Recife 26.05.2000
Port. N. 114/2000

We, the major superiors of the Priests of the Sacred Heart, together with the members of the General Economic Commission, representatives of the treasurers and the Justice and Peace directors, met in the 6^th General Conference in Recife, Brazil, from May 16 to 26, 2000, on the theme The Economy and the Reign of God. We present you the conclusions of this conference, prepared with the participation of all the members of the congregation, which invite us to "Implant the Reign of the Heart of Jesus in souls and in societies." (Le Règne n.1, pp1-13 "Notre programme.")

Every year, on the feast of the Sacred Heart of Jesus, it has been the custom of Father General and the council to send a letter of exhortation to the Congregation. As we met this year in the General Conference, it seemed that the conclusions and proposals of Recife should be the text of our message.

The work of the Conference has been intense, with rich experiences, which we would like to share with you to the fullest extent possible. This means that our message must be longer and more technical, but we believe that it will serve as meditation and reflection to continue the work of the Conference in our Provinces, Regions, Districts, and communities.

Inspired by the Heart of Jesus, we are invited to work together for a more just and "solidarity" society (i.e. in solidarity with all), in which all persons, especially the most excluded, have the possibility of living in dignity.

I. The reality and our expectations

We begin this assembly with fear and trembling, because the themes we are treating are difficult and we could easily develop beautiful but unrealistic ideas. There is a great temptation to feel inadequate, but from the beginning we have wished to work seriously to realize concrete and realistic conclusions.

Called to action

From the beginning, coming as we do from all parts of the world, we are aware of the tragic reality of a globalized economic world system which operates within and across national boundaries, free from most social, judicial, and even ethical regulations. Though we recognize that globalization can also have its positive effects, we recognize that this market economy (which is called "neo-liberal"), operating without restrictions, is at the root of many divisions, disruptions, and even the impoverishment which afflict a great part of the human race.

We cannot stand by and do nothing, saying that "business is not our business." In fact, the Congregation is already working in many areas for human development, the improvement of housing and the environment, and the struggle to change the economic and political structures which cause and maintain these sad situations.

Working together

We think that the proposals we have indicated can be done in collaboration, not only within the Congregation, but together with other institutions in the Church and in society. Our own particular contribution is the spirituality of the Heart of Jesus, which calls us to be builders of peace and reconciliation, of justice, and of solidarity in society.

Solidarity in action

In the context of this "neoliberal" model of economy, of globalization, and of the crisis of human values, we feel the need to develop an anthropology of solidarity. All economic, political, and social systems throughout history are concrete expressions of a specific concept of the human person. Today, as we seek alternatives to the present systems, we need a view centered on respect for the human person, dedicated to humanizing all our activities. Thus, our actions are based upon working together; the principles of solidarity and subsidiarity have first place.

Working with people -- working with structures

We know that economic systems do not operate on their own. Human beings create them; human beings can be influenced and guided. We feel that we can have an effect on persons and on structures, beginning with ourselves and our congregation, and reaching our environment. The Christian message begins with human conversion, which also demands a change of structures.

We are convinced that in collaboration we can make the world better.

II. A THEOLOGICAL OVERVIEW

God creates to give life

The economy depends upon the vision of humankind, or anthropology, which a society holds. In biblical anthropology, God takes the initiative. God is the first principle; but a very different one. God creates to give life; not to gain, but to give.

One could say that creation is the first phase of God’s self-giving. God is a Father who visits and is affected by his creation. From the beginning God wishes to establish his Reign, a self-giving Reign.

The Son, a man for others

This self-giving of God becomes definitive in the incarnation of the Son (Jn 13, 16). The incarnation is the second phase of the self-emptying of God (Phil. 2: 6-11). In this aspect, it is the Son who gives up his divinity and becomes one of us.

The history of Jesus of Nazareth is the concrete living out of the Reign of God. Jesus proclaimed the Reign at the very beginning: "The Reign of God is near. Change your lives and believe in the Good News" (Mk. 1,15). This reign is good news for the poor and oppressed (Lk. 4,18). Jesus, the true image of God (Eph. 1, 3-14; Col 1,15) is a man for others. His life is a life handed over (1 Jn 3,16) so we may have life in abundance (Jn 7, 37-38; Lk 22, 19-20).

The Holy Spirit, life for others

This life in us is the work of the Holy Spirit. Jesus’ gift of self (Jn 10,11; 15, 12-13) is the gift of the Spirit poured out on all flesh ((Ez 36,24-28). This is the third phase of God’s self-giving. The Spirit dwells in a human to bring him to fullness in God (Jn 14, 15-28). This Spirit makes us feel children of God, brothers and sisters in Christ (Col 3, 12-17; Eph 1,5; 5,1; Gal 4, 4-7) and awakens in us love of God and neighbor (Mt 10, 41-45), solidarity (Mt 25, 31-36), compassion (Lk 6, 36), generosity (Lk 6, 38) and radical conversion (Lk 5,36).

The Reign of God

God is love, and the Reign of God is God’s love in action. Human beings, made in the image of God (Gen 1,26) also participate in this love. The law of the Reign is the law of love: "Love one another as I have loved you" (Jn 15,12). This love is gift and service (Jn 13). This is the proof that we obey and love God. Love is how the Reign comes into being (1Jn 3, 13-18).

But we know that the Reign grows along with the weeds. Sin entered into the world when human beings failed to follow the plan of God. This sin affects all of our reality, personal and social (Rom 5, 11-19). We have been redeemed by Jesus Christ from sin and death. Through Christ we can live in a sinful world and overcome the personal and social cost of sin.

The economy of the Reign of God is not ruled by the law of self-interest. This is anti-Reign. The economy of the Reign of God has but one law -- the law of love, which means justice, sharing, self-giving, service.

The Reign of God is a reality which goes beyond earthly history (Mt 25,34) but intersects our history, gives it meaning, transforms it, and brings it to fulfillment. The Reign is not foreign to our history, but opens up history to a hope that it will be transformed on the Day of the Lord.

The breaking of bread (Acts 2,42), memorial of Christ's self-giving (1Cor 11,24-26), is the Sacrament of the Reign. In the Eucharist we already experience the fulfillment of the Reign and the joy of communion and solidarity. The breaking of the eucharistic bread inspires us to share our earthly bread and worldly goods (Acts 4,32). The nature of the Reign is communion of human beings with each other and with God.

Fr. Dehon and the Reign of God

Fr. Dehon was open to the Reign of God due to his foundational experience of the love of God revealed in the Heart of Jesus: a love which gives of itself completely. He sacrificed his life so we might have life in abundance. The Eucharist was for Fr. Dehon the fullness of faith and the font of his apostolic zeal. "The Reign of the Heart of Jesus must be established in souls and in societies." His deepest desire was the "Adveniat Regnum Tuum" of Jesus.

To pray for the coming of God’s Reign is both to hope for its coming and to know that it is already present, but not completely. To hope for God’s reign is to act: "Let us get to work!" To go to work for the benefit of the poor is a sign of the love of God. "How can we love God, whom we do not see, if we do not love the neighbor whom we do see?" (1Jn4,20). Saint Augustine comments on the words of St. John when he says love of God is first in principle, but love of neighbor is first in order of testimony.

Thus does Fr. Dehon see the intrinsic union between spirituality and social commitment: "It is necessary that the devotion to the Sacred Heart of Jesus, begun in the mystical life of the soul, penetrate the social life of people. He will provide the best remedy for the cruel sicknesses of our moral world… Only He will reconquer the hearts of the masses, the hearts of workers, the hearts of the youth.." (Le Règne, n.2, fev. 1889)

Fr. Dehon invites us to establish this Reign; we can say that for this he lived and for this he died.

The Constitutions and the reign of God

Our Constitutions recall to us the foundational experience of our religious life: the free and primary love of God (N. 2)

We need to respond generously to this initiative of love (N.21). We do this by being prophets of love and servants of reconciliation. (N.7), establishing the Reign of justice and charity in our world (N.32) giving testimony to the love of Christ in a world which seeks a unity difficult to achieve, and searching for new relationships between persons and groups (N.43).

Our life ought to be an effective sign that the reign is a reality that has already begun (N. 38-39). Our preference is to be with the poor so as to struggle with them against all injustices (N. 51).

Our Christian and religious life has its source and summit in the Eucharist (N. 80) The Eucharist sums up all that we are, converting our lives into an offering to the Father (N. 81). By the Eucharist we are called to the service of God’s covenant with his people, and to work for the unity and peace among all people (N. 84).

General Conference at Brusque

The General conference at Brusque showed us that our charism of reparation should animate everything we are and do. The preferential option for the poor, our commitment to social justice, our work in favor of the poor, the sick, and the elderly are a clear expression of our reparatory vocation (Brusque 22; Cst. N. 25).

III. General Guidelines

We have surveyed the plan of God for humankind, and history. Now we proceed to describe some guidelines which can help us construct the Reign of God.

Goods are at the service of persons

We want to begin by affirming the principle of the Social Teaching of the Church about the universal goal of material goods and on the role of human activity in the world (cf. Gaudium et Spes, nn. 69-72). Material goods, fruit of the Creator and the result of human work, have meaning when they are destined for the fulfillment of human persons.

All people, especially the poor, have a right to the goods they need to live in dignity. Those who have more are called to solidarity and to share their goods with those who have less or in dire need. The human person is always at the center of our concern and all our activities and proposals should be directed to the good of the human person.

The poor and our vow of poverty today

Our vow of poverty calls us to live with what is sufficient and to place all our goods in common.

There exist in our world sufficient goods to give everyone a decent life. The problem is in the distribution of these goods. Within the Congregation, we are called to share our goods at the level of communities, of Provinces, Regions, Districts, and within the entire Congregation. This will help ensure that none of us will be in need.

Our project "We the Congregation" is intimately linked with solidarity. Outside the Congregation, in the societies in which we live and work, we need to promote the same sharing among ourselves, the laity, and the communities with which we work. By virtue of our religious consecration, we are called to stand along with the poor, seeking their integral development.

Solidarity in the Congregation

The concept and the practice of solidarity cannot be reduced to the economic aspect only. Solidarity also must be understood in a cultural and social dimension, especially within the congregation; getting to know other realities, languages, and cultures promotes better understanding and solidarity. Those in charge of the Administration of the Congregation should promote the sharing of "know-how" through exchange of persons, courses, and other activities. Exchange of information between Provinces, etc. is encouraged.

Spirituality in action

All our activities in the social field, both on the personal and the institutional level, have their origin in our spirituality, based in the theology of the Heart of Jesus and the charisma of Fr. Dehon. They put into practice our theology of reparation, at times emphasizing justice, other times mercy, reconciliation, solidarity. They do not come solely from a sociological analysis or the need of social change. They are concrete expressions of our faith.

Go to the root causes

Our current social problems are global and structural. They constitute a virtual structural sin. One country, even if it is the most powerful in the world, cannot correct them. The solution must come from a union of international groups, representing the interests and needs of the entire human family (Centesimus Annus 58).

We would not be following the thought of Fr. Dehon if we limited ourselves to meeting local needs, without seeking the causes of the evils and without pressuring the world centers of power to obtain radical changes. We must work for a worldwide authority and for democratic organizations which guarantee liberty, justice, peace, and human rights.

Dehonians (SCJ’s, religious, and laity) in collaboration with all social movements, both Catholic, ecumenical, interreligious, and with all persons of goodwill, are called to promote reflection and action on current problems.

IV. Options, proposals and priorities

After having seen and judged this reality, the General Conference wished to propose some concrete actions. Many proposals were presented and voted upon. These are indications where we wish the congregation to proceed, making our spirituality visible in the service of the Reign. These proposals should inspire and direct our actions in the social sphere. They are divided into four groups: the example of poverty; formation and information; movements and organizations, and investments.

Out of this lengthy list, we thought it important to name priorities. Accordingly, without eliminating any of the proposals, we singled out three priorities for the entire Congregation, then a proposal from each geo-cultural zone, and finally those for local and regional concern. We thus decided that each Province, Region, and district, and each SCJ community within them, should establish a local priority which will put into action the conclusions of the VI^th General Conference.

A. Action proposals

1. Witness of the poor

• That every house have a common purse and the monthly report be given to the superior and treasurer.
• That salaries, pensions, and other income be shared in common.
• That we seek, as far as possible, self-sufficiency through our own income.
• That each community fix a reasonable limit to the accumulated savings, and everything which surpasses this imit go to the needs of the Province, District, or Region.
• That we avoid large and luxurious buildings, which are not needed for pastoral needs
• That superiors seek to establish and support communities in poor areas, to have an effective solidarity with the poor
• That a generous solidarity be shown with Provinces, Districts, and Regions in financial difficulty.

2. Formation and information

2.1 Initial and permanent formation

• That all Provinces, Districts, and Regions include in their Ratio Formationis the theory and practice of the social apostolate.
• That some courses in permanent formation explicitly treat themes of the social apostolate.
• That religious be encouraged to specialize in the social sciences.

2.2 Formation and information for the laity

• That the General administration introduce programs of study on the international level, taught by experts, on themes of justice, peace, and integrity of creation.
• That Provinces, Districts, and Regions also do the same.
• That our media of communication treat themes of social justice.
• That in each Province, District, and Region there be some organization of Justice and Peace, both to animate our own religious in social justice, as well as others.

3. Movements and Organizations

3.1 Projects to Promote the Dignity of the human person

• To have in each Provinces, Districts, and Region at least one social project dedicated to these social needs: the unemployed, at-risk youth, addicts, marginalized, migrants, refugees, dropouts, those without health care, elderly or people abandoned, etc….
• Promote the dignity and culture of native people.
• Promote the dignity of women.
• Defend all human life as the first of all rights.
• Support already existing initiatives and those who promote them.
• Use the SCJ Web site to share information about our projects.
• Support, either financially or in other ways, social projects considered worthwhile. For example: have SCJ communities make their purchases at co-ops which benefit local people.

3.2 Support of and participation in solidarity movements and organizations.

• That we study non-profit organizations and social movements, and participate with them (e.g. Caritas, Amnesty International, NGO’s, etc)
• That those responsible for justice and peace (Commissions, Directors, etc) study other organizations promoting Justice and Peace, whether diocesan, religious, or lay, to collaborate with them when possible.
• That each Province, District, and Region study the possibility of forming a NGO to send volunteers to aid human development internationally.
• That each Province, District, and Region participate in the campaign to cancel the external debt and eliminate its causes.
• That those geo-cultural areas join the "Europe-Africa network" centered in Brussels for the defense and support of poor and marginalized.

3.3 Promotion of the Laity.

• That, following the thought and practice of Fr. Dehon, we organize courses and workshops to form groups of Christian youth and students.
• To promote study of the apostolic letter Christifideles Laici, still very unknown, and other social documents of the Church, beginning with the Dehonian laity.
• Animate lay Christians to become involved with unions, and other organizations -- athletic, cultural, etc. Animate them to actively participate in politics.
• Promote the study of social causes among the laity; provide scholarships if necessary.

4. Economic investments

4.1 Ethical investments and disclosure

• Keep our money in ethical banks.
• In each case, verify the type of investments, and avoid those involved in immoral activities, speculation, and also participating in stockholder meetings to influence policies, seeking disclosure, prudence, responsibility, and competence.

4.2 Ethical treatment of employees

• That we review the salaries and benefits paid to our employees, calling in experts if necessary, to assure them a just and living wage, fulfilling all civil and union requirements.
• In certain cases, it would be good to advise employees on investing for their health, education, or retirement needs.
• That we place a financial value on the work of our religious, in a legal manner, making it equal as far as circumstances allow, to the value of our lay workers.

4.3 Solidarity fund

• That each Province, District, and Region have a "solidarity fund" to promote social projects and nedcessities. This fund would also be open to appeals from the General Administration to fund global needs and projects. This fund would be supplied from the contributions of each SCJ community.
• That someone (General Treasurer, member of Finance Commission, General Councilor, or another person) supervise the solidarity funds to ensure proper attention to social needs and a just distribution among all the areas of the Congregation without distinctions.
• That Provinces, Districts, and Regions, in asking for help from the General Fund, present a five year plan for budget requests.

B. Priorities

1. Priorities on the level of the Congregation

a) That all Provinces, Districts, and Regions prepare experts in the field of social ministry to:

• Sensitize and educate persons, both within and outside the Congregation, about the social question.
• Keep in mind, both in initial and permanent formation, the social and economic questions which face us locally and worldwide.

b) That each Province, District, and Region have some group (commission, director, etc.) who promotes an interest in justice, peace, and integrity of creation, both within and outside of the congregation.

c) In the spirit of "Jubilee", the Congregation keep supporting the movement for the forgiveness of the external debt of poor countries.

2. Priorities expressed by the geocultural areas:

North Europe:

Maintain the interprovincial project of refuge for young refugees in Luxembourg.

South Europe:

Create and maintain a Non-Governmental Organization and similar associations, to promote laity and volunteers.

North America:

Buy products from co-ops, to encourage both education and personal conversion.

South America:

Continue interprovincial collaboration in formation and missions, according to the principle of solidarity and "We the congregation."

Africa:

Promote the education of youth, to form mature persons and form cadres inspired by the Gospel, which would serve the social-political life of our countries.

Asia:

Plan a regional Asian meeting, to discuss the theme of "Formation and social justice."

3. (Priorities to be decided) on the level of (Province, District, and Region) and local communities

The General conference has not ended; its real task has just begun. The agenda needs to be followed in all the organic parts of the Congregation -- in Provinces, Districts, and Regions -- and in local communities.

It is the desire of the Conference that on these levels we continue to define the priority of the 5^th Motion of the XX General Chapter "to achieve apostolic projects consistent with the social dimension of our charism." (Doc XVII, pag. 392) "specific projects in service to the poor… creating a mentality, an awareness of (neoliberalism and its consequences) to develop practical strategies, even about our investments." ("A Path to follow.." n. 8).

C. Evaluation

From the beginning, and throughout its development, the common expectation was that the General Conference would bring about:

• a renewed social commitment, not only a document;
• a conversion, not only of individuals, but of the SCJ congregation; in other words, not only individual action, but structural change of the Congregation;
• action to attack the causes and roots of social problems, not just soften its effects;
• a dedication to work in solidarity with people, movements, and organizations which have the same goal; a call to work together for the Reign of God, based on Scripture, the social Doctrine of the church, and our Dehonian charism.

All of this is rooted in the conviction that social action is an essential dimension of our charism, an inalienable part of our SCJ mission, and has its proper place in the life of the Congregation. As rich as this commitment is, so much deeper and richer is the spirituality which nourishes and inspires it, and vice versa. In this way we make real the experience of the founder and of so many of our brothers who are already so committed.

In order that we can realize these goals, it is necessary to evaluate periodically how these proposals have been put into action.

Conclusion

The General Conference concluded with the sense of having achieved its mission. We emphatically state that all of the conclusions are important, even though we have set a higher priority on some. These sum up the spirit of the conference and the hope of the Congregation. They are specific, but not an exclusive list. Many other proposals or actions may already be at work in the Congregation; these are the ones which ought to characterize our efforts in the coming years.

The fact that we have made certain definite suggestions should not let us forget that our ongoing concern is the welfare of man, aware that "Man is the Way of the Church" Centesimus Annus, 53-62). It is the path taken by Christ in the redemption to fulfill the plan of the Father and bring happiness to all human beings. Creation itself will achieve its full liberation through mankind's liberation (Rom 8,19-22). So our path cannot be otherwise.

We are at the service of humankind, of all people in all circumstances. Our perspective is of mankind in our current world; the hopes and joys, the sorrows and frustrations of all are our own. We decide to be in solidarity with all our neighbors and all peoples of the earth. In serving the particular, we cannot lose sight of the universal.

To the Dehonian family, we wish to say that this message makes you participants in our life. They are decisions for the SCJ Congregation but there is also a spirit in them which must be shared. The spirit of service, of sharing, of giving must be lived in communion with all. We invite you wholeheartedly to join us on this path.

May the sacred Heart, of whose fullness we have all received, be always the basis, the beginning, and the end of our life. With him and through Him, may we be witnesses of the immeasurable mystery of the Love of God, and may we never tire of being-for-others.

May Our Lady of the Visitation, whose feast concludes the month of May, be the star which guides us on our way as believers and servants of justice and peace.