Living the dynamic of Justice and Peace, whether it is by way of a specific project or through a religious life structured around an option of solidarity with the voiceless or those in need, brings a renewed and more in-depth understanding of the people around us, their language, questions, hopes and concerns. This understanding becomes 'the theological foundation' for the work of inculturation of the Word of God and of the living Church. The action itself puts us in contact with the new questions that arise, which in turn serve to nurture our theological reflection and faith practices.

It is important that we set in place an intellectual process based on the lived reality of the people with whom we are doing the project, this enables us to pick up on the theological questions and those elements that challenge our faith and our Christian practices. Although theological reflection done from a Justice and Peace perspective can include many different aspects, it must always give first priority to an inductive process and ensure the active participation of those directly concerned.

"The call to mission makes us aware of the need for competence and truth in this dialogue. We should enter into dialogue with the many forces that threaten the future of our planet ; systems of oppression, degrading attitudes, lack of concern for the environment ... This calls for an attitude of contemplation, intellectual work, social adaptation, personal flexibility, prophetic courage and the will to collaborate with others." (Common Novitiate of the Dominican sisters of the USA.)

A theological process that is inscribed in the concern for Justice and Peace is not merely a theology dealing with social and political issues, but rather a new way of doing theology and studies in general.

"Yet, it is not enough just to see these places of human suffering, and to be the tourists of the world's crucifixion. These are places in which Theology is to be done. It is in these places of Calvary that God may be met and a new word of hope discovered So then, we must dare to see what is being lived before our eyes ; we must believe that it is where God seems most distant and where human beings are tempted to despair that theology may be done,"

( T. Radcliffe, The Wellspring of Hope : Study and the Annunciation of the Good News).

It is urgent that we, the members of the Dominican family, develop a theological reflection based on actions and options of solidarity with the poor, the excluded, those men and women suffering humiliation. This reflection should enable us to preach in a manner that touches those who are suffering so that we can bring an element of hope to their life, by revealing to them God's love and the caring attitude of the Church.

This reflection has already begun on the different continents where the Order is present, it flows from the economic, social, cultural and religious realities experienced by the brothers and sisters living there. The bibliography that figures in the appendix of Workbook #5 could be of assistance to those looking for help in this area, although the work that is in process is vaster and extends far beyond the suggestions listed there.

The theological dimension of the work of Justice and Peace, without which there could be no true Dominican process, requires that we give serious consideration to the following questions:

• who is at the origin of my theological questioning?
• for whom am I doing this theological work?
• with whom can I work and validate my affirmations or the relevance of my questions?
• how am I going to make my work readable and understandable for those who are at the origin of my questioning?

How do I go about getting the questions to emerge? What methodology should I use? This might be a good opportunity to begin a discussion with the Justice and Peace promoters, the directors of studies, and the directors of formation of different provinces and congregations. Frequent meetings between those responsible for studies and those responsible for Justice and Peace promotion can be an excellent means to make known (inserted into the spiritual and intellectual life of the brothers and sisters), the problems that face the poor and the victims.

Obviously, there are always initial questions and a certain amount of theorization that takes place at the beginning of any Justice and Peace project or of a specific orientation of religious life; however as time goes by and the project evolves new questions emerge to replace the former. The intellectual process is a permanent one; theology is always in motion and is one of the main "catalysts" of this movement.

What is the impact of Justice and Peace on our theological work? In what way does it renew it?

- in the sense of new themes that flow from the daily activities and concerns of the people

- in the degree of importance given to mercy and fraternity, to a God who loves men and women and who seeks to enter into close relationship with them.

- in the practical awareness of a universe filled with conflict and tension, inhabited by people who are strong and others who are weak, where it is difficult to build consensus

- in the decision to take sides with the oppressed and the voice-less

- in keeping hope and affirming that there still is a place for actions that enhance the human dimension of our being.

In Mexico, at their chapter on Preaching n 66, the brothers wrote:
" Theological reflection will be nurtured by mercy and will avoid making the conventual life a refuge from the challenges and demands of reality."

By accepting to confront the experiences of the poor and the victims of violence, theology opens itself to a whole series of new possibilities, new issues, new challenges. Those brothers and sisters who have already committed themselves to this way of life have made proposals that must be made known to the entire Dominican family.

One of the first aspects of this theological research is the emphasis placed on the inductive and contextual approach, on the need for inculturation. We must begin with the questions that the people are asking themselves, the situations they are living and their way of articulating these realities. There are several publications that are put out by the brothers and sisters that fit well into this process and can be of help to us in our reflection: for example, Alternatives (Nicaragua), Justitia (Philippines) This new type of work must promote dialogue and the debate ("disputatio") as a theological tool that can serve to elaborate as well as resituate the results.

The communal aspect of this theological reflection is an important factor although it can sometimes be difficult to do, particularly for those who are not in the habit of working with others. There are methods that exist to help people learn how to work together and to be intellectually "productive" (brainstorming, commissions, methods of "forecasting", panels). If you know of other methods that you think might be useful, please send them to us and we will make sure they get circulated as broadly as possible!

Here is one example among many to prove that this is possible.
In March 1996, in Santiago, Chile, approximately 40 brothers and sisters from Latin America and Europe met to study the question :"Is there any hope for the oppressed cultures?" They organized their meeting to function like a task force. The goal of their meeting together was to do some analysis and to make proposals. Over the past ten years they have continued to meet on a regular basis to pursue their collective research.

Human sciences play an important role in the reflection process around issues of Justice and Peace: economics, sociology, law and political science (this is provided for in the Ratio Studiorum Generalis of the brothers in n 14). These different approaches allow us to get a better understanding of the situations and the forces at work, but they can also be useful to help us ground our theological and spiritual discourse in those issues that touch the lives of the people. This would be good for the brothers and sisters in initial or ongoing formation and might be a good objective to be pursued by the Justice and Peace promoters. For support in this area we can turn to the writings of L.J. Lebret (see Workbook #1), on the expertise accumulated by the Las Casas Center in Cuzco or by the Songhai Center in Benin (see Workbook #1)

Human sciences can also help us out of our erroneous beliefs that Western culture is universal. Anthropological and cultural research are elements that can help rethink the relationship between humans and nature, gender relationships, the sense of freedom ... The work of inculturation done by our brothers and sisters in Africa is invaluable to us. Are you aware of this research? Are the newer members informed during the period of initial formation about the existence of this theological trend?

"Pentecote d'Afrique" is a review put out by the brothers of Cotonou in Benin. The goal of this monthly publication is to describe experiences of consecrated life encountered within the African context. Every issue has a theme and is an occasion to do theological research based on very practical aspects of religious life as it is lived in Africa and on the problems the brothers and sisters must face.

Again similar reviews exist elsewhere; Alternativas (Nicaragua), Justitia (Philippines), Coban publishers, CBC in Cuzco... These publications do the same type of work of inculturation rooted within the cultural context. Do we subscribe to these publications? Do we have them in our libraries? Do we use them?

There is a long list of questions related to Justice and Peace that must be taken up when doing the work of theology. The following are just a few of these issues:

• -the meaning of evil and of suffering at the social and individual level,
• - the notion of the structure of sin or the collective dimension of sin.
• - the relationship between living beings and creation, the cosmos, nature.
• - the importance given to gender (men and women) in theology, in our understanding of Scripture.
• - the promotion of human dignity as related to the biological problems, nuclear violence and the globalization of the economy.
• - the contemporary meaning of liberation: what are the new idols?
• - the place of indignation, revolt, choosing sides (being partisan), taking risks... in the gospel message
• - the importance of reconciliation and conflict for true peace-making
• - the role of prayer, of spirituality and of wonderment in a materialistic society .

The Justice and Peace process also has repercussions on our ecclesiological reflection. What is the place of the poor: are they merely subjects of conversation or are they considered to be people who have a right to be heard? How can we bring the poor into the Church and let go of our assistential approach? How can we have them participate in our liturgies and in our catechetics? Can the poor understand our vocabulary?

The CEPE (Tito de Alencar Lima Ecumenical Center for Publications and Studies) in Praça da Se (Brazil) is responsible for a house for the street kids and does socio-political formation with the militants... they have also worked on updating a catechetics program to the needs of the people which focuses on taking responsibility for promoting social change.

This process also calls for a reconsideration of the vows, which take on their full meaning when they help us come closer to the men and women who are broken by life and history and when we accept to live the struggle of compassion and solidarity with them.

This approach will certainly have consequences for our centers of initial formation and specialized training. What have we done, in all honesty, with the recommendations contained in the Ratio Studiorum Generalis on Justice and Peace (#14, IV)? Once again we see the necessity of having the formation directors and the Justice and Peace promoters meet together to discuss these issues so that the advances we have made can be integrated and become a "natural" component of our lives.

Theological reflection on Justice and Peace issues has a place in the more specialized types of workshops, in sessions of continuing formation, in the seminars organized by and for the brothers and sisters doing hands-on work, colloquiums Why not tell us about some of the more important realizations that have happened in this area in your province or congregation. We would really be appreciative if you did!

A Model: Albert Nolan and the Institute of Contextual Theology in South Africa. A. Nolan entered the Order in 1954 in South Africa. At that time he had a passion for studies and a "preaching" enlightened by study. He did his classical Thomistic studies and received a Doctorate degree from the Angelicum in Rome. Over the next twenty years he exercised a variety of ministries: director of youth movements in Catholic Action, professor of theology, father-master, prior, provincial... Things started to change in the 1980's when all of the people of Christian faith in South Africa found themselves confronted with the terrible questions related to apartheid, poverty of the masses, injustice and institutionalized violence. Friar Albert became involved because of his involvement with youth. What does one do when faced with such widespread injustice? What does one say to those Christians who are troubled in the face of the pressure exerted on them by the leaders, who would have them obey the policies of this racist State? What does one say to the faithful who suffer the repercussions of such cruel oppression? What does one think about reacting with violence to a situation where the exercise of power is itself imposed through violence? Little by little as the demands made upon him became greater, Fr. Albert and a few others came to the realization that theology would have to be rewritten based on the questions of the people. "Very often", says Fr. Albert, "we wear ourselves out giving answers to questions the people are not asking, in such situations we take more time explaining the question than giving the answer... By so doing, we take no interest in the real questions being asked by Christians today, questions that touch upon issues of poverty, racism, the legitimacy of armed struggles..." The specific role of the theologian is to provide tools for the analysis and a better understanding of the situation, so that together they can find answers to the questions believers are asking. The name given to this methodology is "contextual theology". In 1981, the Institute of Contextual Theology (ICT) was created. The goal of the Institute is to use the above mentioned method to answer from an ecumenical and multi-racial perspective, the questions of Christians about apartheid. Fr. Albert joined the team in 1984, but had to go into hiding for several months because the authorities consider this work to be highly subversive. The method quickly spread and was taken up by the Christians involved in the fight against apartheid. In 1985, a group of Christians from the Institute published a document called the Kairos Document, which in time became the manifesto of the ICT, and is used as a reference document for many Christians throughout the world in their search to bring together Christian faith and social justice. Next to the ICT was formed the ISB, specializing in training people to the reading of Scripture from a contextual perspective. Fr. Nolan has published many books on this method and has given numerous workshops in his own country and abroad. Today, Fr. Albert works in the area of social communicaitons. He is in charge of the publication of a very well-known review that comes out of the ICT, dealing with the major issures facing the people... Albert feels that this review is a most effective way to reach the people in their struggles and their difficulties. some of the publications of A. Nolan are God in South Africa, (1991, David Philip Pub.) and Jesus Before Christianity. ICT News, POB 32047; Braamfontein 2017, Johannesburg, South Africa; fax (27) 11 339 37 04.

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