at normal room temperature, requires about 48 hours.

To prevent sickness and to make sprouted beans more digestible, the sprouted seeds should be boiled in water for not longer than 2 minutes. Longer cooking will destroy too much vitamin C. Usual sprouting methods produce longer sprouts than are necessary when production of enough vitamin C is the objective. These methods involve rinsing the sprouting seeds several times a day in safe water.

Since even survivors not confined to shelters are likely to be short of water, the method illustrated in Fig. First the seeds to be sprouted are picked clean of trash and broken seeds. Then the seeds are covered with water and soaked for about 12 hours. Next, the water is drained off and the soaked, swollen seeds are placed on the inside of a plastic bag or ajar, in a layer no more than an inch deep.