AN EXPERIENCE OF MINISTRY IN THE THIRD WORLD: THE FRANCISCAN COMMUNITY SERVICES AND THE INBREAKING OF GOD'S KINGDOM. A PASTORAL REFLECTION PAPER SUBMITTED TO THE FACULTY OF THE WASHINGTON THEOLOGICAL UNION IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF DIVINITY, BY TIMOTHY PATRICK DORE, OFM CONV., APRIL 1992
CHAPTER FIVE
Theological Reflection
Frame of Reference
Because of my experience in Ghana, I had the chance to come face to face with the reality of leprosy in the world. I learned that leprosy is a terrible disease affecting the most poor of the earth's inhabitants. I also learned that the disease, although rampant within Third World nations, is completely curable. The leprosy patients whom I met have been given a burden of great suffering in this life. The tragedy of their situation is that their disease could have been cured.
The people in the Ankaful leprosy camp, as well as many other impoverished people of Ghana, could have lived healthy and comfortable lives if the world was a place where the true dignity and worth of each and every human being was respected. In such a world, richer nations would share their resources with poorer nations. In such a world, developed countries would earnestly seek to raise the standard of living of underdeveloped countries.
The disparity between rich and poor nations effects all facets of life within developing countries. In Ghana, my exposure to people with leprosy, and to people facing other social ills, awakened me for the first time to this terrible reality. I now realize that leprosy and other problems within the Third World are symptoms of an immense international problem--a problem that I believe is not hopeless. The Symposium of Episcopal Conferences of African and Madagascar (SECAM) recently drew attention to the African problems of poverty, disease, hunger, ignorance and political instability. (43) In Ghana, I personally witnessed all of these tragic human situations. Although I have not done a scientific study of the interplay between rich and poor nations, I now have a sense of the "economic stranglehold" that the First World has over African countries.
My experience in Ghana has motivated me to reflect on the need for authentic human development in Third World Countries (i.e., a development which attempts to defend and promote the dignity of each human person) Because of this, I have been compelled to reflect on the meaning of social justice and its relationship to the inbreaking of God's Kingdom. If as Gutierrez says, that "the Kingdom and social injustice are incompatible," (44) then it seems to me that a genuine Christian, who lives in hope for the Kingdom of God, must do all that he or she can to help to alleviate such injustices as they are found in many places throughout the world.
My internship with the FCS allowed me to experience a ministry committed to improving the lives of those most in need. As a result of my experience in Ghana, I have critical questions that I believe relate to my understandings of mission and ministry. In the Gospel, we are charged to "make disciples of all nations" (cf. Matthew 28:19). What is the evangelical significance of a Third World ministry motivated by a "preferential option for the poor?" What is the significance of the concept of human development in light of the Gospel? When we pray the Lord's Prayer we say "Thy Kingdom Come." How does a ministry directed to the marginalized, and particularly one involved in leprosy rehabilitation, respond to the challenge to actively participate in the inbreaking of God's Kingdom? I hope to develop these questions in this paper.
Practical Experiences that Motivate Questions
In the previous chapter I related specific experiences that I had during the course of my internship. During my time in Ghana, I was compelled to reflect on these experiences from social, cultural and theological perspectives. I realized that many of the people served by the FCS are in distress as a direct consequence of the First World's failure to alleviate the suffering of developing nations. My experience of "pastoral visitation of the sick" among victims of leprosy repeatedly compelled me to look into the faces of the world's forgotten human beings. My experience as a "minister of presence" to the children of Ankaful gave me a perspective on the burdens faced by the children of the Third World who have very little for which to hope. My experience with the FCS's outreach to a young epileptic man gave me an insight into the importance of assistance efforts for people on the edge of society who might not otherwise survive. My personal feeling of anguish and frustration after visiting an overcrowded clinic, and coming face to face with a child crippled because of insufficient medical services, forced me to examine the great urgency of medical aid for underdeveloped nations. My experience praying with elderly leprosy patients and disabled children gave me a genuine encounter with a God who "has exalted those of low degree." My experience of the darkness of a home without electricity, and my experience of the futility of traveling long distances because of poor communications, showed me how much I take for granted within the forum of my own wealthy nation. My experience as a missioner within an oppressive local Church taught me that even those who are in leadership roles amidst the most severe of human misery are often unwilling to actively engage themselves as agents of human development, justice and liberation. My experience of frustration in not knowing the language of the Ghanaian people, and my attempt to creatively respond, allowed me the opportunity to realize that the Gospel message of love is not restricted by human limitations. My experience providing retreats and Scripture services enabled me to realize that I can realistically share my faith and my values with people of other cultures.
Inquiry
Active Participation in the Inbreaking of God's Kingdom
The Communique of the Pan African Conference on Justice and Peace published by the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) recalls the human situation of sin which it says is "the cause of injustice and violence." (45) It affirms the Christian hope for the coming of the Kingdom as a response to this human situation. The document asserts that "Africa needs the Church" because the Church is "a place where. . . [injustices are] effectively exposed." (46) It is within the context of the Church's proclamation of the Kingdom that we can understand Christian demand for a just world order (which would promote human liberation and self-fulfillment). The SECAM document can set the stage for a reflection on the meaning of authentic human development, ministry to the poor and the inbreaking of the Kingdom from an African perspective (of which the FCS is very much a part).
What is "The Kingdom?"
The ministry of Jesus was preoccupied with making known the message of the Kingdom. This Kingdom embraced all aspects of human life. Donald Senior maintains that in our discussion of the Kingdom motif, we must keep in mind its "comprehensive scope." Senior notes: "Jesus' parables about a gracious God, his fellowship with outcasts and women, his healing and exorcisms, his conflict over interpretation of law--all these became a cumulative definition of what the Kingdom of God meant." (47)
When we read in Matthew 6:10 "your Kingdom come," we must seriously ask ourselves what the passage means by "Kingdom." One author, Gunter Klein attempts to illustrate three patterns in theology that attempt to define this term.
Klein suggests that in an "orthodox" position the Kingdom is "nothing other than the end of the temporal world followed by its continuation on a supernatural plane." (48) Another position outlined by Klein states that "Jesus was mistaken in his proclamation of the rule of God in that he counted on its imminent arrival."(49)
The third position discussed by Klein, and that which seems to be most evident within contemporary theologies of the Kingdom, is that which was first suggested by Albert Schweitzer. Schweitzer wrote, "'The task was laid upon (Christianity) of giving up its belief in the kingdom which should come of itself and giving its devotion to the kingdom which must be made real.'" (50) This third position gives prominence to the role of the human person in bringing about the Kingdom in the world. This view places an emphasis on graced action of the human person in the coming of the Kingdom. This contemporary approach engages the human person and challenges him or her "to help bring in the Kingdom of God by becoming involved in shaping history." (51) Similarly, Leonardo Boff maintains that "the reign of God is begun here on earth." Boff notes that the Gospel can be used "as a factor of growth and liberation [and] as a form of anticipation and historical concretization of the Kingdom of God." (52)
Contemporary Versus "Orthodox" Theologies
In a related theme (and one that was first stated almost thirty years ago) Harvey Cox wrote that "the starting point for any theology of church today must be a theology of social change." (53) He maintained that in order for the church to begin from this perspective it must break out of a captivity to stagnant conservative ideologies. Such a release from the status quo can only take place through what Gustavo Gutierrez has called "liberating historical events" without which he says there would be "no growth of the Kingdom." (54)
An "orthodox" position, such as that defined above (and perhaps characteristic of early Christianity), would likely be criticized by Cox as one "infected with the ideology of preservation and permanence." (55) Such a position would be apt to accept a concept of the Kingdom that is completely other-worldly and transcendent. In such systems, the struggles (and even the injustices) of this life on earth are accepted or at least tolerated.
There is a tension between traditional and contemporary understandings of the Kingdom. This tension impacts the manner in which various people respond to the Gospel and take action (or do not take action) in today's world. In Renewing the Earth, an overview of Roman Catholic documents of peace, justice and liberation we read: "If religion is to save one from the world, then a theology such as that of early Christianity is appropriate, If, on the other hand, theology is seen as a way of helping to save the world, then one can understand why [contemporary theologies are] very appropriate." (56)
Contemporary theologies of social change move away from a negative view of human existence; they seek to encourage attitudes which respect the true dignity and worth of each human person. Such theologies seek ways to transform society so that it may begin to reflect the Kingdom of God in the here and now. Matthew Lamb defines contemporary theologies of social change from such a perspective. He writes, "[they] seek to develop mediations of the Christian faith which will transform societies and cultures, healing the ravages of widespread social injustice and creating genuinely good social orders." (57) Lamb notes that these contemporary theologies are concerned with actions that serve to free human beings from dehumanizing conditions and from unchristian social and political structures. (58)
Active Participation
Many today believe that Christians must take an active role in the elimination of injustices as they exist throughout the world. According to this view, Christians who live in hope for the Kingdom must look beyond themselves and not ignore social ills as they are found in many countries of the world. Gaudium et Spes makes a similar statement. It reads, ". . .no one can allow himself [or herself] to close his [or her] eyes to the course of events or indifferently ignore them and wallow in the luxury of a merely individualistic morality. The best way to fulfill one's obligations of justice and love is to contribute to the common good according to one's means and the needs of others. . ." (59) Victoria Araya places a strong emphasis on the teaching of Vatican II as she diagrams Christian social responsibility. She claims that "to know God is to establish just relationships among human beings. To know God is to acknowledge the rights of the poor. When this demand is not met, God is unknown and absent, and worship of God is impossible." (60) Araya's suggestion is that a society that does not actively engage in the quest for human liberation and justice cannot exist in relationship with God. This logically precludes any possibility of an inbreaking of the Kingdom.
This task of social responsibility then (and consequent work for the Kingdom) demands from the individuals, and society as a unit, an ongoing praxis whereby the community is continually challenged to creatively respond to the very real dehumanizing conditions that exist in the world.
This creative orientation and social motivation was at the root of the ministry of Jesus. Paul Ricoeur writes: "But more than anything else it was Jesus' associating with 'tax collectors and sinners' that must have been perceived as the major challenge of his ministry. . .The Kingdom is announced insofar as Jesus himself interpreted his present fellowship as anticipating the eschatological banquet." (61) Jesus by his actions challenges us to discipleship. This discipleship is dynamic in that it calls us to reach out in fellowship to those who are the outcasts of society--even to the point of risking violent opposition (as Jesus ultimately did). This pattern of ministry, which as Senior notes "seems able to detect goodness in those people. . .society presumed to be bankrupt," (62) is the preferential ministry of Jesus. Accordingly, Christian discipleship is a call to work for the common good from the perspective of justice and love. This is how Christians actively participate in the inbreaking of the Kingdom of God.
Although Cox says that "the Kingdom of God. . .remains the fullest possible disclosure of the partnership of God and man in history," (63) he is careful to state that the Kingdom of God must not be mistaken as a "human accomplishment." (64) Karl Rahner echoes this theme when he writes: ". . .it would be an absolutely fundamental heresy for any already given condition in the world, or any condition which man himself can realize by his own planning and action, to be regarded by man as his salvation." (65) Gaudium et Spes makes a similar point when it states that "we must be careful to distinguish [earthly] progress clearly from the increase of the kingdom of Christ." (66)
The message of the Kingdom is one that proclaims the sovereignty of God over all of creation and that invites the human community to take an active role in announcing this reality. This living reality, although above human initiative, becomes visible in the world when human beings exercise a praxis of justice and love.
The Gospel and the Call for a Just World Order
In a short article entitled "African Sketchbook II: Ossiomo," Richard A. Blake relates his experience of visiting a Nigerian leprosy hospital. (67) In his reflection, Blake tells of the generous foreign investments in Nigeria that have been used to build modern breweries and the like. He tells the reader about the large discrepancies that exist between that type of foreign aid (i.e., various capitalist ventures) and the type used for medical or social relief. Blake notes that these differences are obvious to the average person living in a typical Nigerian village. He invites the reader to do a critical reflection on the disparity that exists between the First World and developing nations. Blake's unwritten challenge to the reader is to do something about the difficulties faced by so many because of the common Third World problem of leprosy (and by implication, the many unjust human situations in those parts of the world).
In the United States people spend millions of dollars on cosmetic surgery and other frivolous "self-improvement" schemes, while people throughout the world suffer and die because simple medications are not made available to them. Blake's reflection cited above invites those of us in the First World to respond aggressively to the just demands of the poor, the diseased and the oppressed throughout the world.
If we have a genuine desire to move away from selfish preoccupations and to actively participate in the inbreaking of the Kingdom, then we must ultimately act on behalf of the poor who are "God's lowly ones." Donald Senior makes the same point when he claims that we must respond to a notion of the Kingdom in which there is "an effective, transforming rule of an overwhelmingly compassionate God." (68)
The Kingdom, Justice and a Commitment to those Most in Need
In the history of its teachings on social issues, the Roman Catholic Church has consistently promoted the gospel imperative of service to those facing difficulty and hardship--and particularly to those who are poor. More recently, this teaching has found expression in the conviction that Christians must exercise a "preferential option for the poor." (69) Or in the words of John Paul II, the Church "is prompted by an authentically evangelical commitment which, like that of Christ is primarily a commitment to those most in need." (70)
Included in this mandate is a commitment to action which promotes a just order within the world--i.e., a reflection of the Kingdom now. The Church teaches that this goal must be the focus for those who preach the gospel. (71) Although nuanced within the framework of contemporary biblical exegesis, this preaching of the Gospel can be understood within the framework of Jesus' command to "make disciples of all nations." The goal of a more just world order was the intention of the bishops, when in their 1971 Synod they proclaimed that "action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel." (72) Action on behalf of justice is a concrete way in which authentic human development is promoted--as such, human development is related to the inbreaking of God's Kingdom.
The Reality of Leprosy in the World Today
In the Third World today, it is estimated that there are ten to twelve million people with leprosy.(73) These people, who have been called "the living dead" are perhaps the poorest of the world's poor. Because of tremendous ignorance surrounding the disease, people with leprosy are often abandoned by their families, their communities and the governments under which they live. Many, particularly those who have not had medical treatment, suffer terrible bodily disfigurations and a host of other maladies. The extreme poverty of these people (both physically and financially) often forces them into conditions that are far below acceptable living standards. As social outcasts consigned to a life of poverty, these people are often dependent on the charity of others for mere survival.
In addition to the human misery that is caused by leprosy, the real tragedy of the disease is that for those who are victims, early diagnosis and proper medical treatment would have guaranteed a complete cure. (74) In the First World, leprosy is almost a non-existent problem. (75) The fact that leprosy is curable, and yet at least ten to twelve million people struggle with the disease in our world today, presents a challenge to the Christian community.
In an ideal world where "justice" has been accomplished, medical services will be available for the poorest of the poor. In such a world, the disease of leprosy, which medical science has already conquered, will disappear. In such a world, where the right to self-fulfillment and integral self-development will be secure for all people, the reality of the Kingdom will be more apparent.
Action on Behalf of Justice
Those who work among the poorest of the poor, especially those who live lives of service for victims of leprosy, can show by their example that "action on behalf of justice," is central to the preaching of the Gospel. Although not writing about leprosy, a similar point is made by Gustavo Gutierrez when he writes, "only from a point of departure at the level of practice, only from deed, can the proclamation by word be understood." (76) The witness of those who are dedicated to the service of people with leprosy is a practical example of each Christian's responsibility to put Christian social theory into action. According to Fred Kammer, the praxis of social action is directly related to the challenge of discipleship (i.e., the Kingdom). He writes: "The challenge is to reach out to the poor in companionship, which literally means to break bread with them, and in compassion, which means to suffer with them. These are essential themes of discipleship with Jesus himself."(77) It is through such discipleship that "transformation of the world" begins to take place.
The process of transforming the world begins in the concrete experience of people. Ministry to victims of leprosy serves as a model of concrete transforming action. In such a paradigm, individual victims of leprosy are given medicine, possibly cured or at least affirmed in their basic human dignity (i.e., the principles of authentic human development are promoted). Such action on the behalf of these people with leprosy serves to arouse the consciousness of the larger human community. Through this witness, the world community is consequently motivated both ethically and economically to eradicate the disease through education and aggressive medical treatment. This transformation, which first affects individuals, ultimately raises social consciousness and helps to bring about a more just world society. A world which is guided by justice is a world which reflects the Kingdom.
Those who by their lives are exemplars of service to the poorest of the poor, also serve to motivate the rest of the Christian Church into responsive action. As such, Christians in the broader worldwide community are able to, in the words of Ad Gentes Divinitus, ". . . share in the efforts of those people who, in fighting against famine, ignorance and disease, are striving to bring about better living conditions and bring peace in the world." (78)
The Relevant Challenge of the Church's Social Teaching
The social teaching of the Church, as expressed by the Second Vatican Council, gives witness to the Church's desire to promote the dignity of all people. It claims that such a goal is not possible as long as large gaps exist between rich and poor individuals and nations. Gaudium et Spes teaches that "excessive economic and social disparity between individuals and peoples of the one human race is a source of scandal. . ." (79) Those who are actively involved in healing such rifts (such as those working among the most poor of the world) can be strengthened by the words of the Council. In Ad Gentes Divinitus we read: "As Christ went about all the towns and villages healing every sickness and infirmity, as a sign that the kingdom of God had come, so the Church, through its children, joins itself with men [and women] of every condition, but especially with the poor and afflicted, and willingly spends herself for them." (80)
A large portion of the Church's effort among the poorest of the poor takes place within Third World settings. Various countries of the Third World are also the object of significant missionary activities today (and it is in these countries that most leprosy victims are found). It is there that the challenge of human development is most urgent.
Traditionally, missionary societies have depended on the resources of their benefactors within wealthier nations to support their endeavors among the poor and disadvantaged of the Third World. Benefactors usually respond to the human call that comes from those at the forefront of missionary activity. Recalling the words of the Second Vatican Council, Paul VI in Populorum Progressio suggests this type of relationship when he stated "'it is a very important duty of the developed nations to help the developing nations. . .' This conciliar teaching must be implemented." (81)
We find a similar theme in John Paul II's encyclical Sollicitudo Rei Socialis. John Paul II makes the assertion that "interdependence [between nations and peoples] must be transformed into solidarity, based upon the principle that the goods of creation are meant for all." (82)
Leprosy and the Hope for a New World Order
It is said that the presence of leprosy in the world is directly correlated to the poverty found in those societies where leprosy is most prevalent. Where there is extreme poverty, there is leprosy.(83) George Anderson makes such a point in an article entitled "The Scourge of Leprosy." Anderson demonstrates agreement with Populorum Progressio when he states that the ". . .continuation of the scourge of leprosy may depend on the degree to which the material resources of the world are or are not reapportioned along more equitable lines."(84)
The ultimate goal of direct action against poverty of any type is that of recognizing the true value and dignity of those concerned. Direct action also serves as a means of consciousness raising. As such, it may begin to influence the social structures and, ultimatly, the implementation of a new world economic and social order. In such a world, wealthier nations will be motivated to share their riches with poorer nations. John Paul II related such a vision in his recent message on World Leprosy Day 1990. The Pope stated: "It is now clear that responsibility for the problem of one country is incumbent upon all other countries as well. This is also the case with leprosy. . .the statistics on the frequency of the disease, when compared with the relatively limited cost of the resources needed to eliminate it completely, must be considered a scandal for the whole international community." (85)
An important goal of Catholic social ethics is a more equitable distribution of the world's resources. In the case of leprosy, there can be no doubt that such a distribution would enable, not only a more just world society, but the eradication of the disease as well. On that day, the hopes of John XXIII as expressed in Pacem in terris will be realized. He wrote: "The result we look for is that the poorer States shall in as short a time as possible attain to a degree of economic development that enables their citizens to live in conditions more in keeping with their human dignity." (86)
If as Christians we truly believe that a preferential option for the poor is not a matter of choice, but of obligation,(87) then we must respond to unjust situations that exist in our world. These situations of injustice are often caused by a refusal on the part of the rich and powerful (both individuals and nations) to deny the true dignity of all human beings. I am challenged to be conscious of the needs of my fellow humans in Africa and other parts of the Third World. I believe that I am called to promote authentic human development, a global awareness of Justice and Peace issues and above all, to align myself with the "civilization of love." (88)
When Christians have responded to the just demands of the poor and have authentically responded to their vocation to participate in the inbreaking of God's Kingdom, then, as Blake envisions, "Hansen's disease will join smallpox and polio in the glossary of 'once-dreaded' diseases [and] someday, perhaps. . . an African child will ask his Bible school teacher, 'What's a leper?'" (89)
FOOTNOTES:
(43) See Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), Communique of the Pan African Conference on Justice and Peace written by Archbishop Jaime Goncalves & Fr. P. Obinna Aguh, CSSp. in African Ecclesial Review 30 (August 1988): 218-225.
(44) Gutierrez, A Theology of Liberation, 168.
(45) See SECAM, Communique, #26, in African Ecclesial Review 30 (August 1988): 224.
(46) Ibid, #28, 224.
(47) Donald Senior and Carroll Stuhlmueller, The Biblical Foundations for Mission (Maryknoll, New York: Orbis, 1989) 146.
(48) Gunter Klein, "The Biblical Understanding of 'The Kingdom of God'" Interpretation XXVI, (October 1972) 387.
(49) Ibid, 390.
(50) Albert Schweitzer, The Kingdom of God and Primitive Christianity, trans. L. A. Garrard (New York: Seabury Press, 1968), 183; cited in Klein, Interpretation XXVI, 391.
(51) Klein, Interpretation XXVI, 390.
(52) Leonardo Boff, St. Francis: A Model for Human Liberation (New York: Crossroad, 1982) 60.
(53) Harvey Cox, The Secular City (New York: Macmillan: 1965) 91.
(54) Gutierrez, A Theology of Liberation: History, Politics and Salvation, 177.
(55) Cox, The Secular City, 91.
(56) David O'Brien and Thomas Shannon, eds., Renewing the Earth (New York: Image Books, 1977) 542.
(57) Matthew L. Lamb, "Political Theology" The New Dictionary of Theology (Wilmington, Delaware: Michael Glazier, 1987) 773.
(58) Liberation, political and feminist theologies are contemporary examples of movements that promote transformation of social structures. Liberation theology, for example, "is based on a dynamic concept of the person, creatively oriented toward a social future, acting in the present for the sake of the future." O'Brien and Shannon, Renewing the Earth, 544.
(59) Gaudium et Spes, 7 December, 1965. Chapter 2, paragraph 30. in Flannery, ed., Vatican Council II, 930.
(60) Victoria Araya, God of the Poor: The Mystery of God in Latin American Liberation Theology (Maryknoll, New York: Orbis Books, 1987) 86.
(61) Paul Ricoeur, "From Proclamation to Narrative," The Journal of Religion 64, (October 1984) 509.
(62) Senior, The Biblical Foundations, 147.
(63) Cox, The Secular City, 97.
(64) Ibid, 96.
(65) Karl Rahner, "History of the World and Salvation-History," in Theological Investigations, (New York: Crossroad, 1983). 5:97.
(66) Gaudium et Spes, 7 December, 1965. Chapter 3, paragraph 39. in Flannery, ed., Vatican Council II, 938.
(67) Richard A. Blake, "African Sketchbook II: Ossiomo," America 147 (September 18, 1982): 125.
(68) Senior, The Biblical Foundations for Mission, 151.
(69) Final Document of the Third General Conference of the Latin American Episcopate, pt. 4, chap. 1, no. 1.1, (27 January, 1979), in The Puebla Conclusions, 178.
(70) John Paul II, John Paul II in Mexico: His Collected Speeches (London and New York: Collins, 1979) III, 3. Cited in Donald Dorr, Option For the Poor: A Hundred Years of Vatican Social Teaching (Maryknoll, New York: Orbis, 1983) 212.
(71) This charge is expressed as such in the Gospel: "he has anointed me to preach good news to the poor, to proclaim release to the captives, recovery of sight to the blind, to set at liberty those who are oppressed. . ." Cf. Luke 4:18. See The Bible: Revised Standard Version (New York: American Bible Association, 1946) 892.
(72) Synod of Bishops, Second General Assembly (November 30 1971), Justice in the World Paragraph 6, in Joseph Gremillion, The Gospel of Peace and Justice (Maryknoll, New York: Orbis 1976) 514.
(73) John Maurice, "Leprosy, Light at the End of the Tunnel," World Health (July 1988): 13.
(74) See Maurice, World Health (July 1988): 13.
(75) Today some First World countries continue to deal with this public health problem, however by comparison to Third World statistics the problem is relatively small. According to Jeffrey Cohn in an FDA Consumer (September 1989) report "Leprosy: Out of the Dark Ages," there are 6,000 cases in the United States. Cohn notes that in the United States, "most newly diagnosed victims are recent immigrants from Asia and Latin America. . ."
(76) Gustavo Gutierrez, The Power of the Poor in History (Maryknoll, New York: Orbis, 1983) 17.
(77) Fred Kammer, Doing Faithjustice: An Introduction to Catholic Social Thought (New York: Paulist, 1991) 145.
(78) Ad Gentes Divinitus, 7 December 1965 Chapter 2, paragraph 12. in Flannery, ed., Vatican Council II, 826.
(79) Gaudium et Spes, 7 December 1965. Chapter 2, paragraph 29. in Austin Flannery, ed., Vatican Council II, 929-930.
(80) Ad Gentes Divinitus, 7 December 1965. Chapter 2, paragraph 12. in Flannery, ed., Vatican Council II, 826.
(81) Populorum Progressio, #48, citing (Gaudium et Spes, #86) in Claudia Carlen, ed., The Papal Encyclicals 1958-1981 (Wilmington, North Carolina: McGrath Publishing: 1981) 192.
(82) John Paul II, Sollicitudo Rei Socialis, Chapter 5, number 39. (3 March, 1988) in Origens 17, 654.
(83) Scientists remain puzzled about how leprosy is actually transmitted.
(84) George M. Anderson, "The Scourge of Leprosy," America 144 (March 14, 1981) 205.
(85) John Paul II, "Leprosy Still a Scandal: Message of Pope John Paul II for World Leprosy Day (January 28, 1990)," The Pope Speaks 35 (May/June 1990) 236.
(86) Pacem in terris #122, in Carlen, ed., The Papal Encyclicals 1958-1981 120.
(87) Cf. Final Document of the Third General Conference of the Latin American Episcopate, pt. 4, chap. 1, (27 January, 1979), in The Puebla Conclusions, 178.
(88) The words of Paul VI. See SECAM, Communique, #19, in African Ecclesial Review 30 (August 1988): 222.
(89) Blake, America 147 (September 18, 1982): 125.
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