1.0.1 Hints

There is a powerpointsequence about the subject "Where does the economy go to?" and the reader about the subject: "Will end our work?". There are extensive bibliographical references and further explanations. You will find the unemployed statistics along with an admittance to Bundesanstalt für Arbeit by www.leuninger.de/social/arbeitsl.htm. You will get the future-resolution of the KAB-Westdeutschland 1999: "Realize the signs of time - a new organization of work and lifestyle", in 50670 Cologne, Bernhard Letterhaus Straße 26. A powerpointsequence exists about this. There are available thesis from Nord Rhein Westfalen. Literature references eg. IG Metall (Hsrg), Schwalbach/Ts. 2000 about sharing out fairly. Joachim Sikora has published an essay in the archbishopric Cologne 1999 about the subject: Visions of social activities. Modern models for activity and life in the third millennium.

1.0.2. Questions to think about

What questions do you join with the subject unemployment

1.1. Level of unemployment in Germany

In examinations unemployment is named by the most people as the most depressing problem of our society, primarily at the moment. 3.684.790 people were unemployed in the complete Federal Republic of Germany at the end of September 2000. This is a rate of unemployment of 9%, 7.2% in the old federal states of Germany (2.382.513) and 16.6% in the new ones (1.302.277), concerning all civilian persons capable of gainful employment. The proportion at the end of June 1999 was 10.1% (for whole Germany). 12.1% at the end of March 1998. If you add the hidden unemployment (in the year 1997 with 4,4 million unemployed persons a quiet reserve is calculated by 1.9 million), you will get a substantially higher number, which might rise up even more than 5 million. By the unemployment the welfare state comes into a crooked situation and the poverty will grow in our country.

This high mass unemployment lasts for some years yet. The KAB Westdeutschland remarks in its future decision (Bottrop, June 1999): "Realize the signs of time – a new organisation of work and lifestyle":

The current high mass unemployment is only one sign of a far-reaching radical change and of the society itself, centred working for income is deeply spitted. Million of people who are looking for an employment don’t find a job, namely with the present conditions, and become "people without expectations". Employee-employer relationship with normal working hours are dismantled; employee and employers are played off against each other. Unsecured employment relations increase. Waged work represents no longer a social integration factor for a number of people, becoming greater and greater. Fear about the future increases ."

All this happens at a time of the highest export installment. We are the world's champion with export behind the USA. We are top in four fields: Automobiles, chemistry, iron and steel, textiles. The high export rate, however, isn’t expression only of the efficiency of our economy, but is connected with the low rate of exchange Euro – US Dollar (10/2000).

Loss of the employment means the loss of recognition. This is noticed by unemployed persons and they realize this themselves. They are often still found guilty about their situation. Unemployment is indicated by a considerable fall of the income, this also means that many things are no longer possible for an unemployed person. The high unemployment leads to a social displacement between employees and unemployed persons. The inner social tension grows, the segmentation grows. To have a look at the economic side, the unemployment stands for a great burden for the national economy. The companies are concerned only by higher welfare contributions, the complete national economy has to take over additional tasks anyway. To point on this, the mass incomes decline and the purchasing power becomes lower.

1973 was the last year with full employment, the number of the persons receiving welfare has grown up 3,7 times until 1993. There are 5 million people who were at least partly dependent on the welfare aid in this year. 40 per cent of them is caused by unemployment. The welfare aid itself has increased to 52 billion DM in the meantime (at the end of 1955), thereof 33.3 billion DM support for cost of living. This increase stands for 3 billion DM compared with the seventies. This means a great displacement. However, we also have to look at the social expenditure.

An extensive analysis cannot be done, but leaving out the installation of the nursing care insurance, controversial in its structure, the payments will be reduced permanently, because the premiums don’t cover the payments any more. Certainly unemployment is the quintessence of this trend, that is specified to more than 3,5 million in this year (2000).

Richness and poverty are growing in a similar manner in our country. There is a rising asymmetrical distribution of fortune in our country.

10 per cent of our country’s inhabitants is living below the poverty line, which has been defined by the European Union, namely less than 50 % per capita income for the head of a family.

A special problem is the base unemployment. 80 % of the gainful employment reduces itself into unemployment and 60 % of gainful employment itself builds up mainly out of not gainful employment. Many of them come from schools and universities or are returning into the professional life. Every unemployment wave produces a higher base unemployment, what is expected now, too. Mostly it is a change of older and less qualified workers by younger and better trained ones. In the early eighties 3% of the pensioners became unemployed, now there are 15%. If the age structure of the employees and unemployed persons would be identical, 2% would have been expected. In the wave-like recessions, started in the seventies, the base unemployment became higher and higher, this will happen now, too. Experts calculate with a limit of 3 million also in the future. Mostly the reduction runs into retirement.

The fiscal costs are immense, too. The "Welt" writes by 25.08.1998: The total fiscal costs of the registered unemployment of the last year are 166 billion DM. This has been calculated by the Institut für Arbeitsmarkt- und Berufsförderung of the Nürnberger Bundesanstalt für Arbeit – a new record was set after the reunification. The costs of the year 1996 were at 150 billion DM ".

55 per cent of the costs mainly results out of the expenses for earnings-related benefit and unemployment benefit, 45 per cent results from decrease in receipts, in fact one half taxes and the other half social insurance contributions.

Expenses of about 2.1 billion DM resulted per 100 000 unemployed persons for the treasury and the social budget in the year 1997 and the missing income in the amount of 1.7 billion DM were lost.

Besides the costs of the registered unemployment, however, expenditure has also arisen for the "concealed unemployment".

However, 20 billion DM were spent for the professional continuation of the education. In addition the burden is resulted for the national insurance in billions based on different kinds of early retirement schemes.

1.1.2. Causes for this development

The decisive causes for this development are:

• the change of markets to globalization
• the progressive rationalization
• the worldwide dominating economic theory of the neon liberalism

A fictitious cause is the social deceit. There are no exact numbers, the Federal Government estimates 10 %. What do these dates mean in the opposite to the multiple of tax evasion and similar phenomena. Much bigger than the social deceit is also the sum of welfare aid which isn't taken often because of shame and the sums which are saved by bad calculations.

The subject globalization is unsuitable as a local discuss. All examinations point out that Germany is still an excellent location. However, the concept is often taken into salary negotiations as a homicide argument. A concentration of large concerns runs worldwide.

Finally it’s the main thing, to be present as supplier in all important economic sectors and this with the best conditions as possible. These markets are primarily Europe, USA and Japan and Southeast Asia.

Globalization shows itself eg. in five phenomena:

• The worldwide import and export have increased from approx. 2000 billions US dollars in the year 1980 to approx. 5000 billions US dollars in the year 1995
• The stock of foreign investments has increased six times since 1980
• The export of capital grew three times faster than the trade with goods and services
• The speculation has increased extremely, the stock exchanges convert 1300 billions US dollars daily, 30 would suffice for the regular business.
• The worldwide interconnection grows.

Certainly competitors have removed, but new jobs are created, too. Germany will be part of the winners soon. It has to be assumed that the globalization also leads to considerable rationalization pushes. Furthermore a worldwide economy escapes more and more national economic influence and can act more carefreely with less regimentations by the politics. The largest problem is the great speculation about reducing money from investments. The worldwide market proceeds relatively free and investeds there, where all conditions are most favorable. This concept doesn't know any social component. Work is unprotected relatively here. The politics tries to reduce restrictions even in the interest of the large industrial nations, think about the world trade agreements. The global players (worldwide players = immediately trading economically on world level) are economicly stronger than many nation-states. The global player operate worldwide, overcome easily country limits and contact to customers in the whole world.

The progressive rationalization leads to loss of jobs in the conventional production area. So more people are searching employment. The productivity progress is mentioned again and again. This is right and it will increase also within the coming years. In this case the reduction in working hours will help here as a consequence way. For economists often it is immense to have some understanding that investments not create always new jobs. In many cases, this is often reversed.

While the productivity has more than doubled since 1970, the number of the employees has risen only insignificantly and was reduced since 1992. Almost 40 per cent of the investment intentions intended for 1998 is rationalization. This should be the reason for further job reductions. Even fewer employees are needed to produce more. Since 1992 productivity and production increase, employees have been reduced. Since 1980 the unit wage costs have increased less than in all industrial nations, except Japan. So we aren't too expensive. Our employees can be paid well because they have a high productivity. Statements, done by experts, say, there are increases in computer industry and in service. Farther going down will farming and producing industry including automobile and mechanical engineering.

The way into service has to be forced in the USA, but not by the price of the increase of poverty, that has risen considerably in the USA within the last 10 years, how the American bishops told. The number of the poor has increased from 33 to 37 million. More than 18 per cent of the people is not able to support their families with her income in spite of full employment. These are the facts. This cannot be wanted for us. The way to the full employment cannot go over employee-employer relationships leading into poverty.

The development will go on. Human labour looses even more importance at the labor market. Some years ago a great software producer with about 15.000 employees was asked how many he really needs, he answered perhaps one dozen. Prognosis tell at the end of this millenium all essential production functions will be done by robots. The job reduction will go on.

Fusions also contribute to this. To be counted among the five greatest of the world seemes to be very important. Today, somenone is happy yet, when the location is sure, it’s naturel that a considerable job reduction is done nearly with each fusion.

Anyway, locations will be closed today, what are definitely still profitable. "Just in Time (at the right time at the corresponding production place) makes it possible to reduce the production to few locations. This leads to the situation, too, that a yoghurt can be transported some thousand kilometers until it comes to my table.

Looking ahead an institut prognosticated that in the year 2020 there will be more then three million of unemployed persons. An even greater unemployment will be avoid, because based on the age structure of the population more employees retire than new ones arrive.

The economic theory of neo-liberalism rules now for some years. It has increased one more time, what always was pretended structurally in our society, was the high protection of property and little protection of the social justice. This process runs practically even since the start of the foundation of the Federal Republic of Germany. It only didn't become so clear, because no greater tensions arose in phases sufficing redistribution. All have joined in, and by the view of the author the politicians failed who were involved, that we didn’t get a wider distribution of the property in our society of the productive fortune.

The ruling neo-liberalism actually knows only one ethical principle, and this is the maximization of profit. Social criteria are seen under economic consideration. At what time a location will be shattered so much by social tensions, that nothing is going on, because it’s economically more favorable, to invest in the social field? The social justice for this system is actually a strange word. The same level of liberty and solidarity won’t be accepted. An absolute autonomy for money and real capital is asked by the owners. Everything is harmful economically that stands contrary to this free unfolding.

Parts of this are the organizing tasks of the state, the unions and the whole welfare state. The only accepted principle is the maximization of profit. If the classic economic theory still runs for the national prosperity, the neo-liberalism shows clearly, that a national economy has to be liberal. The only protection consists in the liability of the private property what has to be used for the personal purposes. Besides this principle of maximization of profit the neo-liberalism has the following starting-points:

- The managementreduction and therefore jobreduction

- Larger liberty and therefore deregulation

• Reduction of the welfare state

The only ethical principle is the maximization of profit. Here unemployment isn’t been noticed at all.

We will have a labour shortage in fifty years. However, will this be a cause to accept this still high number of unemployed persons today?

1.2.1. Value of labour in revelation, church and theology

In the catholic social teaching first it isn’t important what happens now, than what will be. It is a critical theory about action. Therefore is it what matters to find standards for judging the value of labour and to use for the situation of the mass unemployment, under consulting the social teaching, that also takes the revelation for social proclomation.

1.2.1.1. Value of labour in the scriptures

Basically the old testament has a positiv understanding about labour. There is a number of Hebrew concepts, which will be circumscribed with to act, to trade, to labour, to achieve etc. This is approximately the same meaning as the greek word "ergon", with what they are mostly represented in the translation. So this Greek term is comprehensive. In the opposite of laziness it means all useful actions and hustle and bustle one and all kinds of working job. The whole creation is in all its parts a deed of God. This is the general faith of the Bible.

The priest writer (AT text, which is ascribed to priest circles) tells that God rested, after he had completed the work of creation (Gen 2,2 f) . Jahwisten (AT text, which normally uses Jahwe as the name of God, this shows there were special writers or a special school) "made" the Lord of God earth and heaven (Gen 2,4 b) God acted, God worked. Work is divine action. He took human into the garden Eden, to cultivate and take care about it. Working by cultivating and taking care about is like a paradisiacal condition.

It becomes effort and plague after human’s violation of God's commandment. Human isn't cursed by his sin but the field is. It will give trouble to him. Human has to fight against the contrary nature to earn his costs of living.

In psalm 90 are appeared the tribulations and difficulties of life, but there is also prayed for getting the loving-kindness of God to human, to develop his hands‘ action. It‘s repeated one more time: "Yes, let develop our hands‘ action" (Ps 90.17).

The quiet of Sabbath also is part of labour in the old testament, it cannot be equated with a break or relaxation, but it is fixed to the quiet of God. It is a strict piece of advice about everything is standing below the law of God, over that human isn’t allowed to have at his disposal, and there are limits for his action set by, for his handling the nature as well.

But God has to act also because the sinfulness of human. It is shown clearly by the description of the fault of the people ( Jesaja 43, 24 b).

In the new testament is reported that Johannes in the prison hears in the prison about the actions of Christus (Matthäus 11.2). The action of Jesu Christi is founded in the work of the father:

"What the father does, the son does it in the same way, because the father lover his son and shows him everything he does. He will show him even greater things, so he will be amazed at" (Johannes 5.19).

In the following the raising from the dead of Jesus is described as a even greater work. The municipality is a work done by God (Roman 14.20). By work and actions human becomes blessed now, if he does it by the law of liberty and acts caused by this (Jakobus 1.22 ff.) Everything what work in christian municipality is God's work done by human (2.21).

The fundamental high estimate of the trade continues in the new testament, too. In Exodus 31,1-5 is reported about the manual worker, who is responsible for the construction of the tabernacle: "The Lord has filled him with the spirit of God, with wisdom, with intellect and knowledge about all kinds of labour; to make plans and to realize them in gold, silver and copper, to cut and to set stones and to produce things by carving wood." Here is also an extensive sight of labour, not drawn as alienated work (f.E. slavery), because by planning up the execute of work everything is meant as work. This high estimate of manual work is natural for the new testament since Jesus has worked as craftsman and many of the apostles were fishermen and Paulus also practiced a trade during his proclamation action.

He says absolutely ungreek, whoever doesn't want to work, shall not eat either (2 Thessalonicher 3.10). Total the reverse: His opinion is, whoever doesn’t work, walks along immorally. (2 Thess 3.11). But there are many places in which the work is represented positively till acting hard is work in word and teaching (1 Timotheus 5.17 f) or the allusion the harvest is large, but there are less workers Mt 9,37 f.).

The Holy Bible has an extensive concept about labour: to work, to create, to do, might be the translations. This agrees also with the meaning of the Greek word "ergon" as well in the Septuaginta as in the new testament. Creation, work in the extensive mind, means work, trade and action, physical labour, on-building the municipality and sermon, everything well-founded finally in the extensive deeds of God. When God works it is dignified for human to work, too. Through this he shares God's work and power, even when this part stands under the burden of sin, that couldn’t break the principle positive assessment of work.

Jesus clears the way to God’s saving grace by his redemption, which continues in his municipality. Labour for the reigness of God the king, the new labour, is a hard labour, but it cannot been seperated from the situation of the nation, but God‘s partiality is given to the sick and the poor. The disciples become "God’s harvesters". It is about eschatology labour.

The concept of labour in the Holy Bible is everything else than an segmented word, what means only physical work, but it is more extensive and not alienate, if not slavery. However, the scripture itself is conscious about burden and guiltiness, that weighs on labour by the sin. Intellectual acting and creation is included in this concept of labour as well. Human is an employee by the creation.

1.2.1.2. Texts of the church

The second Vatican council said in the pastoral constitution "Gaudium et spes" (pleasure and hope) that the dignity of human persons in the business life has also to be supported as well as the welfare of the complete society has to be promoted, because human is source, center and target of all economy (63). He is also the master of economic progress what requires a directing, not meaning the missunderstood liberalism or collectivism, but in cooperation of individual free groups, free initiatives and measures of the public power (65).

In the texts of the church always are listed numbers, they are appeared in brackets. If the texts are based in Bundesverband KAB Hg., or by catholic social teaching 1992. 8 th edition (quoted = texts by social teaching) no further references are done, except the number or, if necessary, to the internet.

Great social economic differences have to be reduced. Obviously is explained: Human labour, done for production of goods, for distribution of goods and in service industries take presedence over all other factors of the economic life, because these are done only by tools and machines.

Labour done self-employed or in a paid employee-employer relationship equally, is an immediate product of the person, who makes his mark on material things and bend them to his will. By his job human preserves and earns his and his family’s living, he connects to his brothers and serves them; so he is able to practise practical brotherly love and he can do his contribution to the completion of the creation of God.

It is told to him, that he will bring in himself into the redemption, because Jesus has worked, too. Thereby he gave an astounding dignity to labour (67.)

From this an obligation for everyone arises to work, but also right to work. The society in its part has to be helpful according to the prevailing situation "the citizens have to have the opportunity to get sufficient labour (67)." The salary has to suffice for forming a material, social, cultural and spiritual existence for the worker and his family. At work he shall have the possibility to develop his personality. In the companies responsible humans, created like the picture of God, work together with each other. Therefore a way has to be found, to increase the active participation of the companies’ creation (68).

So a Christian does his whole earthly work in the imitation of Jesus, who had worked as a manual worker. Human, domestic, professional, scientific or technical efforts are combined with religious values to a synthesis. These results determine the final meaning where everything is organized on God's honor (43). Labour is extensive and serves to the honor of God, when it receives her meaning from religious results.

Work is considered in this case to be a dignity by the second Vatican council what is resulting directly from the person and the spitting image of God. At work there also has to be respected the liberty of the person, too. Because work is so connected to the person of human, it has to come first of all instrumental things and the capital as well. There has to exist a appropriate kind of responsibility about the way free people handle each other. Work is not only a confirmation for the individual person, a development of his possibilities, but also the requirement that this person turns to others and acts cultural socially according to the Kingdom of God.

Pope Paul VI explained in a speech 1966 on the occasion of the 75 year celebration of "Rerum novarum (The spirit of changing) that the church proclaims dignity to all kind of labour – when honourable, and ties up wonderful conclusions to this (Texts of the social teaching P 399). Pope Paul VI. then continues that nobody else recognizes and respects highly the person of the worker actually than the church does. This might be right as far as it concerns the proclamation of the social encyclicals. Whether it represents the reality of the whole church is still a question. Pope Paul VI. 1971 emphatics 1971 in his encyclical "Octogesima adveniens" on the occasion of the 80 year anniversary of the first social encyclical one more time that the economy serves human. There is the opportunity to express the dignity of human work (46).

An extensive teaching about labour offers the social encyclical by Johannes Paul II. on the occasion of the 90th's anniversary of the first social encyclical. The encyclical "Laborem exercens (Doing the work) develops the concept of the work as personal dignity and by this the priority of labour is derived and the rights of the working people. In the time of technology and microprocessors human remains the real subject of labour, too (5). To be this subject of labour means to work as a person. According to the bible labour is a process to subject the earth by human and mankind. However, this only can be realized, when human proves himselve as the only one, who "reigns"(6). According to the Christianity the distinction of the work disappears, as it came over from the antiquity. There are distinations in different kind of labours, but it is emphasized clearly "that the first basis of value of work is human himself, its subject (6)." The work serves human and not human the work. The pope himself thinks about the dignity of the person, of the man, who does the work. The purpose of any work has to be finally always human, it doesn’t matter if the work is estamated high or low (6)." A danger came to capacity for work as a product of its own in the capitalism and parallel to this in the collectivism. Human is treated to a bare tool and handled so. This contradicts to the dignity of his work.

Labour needs solidarity, too. Anywhere human isn't appreciated as the subject of work and acts under poor conditions, what doesn't correspond to the main concept, the solidarity of the employees for the employees is required. "The solidarity always has to be there, where the social belittling of the subject of work, the exploitation of the employees and the growing zones of misery and even hunger require it. The church shows commitment to this request powerfully, ... to be really the ‘church of the poor’ (8)." All those, where the dignity of human work is hurt, can be poor ones, too.

This dignity of human work is explained more in the following. It acts about the reign of human over the earth. With it it cannot be denied that labour often is hard and full of trouble. It’s a "bonum arduum", how Thomas of Aquin says, a "difficult possession" (9). Labour is a possession for human and mankind, because he doesn't only change the nature and adapt to his needs, but he also becomes even more human with this. There is work too, what is directed against the employee and injures his dignity. This is immoral. Labour has to let the worker become more human. Work shall not degrade him or be interested only to use up his physical strengths. This is the personal dimension of work.

There exists also a social dimension of labour. Labour forms the basis for realization of family life and education, and sets up also the possibility that persons are able to change to persons. Becoming human in process of education shows itself, by helping to be human with labour. Labour and teaching, labour and education belong together. Labour causes the cost of living for the family, on the other hand human becomes even more human in the family. The family is caused by labour and the first domestic school about work for every person (10).

The third field is the area of the community of the people, the nation and finally the whole human family. Labour is not only the educator of all persons "but a great historic and social incarnation of the performance done by all generations, too (10)."

These three fields keep permanently importance about human work in subjective dimension. And this subjective dimension comes first before the objective one does. Within this, human realizes his rule and responsibility for the world of nature, by this the actuel technology has not to deminish him, but to promote him. The dignity of human and his inalienable laws aren't to be deminished.

This has consequences. It is stated clearly, what the council also has said yet that labour has to have come first before the capital does. A very ideological conflict, showing itself between liberalism as the ideology of capitalism and marxism as the ideology of theoretical socialism and communism. The priority of labour has to be emphasized in both cases. It must be explained to the capital that the totality of resources is "the historically grown inheritance of labour(12)". This is meant for the simplest tools up to the most complicated machines, the totality of all means of product, including the capital. This development demands from the employees an even better education and preparation to bring in his ability to the work. Everything what is capital, is only a sum of things. Human alone as subject of work is a person (12). In the dialectical materialism human isn’t subject of work and cause of value either, "but is seen in dependency of material and treated as a kind of ‘result’, of the proportion of economy and production of this age" (13). In a fast progressive industrialization with its increase of material richness human is no more noticed. Change is only seen "in the resolut convincing the primate of human is higher than the object and human labour is higher than the capital, as the totality of means of production (13)."

The property of means of production isn't described as teaching which is inviolable. This has to be taken to a revision because the capital as the total means of production is the fruit of the labour done by generations (14). The concepts like co-ownership, participation, profit-sharing and employee shares have to be reworked further. Socialization is not enough, when the capital of some passes over to the society and is managed by a group of persons. This would be a socialization in the most collectiv meaning. Real socialization can only become when the character of subjectivity is protected, "this means, everybody has the same right to feel as the co-owner of the workshop caused by his working there, together with others (16)." A method to this could be the founding of different middle corporations with economic, social or cultural targets. Through this property could get connected to capital. These corporations have to have a real autonomy to public authorities, but in cooperation of consideration of the public welfare. Human has to have the awareness to produce in his own production. Human has a moral obligation to work, in the widest meaning of the word, but he has a moral for work at the same time, too. He owes labour to his neighbors, the family, the society, the mankind family. He is heir of generations and employee of the future.

This right to work cannot been demanded by the direct employer, but by the "indirect employer", so says Johannes Paul II. Whoever the indirect employer is, has to be find out in all the economic profile of a country and state. It is the socio-economic system. The concept can be applied to the state primarily, because the state is incumbent upon the just politics about labour (17). To act against unemployment, all who are indirect employers "have to ask for a total planning for favour of this differentiated workshop, in which not only the economic, but the cultural life of a country is formed; beyond this they have to respect the correct and efficient organization of the work in this workshop. Finally this total care is incumbint upon the state, but shall not become similar to a oneside centralization by public hand (18)." After all this are critical remarks about the trend, to let the market have the solution of all problems in the world.

Labour also has influence to the education system. The target of this shall be the development of a mature humanity, but in this case the technical ability at the right place to cooperate on the large and social subtly differentiated workshop, too.

The subject of a fair salary is mentioned then. This has to start with the principle about the common usufruct of all goods. The payment becomes here a scale of the justice of the system. This concerns the family fair salary and the special employers’contribution and additional pays for mothers, too. It requires an upvaluation of the maternal tasks, in which the part of the mother here is worked out again very one-sidedly. The statement by the encyclical is, that the upvaluation of woman may not suffer in this way, that her task as characteristic and indispensable task for the family is suffered about this (44).

An own chapter deals with the actions of unions for the rights of the working people and for dignity of labour. The labour unions take part in the fight for the social justice. However, this fight must be taken for fair good as a normal action. It is no fight against others. Labour unites people. Its social strength consists in this. It is action for social justice, an enquiry to the church in our country.

At this point it’s spoken particularly about the theme, the subjective character of labour is various in different professions. Great possibilities are given here to the unions about the formation and education of labour, support to self-discipline as well. "It‘s always desirable, that the employees are able to get the feeling to be more, not only to have more, to realize to be human in all directions (20)." The encyclical says, a way to become subject is shown especially by education, to labour as human dignity.

The House of the Protestant church for social order in Germany has published an essay about "Labour and unemployment under social ethical consideration." (An essay by the House of the EKD for social order, Gütersloh 1982). By unemployment the dignity of human is offended and principles of the social justice are in danger. The church says to this human is more important than labour. In the Bible labour is described hypocritically as sorrow and pleasure. However, labour is part of being human what is determined by the spitting images of God. The humaneness of labour has the accent of con-humanity and community, too. About the forming of reality of work a number of criteria is listed, which are necessary for the humaneness in the working world. This is the liberty, the participation, the solidarity, the justice and the possibility for life to all people and the future generations. A law about right to work arises here. Labour is determined by humaneness also and criterias are expelled, what have to be fulfilled so that labour becomes humane.

The Rat der EKD und der Deutschen Bischofskonferenz published in 1997 a text about economic and social situation in Germany with the titel "Für ein Zukunft in Solidarität und Gerechtigkeit." One of the most important subjects was mass unemployment. About this point is said.

"4.4 Human right to work and new understanding about labour

(151) The society will be characterized by the waged work, what forms the fundament about the most important access to own life precautions and the participation in social life for the most people in future, too. In a society like this the right of human for chances to live, to envelope and to participate becomes a humane right to work. Although this ethically well-founded entitlement the waged work cannot become an individually actionable right. It obliges the supporter of economic-, labour market-, union rates- and social politics to do greatest possible efforts, to guarantee the participation at waged work. This is more than paid labour. The salary has to make a life possible, too, with cultural standards in connection with all state taxes, contributions and transfers. Participationregulations and humane labour conditions have to be admitted to all employees, women and men, so development and chances to participation as well.

(152) The human right to work is an immediat expression of humane dignity from the point of christian view. Human is created for an active life and receives this point by the replacement with others. Human labour isn’t waged work necessarily. But when the increase of the productivity per man-hour, running simultanous with technological advance is the reason, that the growing economy reduces the number of jobs, the restriction of this concept about waged work is to be asked. Therefore the society becomes more humane and more future capable, when the chances increase for independent of waged work protect cost of living, social contacts and development. Particurlerly the system of the social insurance has to be adjusted to this, the part of continuous acquisition biographies have to be decreased and by Pluralisierung of the lifestyles more people has to change between phases of the diurnal waged work, the part-time jobs and the house- and family work.

(153) Today a social market economy cannot be realized by "normal employee-employer relationships" of the men and an only indirect material care and protection of the women and children. At the other side of concrete distribution conflicts between the sexes today the equality of women and men in the population isn't the question any more. It’s important for the equality that the women get a just part at waged work in future and the men take on a just part of education and care service. This target will only be reached in small steps. So it’s more necessary to revalue societal the house- and care service and the honorary service as well, and to reduce discriminations eg. at the social insurance systems as it is possible financial.

(154) Demands of performance, pressure of time and thoughts about short-term efficiency have risen enormously in the last few years. This has consequences for the conditions of work in many fields of activity. At the same time demands about the private life as an opposite world and flexible completion of waged work rise, too. The quality of life of many employees is reduced. The possibilities for lifestyle and development for those are even more reduced, who are not able to keep up in the fast-moving society. All the more about this development it’s even more important to form the world of labour and the total society friendly to children and families. Besides an improvement of the incomes of families, here is important the sovereignty about the employee’s time and the child-friendly creation of municipal and rural habitats, as well as the provision of municipal and rural habitats and the provision of needed and payable habitations for families with children by appropriate political activities.

(155) If the national economy isn’t able to employ all people who are capable of gainful employment in the present situation, and if the emaciation of free of charge and imperative public welfare activities threatens, the politics including both sides of industry have to steer in the opposite direction resolutely. Otherwise this comes into a wasting of human abilities and to a loss of humanity in the society. The problem is a higher political and social appreciation of jobs outside the waged work as an irreplaceable contribution to the society. At the other side help to carry the burdens is needed, that people have to accept in the present situation by undertaking of familiar responsibility. There is not only a social duty of property, but a social duty of the single as well.

The basic statement of the KAB says: "The work is part of human. Women and men realize their incomparable dignity as the representation of God comes true by labour in community with others. Labour means here every activity by human. Only human is able for labour. Labour as a performance accomplished by human is more than only waged work; it isn't absolutely a product, no anonymous factor of production. Human becomes disbased, when he is named and handled only as capacity for work." (Number 5)."

1.2.1.3. Humanization of labour, a social ethical demand

The starting point of the question isn't new, but has got impulses for our country in the Protestant church by the situation of the unemployment primarily; in the Roman Catholic church through this and particularly by the social encyclical of Johannes Paul II "Laborem exercens", what sets new impulses by these questions built up on the statements of the second Vatican council. One representative of the Protestant and one of the Roman Catholic church as well says in the christian social teaching:

F. Hengsbach "Labour is priority " (Mainz 1982), says, labour is a fundamental value. It’s equipped with such social respect that it is authorized to be included to the catalog of these values.

Depending on society, however, labour is judged to be various. In the class society (seen ideal typical), the class is defined with its part or with its suspension by the commercial associations. Labour is split to work and leisure. Real you live in the free time. This is noticed until education. There are still social distinctions between general and professional education. This is shown very clearly about the woman’s value by work. The most women do their jobs at the lowest end of hierarchy. In the egalitarian society (also seen ideal typical), where the criterion of equality is based if possible for all on a wide system of base liberties, inequalities are only accepted when there is a cause, when every one has a fair chance and when they are nessessary societal and economic. Here labour means liberation, anullment of estrangement and a way to become human. Labour is, so Hengsbach in view of the bible, a kind of becoming human, a way to partnership and dialogs between people.

Labour in an egalitarian society has several function features, which Hengsbach puts in order into a creative triangle with the following corner points:

• The natural function of labour: This is about the daily cost of living, the self-preservation,

but also the preservation of the world in which we live.

• The personal function of labour: This is about the self-portrayal of human. First is thought about his dignity. Humanization is demanded by labour, so that it can run to a personal function.

• The social function of labour: Self-affirmation is done by labour, done by others in the social resonance. This expresses in different kinds till to the participation at the workplace.

Labour always has shown itself as a decisive factor about redesigning of the world and the society. Hengsbach emphasizes there is a fundamental right to work what is also recognized in partyprograms and in the fundamentale program of the unions. So this fundamental right has a wide socual agreement. This right to work first is a right to a labour opportunity, then a right to a humane labour, finally a right to a sure work.

The partner of justice is a private employer or the state. The constitutions of Hessen, Nord Rhein Westfalen, Berlin, Bayern, Saarland, Bremen and Rheinland Pfalz have accepted the right to work. It’s appeared in the general explanations of the human rights of the united nations in article 23 as well. But it is pushed through till now only indirectly, the social statehood is worked out, favorable basic conditions are given and suitable education possibilities are done. It is a moral right what isn't still actionable at the moment. A subjectively actionable legal norm would produce difficulties to. A problem would be, that labour would be assigned to the individual, so a part of liberty would be lost. Possible flexibility would be discontinued. The right to work hasn't found any actionable partner yet. However, it should be made to an objective constitution norm and the following laws and eg. the decisions of the Federal Bank had to be tied up directly. Influence to the management and employees would indirectly develop from this. However, such a question can only be solved at the european level.

Labour has ripenned human completly. The criterion of con-humanity is the main criterion, what judges the humaneness of labour by the criterions liberty, solidarity and partnership. Labour doesnt’t take aim only for existence support, but there exists also socially for others. From this the duty to work has to be understood. If there is such a duty, a right has to be posited. In principle, any social structure that calculates with a definite standard of structural unemployment has to be declined. More human structures of employee-employer relationships are part of the demands, by improvement of the climate at work, by improvement in the productional processes, by the completion of the structure of capitalistly arranged industry conditions, by the participation of individual employees at the place of work.

The difficulties of social human rights and the possibilities to put them through are shown by the subject of the right to work. The question about the "indirect employer" is still unanswered and unsolved. However, the demand of right to work remains social ethical. A society what cannot solve these difficulties is still far away from human dignity in the field of labour. But, will it be the resolving way to transfer all duties to the state?

Surely the state has to worry about this, in the mind of the social encyclical of Johannes Paul II, the responsible persons have to meet and ask for resolving, if necessary they have to do the legal basic conditions for such a resolving. Problems don't develop from themselves, but from human labour. They have to be resolved by human acting. To this belong to be planned a definite amount of sorrows about the future.

Labour takes presedence over the capital. This is one of the clear statements of christian social doctrine and for this kinds of economy have to be found, where this is expressed. Ways to this are shown in "Laborem exercens" by the autonomy of all members in medium sized corporations. All models of concerns in which the capital has the majority in the participation over labour don't have to be justified by the christian social doctrine, this is the opinion of the author. This question is still unanswered in the discussion by the official social proclamation, many accents point to this direction. The priority of labour isn’t ensured yet to come before the capital, either, although the official social proclamation remains open, too.

In laboristic companies they try to neutralize the capital, however to let it be furthermore effective in a democratic kind of constitution, developed by A. Berchtold and 0th Sik.

O. Sik calls this the third way, namely the way between collectivism and capitalism. He would like the initiative, the engagement and the participation of labour to be kept. This happens by founding employee companies, that consist on property management and on the other hand by business management. Both are responsible to the employee meeting. He suggests another kind of participation for smaller and private- and workshops (O. Sik, humane democratic economy, a third way, Zürich 1979).

The laboristic model of A. Berchtold excempts a number of companies, eg. the smallest ones. The meeting of employees contains all persons working in the company, except the management. She chooses a representation for four till six years. This will be the instrument for identification, control and decision. The management is appointed by the representation in suggestion by the administrative advice. The management is responsible for running the business. The administrative advice is lined-up in same parts by members of the company, by members of the representation, by members of employees, by economically independent members who are not part of the staff, by economically independent, by experts not belonging to the staff, by representatives of the capital owners not belonging to the staff and by representatives of the regional corporations.

This instrument advises the managers and the representation. Factory committee is voted by the staff. It has to guarantee the staff’s interests in against the management. Berchtold explains this for the national economy as well. This model should be discussed further with all its difficulties (A. Berchthold, the model of a laboristic order, E. Schröder among others model of a laboristic order, Düsseldorf 1980, S 40-58).

There are even more detailed examinations about this subject. Recently ideas are developed about replacement of capitalism by a fundamental democratic model of labour (I. Scherf, the end of society of labour? Or: When the civil society runs out of work, in: Th. Geisen: among others: Future without labour, Frankfurt 1998 S.17-62, however. But ways are missing to realize this.

The KAB Westdeutschlands (Roman Catholic employee movement) has looked after this question once more. In the model of its academic adviser "rights of employer" Businesstransformation and participation of employees, the model of KAB Partnership by parity, sees a companymeeting, what is responsible for fundamental decisions, parity between capital and labour (Stand: June 2000) (below KAB Downloads Westd. Association)

The KAB model of an enterprise constitution based on partnership isn't exposed to those difficulties. It is free for the share holders to have the right of disposal about their shares or to acquire such (stocks, society shares). But they will only get shares or the majority in the share corporation of the capital owners of the concerns with that. On the other hand decisions about the dissolving of the concern, the authorization of concern contracts, and transfer of the whole property are made by the concern meeting, what consists of members voted by the share corporations of the employees and the capital owners of the concern equally. Transformation of companies are also possible by the KAB model, and often they are necessary – but not without the acceptation by the affected worker !

Many problems still are unsolved, primarily these of the national economic coherence. However it’s decisive, that it becomes clearer that labour will override the capital and this meaning will be pushed through even more in the constitutions of companies and concerns by regulations governing industrial relations and the economic system. The equal participation is the least, what has to be demanded by the social doctrine. Work is a human dignity, capital is an instrument, both have to be given in proportion to each other. Consequences of labour as human dignity.

A social agreement insists about this, that there is a fundamental value, labour. Finally this is fixed to the dignity of human. Labour is a high essential function of human what not has to be alienated. Labour as human dignity also is teaching by the church, also announced by other religions. The social moral philosophers and the representatives of the Roman Catholic social doctrine justify this statement.

Labour doesn’t only serve the personal support, development and representation of the individual person, but labour has also social dimensions, what enable the person to be there for others, to stay in a community together with others, in the family, in the state, in the society up to the total human family. Dignity of human cannot been divided. It is a pretended requirement of humanity, to be valid to all persons and has to be realized all the time.

Labour is physical work, intellectual work, is naturale support, production of goods and making of social realities. Labour is like a continuous stream, what comes from the past and where all people participate who are active at their work or workshops. Labour means in this case all efforts which serve the support, the enabling and creation, to realize a humane life in our world, in respect and dignity. This is no alienated humane work.

Fundamental criteria of the human dignity are liberty, solidarity and participation. In the liberty of the splitting image of God becomes clear to human, his rule over the world, his rule over the nature which expresses itself in work. This requires that employee-employer relationships have to be constructed so that there is the greatest possible degree of liberty and self-determination. Labour doesn’t create easily the conditions for game in the free time, for enjoying a humane life situation, but shall be learned as expression of human liberty and power. This requires other kinds of economic constitutions and responsibility as they are available today.

Solidarity shows now one more time very clearly, that this liberty only can be won intersubjectiv; a solidarity what is defined by the love to the neighbour, for which God made us free. The solidarity doesn't allow, that someone is hurt in his human dignity and in his dignity of work, so it contains responsibility prospects for the next neighbourhood, for business, for the people and the humane family. This solidarity is primarily called in today for the poor countries, but also for our handling the nature and the future generations.

Participation means, that if possible, all have a fair share about everything what is created at the social reality. This even requires an egalitarian society, what has to be build by the reduction of glaring injustices and inequalities, as they still exist in our country and everywhere.

A question is done, whether the salary in the kind of today is still kept and whether a more balanced justice is to demand, by a more humane world with a higher equality. However, participation also says, that the alienation of labour has to be abolished, and more participation has to be possible at the workplace.

Labour is part of the human person directly, it’s a part of human dignity. The capital always is only a tool and therefore it has to be ordered behind labour in all respects . Therefore new organization standards in our economy have to be introduced, expressing this quite plainly. This is a fundamental criticism about all concern constitutions, they order labour behind capital, private property and society property as well. By this way the estrangement of labour is abolished from the results of labour. The working person becomes a subject of the concern and is not only seen as a factor by his occupation, who causes costs.

Labour is inferior to the capital in the year 2000 merciless. Today it’s told: 1990 an unemployed had to justify himself, that he was unemployed with 60 yet, today he has to justify himself, if he still works. What happened to the labour ?

Labour is human dignity. Mass unemployment is an undignified condition of the society and for the person affected as well, therefore everything has to be done to overcome this condition. This could be described by the critical act criterion, that results by the words.

The unemployment cannot be allowed to become a permanent situation. There are different ways to be gone, to reduce it. Regulations to a normal employee-employer relationships are creation schemes. They are necessary as long as people are unemployed in large numbers. Furthermore the reduction of working hours isn’t allowed to be put aside. The fast growing productivity of labour makes it necessary. The high degree of overtime has to be reduced.

However, another number of medium-term measures are added. Energy tax to lower the labour costs, development of new labour fields, done now honorary, inclusion of education in the economic balance, also for income as a education salary.

1.3.1. Creation of jobs

This subject also can only be indicated here. It is emphasized also clearly that these workplaces have to be considered to women as a matter of priority, they have to satisfy ecological demands as well.

1.3.1.1 Short-term measures

Short-term measures are eg.:

• Reduction in working hours
• Reduction of overtime
• Fighting the clandestine employment
• Use of energy tax to create ecological workplaces
• Investment in future-oriented fields about information technology and qualified service
• Securing of labour in the middle class trade
• Education
• Relief of associated employer outlay by siphoning off the profits

• We need an alliance for labour

Medium- and long-term measures have to be started. All of them cannot be listed here. It may be supposed that a high unemployment will attend for a long time. A reduction will presumably begin, when the population of the Federal Republic decreases drastically in some years. This will get problematic approximately between 2020-2030 (2030 5-10 % less population depending on immigration), the number of the older persons will decrease simultaneously, too. This has to be taken into account into the considerations, no resolving is definite. There are also calculations, if the average increase in productivity of 1,5 % annual and increase of labour of 2,5 % annual the underemployment will be in 2040 nearly at 9 million. What the labour market and the economy then is looking like is not easy to predict really. We need resolvings which will help in the next 10-20 years. It may be supposed that a high unemployment will still attend us for a long time. It is sure that the reduction will go on in the production area and service will have growth presumably. We are wary of a resolving what sorts out the problem itself. All resolvings have to have a tolerance to change, this corresponds with the nature of the social and economic development.

The possibility about participation at labour in our society always has to be ensured. There is no golden way about reduction of unemployment. Some models are mentioned now, independent of the question whether the author of the letter can identify himself with that, however they have to be discussed here.

1. Expansion of labour to fields, what are not or only little covered in the moment e.g. to pay someone for education and social engagement
2. Discussion of a general fundamental protection, what can be increased by own waged work, Club of Rome
3. Look to other countries, how they have handled the situation, example Netherlands
4. Triad of labour

The german group for familyservice e.V. Freiburg, Eschbacherweg 6 79199 Kirchzarten published an essay about education salary 2000. To this there exists an abstract by www. A short note has to be enough here.

Gainfull employment and family work are equally. With an education salary shall be contributed to a new social contract, that recognizes material family work and promotes a balance between family work and gainfull outside employment. Furthermore fathers shall preserve an economic incentive about family work, a market of qualified care-work has to be brightened up strongly, a contribution has to be made to the reduction of mass employment and educators have to get a longer term risk protection against poverty.

Following eg. the model calculation about education salary; governed by income / not governed by income: Age of the youngest child 1 till 7 year (schoolbeginner):

• Basis amount (with one child): 2.000 DM by month
• Additional amount for each further child: 1.000 DM by month

Models like this are reproached to be anti-women, because as a rule only women go out of their their profession by this way.

This would reduce the part of women in the conventional professional life one more time. In this case has to take hold, that paid leave for new parents is split up equal between woman and man, when such a possibiliy is chosen, as it’s practised in other countries.

2. Discussion of a general fundamental protection, what can be increased by own waged work, Club of Rome

Oria Giarini, Patrick M. Liedtke. How we will work, the new report to the Club of Rome, Hamburg 1998

The Club of Rome wants to abolish the unemployment. Researchers plead for a "new policy of full employment"/20 hour by months guaranteed minimum. (by Frankfurt Rundschau 20.2.98)

The unemployment is abolished. The state guarantees everybody a paid fundamentel employment of 20 hours by month, there is no more earnings-related benefit and welfare aid, either. The working life becomes more flexible and doesn't end abruptly with 60 or 65, but runs out slowly. Voluntary jobs are recognized and promoted as essentials part of the prosperity of a state. These are central point of a "new politics about full employment" what has been disigned by the Club of Rome. Labour is imperative for the feeling of human’s own value. However, it’s not only spoken about conventional labour. The family work in child support and education also has to be increased, because it contributes substantially to the organization of the society.

The authors don't see any possibility of full employment in the modern service sovciety, like it exiseted in the sixties in Germany. Sufficiently conventional jobs cannot be supplied for everybody because of the high productivity profits and the changed work structures, neither by faster economic growth nor by further extensive reduction of working hours. Nevertheless the high unemployment has to be reduced.

The authors explain a model with three levels.

At the first level the state takes care about a basic support of labour for every unemployed. Motto: "human shall be helped, to be creativ, instead to pay them for doing nothing". The resources, saved from earnings-related benifit, welfare aid and other means which are saved at earnings-related benefit, welfare aid and other supports, suffice to finance this basic unit of the "official labour", so in social- and security-services, in municipal labour as well as in environmental protection and teaching.

The second level - conventional labour - what represents further the "middle of economy" what should not become regularized by the state unless by legal basic conditions, has to be changed: More freetime, flexible working times, telecommuting, salary tied to performance and not seniority, sliding start into working life (during the education) and sliding getting out, permanent education as well as wealth formation by the employees shall increase productivity and prosperity. A tax reform and other measures have to look for an ecological production.

The third level - voluntary labour - shall be increased by regular determinations, similarly as the economic growth. Would be the family work, household or honorary office judged with money, the gross domestic production would be about a third more highly in Germany around.

The problem of such a resolving is primarily the protected basic support of labour by the state, so the statements the author knows. Here it has to be taken care, that right to work will not change to a duty of this kind of work, nobody wants to do. Previous experiences in this area were not convincing yet. Here has to be thought still more about this.

While the employment goes down in Germany for years and the unemployment has reached new alarming levels, the labour market balance of The Netherlands does high encreases of employment and low rates of unemployment. A cause to have a look to the "model Netherlands":

The text is derivid mainly from a working hypothesis of the KAB Westdeutschlands "Notice the signs of time - a new organization of labour and lifestyle, Cologne 1998 ". It served to the preparation of the association day in Bottrop 1999.

(Sources: KAB briefing, institute for labor market and professional research of the Federal Employment Office, no. 12, 12.12.1997, "Rentirement insurance in the Netherlands", leaflet, Hg. LVA Westfalen, Münster 1998
"Short overview about the social insurance in the Netherlands", Hg.: " department for work and social matters, The Hague 1997, social insurance ine west-, middle and Eastern Europe ", Hg. Society for Insurance e.V. Baden Baden, 1994)

4. Triad of labour

(21) However, a full employment in the classic meaning won't be reached any more by the described developments in future. We have to adapt ourselves to this situation. It cannot be the target to restore the conventional kind of society of waged work, either. Today it’s important to make possible useful labour for all people. Steps in this direction will only be successful, when the dominance of waged work is got over, as the churches say in their scripts about the economic and the social situation.

Target of all measures in this direction has to be, to think higher than waged work and to protect the triad of labour - that means the participation of all women and men at waged work, private work and community obtained work as well

1.3.2. Final remarks

The situation of the high mass unemployment will stay furtheron, so the statements of experts. A special problem is the base unemployment increasing after each review.

The dignity of human is mentioned here. He is also a reproduction of God in his creativity, in this his dignity is established. The situation of the forced unemployment contradicts labour human dignity. Mass unemployment is an undignified condition of the society and for the affected person, therefore everything has to be done to overcome this condition. This could be described as the critical action criterion, that results in the texts.

At first the economy is responsible first to find a resolving, specially the employers and the parties of wage agreement have to. One step leads to a intensive reduction in working hours. If the right to work cannot be realized by the economy for many people, the indirect employer and the complete socio-economic system, at this point the state, have to do so. The state itself has to try hard to find a resolving. But the person itself is also responsible to find labour as far as possible. This is not very easy with this biography of labour in the future, what lookes more like a patchwork than a line.

• The protection of an adequate retirement insurance is necessary in any case, normally the main part is financed by own labour
• A just distribution of labour has to be ensured justly. It cannot be, that many persons are unemployed and many others have labour and even have to do overtime
• Disadvantaging of women cannot been allowed furthermore by the labour market
• The development of new fields of labour have to be created by innovation and by addition of education- and social labour
• valid develop it by innovation but also by the to taking of education-and social work.
• A system of poverty in spite of labour is discontinued
• Available models have to be discussed and checked for its load-capacity, the experiences of neighboring countries like the Netherlands as well.

1.4.0 Preliminary remark

The questions are constructed in the system: Notice – judge - act.

The first question is a question to think about and should be answered by own experience.

The two other questions have to be handled out of the respective parts of the text.

• The text should be read privately before the discussion
• The team could start with the discussion about question 1.0.2
• Then teamwork with three groups respectively the system notice - judge - act
• Later introducing the results by foils
• Final discussion

1. What does labour and unemployment mean for you?

2. What is human according to the Bible meaning the creation?

3. What does the word of the churches mean about the human right to work "For a future in solidarity and justice"?

1. How do you judge mass unemployment and what steps about resolving this do you see?

2. Name short-term measures for reduction the unemployment!

3. What is interpreted by the triad of labour?

2.0.1. Introduction

After the collapse of the communism considerable conflicts occured especially in Southeasteurope in the area of the former Yugoslavia. Nationalism took the place of communism. The Federal state of Yugoslavia disintegrated. This didn't happen without military conflicts, because the previous central power Serbia didn't want to accept this development. The first wars were fighted for Slovenia and Croatia, which finally confirmed the new independence of their countries. Because of that not enough, in spite of the experiences of lost wars restjugoslavia fighted on under the leadership of the Serbians. The war in Bosnia-Hercegovina began.

Bibliographical references: Marie-Janine Calic, War and peace in Bosnie-Hercegovina, extented new edition, Frankfurt:1995; Hans Krech, Civil war in Bosnie-Hercegovina (1992-1997), Berlin 1997; Johannes Vollmer, Hg., So we in Bosnia belong to the world".

For a multicultural living together, Solothurn 1995

Limburger Texte 24: "Partner for peace -- in Bosnia and in the Kosovo ", episcopal ordinariate Roßmarkt 4, 65549 Limburg 2000

Peter Bartel, Albania, Regensburg's 1995

Ost-West, Europäische Perspektiven, magazine about the main emphasis Südosteuropa, 2000.1 Aus Politik und Zeitgeschichte, supplement, "Das Parlament" 20.8.1999

You find an excellent overall view with many details by

http://www.asg.physik.uni-erlangen.de/europa/bos/bos1g.htm

You find notes, impressions and pictures of Bosnia on the home page of the author http://www.leuninger.de/sozial/bosnien/bosnien.htm#hirte

A powerpointsequence about this http://www.leuninger.de/bosni/index.htm
Similar for the Kosova under http://www.leuninger.de/sozial/kosov. htm

The newest word of the German bishops about peace "Gerechter Frieden" can be loaded down by http://dbk.de/schriften/fs_schriften.html by "Gerechter Friede".

Source of supply is the office of the German conference of bishops,

Kaiserstr 163, 53113 Bonn

To point out the sides of the church peace organization Pax Christi: http://www.paxchristi.de/

2. Questions to think about

What do you connect with the word "war"?

2.1.1.1. Some historical remarks

The war in Bosnia-Hercegovina is only one war in the former Yugoslavia. Everything what happened in Bosnia had its past history and his political context, into that is gone here briefly to make the coherences understandable. In addition to this, it‘s written by a German, who notices everywhere marks of the German history in Bosnie, and who knows what human is capable to do. He knows also about the spontaneous help, that came primarily after the war for us Germans from America. The subject isn't to name reproaches against whole ethnic groups, but to represent the expiries, what have to be accepted the responsibility by the political military protagonists primarily.

The present conditions in Bosnia-Hercegovina cannot been understood without the historical developments. The importance of the history of Bosnia-Hercegovina for the understanding of the present conflicts was referred to a number of announcements in the last time. The subject-matter is refurbished little, it becomes still more difficult since at first in the war the central library was burned down in Sarajevo. In addition, the former opponents also see the history various.

Bosnia was in the frontierarea between the east- and west-roman empire. This became clearly later by the various shaping of the Christianity in the respective areas. In the east there was the Orthodoxy, in the west the Christianity became influenced by Rome. The largest of Bosnia was part of the Dalmatian province of the Roman empire. In this time church foundations fall with 20 proved basilicas as well. It is accused about the Christianity influenced by Rome that it was rather independently and the effort of the Franciscans for reforms was not very successful. The above mentioned boundary also corresponds essentially to the boundary between Serbians in the east and Croatians in the west. Displacements have been caused by migrations again and again.

However, it has to be emphasized, that the initial situation wasn’t uniformly immigrated nations, but the cohesion of nations was created later and isn’t completed at all. Scientific it’s completely untreaded and it won’t be to cleared up what is really a nation. Many of so-called nations are evolutionarily conglomerations. The nationalism has his decisive origin in the 19th century, it became then in the racism an oppression instrument. The concept of nation is a emotionally occupied fight concept in the foreign policy or agreement conjurations in the domestic mostly. It is the misery of the elucidation that by those terms the foundation has been laid for the nationalistic until.

In both areas, in Serbia and in Croatia as well, the teaching disseminated of the orthodox priest Bogumil who lived in Bulgaria in the 10th century. His supporters, the Bogumilen, were regarded as heretics. It was a very ascetial religion that refused churches and cloisters and had dualistic characteristicsy. Refusal against Byzantium and Rome as well promoted this development. The wars against the Bogumilen as well against the Katharer didn’t contribut to religious stability.

An independent bosnian state excisted the first time at 1180. The conquest of the Balkans by the members of the Islam began in the late middle age. All fortified places of Bosnia and Herzegovina were in the hand of the Islam at 1463. It cannot be excluded, that the Bogumilen went over to the Islam very fast, because they saw it as a liberator. However, not much can be told surely about this. 1468/69 there were 37.125 christian and 332 moslem households, 50 years later almost 50% of the population was Muslims and only in the 17th century the majority of Bosnia was Islamic. The Islamic rule below the Turkish supremacy ended by the invasion of Austria-Hungary in the year 1878. Although the Muslims could perform her faith freely and got the cultural autonomy in 1909, emigrated about 300 000 until 1918. The modernization and industrialization of the country fall in the time of the Habsburgs. The unfree was abolished little by little and land reforms were carried out. The assissination of the couple of their apparent in Sarajewo triggered off the first World War in 1914. After this war the kingdoms of the Serbians, Croatians and Slovenes were founded, Bosnia was incorporated compulsorily. Bosnia lost his its independence, as it had existed in the time of the Turkish supremacy.

In the second World War happened the occupation by Germany and Italy. A Croatian nation ruled by the leadership of the Croatian fascist organization Ustacha was founded; at the Serbian side there were the Tschetnics. Bosnia was part of this Croatian nation. The leadership of the Muslims joined to the Ustacha. Finally the communist party could decide the war for itself with its fight organizations. The victims of the war, the mutual homicides and revenge campaigns were enormous and left many sores. The war of his dirtiest side was to be seen here, too. Much had been suppressed and was noticed really by the collapse of the Titosystem.

Tito created a united Yugoslavia which was dominated strongly by Serbian under the leadership of the communist party. In this time the Muslims, who are important for Bosnia, were also appreciated ethnically in 1961 (Bosniaken) besides Serbians and Croatians, and they got the status of a "nation in Yugoslavia" in 1971.

It isn't harmless to say the Muslims have been in the end Serbians or Croatians. This right about authority has been derived again and again, although it is correct for the origin. Coming into the new nationalism in the area of Yugoslavia the Muslims took their mind mainly in the field of the Islam, what isn’t nationalistic really, recently in the Islam arise analogously dangerous trends (Islamic fundamentalism). Altogether the Serbians and Croatians are more different by the religion than by other cultural conditions, too.

By the political and economic disintegration of the central communist authority and the communist state the to and fro about the historical develepomentlost formed a general substratum of instability, of lost or never really found identity, this situation offers the best conditions for disaster-peachers. Nationally thoughts of the people were fewer the cause for the following discussions, but a good breeding ground to found and to extend an aggressive nationalism until the racism, that finally lead to all the present misery.

1989 the Yugoslavian united party, the federal "of the Communists", split itself. The Communists in Slovenia had required for months the introduction of the parliamentary democracy, Serbian Communist wanted to keep the system of the united party. So there was no question, that the nationally orientated parties won 1990 the first free vote everywhere, the end of Yugoslavia was to be seen. This was started by Slovenia, then Croatia followed.

The cause for the civil war in Bosnia-Hercegovina was the weakness of the Yugoslavian central authority and the inability to react adequately at new challenges. The communism collapsed. New national constructions have developed, often by historical background, most with borders, what seperated the federal states in the communist state. Mainly national ideologies took the place of the communism. In Slovenia were no different nations and so no rights for authority were demanded either.

This was seen differently in Serbia. The idea of Greatserbia had been revived by circles of intellectuals primarily in the associations of the academy of sciences in Belgrade. It was developed from the romantic thinking in the last century, and was strengthened in the years between the war by religious blessing expectations and the understanding of the Serbian people as a sacred nation, too.

It is a "Betrayal the intellectuals" of the values liberty, equality and brotherly love, at the basic importance about the human dignity. Blood and ground become the last values. The SANU memorandum of the Belgrade academy of 1986 posited the great Serbian blood and ground ground rights and so became the intellectual basis of all nationalistic discussions.

In accordance with this idea, rights for all areas were demanded where Serbians lived, even if they were in the minority. The Greatserbia idea became a populistic idea under the Communists yet. Such ideologies comprise also always propagandistic words like: "The others will exterminate ourselves, when we don't act! ". These are theories what correspond to those of the Nazis and are carried out so as well.

By this idea rights are demanded from large parts of Bosnia-Herzegovina as well. Muslims and Croatians would have been affected by this. The ethnic composition of the country in the hear 1991: 9,1 million Muslims, 1.4 million Serbians, 780.000 Croatians and still about 200.000 members of other groups. Finally all of them felt themselves as losers in the multinational state Yugoslavia. Primarily Serbian and Croatian intellectuals got their ideas from the authority centers Belgrade or Zagreb, both were outside the country. In the year 1990 the three great national parties (if you regard the Muslims as a virtually nationality) atained 86% of all votes at the elections.

There were tensions and prejudices between the ethnic groups, but the living together had proceeded peacefully over long time. When the war in Croatia was at the highest point, only 10 % of the asked persons confirmed with examination in Bosnia-Hercegovina that nationality is an essential criterion for friendship. By the choice of the partner they were more careful yet. 43% of the Muslims, 39% of the Croatians and 25% of the Serbians wanted to orientate themselves by the choice of the partner to the nationality. The nationality problems existed, but they weren't dramatic. The confliktpotential seemed to be greater for the people, the further they lived away from multicultural areas. Many exiles out of multicultural areas reported that the life there was conflict poorly before the expulsion.

The Serbians declined the recognition of Bosnia-Hercegovina by foreign states. However, Bosnia-Hercegovina applied for the recognition. A referendum of March 1st, 1992, for the recognition Bosnia-Hercegovinas as a independent state got 99.4% of the cast votes, however this was boycotted by the Serbians.

It was the intention of the Serbians to found an independent republic which will be united to Restyugoslavia. The foundation of this happened after the referendum on April 7th, 1992.

By this the ethnocrates took the power and started to realize their ideas about cleaning. They substituted for the part as protector and forced the protected for murdering. An escalation of power resulted.

The armed actions began on March 1st, 1992, after unknown snipers had fired into a group of celebrating Serbians in Sarajevo. The Yugoslavian armed forces leave formally the country, but 70 % of the arming change to the Serbians, they get military big piece of equipment, too. If there was the danger that it could fall into the hands of Croatians or Muslims, military piece of equipment was destroyed. However, Belgrade supported the Serbians militarily in many respects, the supreme command lay practically in Belgrade. In April 1994 25.000 officers and soldiers dated from Serbia and Montenegro.

An armed forces alliance was formed by Muslims and Croatians. At the begin of 1992 it collapsed by the proclamation of the republic "Herzeg-Bosna" by the herzegoninia Croatians, perhaps with a later affiliation to Croatia. The Muslims kept to one central ruled, for multiethnic Bosnia. However, it was primarily the problem for the Croatians that the Muslim leader Izetbegovic developed islamic ideoligies.

A merciless war resulted with destructions, mass murders, internment camps, expulsions, ethnic homogenizing and 3-6 million mines in the country. Definitely by the ethnically devided settlement in the country the so called ethnic cleaning, the initial target of the war of the Serbians, that also was taken over by others at least partial and in a much lower size, was so seriousness. The Serbians distinguish themselves particularly negatively at the ethnic cleaning. Despite efforts of the UN the war went on. Croatians fight against Muslims. Everywhere the cause was the conquest of ground. At the end of 1992 the Serbians control 70% of the territory. After extensive mutual destructions peace was made between Croatians and Muslims, may be by pressure of foreign nations. By joining of Muslims and Croatians the weapon power was strengthened against the Serbians. They were forced far back. Their defeat could be foreseen. Therefore they were now readier for an armistice agreement.

The armistice agreement was signed on May 10th, 1995. Obviously great nations in the west didn’t want a complete defeat of the Serbians and with that Miloseviç, they wanted to keep him as a political necessity. After 234 broken armistices the agreement of Dayton became effective on December 15th, 1995. Up till now it is accepted.

The "ethnic cleanings" had set a gigantic refugee stream in motion. As a rule, they were started by Serbians, who drove them away in big numbers and most systematicaly, normally by artillery bombardment of areas with closed population, sack until to murdering, rapes, mutilation and deportations. Thousands shall have been killed hereby in the area of Korace. The men below 60 years old came into deathcamps, camps which were set up only for killing. Still in May 1994 such cleanings went on by the Karadzic Serbians, to gain rights about areas in the peace negociations with that.

The actions of the Muslims mostly were acts of revenge and acts based by hate, less specific ethnic cleanings, those of the Croatians were much smaller. But crimes have happened also here.

At the end of march 1994 more than 4 million people were fleeing, the result of the wars in former Yugoslavia. Until march 1994 740.000 people had been driven away or fled out of areas occupied by the Serbians in Bosnia-Hercegovina. 400.000 Serbians had gone in reversed direction.

At the end of 1995 in Bosnia-Hercegovinas stayed 2.7 million exiles, in Croatia 463.000 and in Serbia 449.000. Other dates tell about more than 2 million, of this more than 1 million Bosnia-Hercegovina and 1 million in 25 foreign countries, eg. 330.000 in Germany. So a communication of the UNHCR of March 1997. 175 000 people had been killed in september 1995 yet, among this 17 000, similar the same number were injured, 80% survived only by humanitarian help. At the end of the war about 220.000 dead persons have been counted, even much more were injured. 220.000 exiles returned 1996 to their native country, for 1997 is calculated with about 200.000. The percentage of destroyed houses is enormous. Everything that hasn’t been destroyed by the war, became raided and dismantled after the escape or expulsion of the inhabitants. The transport, the supply of drinking water and electricity was collapsed widely. The damage estimation amount to 10 – 70 billion US Dollar, those who know the situation on the spot name more likely a larger number.

However, the systematic destruction of the cultural possessions also is part of the ethnic cleaning, eg. in 1992 70% of the Islamic places of worship and of public buildings were destroyed. Serbians and Croatians also mourned the loss of many cultural possessions as well. The economy was destroyed, only 5-10 % worked. Science and farming are destroyed in their substance, many scientists had left the country. The destroyed human relations have to be considered. A Muslime, who had lost his daughter, said: "This is no war between Serbians and Muslims - this is a war between lunatics, between monsters". Intellectuals, eg. Karadzic, who wanted to convert their human dignity dispasing theories in the practice, take the full responsibility for everything what happened. Who will take them ever to a judge?

The balance of power had changed since 1994. The Croatian army got the Serbians into trouble. Bosnie Serbians conquered the secured safe zones protected by UN soldiers and in addition to this took UN soldiers as hostages. This arranged the west for a tougher stance. The USA intervened more clearly now. The Serbians turned in, because they were on the loser street. On November 21^st, 1994 a peace agreement was initialed in Dayton (Ohio, USA) and signed definitely in Paris on December 14^th, 1994 by the presidents of Serbia, Bosnia and Croatia.

The plan cleared the retreat of the troops, the formation of two entities, the republic Serbia and the Croatian-bosniac federation in the republic Bosnia-Hercegovina, what is secured in their continued existence. A parliament voted directly is founded with Upper house and House of Commons, in addition to this a presidency including 9 persons, with three Muslims, Croatians and Serbians each. Izetbegovic wins the presidential election on Sept. 4^th, 1996 by little majority.

The Serbians got 49% of the country, the Croatian-bosniac federation 51%. Everybody should have the right to return to his property. Democratic elections were announced and Sarajevo should become undivided capital. The UN should do a transition administration.

The difficulties of the realization may be recognized, that the Serbian republic issued first in summer 1997 the Croatians with property certificates, and it’s reported that first in February 1998 in Brcko building permissions are issued to no Serbian exiles. SFOR soldiers look after the security, at night, those who reconstruct their houses, are not allowed to remain in her houses yet. This a glutinous acquired step, realized only painfully by the new head of the government in the Serbian republic, surely not accepted without pressure of foreign countries; but no way may pass by Dayton.

More than 190 mass graves are known in march 1996, the persons who are responsible for this are mainly Serbians.

2.2.1. Accruement of the war in the Kosovo and ist consequences

2.2.1.1. Preliminary remark

Whoever thinks about the history and the presence of Kosovo (Serbian) Kosova (Albanian), undertakes a journey in dangerous fields. Only little is secured historically, much is originated sooner of political identity formation and is interpreted variously depending on ethnic group with that. Moreover comes the evaluation of the youngest events, which are controversial discussed in our country too. Only some short remarks shall be shown here for a better understanding. They are justified by the doing of Peter Bartel to Albania, the magazine East-West of the centralcommittee and Renovabis (The relief organization of the Catholics with the main emphasis Southeast Europe) and the supplement of the parliament to the Kosovo conflict (see the bibliography at the beginning of unit 2.0). Moreover comes a number of newspaper- and other articles and the personal experiences of the author.

2.2.1.2. History of Kosovo

The Serbians look upon Kosovo as the cradle of their nation, the Albanians lead back their right of property to the Illyrer, from whom they are descended by a hypothesis. Both cannot be answered as to be right by the science, nobody is able to find the real truth. During many foreign powers fairytails and legends built themselves up, to which each clung to save the identity. The Serbians are Slavs, immigrated from the 7. century. Pseumable the Albanians were there earlier, today it’s spoken in a hypothesis sooner about the Thraker than about the Illyrer, therefore Indo Germanic, who had settled primarily in the area of the Peleponnes. Because their language contains many Latin elements as loan-words, they were earlier seen as Illyrer. Finally both isn't covered adequately.

The first mention about the Albanians belongs to an area of the 11^th century. Probably they had survived in the valley of Mati in Albania, relatively isolated from the influences of Byzantium and Rome. The first christianization was in the Roman time because the christian basic principles are mostly origin in Latin. Later a new conversion was done possibly by Byzantium. At the time of the sovereignity of Naples there was a closer religious connection to Rome. Was to The Albanian settlement area everywhere was strewed by Serbian settlements, less in the Mati valley.

May be this was the case also in Kosovo, obligatory statements concerning this cannot be done. This area was and is an intensive area for migrations. There are only a few historical sources and these are reappraised meagrely. Of course this offers room for speculations and the formation of legends. What is called " The battle at the Amselfeld " by Serbians (1389) is for the Albanians of the "Fighters against the Turks" (Skanderbeck, born 1405).

From the 8^th till the 12^th century the Kosovo was the center of a medieval nation called Raska. The Serbian ruler Stefan annexed the country toward the end of the 12^th century. For a time it became the center of the Serbian rulers with the capital Przren.

When the Turks attacked the Serbians might had exceeded its pinnacle yet. 1389 the "Battle at the Amselfeld) was fighted, incidentally bosnican, albanian, bulgarian, wallachic and Croatian troops had been involved here to the battle, that the Serbian king Lazar lost. He was executed at the death stretcher of the sultan Murad murdered by a deserter. The Turks troups pulled back, therefor this battle became no great political importance. Serbia lost its independence definitely in the year 1459, started by the loss of the fortress Smederevo to the Turks. Today, 600 years later, the battle at the Amselfeld is celebrated as victory. Out of that the right to the Kosovo is deduced, too, what culminated by the donation of two candles to a cloister in Decani, donated after the death of Lazar, they were allowed to be switched at first, when the Kosovo became Serbian again. It was king Alexander, the king of the Serbian empire, who switched on these candles after the defeat of the Turks in the year 1928. These legends were formed and developed primarily in the cloisters in the Wojwodina, there are also kept Lazar’s mortal remainses. King Alexander became the new Lazar after his murder in the year 1928. These legends were suppressed in the communism and were revived later even more intensely.

In the Turkish time began a specific settlement with albanians in the Kosovo, eg. for mining. The country altogether was more productive than Albania, however. The resettled Albanians were Roman Catholic usually, however, they were not allowed to take priests with their resettlement. Because the resettlement was carried out in Islamic associated field usually, it then led to a faster islamization. There were also diplacements by force to revive depopulated areas.

But there was also Serbian Albanizationactions, primarily to the Serbians who were moved over to the Islam. In the 17^th century ten thousand Serbians left the Kosovo under the leadership of patriarch Ardenice Crnojevic, after the war between Turkey and the Habsburgs and fled into the Wojwodina, what had been conquered back by Austria. Albanians penetrated into the emptied areas of the Kosovo by the support of the Turks.

After the second World War the country became part of the communist Yugoslavia under Tito. It was part of Serbia. At first it had the status of an autonomous region in Serbia, 1968 it was declared an autonomous province. This autonomy ended 1989 with the annulment by the central government.

2.2.1.3 The situation after the end of the communist rule

The inhabitant situation 1991 amounted to 1.9 million, of this 220.000 Serbians, 1.5 million were Albanians, many other smaller ethnic groups like Romanies, Ashkali, Wallachen, Croatians, Montenegriner and Turks, to name only the most important. The Roman Catholics are about 100.000 and have been mostly Albanians and Croatians, too. All these numbers are controversial.

At the end of the communist system in the eighties the nationalism revives. At first the Serbian nationalism which had ensured the nation also in the Serbian church over centuries. So it’s understandable that more than 2 million Serbians at the 600^th anniversary of the battle at the Amselfeld gathered around to remember this. So, it was only a little step, to convince the people, that the Kosovo is the country were the Serbian came from, that is now mainly albanizated. Therefore it wasn't difficult to declare clearly and propagandistically that the Serbians, turned out of Croatia, have to find a new native country in the Kosovo, therefore the Albanians who are alien elements there have to dissapear. 500.000 Serbians were calculated. Just this justified the ethnic cleanings which were started in the year 1998 and experienced in the year 1999 their height.

At the other side was the Albanian nationalism. It was published the first time in the year 1878 in Pristina in a bigger form and got power after the collapse of the communist central might in the eighties. 1912 an own Albanian nation was striven for and a provisional government was formed. Serbia didn’t want to loose these spoils, so a trunkalbania resulted. This agreement was determined in London only in the view of political interests of the great powers and didn't take any ethnic considerations, as the English ambassador admitted honestly. At that time, the dispute of today was based on yet. Below Hitler and Mussolini a Greatalbania was founded, the dream however burst after the war.

In the year 1981 violent demonstrations happened in Kosovo, the republican status was demanded. These demonstrations were suppressed bloodily by the yugoslavien army and police, only one year after the death of Tito. Thousands of political processes took place, by the problem about the Kosovo problem Milosevic built up his career. The parliament of the Kosovo was dissolved, a coercive administration was appointed, what was like an occupation. 200.000 Serbians ruled over 1.8 million Kosovo Albanians. They were removed from the public service and from the companies, which were property of the state. More and more they were pressed in the direction of social underdogs. There they had to be, if they didn't disappear themselves. It was improved by arbitrary arrests, maltreatments and show trials. A kind of Aphartheidsystem was put up. Basicly the war against the Albanian population had started yet. The Sanu doctrine of the Belgrade academy of the sciences was converted politically here as well.

1991 the Kosovo Albanians proclaimed an independent republic Kosovo below Rugova. They decided the non-violent resistance and the boycott of the elections. A shade state was formed so. A political patt situation began. Albania kept out of this conflict. 1993 the most important Albanian parties formed an independent state Kosovo as the completealbanien political target, the recognition of the Albanians in Makedonien as state forming peoples and a guaranteed autonomy of the Albanians in Montenegro and Southserbia. The Albanian government distanced itself from an independent state Kosovo, because this wasn’t possible to realize international and followed up the target by the installation of an international patronage. Unfortunately, Dayton hadn't picked up the topic Kosovo. This was the cause to found the UCK, because the international community didn't want to notice this problem obviously. Non-violence, as it has been announced by Rugova for years, didn’t become honoured internationally in the eyes of the new UCK. The west could had another resolving, they didn't handle Rugova seriously and for this they got the answer by force. The first great fault of the west is here. Obviously Milosevic should be spared, because it seemed he will be still needed. An apartheid politicy was reinforced in Kosovo. New villages for Serbian immigrants were built.

2.2.1.4. War in Kosovo

The first problem of the UCK was, where to get weapons from. The trouble in Albania gave the answer. The public power collapsed there, the large weapon depots came to the black market, sold by police and armed forces, one Kalaschnikov costed 15 DM, later 300 DM. The arising Kosova liberation army could use them.

In the year 1998 special police of Serbian tried to crush the UCK, as it was arising. Their center Drenica was conquered, 25 Albanians were killed. The following attacks took 58 dead persons. The rabblerousing propaganda against terrorists began in Yugoslavia. The UCK fought against a Serbian major offensive. The army hit back by heavy arms. The UCK controlled at her height 40% of the country in fact, but was open for attacks therefore, as well. It took untill the early August that the Serbians got the situation under control again. The UCK had pulled back close to Northeast Albania. 250.000 Kosovo Albanians were driven away from their house and court in this war. The ethnic cleaning came in fully. But the people were driven around in the country, only few ten thousands succeeded the fled to neighboring countries.

The international Bosnia contact group turned to the problem Kosovo in fall of the year 1997. Both sides were asked for non-aggression. Serbians and Albanian should begin negotiations without preconditions. The fights escalated beginning of 1998 and the atmosphere of the contact group became more sharply. The acts of violence of both sides were condemned. An arm embargo and a flying ban were decided. However, Belgrade didn't want any serious dialog. The discussions increased. The war should be stopped by the contact group by the model of Dayton. The threatening scenery was built up.

Belgrade allowed an international observer commission. After lasting Serbian attacks in the center of Kosovo the UNO security council decided the immediate armistice and the retreat of army and special police by the resolution 1199. The cooperation with the tribunal in The Hague was demanded. The NATO increased her activation warning. However, as the power escalated further, the NATO gave the order to act air-raids against Yugoslavia at October 10^th 1998. These could be stopped by the negotiator Richard Holbruck in the last minute, Yugoslavia agreed to the sending of 2.000 inspectors of the OSZE to the Kosovo and an armistice was done simultaneously.

However, the opponents acted further. The OSZE officials were unarmed and almost in the situation of hostages. No political resolving was found. Yugoslavia proposed a parliament for the Kosovo, in which all sections of the population should be represented just strongly. The Albanians would have had the same number of votes as eg. a minority. This was unreasonable for the Albanians. After a long to and fro the contact group presented definitely a principle plan in Rambouillet, with this should be negotiated. The most important points were armistice, pulling back the troops and special police by Yugoslavia, protection of minorities, peaceful conflictresolving, a three-year interimresolving, preservation of membership to Yugoslavia, free elections, international support to the implementation of the agreements.

The Albanians agreed hesitantly to this agreement and supported by international pressure. Yugoslavia didn’t and so the NATO operation was started.

In Kosovo were destroyed mainly important military targets, streets, bridges and communication and industry facilities, as well. The targets were analogous in Yugoslavia.

Belgrade vented all his rage to the Albanians in the Kosovo. They were driven away systematically, 13.000 people were partly murdered by terrible conditions like rapes, 3.000-7.000 Albanians were in Serbian prisons, 60% of the living buildings became destroyed, the horror inconceivable, when you havn't seen much. Approximately one million people fled inside and outside the country. Belgrade wanted now to accomplish the war target of a Serbian recovery of the Kosovo in any case, like it was striven always yet.

In the refugee camps the NATO troups and also primarily the international NGO did their job really amazingly, mainly in Makedonien and Albania. Here acted intensivly the German Caritas and the MHD (Maltese Help Service) as well and contributions out of offerings of the diocese Limburg were used here.

The escalation of the war, which really should bring its end, lasted from march 24^th till June 9^th 1999, the war ends practically by the unconditional capitulation of Belgrade. The peace treaty at the base of a proposal by Fischer was signed by the G8 states, the NATO and finally by Yugoslavia as well. The immense destructions of the infrastructure and the industry in Yugoslavia and the forthcoming decision about the operation of ground forces were decisive for the signature of Belgrade. The chances of the Yugoslavian president as negotiating party were absolutely zero. The main elements for armistice were pulling back of the Yugoslavian troops, stopping of the bombings, moving of peace troops into the Kosovo.

Some opinions say, that the intervention of the NATO wasn't protected adequately by international law. The costs were immense, the costs of the consequences of the war in the region are amounted to 100 billion DM. Even if you criticize the NATO intervention, it doesn't become clear, how the murdering in the Kosovo could had been stopped else. This is the situation what makes a final discussion so difficult.

At the basis of the UNO resolution 1244 from June 10^th 1999, and the report of the secretary general of June 12^th 1999 as well, the KFOR guided by NATO moved into the crisis province. This troop arose to 40.000. What KFOR discovered there exceeded all dreadful expectations.

2.2.1.5. After the end of the war

The population returned very fast. KFOR had many tasks to do, as there were secure the supply, disarm the UCK, ensure the security of the minorities, put up the infrastructure, build up a civilian administration, make possible the reconstruction, secure minefields ..... to name only some tasks. A task, nearly impossible to be done, because mostly of all experts were Serbians or collaborators with Serbians in the last years.

In this situation these tasks were nearly impossible to be done. Anyway, some successes can be achieved, so the innerly security has increased considerably. The very important protection of minorities is most difficult. Many minorities, who become reproached a proximity to the Serbians are fled partly or predominantly. About 60% of the Serbian population are fled. The political target, how the future shall look like, is not clear at all, a return to Yugoslavia seems completely impossible, by the view of the Kosova Albanians. Yugoslavia prepares a dividing well and still sends secret terror unities to the country. After the invasion of KFOR in june of 1999 have been murdered till november 1999 totally 389 persons, 35 % of the serbian ethnic group and 38 % of the albanian ethnic group.The number of the homicides reported weekly is reduced in the meantime from 30 to 5. The Albanian mafia is also involved in these homicides. It‘s amazing, that obviously still more homicides are done by Serbian terror groups than by the UCK. Altoghether the people seem to be war-weary, the moderate politics of Rugova becomes accepted one more time. However, the problems about the minorities and the contact between Serbians and Kosova Albanians are unsolved, as well.

A definite political concept doesn't become clear yet. The elections in Serbia have brought a more moderate politics by Vojislav Kostunica, president of the Federal Republic of Yugoslavia. The nations of South East Europe (11/00) contact again to each other very carefully. By the idea of the author the development will bring in the next future the indepedence of the Kosovo, with the respect of the rights of the minorities by national protection, a political coorporation in South East Europe, like it’s handled in the EU and also in cooperation with this.

2.3.0 Introduction the theme

Peace is an extensive field in the church proclamation, too, as well as in the ethic and socialteaching. Only the most important ways of the development can be shown here. This shall be carried out with biblical texts, to this you should have the Bible to hand and church texts about the Roman Catholic social teaching particularly the council constitution Gaudium et spes (Pleasure and hope, abbreviation = GS) and the encyclical "Pacem in terris" (Peace on earth, abbreviation = PT). You will find both texts in Internet below and in the texts about Roman Catholic social teaching. (TkS). To this is added as the newest word of the German episcopate conferences "Gerechter Friede", http://dbk.de/schriften/fs_schriften.html

The following text is developed by three steps. First, to ask for the opinion of peace in the Holy Bible, second, to acquire historically the teaching in and by the church, third, to draw up a little theory to act for peace.

2.3.1.1. Schalom is the extensive concept for welfare

The biblical concept about peace "Schalom" is related to the Arabian "Salem". It is a widely used word in the Aramaic language family. In the German language, peace means originally protection and friendship. In the Hebrew language peace is a filled concept. It lives out of the followung experience: War means destruction, death and poverty, the opposite of welfare, but peace means the condition of welfare, for the single and for the community as well. Now shall be investigated by the Holy Bible the development and the different meanings of it in some essential features.

2.3.1.1.1. Schalom in the old testament

The word "peace" meets us as a farewell. Two people or families say goodbye to each other in peace, this means in conjunction and without any discussion and trouble. You want to live peacefully with each other. This also contains that they want to handle each other peacefully at a re-meeting. Moses said goodbye to his father-in-law Jitro and thisone allowedes him to leave.

Exodus 4

18 After this Moses returned to his father-in-law Jethro and said to him, "Let me go back, please, to my kinsmen in Egypt, to see whether they are still living." Jethro replied, "Go in peace."

This greeting is rooted presumably in a pre-state time when state organizations didn't look after protection yet. It was a blessing, a good word which, was given on the way.

Later it becomes the expression for the condition after the death of a person, too. Abraham gets this promise by God in

Genesis 15

5 He took him outside and said: "Look up at the sky and count the stars, if you can. Just so," he added, "shall your descendants be."

This last step shall be a way of peace, too.

In the incipient national law peace becomes the content of the federal agreement between lines and nations. It is about handling each other peacefully.

Genesis 26

26 Abimelech had meanwhile come to him from Gerar, accompanied by Ahuzzath, his councilor, and Phicol, the general of his army.

27 Isaac asked them, "Why have you come to me, seeing that you hate me and have driven me away from you?"

28 They answered: "We are convinced that the LORD is with you, so we propose that there be a sworn agreement between our two sides--between you and us. Let us make a pact with you:

29 you shall not act unkindly toward us, just as we have not molested you, but have always acted kindly toward you and have let you depart in peace. Henceforth, 'The LORD'S blessing be upon you!'"

30 Isaac then made a feast for them, and they ate and drank.

31 Early the next morning they exchanged oaths. Then Isaac bade them farewell, and they departed from him in peace.

The Philistines didn't want the immigrated family of Isaak to stay. They filled their fountains up, so they withdrew the basic living conditions of the shepherds and drove them away. After this they concluded an agreement with them to stay, an agreement about peace, what protected the future of Isaak’s family.

Agreements and civil codes were often filled with blessing words for the carring out and curses for the violation in the Old Orient. Such a blessing- and curse word has come down to us in the book Deuteronomium about the law what has been given to the people by God. The federal agreement between God and his nation guarantees the nation peace when they keep to this federation. The part of blessing shall be listed here.

12. "When you have finished setting aside all the tithes of your produce in the third year, the year of the tithes, and you have given them to the Levite, the alien, the orphan and the widow, that they may eat their fill in your own community,
13. you shall declare before the LORD, your God, 'I have purged my house of the sacred portion and I have given it to the Levite, the alien, the orphan and the widow, just as you have commanded me. In this I have not broken or forgotten any of your commandments:

Welfare by protection against enemies is peace here. Even the enemies don't have any chance against the arms of the nation. The guarantor of this welfare in peace is God himself, who lives among his nation, that he has freed from Egypt. Peace is a social condition, given and guaranteed by God. However, this God first is seen as a God of this nation, to whom he has proved great and powerful. Peace always has been more than a federal gift of God, but human has to keep this alliance in his part.

In the phase of the acquisition of ground by Israel the peace agreement becomes the weapon against the inhabitants of the country, who have to conclude this with Israel, to be not destroyed by war. God turns to a helper for realization.

20 For it was the design of the LORD to encourage them to wage war against Israel, that they might be doomed to destruction and thus receive no mercy, but be exterminated, as the LORD had commanded Moses.

This God was understood only as the God of Israel, who was stronger than the gods of the other nations, who couldn't secure the peace for these, because they weren’t strong enough to do this. It wasn't the extensive peace, that was mentioned here, but the peace for Israel yet.

During the time of the kings the guarantee about peace became the task of the rulers, as it was usual in the whole Orient. They did this by the order of God. At the end of his days David wanted to build God a temple in Jerusalem, but God refused this to him because he had spilled too much blood for wars. The Bible shows the transfer of the task about templebuilding to Salomon as follows (in the name "schalom" = peace is included)

9 However, a son is to be born to you. He will be a peaceful man, and I will give him rest from all his enemies on every side. For Solomon shall be his name, and in his time I will bestow peace and tranquillity on Israel.

God becomes the giver of peace and the king guarantor by the order of God. Furthermore it‘s shown clearly, that wealth and prosperity is connected to peace as well

God is called on by the psalms, to bless his nation and to give him peace. Psalm 72 praises the King of peace appointed by God (The king is anointed, the Messiah) and his empire of welfare, the right for prosperity, the justice espacially for the poor and the peace.

14 Prosperity will march before the Lord, and good fortune will follow behind.

God lives in the country in his splendor, he is the real ruler, he gives peace and welfare by that. Peace of God and justice belong together, only where justice rules, peace is possible. Therefore the nice word: "Justice and peace kiss themselves ".

In the time after the fall of the north empire with the capital Samaria 722 before Christ and before the exile of Judas, after the fall of Jerusalem 586 before Christ, the disaster prophet Micha whipped the social conditions of the people. The rich ones repressed and exploited the poor, a splitted socienty arose, that didn’t correspond to the tradition of Israel. There wasn't justice any more. The inner peace was broken, this could only end in the disaster by the statement of the prophets, what is started by Jahwe.

Here the prophet Jesaja attached to in the first half of the 8th century before Christ, too (appearance 740-701). His book, arranged by his disciples, contains the period of 740 befroe Christ till after the return of the nation from the exile 536 and the following time. Only the first part immediately refers to Jesaja. Mainly the guiding levels, who exploite the people, and who are called thieves (Jes 1,21) came to court of Jahwe. But the prophet also shows a perspektive of wellbeing.

Jahwe is the ruler of all nations. At the end of the days the great pilgrimage of all nations will start to the mountain Zion. Peace will come from this place, the war weapons become changed unforged to tools of peace. Jerusalem will be the centre of a worldwide peace empire.

A divined child will be the representative of this promise, it will be a prince of peace: "His power will be great and there will be no end of peace." (Jes 9,6). This promise is replaced by the captivity in Babylon.

The spirit from heaven will create peace by justice and by this welfare and security are ensured at the same time. The internal connection between peace and justice is shown clearly.

The themes of a peace theology in the first will start in the Middle Eastern by the blessing of a single to the alliance of peace between lines and nations, until the agreement with God, that confirms peace to the naion of Israel, when it fulfilles that.

The court of disaster is announced by the prophets, that will come real, but at the same time starts a new vision of wellbeing, what will spread widerly than Israel is and will bring a peace messianic, and protection with weapons is no more required.

The final bringer and guarantor of this peace is God, the lord of all nations. He reigns in his kingdom.

The concept of biblical Schaloms means this in the prophetic interpretation.

The new testament takes these thoughts and heightens them. God's empire is arriven by Jesus. He is anointed by theLord, the Messiah. He interpretes the text of the Jesaja like this:

21 He said to them, "Today this scripture passage is fulfilled in your hearing."

The messianic empire has ariven by him, that the prophets have announced. His glad message (Gospel) means this arrival by him and in him.

In the baptism at the Jordan the anoint of his spirit becomes clearly one more time, in the spirit that came down and his sending, and the disciples are pointed to, that this the dear son of the father (look Matthäus 3,13-17).

He confirms his message as a faith-healer, to show clearly, that he is the announced bringer of wellbeing.

However, he also says, that the empire still isn‘t complete. It’s still mixed with the empire of the bad, like weeds amongst the wheat (look Matthäus 13,24-30, Kingdom of Heaven = God's empire). At the end of the times, it will gush in intensivly by the return.

In the blessings of the sermon at the Mountain (Bergpredikt) he emphasizes the basic law for the empire God to be the true justice (Mt 5). The peacemakers are called sons of God (Mt 5.9).

The commandment of the charity summarizes his new ethic.

28 He replied to him, "You have answered correctly; do this and you will live."

The love of the enemies is part of true justice.

48 So be perfect, just as your heavenly Father is perfect.

Finally everybody becomes the neighbour. Basicly war becomes impossible by this. It is no part of the dimension of God‘s empire and everything has to be done, to overcome it.

Unconditional reconciliation is told in the base prayer "Our father" and other places (Lukas 17.4)

12 and forgive us our debts, 9 as we forgive our debtors;

This attitude makes peace possible.

Finally Jesus gives the advice about non-violence,

39 But I say to you, offer no resistance to one who is evil. When someone strikes you on (your) right cheek, turn the other one to him as well.

The word of the equivalence about damage and punichment was set against yet the almost never ending sequence of damage, eg. by blood feud, now this shall be replaced by non-violence, so Jesus advises and he supports the consequences of this sentence. God’s empire is directed to this non-violence.

By his birth the peace with God is announced to human (Lk 2.14), his rising greeting is the peace greeting (eg. Lk 24.36) to his disciples and disciple. The young municipality is anointed by the power of the Messianic Pentecost spirit (Acts of the Apostles 2) to the order to continue the message of Jesus. The risen Christ is seen as the Messiah amongst them (Christos greek/Christus latin = the anointed). The final pilgrimage of the nations has started. Therefore it is also consistent that heathens are part of the young municipality.

Paulus guides his municipality at the new way of justice given by God, by acting for the minimization of everything, that contradicts this justice given by God, primarily the conflicts in the municipalities. Credible evidence for the presence of the risen Christ is still the life by the knowing, that the new has arrived yet, although the old is still effective. In the proclomation after Paulus about the Ephesian letter, Jesus is called "Our peace" (Eph 2.14). He makes possible a reconciled mankind, by the fact of destroying the separating walls between Jews and heathens.

Task of the Christians is, to be evidence by their behaviour about their faith and the arrived Kingdom of God, und to bring peace to human.

The prophets predicted the Kingdom of God, that Messiah will bring by the order of God. Jesus applies this event to his coming and his message. This message is task of the church, where the risen Christ lives as the arrived Messiah (Christ). The church has the task to attest his presence, to announce the already arrived Kindom of God and to attest this plausibly. Jesus has shown ways to this by his Sermon on the Mount. The message of God is a decisive part of the definite peace, given by him, what has to be confirmed by peaceful actions again and again.

2.3.1.1.3. Already but not yet

Peaceful actions, suggested to us by the Holy Bible, are underlined basicly by the prophets of the Old Testament. Peace is accepted extensively as the Kingdom of God, taken by the Messiah. The dimensions of peace for all nations are listed:

- The end of the war

• Protection
• Justice

- Prosperity

Primarily the weak and the poor shall get their rights.

Jesus, who is the Messiah as anointed Christ, has taken this kingdom of peace. Reconciliation, healing, non-violence and charity are special accents of his message about the existing Kingdom of God, what is hidden by him.

Jesus as the risen Christ is present in his church, his message about the Kingdom of God is further announced and lived. They, and this are all Christians, have the order to endeavour about getting present conditions, what reveal the hidden presence of the Kindom of God.

The Kindgom of God has arrived yet, but is still not completely recognized, sometimes it seems that the power of the bad is stronger than the power of the peace. Christians aren’t allowed to discourage the Christians in their actions for peace, this is shown in the apocalyptic books of consolation, eg. by the revelation of Johannes. Finally there will be the complete revelation of the Kingdom of God.

2.3.2.1 Introduction

By the given biblical statements it is accepted, that the church was busy in its history by war and peace again and again. Therefore especially the question is asked about the so-called just war. The development of the position of the church about war and peace untill today has to be investigated. Has the church done a good job in this area?

About the following explanations it’s recommended to read the 3rd chapter of the word of the German bishopconference about peace, "Gerechtigkeit macht Frieden, Bonn 1983. Unfortunately it’s unavailable, it is published as a book with other words "Hirtenwort zu Krieg und Frieden", Mainz 1983. There is also published the letter of the bishop of the DDR about the World Peace Day 1983. In addition the word of the German bishops "Fair peace" http://dbk.de/schriften/fs_schriften.html

of October 2000.

2.3.2.2 The first three centuries

The first Christians had problems with the state. They knew, that nothing works without state authority, written by Römer 3.14 yet, at the other side they had to refuse the obligatory state cult, till martyrdom. As a pursued religious minority the municipalities had problems with the state. This also concerned the service as soldier. There is the passage in the New Testament, where Jesus forbid Petrus to act by weapons.

52 Then Jesus said to him, "Put your sword back into its sheath, for all who take the sword will perish by the sword.

This was interpreted against the military service generally. However, it’s noticed, that Christians do military service, soldiers as officers or in the team became Christians. They had to avoid heathen ritualistic actions and to refuse the order to kill people. This shows the moral dilemma as well, as we find them in the files about martyrs. Julius refuses the sacrifices for gods and the emperor, and he dies for this, Maximilianus dies in the year 295 after a total refusal.

Therefore the Christians got themselves the reproach, to be parasites in the community. A slow reorientation started by the question of the soldiers to Jesus:

14 Soldiers also asked him, "And what is it that we should do?" He told them, "Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages."

In addition it’s reported by the Acts of the Apostles (10.2 ff and 44 ff) that the Roman chieftain Cornelius was baptized as one of the first heathens. This reorientation was also necessary, primarily because the Christianital became treated as equal to the state religion by the konstaninical turn below the emperor Konstantin (co-ruler of Licinius) in the edict by Milan 313. Therefore the church and the state got a more positiv proportion. Nevertheless the church had problems to tell the soldiers not to leave their troops in periodes of peace, as it was said in the synod (church meeting) of Arles in the year 314, but not to be obliged to kill in periodes of war.

3. The development of teaching about the fair war

Augustinus (*354 +430) the great teacher of the church develops a teaching about peace. At this he distinguishes clearly heavenly and earthly peace. He tells war is sin and isn’t allowed to be. By his experiences he didn't think that a war is a method to reform the people either.

He tells that the war brings:

The greed to damage, the cruelty of the revenge, the non-satisfaction and irreconcilability of the mind, the wildness of revolution, the pleasure of superiority and similar (PL 42,447).

He was more sceptical about the possible peace on earth and names it "Consolation in the distress". An order of peace has to support on law and justice. This can be realized, started in the family, the town, the state and till to the nation. When at first human doesn’t hurt anybody, but is useful to everybody, when is able to do so.

He assumed essentially his theory of the fair war by philosophers of the antiquity like Aristotle and Cicero. The war has

1. To serve the peace as target
2. To fight against wrongfullness

3. To be ordered by a legitimated authority

4. Not to be not allowed to offend against God's instruction

Nevertheless the war remains a great misery to him. However, he talks about the possibility for God about ordering a war, this forms the basic conditions on to the crusades. "Dos le vult" (God wants it) about the crusades is the counteragument against this opinion about the most decisive blot of the Christianity with many atrocities like persecution of Jews in towns at the river rhine, the Children's Crusade and the destruction of Constantinople. Furthermore the opinion is caused, to stay in a permanent war against the heathens, too.

Thomas of Aquin (1225-1274) essentially confirms this teaching. The war is principly a vice, that only can permitted to reconstruct the moral order, destroyed by hard injustice. Well, war has to be caused by a fair reason, by the authority of the legal government, and the combatant nations have the real purpose to act without any cruelties and acts of revenge, but the target has to be the reconstrutrion of the disturbed order and the punishment of the perpetrators. The wars, ordered by God, religious wars, are seen by him more sceptical.

This teaching is weakened strongly by Spanish theologian in the 16th century anyway, to justify the conquest campaigns against heathen nations.

However, it demands gentleness to the losers.

3. War-ethic in the age of enlightenment and the following time

A process started, that the founded nations are more able to fight wars, because political interests and theological argumentation are mixed. The introduction of the firearms doesn't do any visible influence to the ethic of the fair war. The war becomes more and more a method of the politics. Most decisive is only the order about war is done by a legitimate authority. The governments don’t worry about the criteria of the so-called fair war. The warfare law becomes liberal, peace becomes a condition of agreement by the modern international laws of the enlightenment.

The Bellizismus of the 19th century even names war a method about the politics by nation expansion, and to the strengthening of the moral national power, in opposite to this the pacifism developed.

However, first ideas arise about international rights, that contains a arbitration courts and finally a proscription of wars is decided on the Briand-Kellogg pact after world war I in the year 1928 and a general force ban of the UN charter after world war II in the year 1945. Nevertheless the 20th century becomes the century of the war.

2.3.2.5 The development after world war II

World war I was called the basic disaster of the century by using new weapons about mass destruction, 10 million dead persons had to be mourned, without the injured persons and the high material damages. This is little, when the consequences of world war II are listed, 61 nations acted with more than 60 million dead persons, the highest rate was in the USSR with 25 million. In all wars of this century approximate 100 million persons were killed.

These events represented a new provocation. After world war I was noticed, that the theory about a fair war didn't help further. Eg. the bishops in their different nations had emphasized the right to run a war. The theory also shown absurdum by the weapons of mass destruction.

The unscrupulous running of aggression-wars and the use of weapons with mass destruction cause Pius XII. to ostracize aggression-wars and to discard the theory about wars, that are methods of international politics, in his well-known Christmas address of 1944. He demands simultaneously a world organization, that is able to stop aggression-wars, even when they are started. A new idea is developed.

65. Unquestionably the progress of man's inventions, which should have heralded the realization of greater well-being for all mankind, has instead been employed to destroy all that had been built up through the ages.

66. But by that very fact the immorality of the war of aggression has been made ever more evident. And if now, to the recognition of this immorality there is to be added the threat of a judicial intervention by the nations and of chastisement inflicted on the aggressor by the society of states, so that war will always be subject to the stigma of proscription, always under surveillance and liable to preventive measures, then mankind, as it emerges from the dark night in which it has been so long submerged, will be able to hail the dawn of a new and better era of its history.

In the first great peace encyclical of the church by pope Johannes XXIII. 1963 Pacem in terris

http://www.stjosef.at/CSL

the pope gives reasons about the centre of human order, he says each person is human and therefore equipped by inviolable rights. The right about cost of living is listed among others, as well as moral and cultural rights, religious freedom, economic liberty, the law to form communities and the right about emigration and immigration. The worry about public welfare is the basic reason of existencec for the nation. However, there also is a universal public welfare that is protected only inadequately by the present organizations. The united nations have to protect the rights of the whole human family in the future as well, based at the inviolable human rights, considering the subsidiarity.

It is important to construct a world peace order. The disarmament is an essential element of this.

110. The production of arms is allegedly justified on the grounds that in present-day conditions peace cannot be preserved without an equal balance of armaments. And so, if one country increases its armaments, others feel the need to do the same; and if one country is equipped with nuclear weapons, other countries must produce their own, equally destructive.

Benedikt XV. 1917 and Pius XII. 1941 had pointed out this yet. However, the arms race should be developed completely to different dimensions. The opinion of the pope: The peace is the highest value for everybody. So it’s told in the encyclical:

The second Vatican council has dedicated the fifth chapter of the pastoral constitution Gaudium et spes (pleasure and hope) to the support of peace and the construction of the community of nations.

You are able to find the text

http://www.stjosef.at/CSL

and TSL 371-384). Gaudium in spes starts out from the prerequisite, that by the terrible experiences of the past human get a new maturity, to find a new way to the preserve peace. A lasting peace cannot be the consequence of the power balance of blocks, nor the power of a stronger, either, but according to Jesaja 33.17, peace is a work of justice.

The council complains the more complicated methods of the warfare, scientific possibilities get to new barbarism and to the total war, terrorism start a new kind of warfare. Genocide or homicide of minorities are complained, nobody is able to excuse himself with pure obedience. International conventions have to be observed. A soldier has to see himself as a servant about protecting peace and nations. Conscientious objection caused by conscience has to be possible. All this forces the discussions about war, caused by new opinions.

Any act of war aimed indiscriminately at the destruction of entire cities of extensive areas along with their population is a crime against God and man himself. It merits unequivocal and unhesitating condemnation (GS 80).

Arms race isn't described as a safe way to serve peace. It withdraws the possibility of human, that he needs to fight the misery in the whole world. Ways have to be found to solve conflicts differently than by war. However, the proscription of war demands the agreement of all nations.

GS 82

"It is our clear duty, therefore, to strain every muscle in working for the time when all war can be completely outlawed by international consent. This goal undoubtedly requires the establishment of some universal public authority acknowledged as such by all and endowed with the power to safeguard on the behalf of all, security, regard for justice, and respect for rights. But before this hoped for authority can be set up, the highest existing international centers must devote themselves vigorously to the pursuit of better means for obtaining common security (GS82)".

Disarmament is announced.

Primarily injustice has to be removed in the world to construct the peace. We all need a change of our thinking when human shall have a chance. The world community has to be strengthened, a new world economic system ie needed, the world trade has to be restored totally. A consistent foreign aid has to start, the concerned nations have to restore there structure as well. Here it’s to be noticed, that each part of humanity supports a part of the intellectual inheritance, that God has entrusted to mankind. The difficulties of the population development are part of this, too. All have to be allowed to get the methods, which accept the responsibility about birth control.

In order to build up peace above all the causes of discord among men, especially injustice, which foment wars must be rooted out. Not a few of these causes come from excessive economic inequalities and from putting off the steps needed to remedy them. Other causes of discord, however, have their source in the desire to dominate and in a contempt for persons. And, if we look for deeper causes, we find them in human envy, distrust, pride, and other egotistical passions. Man cannot bear so many ruptures in the harmony of things. Consequently, the world is constantly beset by strife and violence between men, even when no war is being waged. Besides, since these same evils are present in the relations between various nations as well, in order to overcome or forestall them and to keep violence once unleashed within limits it is absolutely necessary for countries to cooperate more advantageously and more closely together and to organize together international bodies and to work tirelessly for the creation of organizations which will foster peace.

Foreign aid is announced as a way to more justice. The highly developed nations are obliged to help. The Christians shall contribute to the international organizations in all efforts, that try to realize these tasks.

Primarily the Roman Catholics have to promote a worldwide solidarity. Christians have a special task here.They work on in the development of a worldwide justice, that is the best way to a permanent protection of peace.

1975 the synod of the dioceses in the Federal Republic of Germany and the Roman Catholic church of the DDR as well look after this topic. It is yet a kind of program, when the synod summarizes the voluntary service overseas and the peace service of the church in one text. The decision is named: The contribution of the church in the Federal Republic of Germany about development and peace. Target is the construction of fair conditions in the world. The decision founds on the council text, continues it and applies it primarily to the church in the Federal Republic to all levels. It forms independent articles, more than the statements up to now. It forms clearly, by searching for the occasion of wars, that the causes for trouble are various and pervade themselves like a cause-bundle mutually. Trouble cannot be caused by a single reason, peace, policy of peace and peace behavior cannot be explained by simple formulae any more.

Part targets of a policy of peace are:

The human rights, primarily the right to live, the development as free as possible, toparticipation in the creation of the human community, to self-determination, social justice, liberty, and the principle of non-violence (2.1.2.1).

Two concrete topics are underlined, first the actions with foreigners and second with groups who are at a disadvantage and the Third World actions in the field of mission-development- peace.

The basic elements of peace-actions, done by the church can be combined like this:

H. Th. Rips and H. J. Möller, Zum Stand der kirchlichen Friedensarbeit, in N. Glatzel, editor, Peace in safety, Freiburg 1981 page 185 f:

1. "Peace-actions by the church work is a integral component of church life and actions.
2. Target is the international peace in a wide meaning. His different dimensions produce different part-targets and acting levels.
3. Attempt-and starting point of peace-actions is preferably the local area, that can be recognized.
4. Specialized groups, associations and institutions can perform a pioneer function. Main thing remains however the integration of peace-actions to the life in the municipalities, associations and groups.
5. This general "base orientation" requires special service performances on parish level, diocesan and higher levels..
6. Education and service to peace and influence to public and politics act with different effects and need each other."

Various conferences of bishops announced worldwide themselves, while the discussions between the blocks east and west about the rocket armament, especially during the debate about the deployment of new arms and the so-called Nato double agreement in the year 1979, that the deployment of new arms depends on negotiations with the states of the Warsaw pact about the restriction of medium range missiles.

A memorandum of the Protestant church in Germany, the conferences of bishops of the Federal Republic and the common pastoral of the bishops of the DDR shall be shown here shortly.

A memorandum of the Protestant church in Germany was published in the year 1981 with the topic "To keep, to support and to renew peace". The explosive situation is represented in this. The church has occasionally spoken in its "Heidelberger Thesen"to topics about the protection of peace, primarily during the discussion about nuclear weapons in the year 1959. At this various opinions become shown in the area of the EKD about this question. They have to justify themselves by the question, whether their way serves the support of peace. No disagreement is allowed here.

The economic council of the churches in Geneva has contributed to the discussion about peace, again and again. Four peace initiatives become clear in the EKD. The action "To live without armament" refuses all kind of weapons. "To create peace without weapons" will show ways how to serve the peace without weapons. The initiative "Protection of the peace" also rejects the war as political methods, however, but it accepts, that the state has to have the right and the duty to keep ready instruments of power, to prevent acts of violence by single or nations. Concrete steps about disarmamanet are discussed "Protestant Roman Catholic study group".

An agreement has to insist about God, who wants the peace and not the war. The memorandum suggests four steps for the church to act, and develops this:

The tensions in the church have to be changed to a productive discussion.

There is no future without peace, therefore education for peace is an important task.

Approximate resolvings to a world peace order have to be striven for

Community has to be practiced between the systems of alliances, in our country, in the churches.

This document wants to support a contribution to discussions, by demonstrating the differences in church attempts and trying to find an agreement primarily. The dialog character is wider than the churches are, and is part of the concept of support of peace.

Common pastoral of the Roman Catholic bishops in the DDR to the World Peace Day in the year 1983

For some years January 1 st is celebrated as World Peace Day. The bishops of the DDR had published a pastoral in the year 1983, that was read in all services for this day. At that time the situation was, that remarks more than normally caused difficulties, which would have been not nesseray without. This word is encouragement, the bishops tell peace is possible, war is no unavoidable fate. They also show clearly, that they still decline the state defense education, because this affects negatively as predicted by them. In the teaching of the fair war they support the point of view of the council. They strengthen the conscience of the persons who are affected and welcome the possibility to become soldiers for construction, but no disadvantage of their carrer are allowed as the consequences of this. The yearning of the youth for peace is not allowed to confront with suspicions but with openness. Altogether, this was courageous word in that situation, to strengthen the decision of conscience primarily.

One of the most extensive words is that one of the German conference of bishops about "peace, justice makes peace", Bonn 1983, that is said before yet. In the introduction the necessity of such a word is explained. The reputation about peace cannot be ignored, therefore the church also has to announce something.

In the 3rd chapter the acceptance of peace in the Bible is developed. See also the chapter 2.2.3.2 The understanding of the bible about peace. Jesaja 32.17 "Justice makes peace is the attempt that shows clearly the inner coherence of justice and peace".

Our peace came by Jesus., so the epistle to the Ephesians 2,14 "He is our peace". I’s no more important what is my right, but was is the law by God. The justice of the Christians have to be greater, Matthäus 5,20. Finally the advice about non-violence is founded here, too. The love to the enemies ( Mt 5,43-48) demands us to run the first step everytime. Our justice behavior has to be carried by the creativity of love.

Chapter 3 treats the development of the moral of peace in the history. Much of this is explained by 2.3.2. "The development of teaching about peace in the church". Finally the chapter ends with the proscription of the war as a political method. Internationally new kinds of handling conflicts have to be found. A world authority has to be able to fight against aggressors, till that the state has to have the right to protect ist citizens. Unfortunately, the peace promised eschatologically isn't attainable in this world in its total perfection, but it has to be realized as well as possible.

An extensive peace order arises from this, this is treated in the chapter 4:

4. Extensive peace order

Peace is fruit of justice. Where people let come God to his right in their life, exists this form of rigths, that organizes living togehther of all in peace.. The christian task about peace asks us, to stand worldwide for right and justice as hard as possible (support of peace), as we try to protect the unstable peace (protection of peace). The Gospel gives us the confidence, that our acting about peace isn't futil (hope for peace). The basis of this order for peace is the acceptance of human, that is shown by summing one more time, and we will extract some basic consequences.

Chapter 5 deals with concrete steps, eg. with the actions by the great activities like ADVENIAT, MISEREOR and MISSIO. Military service and community service are taken in in the peace prospect. A special importance is started by developmentactivities, the realization of the unity of Europe and the political peaceacting at all.

Finally you are able to say, that this word was an important one at that time. Perhaps the working with the pacifism could have been a little more dialogue anyway, prophetic potential is here. In the meantime the word has been continued, because the collapse of the east bloc hasn't remained without consequences for the peace discussion, eg. use of the Federal Armed Forces in the Kosovo.

Bishop word "Gerechter Frieden"

The German bishops have published the new bishop word "Fair peace" in october 2000. http://dbk.de/schriften/fs_schriften.html

In this word primarily the question of the force and the further development of the international organizations are discussed. The protection of peace requires a fair handling of humanes with each other, and also with the creation as well. An official summary follows now:

Official summary

The title of the new word "just peace" wants to express that it is important to discuss the questions about peace before armed fights have started. Main thing is to do everything early, so that armed situations can be prevented.

II . part: Elements of domestic and international peace ability

In this document the international cooperation is emphasized as well. Foreign policy of nations, that ia primarily based only on their own interests is unsuitable to cope with the present safety and peace problems. A general policy of cooperation is demanded, which shows more confidence in international organizations to the maintenance of peace, which increases effectiveness of its peace political work and is ready to put national interests back in favor of a world public welfare.

The document dedicates a big part for looking for an adequate working with the burdened past. The bishops emphasize: "A war does never start with shootings; it doesn't end when the arms are quiet. Like the war was started before the first shot in the heads and hearts of the people, it needs a long time to bring peace to the heads and hearts." (No. 108) Emphasized is the meaning of appreciating fault of pardon readiness and reconciliation is stressed so that societies and peoples can find peace again after a time of violent discussions. A sensitive working with the burdened past is very important, that primarily takes the dignity of the victims seriously and tries to get them at least a piece of fair justice. Special attention is also regareded about the possibilities of producing contributions for the civilian society, to be successful in after-caring of conflicts.

III. Part: Tasks of the church

All what the German bishops consider necessary by their document ‘Gerechter Frieden’ isn't less than a far-reaching consciousness change in the ghost of the non-violence, this one shall grow into church, society and politics.

2.3.2.6 Results

Starting with the rather declined attitude about military service by the beginnings of the Christianity, passing the theory about a fair war, to the rejection of aggressor wars was a long way. The modern weapons of mass destruction cause the proscription of the war. It requires. More and more a world authority has to be, that is able to reject aggressors into their limits. However, peace is done by a fair peace order in the world primarily, all are asked to cooperate here.

God wants to give extensive peace to all nations in his Kingdom.

However, this has to be clear on earth yet, by the peace acting of the Christians and of all people of good will. An even greater justice, shown by Jesus, provokes us Christians especially.

The dimensions of peace for all nations

• The end of the war
• Protection
• Justice
• Prosperity

An extensive culture of peace has to be created, in immediate living together, in smaller political unities, in the nations and worldwide. We will never get the ideal result, however we have to ask always, by which step we get more peace.

Important tasks are:

Eg. for the high politics

The development shows now worldwide, how necessary the understanding of the world and the world politics will be in the future, that tries to realize the dimensions of peace.

Eg. for ares, that are easily comprehensible

This kind of work is important for all as well, eg. for the familes by education to non-violence and for dialog ability.

Eg. for associations

Ini their action for justice and for foreign people among us

A culture of peace is a result of actions, done by many ones.

2.4.1. Preliminary remarks

All problems and experiments shall not be represented in the following, but only those of the diocese Limburg, how this diocese has helped on the way to peace. At this the action "Guter Hirte" of the KAB was involved in the diocese

You will find detailed informations about the engagement of the diocese in "Limburger Text 24 zumThema Partner für der Frieden in Bosnien und Kosovo" You will get this at the information office of the diocese. Bischöfliches Ordinariat Roßmarkt 4, in 65549 Limburg 2000. The following texts will show, that the ways to peace consist of many small steps, which however has to be done. Many have to do this.

1. Reconstruction and the future

Even when the first steps are done to the reconstruction, this is still a long, difficult and dangerous way. The war goes on in many heads and hearts. On March 24^th, 1998 Serbians attack cardinal Vinko Puljic and 200 Croatians during a service in Derventa, they should be burned alive. The local police saves the included by the service of SFOR.

In addition, much property is occupied by refugees, who are not able to return. The economic prerequisites are extremely bad, the unemployment in the country shall is partly higher than 90% (October 97). Nevertheless the way of Dayton has to be gone further. Not by great hurry and solid pressure, that will produce new problems at the return in the country. Pressure to the government of the country is definitely appropriate. The people want to return to their homes, but the conditions have to be fairly protected.

The resolving of Brcko as an area that stands under the administration of all three groups is a positive sign. Furthermore the SFOR has to stay in the country. It has to protect the peace at some important points. Crimes have to be cleared up and the guilty persons have to be taken to the UN court.

Capital and labour are necessary, that the people are able to get basic living conditions as well. The politicians there have to learn, that foreign capital will avoid the nation, without a growing reconciliation readiness.

Then the reconciliation process has to start at all levels, this is more than difficult, but unavoidable after all that happened. The religious communities have to do a special job here. However, the attempts with the help of others are also required, like eg., Pax Christ does it, by its peace workers.

Altogether a political and economic resolving has to be looked for the whole area of the former Yugoslavia with Albania and other countries, with Miloseviç this is very difficult to realize. Without this resolving the peace remains unstable and a long-termed good economic development becomes difficult. By the new election of Kostunica as president the BR Yugoslavia better prospects are to be seen.

The people have to be helped, to stay again in their native country. Here begins the help of the diocese Limburg. This is the first step on the way to pacification. The diocese helps the smallest group of the population. Here it cooperates very close with the archbishopric Vrhbosna-Sarajevo. The church engagement of Pax Christi is required as well as the German Caritas association, the Maltese emergency service and others beside the diocese, who help whereever they are needed.There is a convincing engagement of Christians. In the diocese Limburg many activities run, how you can see in the "Limburger Texten". The actions by the diocese shall be represented a little more detailed now, to show clearly, that acting for peace runs by very concrete steps. This wouldn't have been possible without donators and church tax payers. The explanations stand in for many similar activities.

2.4.1.2. Help for reconstruction of parishes and villages

1. Founding this help

The bishop Franz Kamphaus primalary was the driving force for these actions, by his various visits, during the war as well.

The archbishop of Sarajevo was helped to reconstruct multicultural schools, to erect soup kitchens, to support other initiatives like Pax Christi and Maltese emergency service and to start the action "Guter Hirte – Schafe für Bosnien " as well.

The cooperation in construction of villages shall be represented here exemplarily. Priests and the church do a central task in these Roman Catholic villages. Without them the villages don't return to life. The priests often were almost the only ones who stayed there, during the fights or returned as the first ones.

On the occasion of a visit of the suffragan bishop Pero Sudar of the archbishopric of Vrhbosna-Sarajevo in Limburg in the year 1996 decided the plenary session of the episcopal ordinariate to collaborate at the project of the archbishopric Sarajevo "House for God – houses for people".

This cooperation was planned for the reconstruction in 11 parishes in Bosnia, these should perhaps be promoted by parishes in our diocese. That this cooperation didn't run, had different reasons. The problems were more complex than foreseeably in the beginning. Some parishes wanted to start this way, because they were activated by the council of the synod of the diocese, but this wanted cooperation couldn’t be realized, in spite of intensive experiments and preparation however, the situation in Bosnia couldn’t be seen at a glance simply. Nevertheless, there are succeeded cooperations, like the parish Breidenbach and in the cathedral parish Limburg.

Ernst Leuninger got the task, to present this planned project further, in the beginning of January 1997. He should be accompanied by a project team at this. The financial resources for this and other projects should come out of the project resources of the Third World primarily, from donations and a special collection in september 1997.

This project team, to that belong the speakers of the field mission and the personal speaker of the bishop, accompanies the work regularly. Primarily an extensive publicity was arranged in the parishes for the planned project of reconstruction, called "Partners for the peace". A number of parishes, proposed by Sarajevo, were settled with RENOVABIS by the group, and two parishes were selected as possible partners, Ovcarero and Dobretici in the archbishopric Vrhbosna-Srajevo.

2. The archbishopric Sarajevo (Vrhbosna)

The first written mention of a bosnian diocese is dated at the year 1089. Bishop Ponsa built the medieval town of Vrhbosna in the year 1238 with a church and a capital house. Ponsa had to flee to Dakovo, so the diocese didn't have any bishops for centuries. The Franciscans came in the year 1291. Many bosnian Christians came to the full community with Rome by this conversion. In the year 1339 the franziskan Vikariat was founded. Many Christians fled after to the occupation by the Turks in the year 1463. The Franciscans stayed there, in the year 1735 a Franciscan became the apostolic administrator. The hierarchy was replaced in the year 1881 by the Habsburgs and the archbishopric Vrhbosna-Sarajevo was founded with Suffraganen Banja Luka and Mostar-Duvno and Trebinje-Mrkan.

At the moment the cardinal Vinko Puljic leads the archbishopric, suffragan bishop is Pero Sudar, the economist is the parish priest Ante Jelic.

Before the war the archbishopric there were 144 parishes in four archdiaconats and 13 decaneries with 528.000 Roman Catholics. The Serbian aggression has destroyed 45% of the diocese, 200 000 believers had to flee, the most churches were blown up, 62 parishes were destroyed.

In the war between the BiH army and the Croatians 120.000 – 150.000 Roman Catholics were driven away, and many churches were destroyed. Also Moslem religious buildings were destroyed.

Totally 600 church buildings of the archbishopric were destroyed or turned unusable in the war. About 100 parishes were occupied by Serbian or Moslem armed forces and the majority of this were destroyed. In the year 1994 there were no more priest in 90 parishes. More than 50 churches were destroyed completely or almost completely, many others had heavy damages. Totally more than 70 % of the church building stock had been destroyed. Three priests (Franciscans) were killed. During the war died each day in the average more than 200 people in Bosnia-Hercegovina.

The bishops of Bosnia-Hercegovina have supported the preservation about the nation quite plainly, they contradicted the ethnic cleanings and demanded the free return of the refugees. They have pronounced for reconciliation, well-knowing the great difficulties, and that this has to be started in the hearts. They demand liberty for all and the possibility to practice their faith freely. Peace will be successful only by reconciliation. The most war victims in Bosnia-Hercegovina are mourned by the Croatians. Nevertheless the bishops join explicitly the call of the pope: "Let’s forgive and ask for forgiveness."

Special importance and encouragement was done by the visit of the pope in April 1997. He showed clearly, that the people aren't kept alone in Bosnia-Hercegovina. The still existing tensions were noticed in the fortunaility unseccessful attack at the pope one more time as well.

3. The first trip to Bosnia was done by the bishop, accompanied by Ernst Leuninger, at March 31^st till April 2^nd, 1997. Other ones followed. Vicar-general Dr. Günther Geis accompanied one time, too. Totally 15 trips were done in the time from March 1997 till December 2000. About 8000 km were driven in Bosnia with the contact person of the archbishopric, the economist of the diocese parish priest Ante Jelic in this time. Sometimes this wasn't harmless, because eg. not all minefields had been safeguarded. Subsidies were given to totalling 11 parishes.

The projects were always chosen by advices of the archbishopric Sarajevo, locally checked and suggested to the project team in Limburg for decision. As a rule, more visits followed in the phase of realization and when it’s finished. By this way all the time could be seen exactly, what is done with the resources of the bishopric Limburg as well. The assistance of the archbishopric Sarajevo proved to be extremly depandable and competent.

Great impression were done to the visitors primarily by the parish priests, who stayed by very difficult conditions or returned at first.

During some years it was able to keep more and more distance of reconstructing houses, because more charitable organizations (NGO) of the whole world supported this. The reconstruction of vicarages and service rooms however strengthened the inner identity of the people and encouraged to return. It also created jobs and helped local companies to reconstruct.

4. Construction of villages

The following representation follows close available protocols. Gracanica, Podkraj and Glavice are represented actingly for 11 villages to show exemplarily the situation.

5. Skopaljska Gracanica

The project report of Sarajevo about the reconstruction of Skopaljska Gracanica, deanery Bugojno shall be represented here: "The municipality is at both banks of the river Vrbas. The inhabitants do all forms of farming on the fruitful fields, however they have jobs mainly in the coal mining in the area of the municipality but also in Bugojno, Croatia and Germany.

The parish was founded in the year 1911; the old dilapidated church of the pre-war period was replaced in the year 1969 by a new one. A modern parish center existed as well as an own house of the nursing sisters (Maids of the little Jesus) who worked in the municipality.

In the year 1991 there were 2.968 believers. The misery started by the Croatian Moslem war 1993 - 94. The Croatian troops had to pull back in front of the stronger Moslem troops. With the army the Croatian citizens fled in direction to Livno and Dalmatia. Only a small number could stay in the offshore villages, that were controlled further by the Croatians. These villages are in direction to Cornji Vakuf. The parish church of Skopaljska Gracanica was raided and destroyed, the vicarage and the house of the nursing sisters demolished, everything that was inside, was dragged away. The parish priest moved away together with the believers and he stays near the parish. He and the exiles want to return as soon as possible to their devastated hometown. To realize this the reconstruction of the parish buildings just like of the family houses have to be subsidized, because otherwise nearly nobody will return. For this the municipality needs help from outside.

Details of the building commission’s report about the parish:

The nursing sister house, 9 x 13 m is burned down, the outer walls still stand, so of the working quarters, 8 x 6 m. Only one Roman Catholic of this part of the parish is still alive. The family houses are totally destroyed or burned down or pillaged. Many of those who returned have to start with nothing. All these destructions were done by the bosnia-moslem army."

At the first visit on the trip from Sunday, March 30^th until the Thursday, April 3^rd, 1997, the situation represents itself as follows:

The former inhabitants is not allowed to return. The parish priest is driven away. Some believers are in the neighbor parish. A woman still lives there. It isn't permitted to build yet. The responsible mayor, a Moslem fundamentalist, doesn't permit this. This is a clear violation of the agreement of Dayton. However, negotiations run at the highest level. At first all have to wait for results.

It seems, that so many things as possible were taken away, including rafters, window and doors. All houses are destroyed, looted and taken down, less by waractions, than conscious. The believers are dispersed in the whole world. About 140 families are in Uskopje. 40 families are in Brosa near Uskopje. All of them hope to return, but everything runs very slowly.

Help to reconstruct of 10 houses is planned. Those families shall be preferred, which don’t have any income from foreign nations. The roofs should be renovated and a simple possibilty to live inside. In each case they need about 10.000 DM, this are totally at least 400.000 DM to restart the life in this village. The work shall be done by self-help if possible, or by craftsmen living in the area. The persons involved get income as well by this way, that is very important, too.

At the second visit May 16-18^th, 1997 the situation doesn't have changed yet. In September 1997 shall be decided, whether this project can be pursued useful further in the foreseeable future.

During our trip from Sept 3 – 5^th we go to Gracanica again. The area around the church is cleared up and the church is locked. The parish priest is ready to start. Obviously the political atmosphere has relaxed a little in Bugojno.

At first the renovation of the roof of the church shall be done, perhaps also windows, so that the church gets winterized. The roof of the vicarage and the windows and doors in the vicarage also shall be isolated.

In addition, five families shall be invited to rebuild their houses for 5.000 DM each. The next rate arrives then in December 1997. The tower near the church shall not be built up by money of the diocese. This isn’t planned. The place where the tower touches the church wall is damaged and must be replaced.

Later we have discussed one more time about these projects in the apartment of the parish priest. The existing etaminate is listed by the parish priest Jelic and send to me. The costs might be within the estimate.

At the end of the conversation we find a graveyard behind the church, that was laid out there before the war. It was the orchard of the vicarage. There are burried 40 killed, mostly young persons. We wonder why this had to be. Isn’t human able to learn from the history? Who does punish the persons, who were responsible? The own history becomes alive and keeps us from quick judgements.

At the trip from 6 – 8^th, December 1997 the conditions at the reconstructed buildings are as planned. Five houses are covered new, the vicarage newly safeguarded. The consolidation can be started in winter. Another rate of 5000 DM is put to the muted houses’ disposal. There were five more houses. Hopefully the people can move soon into their houses. The project shall be completed till Pentecost 1998.

This project could be completed successfully.

6. Parish of Podkraj

The parish Podkraj has been visited by the same visit cycle a well. The condition was described as follows in Sarajevo: "Parish Podkraj, deanery Travnik. Travnik is a town in middle Bosnia, founded in the time of the osmans. The vizier ruled in Travnik for a long time and there were consular representations of many European nations as well. By the population statistic, based at the year 1991, you can see, that in the municipality with totally 70.747 inhabitants there were 26.118 Croatians, 31.813 Moslems, 7.777 Serbians and about 5000 "Others". In the town there was a large Moslem majority, but in the surrounding of Travnik existed many purely Croatian Roman Catholic villages. The deanery counts fourteen parishes.

The population visites very often their parish to see what has been destroyed, and at this they have many problems with the Moslems. Nevertheless you have to help them. The most necessary of the parish objects should be repaired, and the people should been helped to build up their new acomodations. Furtheron you should thingk about a basic- and central school, to help especially the young families."

In April of the year 1997 nearly all houses in this parish are uninhabitable. Some inhabitants begin to repair yet. 105 Roman Catholics are returned till now. The vicarage is destroyed relatively, no roof, no windows, no doors. Besides this is the parish hall. The parish priest has furnished poorly one room there. The parish hall is the service room. The diocese Augsburg has helped to renovate.

The roof of the church is hit by shells, the windows are destroyed. There are holes in the wall, the church unusably and has to be renovated.

A costing exists yet. The vicarage is destroyed completely inside, the windows are removed and the floors are preserved poorly, there are no more doors, the whole furniture is taken away.

The vicarage and the church shall be reconstructed and the start-financing given for ten houses as well. The total amount could be half a million DM. The work can start immediately for two families. The reconstruction of the church and the vicarage can start, too. The main problem is that the electricity is not running and the water doesn’t either.

When we visited Podkraj in May they were just roofing the vicarage. Many men from the surrounding areas have a job and income by this work. Otherwise there are no jobs at the moment. The work at the church is delayed, because the structural engineering is damaged by a shell. The vicarage could be finished in September, the church in November 1997. A third family arrives, they get a subsidy too.

Almost each family has to mourn at least one war victim. The most fields are mined, therefore the school isn’t opened yet. We ask the German Armed Forces for their support by removing them. The parish priest shall present offers to the ordinariate Sarajevo, to help seven more families, this will be decided there.

At the trip in September we meet many people in Podkraj, who are waiting yet. A big number of people like to get support for the reconstruction. Apparently our engagement has got about and the people want to renovate their houses.

We inspect a number of houses that are on renovation. They work intensively. The atmosphere in Podkraj is dampened a little, because two Croatians were killed treacherous some days ago, by shooting them through the window, as they had dinner. This happened in Turbe, the town of which Podkraj is part.

The ten houses situated in the consolidation are inspected briefly. Everywhere life moves in the destructions. The people want to come back. At the first visit only two families could be contacted about the reconstruction, now there are many. Our help is served to 10 houses. It is help to self-help, contains a roof over the heads and two rooms.

The obtain of the materials shall be done by local businessmen consciously. The maximum sum is normally about 10.000 DM per house max. The work is accompanied by contract architects of the archbishopric.

The construction of the parish apartment and the service room (?) are done by local businessmen, this is often the most essential and sometimes the first order after this war. Men from the surrounding areas earn their cost of living and money for the reconstruction of their houses by this as well. So this money supports two or three times. It starts the local economize again.

The vicarage in Podkraj is fit to live in again, ready outside and inside. Two rooms are moved into. In the kitchen water is not locked yet. More furniture is missed. Electricity is locked only in the Moslem areas. The water also depends on the electricity.

The church is on renovation, the top of the church tower nearly finished. The roofing is done by "Biberschwänzen", the rafters are fixed yet. The concrete ring to secure the statics of the church is done. It could be finished really at the end of November 1997, so my estimate.

A conversation in the vicarage with the parish priest is done. The town refuses the lock of electricity. The cause, that would be too dangerous because of the mines. Of course this is not the real cause. Finally we have remained as follows: The parish priest writes to the town one more time, that they do this work by themselves and also will finance the largest part of the material. The town should grant the approval about this. When there is no success, other ways have to be found about the politics. The water also depends on the electricity.

During the visit in December I celebrate the Sundays service with the municipality in Podkraj at 11 o'clock. There are about 150 believers in the municipality. 90 to 120 are service visitors at the moment. The service still is celebrated in the parish hall. I speak a welcoming speech to the municipality. Then we have a look at the church. The church shall be taken again in use by the cardinal on December 21^st, 1997. Until this date the altar, the floor and the inside paintingouch has to be made yet. The architect, who was present, promissed the completion.

One more Croate was killed treacherous. To protect themselves many people have dogs, the dog of the parish priest has been stolen a short time before the homicide, he is worried about this, too.

The children were taken to school privately with a VW bus. I send a donation of 1.000 DM to this project. The parish priest Jelic will transfer it for these bus trips to Podkraj.

A conversation in the vicarage with the parish priest, Jelic and Leuninger. One more time the lock of electricity is the main subject. In the meantime the council talks about a sum of 140.000 DM. They wouldn't have any money. That’s right, but the sum seems also to be political. Further negotiations shall follow. The power supply then later is locked as an election campaign present.

The solemn re-inauguration of the church was done at the fourth Advent 1997. The support of the diocese Limburg for the project Podkraj is completed by that. A step based on partnership for peace was done, many others are needed necessarily, especially those, that change the attitude of the rulers and replaces the hearts. This is also noticed in Podkraj.

The following report done by the parish priest Don Ante Jelic of Sarajevo describes the re-inauguration of the church in Podkraj at the fourth Sunday in Advent 1997:

The cardinal emphasized the necessity to take human in the center. The primalarly pastoral and service task has to be sorely afflicted human. The healing of the psychological wounds needs time and people who are able to run this.

He spoke critically about the local council, because this didn’t want to reconstruct the needed infrastructure for those, who want to return, eg. electricity and water".

7. Glavice

Glavice is in the area of Bugojno. 1.200 Roman Catholics lived there before the war. Now (April 1998) only 100 are left. Many of them are fled into the Croatian part of the confederation. An Iman lived in the vicarage and later it has been pillaged and destroyed by him. The church is destroyed inside and pillaged. The church, the vicarage and five houses shall be renovated. A total sum of 320.000 DM is provided. The project has the highest priority in Sarajevo. A process of returning could be started by this. At the next visit the hall is ready, I celebrate Sundays service there with a municipality grown again. Service in Glavice 18^th August 99 at 11.00 hours. About 100 persons are in the church. The parish priest of Gracanica concelbriered the mass, who is accompanied by an Italien music group of ACLI. Here runs a kind of partnership with Brescia. The church became beautiful. About 100 families are returned. The regular service and the renovated church seem attractive to return. Five houses were renovated. Altogether is a beautiful party with a following common meal in the vicarage. A new parish priest is there. Compared with the desolate situation, as we started, this gives us a great pleasure.

8. Successful work

The diocese Limburg has supported exemplarily to the reconstruction. Before the war the archbishopric had 144 parishes with 528 000 Roman Catholics. The war has destroyed 62 parishes of the archbishopric, that is 45%. Many had to flee. Today (2000) the archbishopric has approximately the half of the original Roman Catholics. The support to the reconstruction of 11 parishes can be described as a complete success.

Hope that the way of peace and reconciliation continues and the different ethnic groups find a inner pacification.

2.4.2. Reconstruction in Kosovo

It was almost consistently for the Bosnia representative of the bishop, that this order also was extended to Kosova. My explanations follow mainly the course of my trips to the Kosova. They are not finished at all. Who has a final opinion in this difficult situation yet? They represent my impressions, the results of conversations and my assessment of the situation.

January 12^th , 1999: We go to Skopje, using one more time side-roads to be on the safe side. The situation seems clearly to heighten. Lunch with bishop Herbut of Skopje. Return flight with Adriatic Sea Airways by Lubljana, this run without problems.

My impression: A lot of bad things have happened, people were murdered, houses destroyed, Albanians were removed from all key positions. The Serbian government changed the Albanians more and more to "underdogs". The power of the UCK seems sooner low, it is limited to acts of revenge and the protection of villages as far as possible. More than 50.000 houses shall be destroyed, hundred of thousands people are driven around in the country. All this looks like a systematic expulsion and oppression concept of the Serbian dictators. There is war of the Serbians against the Albanians, who only slowly begin to defend themselves. However, this is taken as a reason, to act still harder.

A visit in the camp Stankovec by well-informed leadership of the press officer of the German Caritasassociation showed clear shatteringly, which a humanitarian catastrophe happens here. In two camps there are totally more than 40.000 refugees. The camps are under the control of the UNHCR, that passes the tasks to NGOs (Not government organization). CRS (Emergency service for refugees of the conference of US American bishops) is responsible for camp Stankovec I. The German Caritasassociation is involved. Israel contributes a hospital tent and looks after children's toys, another Roman Catholic organization provides old and confused people. At Thursday interviews with the bishop run by television in the camp.

Pec/Pejë, the religious center town of the Serbians seems completely destroyed by Serbians except some exceptions. Before the war in Pec lived about 90.000 – 100000 inhabitants, 80% Albanian and 15% Serbians. Montenegriner and others have to be added on as well. There are about 220 Roman Catholic families. 150 destroyed houses are listed in the parish. The people returned quickly, something has to happen, if not, the conditions in winter will be very poor.

The old city of Pec/Pejë is destroyed particularly. The support of the diocese Limburg about reconstruction shall start here or perhaps at other places as well, in arrangement with the church there at the end of August. The concept is "A roof over the head and two rooms.", that has worked also in Bosnia. A number of families shall be looked for, among these also Moslem families, who get the money - by material donations primarily. Self-help is announced. Per one house about 10.000 DM are used. It’s thought about poor families with children, who don't have any income out of rich nations. This kind of recontruction is also done by other organizations, so by the German Caritas in a village with two hundred families, where are no more men, because they were killed in the war.

The two parish priests of Krista and Sopi have shown their talent about organizing the actions of rebuildings in Pejë. We had supported 340.000 DM out of collections. About 34 houses should be restored. Actually 58 become finished. The work was done predominantly by self-help, the families got the material. This run cheaply and very quickly. The roof was repaired, two or three rooms got ready. 24 houses could be completed before the winter started with temperature up to – 20° C and more than one meter of snow. More than 60% of the houses were given to poor Moslem families, the rest to Roman Catholics, these represent a minority in the Kosova. Leuninger could inform himself about the construction on-site. Roman Catholic organizations are leading in the support and in the reconstruction. Even the Italian Caritas and the German Kolpingwerk play a part among others. In Pejë the Italian Caritas and the German Kolpingwerk support the house construction as well. The social welfare work runs a window factory and others. In Pejë 90 % of the houses were systematically destroyed, 120.000 of totally 200.000 accommodation units in the whole country, which belonged to Albanians mostly.

The support started in January 1999. It was continued in Makedonien as emergency aid for the refugees in April. The work of the Caritas Makedonien was supported, to this a small transporter was bought, too. Here resources were given out of the surprisingly great special collection (about 1,1 Million DM, other donations, also single donations are added, so nearly 1,5 Million DM were available, including the donations account of the Caritasassociation and the "Cow action"). The construction the Caritas Kosova was supported by buying a VW-Combi and a computer. The most resources were needed in the reconstruction of houses. These might have been more than 80. All this was done in the shortest time, at the reconstruction we belonged to the fastest, this was really important because of the winterbegin. A part of the resources was handled by Caritas International, which is represented by the German Caritasassociation. A good and competent cooperation with the local church worked here as well.

Gratitude however is aimed at to the donations primarily, here is proved the ability of life and action of the church in our diocese, primarily of the base one more time as well. The Roman Catholics of the whole world, special also of Germany, have really achieved a great succes. A Muslims said about this: "It is to become a Roman Catholic". The church shows here, how alive it is in social things and how actingoriented the social proclamation is handled.

2.5. Activities for serving peace

Subject is the development of the spirit non-violence, given by Christ. The word of the bishops "Fair peace" shall be here act for this:

7 How beautiful upon the mountains are the feet of him who brings glad tidings, Announcing peace, bearing good news, announcing salvation, and saying to Zion, "Your God is King!"

When Jesus came to Galilee and announced the Kingdom of God, he knew himself as a messenger of peace. His good message took us an ethos of non-violence, love the enemies and the readiness for reconciliation. We see the church as a place of the beginning Kingdom of God, and us, so we are members of the church and so run the succession of Jesus, as citizens in the Kingdom of God. By the power of baptism we are inspired with the spirit of Christ. The Holy spirit allows us to see the world with other eyes. He comforts us when our effort are not very successful. He strengthens us, when our power goes down. Without the Holy spirit our actions for peace will be a moral fulfillment of duty. We also think of the Ephesian letter, in the 6^th chapter there is a good opinion about the confirmation of young people, it is a agreement about the support of peace in church. Here it’s important to take the "armour of God". We don't have to handle body and blood, but the power of evil that is the not very easy to hold of. If we would be alone, we would have no chance. Whoever wants to resist, needs the "armour of God". Whoever loves Christ, takes it. He equips us with his "weapons". These are simply disarming:

courage and stability and the support protecting from fear and despair.

The purpose has to be to realize of non-violence, the prerequisite for peace. Power has to be reduced and averted, peaceful resolving always have priority. This is an important way to peace.

2.6.0. Preliminary remarks

The questions are constructed in the system: Notice – judge - act.

The first question is a question to think about and should be answered by own experience.

The two other questions have to be handled out of the respective parts of the text.

See 1.4 about this (and also about work in groups)

1. What impressions did you get about war in the last time?

2. How does the problem about war represent itself now in Europe?

3. List some reasons about the war in Bosnia-Hercegovina!

2.6.2 Judge (Teaching about peace)

1. What is your opinion about peace?

2. What does "Schalom" mean in the Bible?

3. What is the position of the Second Vatican Council about war?

2.6.3. Act (Step on the way for peace)

1. What steps do you think are reasonable?

2. What spirit has to become clearly by the church, to demand the peace (Letter of the bishops "Gerechter Friede", published 2000)

3. What institutions that preserve peace are demanded worldwide? (See Letter "GerechterFriede")

3 Third world: For example the indebtedness of the poor countries

3.0.1. Introduction

The situation of these countries, mainly in the southern hemisphere, is signed by poverty, hunger, infant mortality, extreme corruption and primarily by high indebtedness. By a first step the complete situation shall be outlined, by a second step shall be handled particularly the indebtedness and its consequences. Third, a statement is shown by the Roman Catholic social teaching and the idea about the remission-year as a possibility to leave this crises. The Third World is named here as a geographical term, we all belong to one world, of course.

Literature for example remission-year 2000 Publisher: Aktionshandbuch zu Erlaßjahr 2000, Entwicklung braucht Entschuldung, Siegburg (2) 1998.

In the internet it’s pointed about this subject

http://www.leuninger.de/sozial/erlaßj.htm

Look for the sides of the Third world, One World, Foreign aid, Misereor http://www.misereor.de/Adveniat

http://www.adveniat.de

Brot für die Welt

http://www.brot-fuer-the welt.de

only to list some headwords.

3.0.2. Question to think about

Think about the reasons, why there is this such a large poverty in the world?

3.1 The situation in the third world and the international debt crisis

3.1.1.1 The population growth

The growth of the worldpopulation is one of to largest problems of the future development of the world. There is the danger that the resources don't suffice for all people and the earth cannot feed them, so the opinion of scientists. It’s difficult to decide this in the present situation. Anyway, at first the facts shall be shown.

1990 the UN have published future calculations about the world population. Middle estimates show for the year 1990 approx. 5.3 billion, 2000 approx. 6.2 billion and for 2025 approx. 8.5 billion. The high estimate for 2025 approx. 9.1 billion, the low estimate approx. 7.9 billion. The average world birth rate will reduce from 26 per 1000 (1990) to 22 per 1000 (2000) and 17 per 1000 (2025). In the highest and lowest case according less or more. The average world life expectancy will increase from 65 years 1990 till 73 years in 2025.

This means that the number of the cities, mega-towns with more than 10 million inhabitants, will grow primarily in the countries of the south rapidly. 1970 37% of the world population lived in towns, 2010 this will be 53%.

Nearly 30 % of the increase results by movements are caused by the migration from the country. However, the migrations have reached yet the rich nations, too. The labour migration (movement for employment in other countries) will increase. This applies primarily to the rich industrial nations of the north and to the richer countries in the Third World, so Saudi Arabia and South Africa as well. In addition there are refugees by many various causes, who arrive the rich nations in the north only at a little percentage.

There is a number of causes for the high population increase. First the reduction of the infant mortality and illness at all. These nations could be concerned by a new high mortality, by an AIDS illness wave in Africa.

Children serve their family’s living by fieldwork, in towns by sale at the streets and begging. There is no social insurance, the opinion of the parents is, the children are the insurance for them. In macho cultures often many children are the fulfillment of manliness illusion also. In many cultures there have to exist a male family heir. Mostly family planning is an excessive demand.

This is not caused by the Roman Catholic church primilary, how is often told, in this case the numbers of children wouldn't be reduced in the Roman Catholic dominated south America and the family planning except for China with 60% of the couples at the highest level, and south America is a Roman Catholic continent at all. However, the deciding reason is the poverty, which shall be overcome from the point of view of the parents by many children, but this only causes even more additional poverty.

Is there an overpopulation on earth? Diet isn’t the largest problem, however, there would be a an possibility about resolving this, by another allocation. More bad are the questions about the ecological damage and the consumption of the resources. It’s impossible to prognosticate absolutely, when the limit will be crossed to overpopulation. Overpopulation is a relative concept. It means, that more people live in one area, than could maintained there by humanely conditions. However, this condition can be altered, when the conditions of production, the distribution of the ground, the level of development, the social system and the consumerism change. There isn't any absolute overpopulation, there is only a relative overpopulation. The people live very closed, but humanely in the industrial nations. So it’s difficult to declare what is overpopulation at all, because the ecological damage by each inhabitant of a Third World nation is a small fraction than this from one person in the USA or Europe. At first the question about overpopulation is a analysis of the habit of the people in the rich nations. If all people would live like the majority of the people in the Third World, the triple sum of people could live on earth, without a bigger ecological damage.

This cannot be realized without family planning. Many women would like to do this for example in Africa, but they miss the acceptance about the methods and the resources; the people simply are to poor and have little education. This should be changed. It is a large problem in many Third World nations, caused by the reduction of their social budgets and education.

3.1.1.2 Using up the ressources and the crises of economy

The previous unit has shown clearly, that many things depond on the rich nations ((H) chapter 3: Peace with environment and nature). In the 3rd chapter this has been appeared extensively. The future ability of the earth depends on predominantly by the actions of the rich nations. The development of these nations may not allowe a constant escalation of the resources, but new ways have to be found about humane life. However, this must be developed primarily in the rich nations, too.

3. Distribution of poverty and wealth

The distribution of wealth is extremely unfair in the world. In the poorest countries the people have hardly money to survive. In Ethiopia the avarage income per person per year is declared by 400 Dollar, there are people who get the multiple, but the most ones get less, because the difference between wealth and poverty is extreme in the poor nations. The estimated economy performance in the year 1993 is about 400 $ in the poor country Ethiopia, and 24700$ in the richest nation, the USA. The dates are converted to the purchase price in the respective country, otherwise the differences would be even more extreme.

The absolute poverty is defined as the no more reaching of the physical subsistence level. This is the situation, in these countries variously yet. In addition there exist the extreme poors, with less than 275$ income per year, and the poors with less than 400$. The relative poverty lies below the half of the average per person income, so the statement by the EU. This group even grows in Europe, in spite of the permanently growing gross national product. Here are available the distribution problems. The relative poverty in Germany is anyhow higher than 15%. However, this isn't the extreme poverty of the nations of the Fourth World, as they are called, too.

What are the main persons affected in these poor nations?

- The population at the country more than those living in the towns.

The country area is neglected by many governments. By the foreign aid only great industry projects are realized. ½ billion people of the country escape in the eighties to the cities. Therefore the poverty moves now to the slumes of the cities more and more.

- The children

The children are those, who suffer mostly by the distress. They are born by undernourished mothers, are undernourished in the first few years of their life themselves and have hardly chances to get a normal physical and intellectual development. The number of the handicapped children increases by the situation of the mothers, but also by the country mines of many wars, which attack mostly the children in this "War after the war". In addition there is the child labour, a modern form of slavery. About 20-30 % of the children between 6-15 years in the Third World are employed. 44 million children shall work in India, partial in the worst form of the exploitation, a debts slavery for life. Only 38% of the working children get a payment in India. That runs against all international conventions, however, this is the scene of poverty. Only 48% of the children can be registered at school in Africa, south of the Sahara, from these 2/3 leave the school early without solid knowledge and without taking a degree. There are 80 million street children in the world, so many as the inhabitants of Germany. One more time the girls are discriminated among the working children.

- The poverty is female

How it’s told, "The half of heaven" may belong to the women, but the half of the earth even doesn't. The economic indicator worldwide primarily is substantially worse for women than for men in the poor nations, however. The part of the women amongst the 1.3 billions poor persons (less than 400 dollars per year) is estimated by 70%. The problems for the women start after the birth yet, it’s a matter of life and death. About 1.5 million little girls may die every year, because they are neglected at the diet or at the medical supply. Therefore there is a shortage of women in some areas yet, and it is unknown how many girls are aborted on the bases of the prenatal diagnostics in China. Here is created a completely new weapon the women. The chances for education are substantially worse. They are pack animals of most poor societies and let have to accept mutilations up to cutting of the clitoris. Feminisation, so the millionfold compulsion to the prostitution is called. It is part of the inconsistency of the success of the nations Thailand and Filipinos, that their main source of the growing property is the international prostitution.

Women are the main breadwinners of their families worldwide, they protect their surviving. Many women in the Third World suffer by chronic exhaustion. By the connection of housework and waged work the 16 hours day becomes naturalness for them.

3.1.1.4. Consequences of poverty

The consequences of poverty are

1. Low standard of living
1. Poor education
2. Poor social insurance
3. Illness
4. Hunger

The low standard of living and the consequences of this were discussed yet. The advice about the poor education is important, too, that has been named as well. What is noticed in the elementary school yet, continiues up. These nations don't have any humane property almost, to keep place in the future economy.

Our social insurance system is unknown in the poor nations. Whatever the family isn’t able to do, doesn't happen fundamental any more, except by private organizations like mission stations.

1.5 billions people don't have any access to a health service. The state of health is being frightened.

It is the greatest damnation of our time, that more than one quarter of a million little children still dies by illness every week on the basis of sicknesses that are to be prevented easily. 8000 children die every day by veins, whooping-cough and tetanus. These are illnesses which could have be pretended by cheap campaigns. Every day almost 7000 children loose their life, caused by the diarrhea (dehydrogenation). These could be prevented by nearly free of charge. More than 6000 children die every day by pneumonia, these could be treated by cheap antibiotics. Death and suffering in this magnitude cannot be any more and therefore they cannot be accepted any more, either (UNICEF 1990).

Malaria causes 1,5 – 3 millions of dead persons in the year with a rising trend. Illnesses turn up again, that seemed to be wipped out, like pestilence and cholera. About 8 million AIDS infected in the year 1994 live in Africa, south of the Sahara. But in the meantime, AIDS rises in Asia faster than in Africa, too. The infectionrate removes in the industrial nations. AIDS becomes a special problem of the Third World. The growing slums in the mega-towns become brooding zones of illnesses.

The hunger increases. The number of the hungry people will rise to 400-800 million in future. In addition there is malnutrition, another cause for sicknesses. Many Third World nations still need the import of food. The so-called "green revolution" has improved some things. Much of the agricultural yields, produced by extensive cultivation and use of pesticides is exported. The great monocultures (bananas, coffee, rice etc.) bring further problems, because the ground is taken away from food production. Too many food is feeded to be able to export meat, or fodder is produced for the rich nations. Partly the hunger of many people causes in the structure of farming, primarily by the distribution. The farming, previous producing ground was taken away from the poorer layers. The supply for the poorest part of the population should be protected.

3.1.1.5 Causes of poverty

The causes of the poverty can be divided up into three groups:

1. Natural conditions

3. Outer reasons

1. Natural conditions

There is shortage about raw materials in many nations. This is a bad prerequisite to develop an economy, although other nationes have shown the possibility of realization.

The climate conditions cannot be the main cause either, except extreme situations. They handicap, but human has a great adaptability.

The ground in Africa is used up and hardly productive.

2. Inner conditions

Inner condition for example is the population increase. But there are also densely populated areas, which have a high development. By the situation of poverty and development, however, a progressive population increase is a gigantic problem.

About the situation of the schools was spoken yet. Here the development has to start, without a highly developed school system only poor results are possible.

There is a shortage about capital in many developing countries. The money of the many rich ones in these nations, is transferred to those nations, where a higher return of capital is available, and so it’s lost for the local economy. Here act these, who rule and the rich ones as well, who are often idenditical, close together, also with the interests of the international industry.

In many cases the political situation is not able to develop the economy. The government officials handle the nation as their self-service register, from what they take money and whose money they transfer to foreign banks. Dictatorships run often such systems by exploiting the people. "The Third World is marked by the contrast between the obscene riches of small minorities and the poverty of the majorities of population", (F. Nuscheler, Lern- und Arbeitsbuch Entwicklungspolitik, Bonn 1995, Page 114).-). In Africa the reference in lines is a problem, to transfer a normal development across these borders of the lines, as well.

The poorest nations are ruled authoritarianly on the one hand, on the other hand they are too weakly to master their situation. Partly the rulers don’t have any interest about this. There is often no real participation of the people.

In the time of the East West blocks many poor nations have armed themselves highly senseless and withdrawn valuable capital from the economy under the influence of the respective block opponents. In the present discussions, for example in Africa, the last available capacities still are destroyed.

The opinion of some authors is, that the cultural conditions have to be added. The opinion about the people in Africa who prefer the free time higher than work, isn’t true. They have to work very hard for their small income. This might not be a big part.

3. Outer reasons

The continuing colonial structures are suspected as an outer reason. It is undisputed that the European nations have exploited the colonies in their own interest. Many developments in Europe, supported even by the colonies, weren’t done there, this continues to have an effect to this day.

The "term of trade" has deteriorated for the raw material suppliers (except oil) within the last years. This means, that a nation has always to export raw materials for its necessary imports. The raw material export is not profitable, compared with the import.

The high indebtedness of the nations has to be added, so a serious construction of the economy is nearly impossible. About this more explanations later.

3.1.1.6. Summarized assessment

Some years ago the theory of the dependence was accepted primarily as the main cause about the underdevelopment of many nations. The wealth of the north would base on the poverty of the south. This theory explains much, but not the whole interrelation. It is much more differentiated. It is undisputed that the industrial nations have made profit considerably by the "term of trade" and by the very high debts.

The historical dependence and responsibility have to be seen as causes for the arisen conditions as well. The financial starting position is bad till desolate.

Domestic conditions have to be added, too. Some nations are pillaged mostly by their dictators. They have often good contacts to capital interests. Totally noticed, the national structure is poor and the administration corrupt and not able to impose really themselves, even if it wants to do. These nations mostly don't have any democratic identification.

The rich ones in the poor nations often are super rich, and transfer their money somewhere else. However, they like to cooperate with the interests of the industrial nations as well.

Education and health welfare didn't correspond to the minimum requirements in the poorest cases of those of the industrial nations.

The total situation in the poor and poorest countries is a structure of the discrimination, which has to be ended by support from outside, so that these old discriminations do not grow and produce new ones.

3.1.2.1 The situation of national debt

Some material in the following is arranged about the action "The year of release". http://www.leuninger.de/sozial/erlaßj.htm.

1980 the developing countries had debts about 603 billions US $, 1997 about 2171 billions yet, more than triple. The debt service for the long-term debts is 238 billions per year. Most of these nations are in the Carribean and Latin America with 31%, followed by East Asia and Pacific with 23%, Europe and Central Asia with 18% and Subsahara-Africa with 10%.

Whoever of these poor nations with high debts wants to be freed from debts, has to have total debts, that is higher than 200-250 % of the export proceeds and the debt service has to be more than 20-25 % of the export proceeds. The income of one person is not allowed to be higher than 785$ per year (120 DM per month, compared with the Federal Republic of Germany with about 2500 per month), people in the poor nations, who are in a lower income level, have to run everything with 1 DM per day or less.

Till this debts can be carried. The Federal Republic has to carry debts of about 1.6% of the export proceeds by the agreement about debts of London.

The Federal Republic has totalclaims of about 59.8 billions DM, of this 15,5 billions on HIPC nations.

The debt service for the long-term debts is 238 billions in the year. Most debt-nations are in the Carribean and Latin America with 31%, followed by East Asia and Pacific with 23%, Europe and Central Asia with 18% and Subsahara-Africa with 10%.

Bilateral: 39%

Multilateral (IMF and World Bank by structure adapting programs.) 37.%

Banks: 24%

Here mainly the bilateral and multilateral situations are discussed, because the banks find there own ways, to become clear by insolvency law. Sometimes they have sorted out the debts themselves, however still they demand the debt service.

Who is to blame about the debts? - A preliminary remark

Often is discussed, where the cause of the international debt crisis is. Are the unfavourable world economic basic conditions the main cause of the crisis for many developing countries?

Or did the governments in their nations a bad job about economy, and did they cause the problems by this?

Do banks and nations as creditors have a great complicity, because they often gave credits to corrupt dictators against better knowledge?

Or did the rulers in the debt-nations use the credits and creditors only deceitfully, to get rich themselves and to transfer the money to other nations?

However, one thing is not allowed to be forgotten: No matter, who has made the debts and what has happened with the money: There are always the poor, who have to pay the largest part of the debts by their taxes! These poor are also those, who have to suffer by the savings to whom governments are forced, if they have to settle too high debts. The consequences are unemployment, the collapse of small businesses, sinking life expectancy, increasing infant mortality and the collapse the health-and educational systems in many nations.

3.1.2.2 Believe of limitless growth

Many economist and politician thought in the midsixties, that the developing countries could cultivate their economy very fast by the support of credits. The developed nations should increase their export clearly by the newly increased economy. With the incomes of these exports they were able to pay back all debts - so the theory.

But the expetations of the seventies about a fast construction of a modern economy in the developing nations as well, mostly turned out to be rash.

The economic crisis of the seventies and eighties took lower prices to the products, produced in developed nations and lowered their export, since the industrial nations lowered their imports.

The industrial nations shield their markets against many products from developing nations.

While caused by these two developments the income of many developing nations sank clearly of their exports, the interest rose primarily by the credit financed arming of the USA solidly within the eighties.

Also senseless things were built, often ordered by corruption and from which the supplier companies mainly profited in the industrial nations. A part of the credits went directly into the accounts of corrupt government members. A part of the money was spent for weapon purchases in the industrial nations.

3.1.2.3 Playcing of credits founded in political motivations

One of the most important causes of the overindebtedness of many nations didn't have any economic causes, but was a result of the political situation: During the cold war definite regimes should be supported.

For example Zaire. Even in the year 1982 a report of the international monetary fund stated, that the most of the credits went to the private accounts of the president at that time, Mobutu. The report even lists the names of banks, which transferred the money to foreign countries, for example the Deutsche Bank.

Nevertheless, Mobutu got credits in the eighties in height of about 8,5 billion US $, so listed by the Financial Times: As a loyal friend of the West Mobutu should keep the power and mood during the cold war. Today the creditors demand the repayment of the money by the new government of Zaires (Today: D.R. Congo).

For example the presidents Marcos (Philippines), Moi (Kenya, he still is in office) or Suharto (Indonesia) profited by of the east-west conflict, as Mobutu did during the cold war. They were supported with credits, whatever happened with the money, didn’t matter.

The governments, which gave these credits, demand today the handling of the international debt crises economically, and the people affected by the debts have to make even more savings.

The same happens to the nations, which got money, goods and weapons from the East bloc. The population suffers today also here by the consequences of the politics of governments, which had been friends of the Soviet union, which had to go years ago.

3.1.2.4 External causes of the international debt crises

There were several economic crises since the beginning of the seventies. Many developing nations suffered very hardly by these crises, because they have nearly no possibility at their disposal to get out of the way of the arising problems, like the industrial nations. Whoever makes profit by the export of example cotton, coffee, tea or copper, is not able to change this to new products in only some years. The developing countries were not able to foresee or to handle these problems. So they are described as external causes of the indebtedness. The price of oil increases of 1973 and 1979/80 led to a drastic price increase of energy imports of the oil importing developing countries.

The interest rates rose hardly by the high interest rate policy in the industrial nations on the international capital markets since the beginning of the eighties. Therefore the payments rose also, which the debtors had to do about old credits to variable interest or about new credits. The industrial nations yielded their markets furthermore against imports from developing countries. The prices for many raw materials sank very much, so that the developing countries had to produce much more goods now, to be able to buy the same lot of finished products from the industrial nations as before (Going down of Terms of Trade).

3.1.2.5 Internal causes of the international debt crises

Besides the external reasons about the international debt crisis, there also is a number of mistakes, done by some governments of the developing nations consciously or unconsciously.

Internal cause factors:

• Great industry projects were financed in some nations, which never run so effectively that they could survive without subsidies.
• By the support of credits senseless projects were financed, which were ordered often by corruption and from which mainly the supplier companies in the industrial nations profited.
• A part of the credits run directly into the accounts of corrupt government members or became transferred on foreign accounts - predominating in Europe.
• A part of the money was spent for weapon purchase in the industrial nations and this couldn't be invested profitably so, either.

6. Consequences of debts

Mosambik should refer all incomes of the sale of his export goods to the creditors for 12 years to pay off its debts. Of course the country cannot use 12 annual incomes for the debts anyway. Besides the debts urgently necessary import products have to be paid as well: Medicines, food, engines etc. After the deduction of the necessary distributions the country is unable to pay only the accrueing interests in some years. Mosambik is a particularly drastic example. But many nations are responsible in the amount of several annual incomes, and these annual incomes basicly are not high enough to pay for the most necessary imports – not to talk about the transfer of the largest part as debt service. These states really got caught in a debts-trap: Even if they lower the public expenditure so solidly that the social consequences are devastating for the own population, they don't have any chance to pay off the debts ever.

They are often unable to pay even the accrueing interest and nearly always unable the complete amortizations, the payment delays rise. And to all delays interest has to be paid in turn.

3.1.2.7 Effects of the international debt crisis for the north

The compulsion about obtaining of foreign currency to settle the debts, in many nations the environment becomes solidly destroyed, with worldwide consequences. The impoverishment of the population causes the extension of the acreages for drugs in many naations. The collapse of whole national economies in developing nations destroys the markets for local companies. The impoverishment causes the increase of civil wars and wars. The number of the refugees who try to escape from the hopeless situation in their native country worldwide increases.

3.2.1. Introduction the theme

We know the word about the "Outrageous injustice". Obviously justice has to do something in the common useage with the heaven. There are conditions, which we describe "unfair" at the moment. They are not allowed to exist actually. It always happens hardly to us, if we feel ourselves handled unfairly. We take justice as important, but we know, it’s difficult to create it as well. Yes, there are still various opinions about justice. The call for the demand of justice will be named social envy by others. Just by property and possession injustice often becomes visible clearly. This is valid for our nation, this is valid in a special kind between the nations, specially for the relationship of the rich and the poor nations. The situation is able to depress ourselves yet. Well, what is justice, how shall a juster world look like, what are the criteria for our justice actions?

The first section deals with the biblical concept about justice. The book, published by R. Baumann "God’s justice, promise and provocation for this world, Freiburg 1989 is good to read.

In the second section the development of the concept about peace from the antiquity until the modern times is shown.

The third section deals with the newer texts of the Roman Catholic social teaching, also primarily about the social justice. The Roman letter of the bishop synod "De justitia in mundo (Justice in the world)", 1971, is recommended, so the KAB texts are." Furthermore the ecumenical texts to the concilarien process "Peace, Justice and Keeping the creation" and of the German commission of Justitia et Pax the announcement "Justice for all - the fundamental philosophy of church development work". Bonn 1991, commission Justitia et Pax, Kaiserstr. 163, 53113 Bonn.

3.2.1 Justice and peace kiss themselves (psalm 85,11) - justice in the bible

The developing of the concept about justice in the Bible starts with the old jurisdiction at the gate. The meeting of the oldest at the gate had to judge and may be also to impose the punishment of stoning. (Deuterononium 17.5; 21.9). The court was also responsible at the gate in questions about the marriage of leviathans (If a man dies without a son, his unmarried brother has to marry the woman to provide his brother with descendants). (Deuteronomium 25.7).

General the rules about justice are developed, like: Not to submit to the majority, not to be corrupt, not to appear as a wrong witness, not to bend the poor man in his right and not to exploit an alien. Justice runs without reputation of the person, this result is possible.

9 You shall not oppress an alien; you well know how it feels to be an alien, since you were once aliens yourselves in the land of Egypt.

Abraham believes in God; this takes him to the right relations to God, which God takes as justice into his account.

6 Abram put his faith in the LORD, who credited it to him as an act of righteousness.

The king becomes the guarantor of the law. The law and the justice become a social phenomenon. Therefore the Lord has to protect those, by the order of Jahwe, who are poor and weak, because God wants to give them right in a special kind. God makes peace for the people (Psalm 72).

The graciousness of God and his faithfulness are then in his people, "Justice and peace kiss themselves" (Ps 85). The justice becomes the concept about life in fullness. The king shall be the guarantor for this by the order of God.

The principle, that only some live in the luxury isn’t allowed to exist in Israel. The exploitation of the weak isn't according to the justice of God. Something like an egalitarian society is demanded in the jubilee year: Everybody shall return to his original property.

10 This fiftieth year you shall make sacred by proclaiming liberty in the land for all its inhabitants. It shall be a jubilee for you, when every one of you shall return to his own property, every one to his own family estate.

The problem is to restore the original distribution after the departure from Egypt and the move in the praised country. Equality of property is planned. It is reasonable that this can be done only hardly by this way. There aren't any pieces of evidence, that this jubilee year was started so ever, but by this, there is the idea of a social equality, which has to be in Israel actually. Landholding should remain finally the property of God, the property should only refer to the yield of the harvest..

The prophets demand the employment for the weak, primarily by the prophet Amos

15 Hate evil and love good, and let justice prevail at the gate; Then it may be that the LORD, the God of hosts, will have pity on the remnant of Joseph.

God's justice shall not rule only in Israel; it is forced to all nations. In the later documents justice becomes the center of the God’s future acting about salvation. Justice and peace are the elements of his power.

17 Justice will bring about peace; right will produce calm and security.

In the new testament this kingdom is transfered to the next world, when the Lord asks for the use for those, who stood in the schady side during their life (Mt 25,31-40). It has arrived with Jesus yet and is hiddenly already present. Jesus shows this clearly in word and work. Jesus picks up the requests of the prophets and moves to the side of the poor. He announces the message of God’s kingdom arrived with him. In his kingdom shall be an even greater justice (Mt 5,20), that finally shall be carried by the commandment of love. His disciples and disciple are asked, to give evidence for the presents of the kingdom of justice and peace that is already hidden there. For this they are rescued, therefore freed. By this liberation human gets free to the love and with that to a solidary use for a juster world. The love contains motivation and also the target of justice. Use of the Christian shows clearly the kingdom of God, that has begun with Jesus. He talks to his disciples in the Sermon on the Mount:

33 But seek first the kingdom (of God) and his righteousness, 19 and all these things will be given you besides.

It becomes the promised kingdom of justice and peace to all of them, who have supported here in this world peace and justice yet, to help poor and the weak by that. The presence of God in this world is realized by this way, how it was told by Messiah to those at his right hand:

Whoever acts justly, doesn't act only according to the just God, but he learns the presence of God by his actions in this time. The kingdom of God, arriven by Jesus, is seen according to the justice, wanted by God. Justice heals the sick persons, supports the weak, also justice is given even to the poor and makes a kingdom of peace as well.

3.2.2 Justice as antique understanding

Since the antiquity the justice is interpreted in a double meaning. First it is a virtue of the single, but it is also the fair condition of the society, however. The concept is used in the morals and in the right philosophy by this form.

The concept of the individual justice also has an originally religious character in the antiquity, however, but it becomes virtue of the citizen later, about honesty and fulfillment of duty. Primarily Aristotle (384 – 322 before Christ) worked out this concept clearly, as the basis of all virtues, but also as a single virtue besides the main virtues like there are intelligence, moderation and bravery. Everybody gets his bit by the virtue of justice, as the law stipulates it. However, this isn't interpreted positivistly, but has to be compared about what is basicly fair by nature. So injustice means inequality, justice equality. The basic demand of justice about handling the same equal and the different unequal is caused by this. The justice against each other is called "compensation", with regard to the community "distribution". Law has to be in force to all of them and for all of them in a similar manner, general public and equality of the law are a protection for all people. Justice is not only this what is a law, for this would be a positivist conception of legality, that is represented till now. By this opinion, law isn’t to be asked any more, whether it is fair. There is no justice by this opinion. Natural right shows clear, that justice is based in the nature of human and his handling the others and not put in arbitrarily by dictators.

The virtue of the single and the fair order, kept by the state as well, become the two supporting piers of the justice in the Roman philosophy. This understanding of justice isn't derived by the revelation, but by the reason.

3.2.3 Justice in the theology of the Middle Ages and starting out from it

This ancient concept of justice has a strong influence to the philosophy of the theology. The revelation passes sooner critical corrections on this. A main part is the concept of justice, given human by God, e. g. discribed by the attempt by Paulus. Here is told about the coming justice, which is arriven by the believers yet. Between this is the wanted social condition of justice. Thomas of Aquin (1225 – 1274), who was determining about these questions until the 20^th century, had done an intensive Aristotelesrezeption (Taking of his thoughts) in the 13^th century, therefore the ancient considerations have got such a great meaning of law and justice in the complete theory.

By the thinking about natural rights, primelary originated in the Middle Age, the justice is anchored in the nature: This mainly acts more on right philosophy than outside of the theology. So the interpretations of the nature was created, that we are not able to understand today any more. The current social structure (order of professions) was described natural as well. About this attempt it is important, that the rights of human is formulated based in the nature.

The Roman Catholic theology has picked up this newer natural right teaching, connected by thoughts of Thomas of Aquin and defended for a long time.

3.2.4. Development in the Modern age

The important approach of philosophy of modern age is the changing of the philosophy from objectiv order to the single persons, to the subject of his dignity and his rights. In the revolution in France and the war of liberation in the USA they become the basis of the new constitutions. Justice is justified no longer by a sacred system of government and explained there by a ruler employed by God's mercy, but it is justified by the people themselves. They also have the right about the interpretation. The American constitution could fall back upon English traditions, while the French revolution sees the natural right no more done by God, and therefore theological, but justified by human and good sense. Basicly freedom, equality and fraternality become finally the principles of the French revolution, by these old biblical traditions. The sovereign nation, conceived as state under the rule of law, becomes the guarantor of the justice for its citizens. In the newer development the human right becomes the international law. At the explanation of the human rights of 1948 the more individual tradition is more developed, founded at the liberty rights of the person. Declarations of social right haven't found any general recognition till now. These are by the view of western nations more in the tradition of the socialism. However, such thoughts become still more important just in the phase of the globalization. It requires new efforts to define these social rights for all people and even more efforts to convert them. The virtue of the justice has to be developed further as global justice.

Altogether the reflections of Kant (1724-1804) should be noticed more by all, who are concerned about this, when a violation of the human rights happens. The sovereignty of the nations should have its limit here. This asks for a worldwide organization, which is able, to create an order of justice for the whole world. It is also demanded by the newer Roman Catholic social teaching, again and again.

There are different theories about what is really justice. Justice is defined by great philosophers as equality: is defined by great thinkers which have explained themselves with that mostly: That is the same as the most high religions do. J. Rawls has estabilished a theory about justice by two principles:

"Everyone shall have the same right to the greatest system of equal basis liberties, which are wholesome with the same system for all others. ... Social and economic basis liberties have to be formed so, that (a) rational can be excepted, they serve to the advantage of everybody, and (b) they are associated with posts and offices, everybody can become." (J. Rawls, A theory about justice, Frankfurt 1979, 81f.).

3.2.5. Development of the concept about justice in the Roman Catholic social teaching up to the social justice

The virtue of justice always has had a high position value in the Catholic morals. In a time of growing individualization and worldwide impoverishment this is demanded particularly. Primarily the redemption of a social justice is important. The Sicilian priest Taparelli d’Azeglio first used the concept of the "social justice" in his scripture Saggio teoretico di diritto naturale appoggiatio sul fatto (1840).

Since the encyclical "Rerum novarum", 1891 of Leo XIII was published, the social justice becomes increasingly part of the moral message of the church. It started out of the injustic conditions of the workers at the beginning of the industrialization.

In the encyclical "Qudaregesimo anno" 1931, firstly called "social justice", was writen in a document of a pope:

The social justice, filled by social love, has to regulate the economy, because a self-control by the economy cannot be allowed. This goes up till international arrangements, so that a successful economic cooperation is found between the nations.

Pius XII. (Pope 1939 – 1958) began to adopt the concept of human dignity into the official Roman Catholic social teaching by his Christmas message 1944. It is designed even more clearly for all people by the situation of its foundation. She justifies newly the use of justice by the human rights.

Since the encyclical "Mater et magistra" of Johannes XXIII

http://www.stjosef.at/CSL

the problems of the worldwide injustice are noticed by the social teaching more and more. The poverty scissors cannot be accepted, the permanently growing riches of the even rich nations cannot be accepted either, when hundreds of millions of people still have to fight about their basic needs. In the theology of the liberation the concept of the fundamental option of the church for the poor was introduced, that became common property in the social teaching in the meantime. Now it’s important to develop strategies how to change this injustice to more justice for the poor of the world, national and international. The attempts of the Bible become clear here one more time. For this the support of the virtue of justice is required and a intensification about injustice in the social area and the development of juster structures are to be added

At the moment immediate support is announced first, but there attempts of the foreign aid become clearly yet. A new field is opened to the justice.

The second Vatican council becomes more clearly in the pastoral constitution about the church of the world of today (Gaudium et spes)

http://www.stjosef.at/SCL/

The foreign aid becomes an order about the justice. It is important to reduce too great differences.

http://www.stjosef.at/CSL/

44. This duty concerns first and foremost the wealthier nations. Their obligations stem from the human and supernatural brotherhood of man, and present a three-fold obligation: 1) mutual solidarity—the aid that the richer nations must give to developing nations; 2) social justice—the rectification of trade relations between strong and weak nations; 3) universal charity—the effort to build a more humane world community, where all can give and receive, and where the progress of some is not bought at the expense of others. The matter is urgent, for on it depends the future of world civilization.

Foreign aid is no question of possibility, but a duty caused by the social justice as well. Development is the new name for peace, emphasizes the pope (76). A tangle of injustices forms the central problem of our time (20), so the letter of the Roman bishop synod 1971. The arising world society needs our service to overcome the injustice. The message of liberation is important, that was announced by the church. Injustices have to be finished. Liberation, justice, development and peace are parts of the evangelization of the church (Evangelii nuntiandi 1975 no. 30).

The German commission Justitia et Pax (justice and peace) has published a scripture 1991 with the topic "Justice for all, about founding the church development work". Justice demands by this text the organization of the exchange between rich and poor nations, so that those, which are poor, get the most possible advantages. The basis of any social justice is the justice of human rights, that founds the same dignity for all. They are the last causes about each foreign aid and commit primarily Christians to act solidarity. Christians attest by this their hope about the completion of the world by God. The result is, that there is a prior-ranking development for the poor, by the development work. Target is to create humane living conditions for all. A development political strategy has to be this orientation to the poor.

The commission suggests the following principles about the arranging of development aid policy and developments (4.2.2):

2. All measures of the development aid policy and development work have to be checked and tested about its consequences for the poor. The still important economic growth has to come in useful primaliry to them. Other measures of foreign politics, of economic, financial and defense politics, which are not applied directly to development have to be checked and to jugded about their consequences for the poor, as well as those with cultural and other social exchange.
3. Self-help and participation of the poor represent inalienable principles in the development cooperation. This is called on the one hand: Concrete projects have to be arranged so, that they make possible and promote the self-help of the poor. To the other hand: Measures, which are not applied directly to projects, like trade politics, have to have the target, to wide the areas for actions of the poor and have to give them the chance to use their own creative abilities to make better their situation. Only where it is successful to activate the self-help of the poor, durable development progress can be obtained.
4. A stable development can only be realized, when the project work, that attaches immediately at the poor, is completed by measures, which work to eliminate the causes of the poverty, like the society-and economic system of the nation or the consequences out of the world economic system. Such measures, which start at the economic causes of the poverty, will have an even greater success how more they protect and wide the possibilities of actions of the poor."

The ecumenical counciliar process of the churches by these texts and the meetings in Stuttgart 1988, Dresden/Magdeburg/Dresden 1988/89, Basel 1989 and Seoul 1990 forces these topics into the public attention. The global crisis of human is discussed, but the problems have to be seen having totally. Christians have to cooperate, to give a common answer about the threats. A just development of the world brings to the peace and includes the creation. If this is destroyed, there won't be any development to justice either. Justice is embedded in a greater coherence by peace, development and ecology.

3.2.6. An action-maxim for Christians

A Roman bishop synod formulated 1987 the coherence of christian spirituality and justice as follows:

"The holy spirit let us recognize always more clearly, that holiness demands the actions for the justice and the solidarity for the poor and suppressed today. The reorganization of the society by the plans of God belong to the real holiness of the Christians."

The social teaching about more social justice becomes more practical by this. It is important to start at one place, to stand for more justice, whereever we do not notice its guarantee.

3.3.1. An idea is taken to the way

The remission-year 2000 - development needs regulation of debts - international campaign for the release from debt in favor of the poor nations, so the basic topics of the action about releasing from debts. In the middle of September in the year 1997 was decided to found the campaign "The remission-year of release from debts 2000 - development needs regulation of debts" in a conference in Wuppertal. The more than 50 present colleagues of relief organizations, development political initiatives and church associations want an extensive and definite resolving of international debt crisis. They demanded the realization of two main points: "A far-reaching release from debts for the poor nations of the earth in the year 2000", as well as "A new organization of international financial actings controlled obligatory by international law according to a fair interest compensation between debtors and creditors. The international insolvency law describes how both targets can be reached till the end of the millennium.

3.3.2.1. What is the result for affected countries

21 million children can be saved by the cancellation of debt. What the hesitation of the government of the Federal Republic and the other industrial nations about the problem cancellation of debt mean for the affected persons, is explained in the report "Bericht über die menschlichen Entwicklung" of the year 1997 in the program of the UN (UNDP): "The highly indebted poor nations need the relief of their debts now and not sometime in the future. A noticeable relief about the 20 nations with the highest debts would cost between 5.5 and 7.7 billions dollars; this is less than the price of one Stealth bomber, or approximately exact so muchly what the realization of the amusement park Eurodisney in France had costed. These low financial costs stand in a sharp contrast to the alarming high human costs of further inacting. The group of the Seven (G7) and the Bretton-Woods institutions shall take the target, to resolve the international debt crises of the poorest nations until the year 2000. This should be accompanied however by special actions to change the debts reduction into a reduction of the poverty and to create the priorities of these nations to the target of humane development. If those nations with the highest debts would be freed from their yearly repayments, they would be able to use their resources for investments, this would save about 21.000.000 children in Africa until the year 2000 and 90.000.000 girls and women would be able to get a basic education."

3.3.2.2. Way to the Cancellation of debt

The British government did the first step in the right direction. By this background it is more than important that the British Secretary of Treasury, Brown, that is one of the Secretaries of Treasury of the most essential creditor nations, demands a solid release of debts. At a meeting of the Secretaries of Treasury of the Commonwealth states he suggested a whole bundle of concrete measures.

For example he suggested in an acting programm, called "Debt 2000", to start the procedure about the total or the far-reaching remission of the debts from min 75 % of the poor nations until milenium at the international monetary fund, the World Bank and other public creditors. By this he particularly named the most important creditor nations, which are joined together in the so-called Parisian Club, so Germany as well. He asks these to release even more debts than the existing highest limit of 80 per cent of the total sum, regarding the special situation in the nation.

The suggestions Browns were turned down at that time by the other main creditor nations, how expected.

Germany did an inglorious forerunner act about the prevention of actions for the regulation of debts of the poor states for a long time, although our nation itself had got the meaning of a debt relief.

3.3.2.3. Germany has the best experiences with cancellation of debt itself

The government of the Federal Republic of Germany had to react very carefully and sensitively about the demands for a decree of intolerable debts. The war-shattered Western Germany also couldn't use its debts within the years after world war II. So all pre-war and after-war debts were regulated 1953 with nations, private banks as well as from loans at private investors in a contract in an extensive resolving.

Representatives out of 20 creditor nations, the bank for international payment compensation (BIZ) as well as private creditor wanted to handle the debts of Germany newly, by an assessment of the economic efficiency of the nation.

In the "Guidelines for the draft of the recommendations" of the London meeting is told, the plan shall take the general economic situation of the Federal Republic into account and "it may neither bring the German economy by unwanted effects on the inner financial situation out of the balance nor take available or future German foreign currency sources, higher than possible". The target of the contract is to do a contribution to the development of a blossoming community of nations, so a paragraph of the final text.

Finally the interest and compound interests of not served pre-war and after-war debts were released mostly - after estimates about 14.6 billion DM. About 50 per cent of the remained pre-war and after-war debts in the amount of 29.7 billion DM were also released. The remaining restdebt in the amount of 14.45 billion DM was refinanced tax-freely or by low interest (2.5 or 4-5,5 %).

The remained debts proved to be acceptable and a solid financial planning was possible. The BRD became a calculable borrower at the international financial world markets again and got fresh money.

This handling of Germany is a strong contrast about the attitude of the Federal Government to the nations, which are in debt today. Bonn agreed the doubtful logic of the international financial world institute, that a debt service quota of yearly 20-25 % of the export proceeds is acceptable and development is possible by this. The scheduled payments of the BRD were already 1952 with 3.35% far under this quota. In the meantime the attitude of the Federal Government (Berlin) has improved.

3.3.2.4. Who will be remitted?

Whoever of these poor nations with high debts wants to be freed from debts, has to have total debts, that is higher than 200-250 % of the export proceeds and the debt service has to be more than 20-25 % of the export proceeds. The income of one person is not allowed to be higher than 785$ per year (120 DM per month). The "Kölner Schuldeninitiative" plans a clear expansion of the "HIPC initiative" (HIPC II). The G7 governments decided at the world economy summit in Cologne in June 1999 to lower further the capacity limit (150%) of the nations about the repayment of their debts. Medium-term the debts of up to 36 nations are remitted partly.

Last not least by the pressure of the degree year campaigns all over the world the reform of the conditions for debt reliefs was started, too. The link of decrees with the realization of programms about fighting against poverty and the inclusion of great parts of the civilian society in the formulation of these programs show central weaknesses of the present structure conformity programs.

What is the "HIPC initiative"? The World Bank and the international monetary fund have done the suggestion 1996 the first time, that a group of poor nations deep in debt shall get a debt relief, which includes all kinds of credits, as the context of the "HIPC initiative", bilateral debts of nations, multilateral debts from the multinational development banks (primarily the international monetary fund and the World Bank) and debts with private banks.

Who does belong to the "HIPC nations" (nations deep in debt)?

Angola, Equatorial Guinea, Äthiopien, Benin, Bolivia, Burkina Faso, Burundi, Cote t’Ivoire, Democratic Republic Congo, Ghana, Guinea, Guinea-Bissau, Guayana, Honduras, Cameroon, Kenya, Congo, Laos, Liberia, Madagaskar, Malawi, Mali, Mauretanien, Mosambik, Myammar, Niger, Nikaragua, Rwanda, Zambia, Sao Tomé and Principe, Senegal, Sierra Leone, Somalia, Sudan, Tanzania, Togo, Chad, Uganda, Vietnam, Yemen, Central African Republic.

What nations shall be remitted and at what time? (Preliminary statements!) At the moment are planned: Bolivia, Mauretanien, Uganda. Till April 2000 shall follow: Benin, Burkina Faso, Mali, Mosambik, Senegal, Tanzania. Till December 2000 shall follow: Äthiopien, Cote t'Ivoire, Guayana, Guinea, Guinea-Bissau, Honduras, Cameroon, Laos, Malawi, Niger, Nikaragua, Rwanda, Zambia, Sierra Leone, Chad. No time limit is fixed at the moment: Angola, Burundi, Democratic Republic Congo, Ghana, Congo, Liberia, Madagaskar, Myammar, Somalia, Sudan, Togo, Central African Republic. Based on the HIPC definition of acceptable indebtedness the following nations shall not be remitted: Equatorial Guinea, Kenya, Sao Tomé and Principe, Vietnam, Yemen.

3.3.2.4.1. Setting up fonds of equivalent value

It’s important that the nations and the affected persons become active there. Equivalent fonds have to be set up about remitted debts, which support the reconstruction of education- and social structures, as well as the function of the basic economy. For this local initiatives are needed. A society of citizens, like we know naturally, has to be build up first. These equivalent fonds have to be founded with the remission and have to be checked about its carrying out. Basicly the debtor nations have accepted this in Cologne.

3.3.2.5. Activities of the indebted countries for example Bolivia

Therefore the action decree year and their involved groups form an international network, so also with Bolivia. Already in November - the agreements of the year meeting of the World Bank and the IWF were available - the bolivian bishops took a far-reaching decision: In view of the demanded consultation process for the "poverty fighting strategy" they decided not to trust too much on the announced "national dialog" of the government, but to invite all the social groups to a conversation. The forum "Decree year 2000" will be realized in all nine regions of Bolivia and will finally end in a national forum.

"We want to promote the dialog between all social groups, we want to listen to essential protagonists just in the provinces, and to identify possible priorities in the fighting against poverty", declares Juan Carlos Nuñez of the coordination team "Jubileo 2000."

The first "national dialog" in Bolivia two and a half years ago failed, because the government didn’t want to get any suggestions, didn’t inform at the right time, and there were no possibilities about checking the realization of the decisions. At the other side the social groups hadn’t any ideas to discuss, so they left without anything as well.

Fora are installed. The fora shall help, that this becomes better this time. They shall make it possible for the social groups to propose common demands with more pressure to the government. The main topics shall be handled by eight teams in the fora.

1. Economic policy and structure conformity: The plan about fighting against poverty of the government shall be analyzed in this area, as well as the structural basic conditions, which are necessary to an effective fight against poverty.

2. Participation and human rights, mainly to work out effective possibilities about checking of medium-termed perspectives

3. – 5. Development of the excluded municipal areas by three teams:

3. Education

4. Public health

5. Productivity / labour

6. – 8. Development of the rural areas by three teams as well

In the best case there should be created something like "Round Tables" by the teams, which are involved long-termed in controlling and keeping the reduction of the poverty. "We need effective mechanisms of social control in Bolivia, when we are successful to do a step with the fora in this direction, this would be more than the remitted sum", Juan Carlos Nuñez is convinced by this. In addition, by the plan about fighting against poverty not only the free resources are important, but about all of the social expenditure.

A network arose. The campaign has already succeeded in a the former important step in this direction: Primarily the signatures based on an initiative of the Roman Catholic church, now the bishops have invited all social groups, to become organizers of the fora - the first commitments have arrived of the unions, non-government organizations and employers. Many hope to be successful, by the leadership of the church, that in the fora real dialogs will start, and that all this will not become a show event against the international sponsors. A survey has shown in December that the Roman Catholic church is at first place of the reliability in the country. The bolivian government also knows that the church has a key position in the dialog with the society. Therefore the government liked to have the church also in the organization committee about the "national dialog", what will be at the end of May. But the bishops knew very well, that the government wanted to take advantage by the church primarily to get somebody to the negotiating table at all anyway. The last "national dialog" has left in Bolivia only disappointment and destroyed the little confidence in the government in Bolivia. "We want an independent position to the government, to be able to demand and negotiate really. When we sit in the same boat with the government, we are not able to do this. Therefore it is okay, that the bishops have declined the cooperation with the organization committee", says Juan Carlos Nuñez. "But of course we want the national dialog and our fora shall take care, that the things really come into the discussion there. And the government handles us now more seriously than at the beginning."

Close contacts to Germany are important. The bolivian campaign get good support by their partner dioceses Trier and Hildesheim, as well by Misereor, those have done this work for the debt relief to one of their main emphasis. The close cooperation strengthens the work on-site, the information often arrives faster from Germany than from the own government in Bolivia. Trier, Hildesheim and Misereor do an important lobby work in the BMZ and in the Treasury and primarily: They support the work of the campaign on the spot by finances and staff. They follow the train of thought and help to understand the position and the conditions of the G7 and to use them as effectively as possible for Bolivia.

Nevertheless the campaign "Jubileo 2000" in Bolivia will be a gigantic task: Nine regional fora have to be carried out in March and still are summer vacation. The missing infrastructure in the nation often makes the bare material dispatch a life's work. The interest is great by many Christians engaged churchly and in the social groups, but staff and money are missed everywhere, to drive the preparations forward.

"The fora shall be more than only a meeting of any kind of representatives, we want to create a movement in the nation, to strengthen the consciousness, so that all of us and each single is responsible for this, that the fighting the poverty doesn’t remain only a piece of paper ", declares Juan Carlos Nuñez. Therefore there will be competitions in the schools, workshops in many dioceses, panel discussions and much more. In some schools the teachers plan to carry out the forum "Jubileo 2000" with the pupils and there is a group of bootblack boys in La Paz, who plan a blockade with their shoe finery boxes during the national forum, to draw the attention to their situation by that way.

There are only three employees at the moment at national level, who shall drive this forward and they have often to listen to following: All this is too short termed anyway!

"Nevertheless we are decided to start a race against the time", affirms Juan Carlos Nuñez: "If we do not act for more exercition of influence and control against the government 400.000 signatures in Bolivia were in vain, as well as the actions of our partner dioceses Trier and Hildesheim, then Cologne was a waste of time."

3.3.2.6. For example the country Zambia

The time is pressing. This shows the situation in the debtor countries. One of the nations, where the population solidly suffers from the results of the debts crisis is Zambia for example. (Bilder einer Partnerschaftsreise 10/2000 aus dem Bistum Limburg nach Sambia)

http://www.leuninger.de/sambia/dias/ulthm.htm.

The nation had long-term foreign countries debts at the end of the year 1995 in the amount of 5.091 billion US dollars. At this Zambia submitted in the beginning of the eighties to the structure conformity programs ordained by the international monetary fund (IMF.) The Zambian bishop De Jong described restricted successes of these programs at a lecture on the occasion of the foundation event of the German decree year campaign.

So the inflation sank from 200% in the year 1991 to about 23% in the year 1997. A balanced national budget has been reached, sharper control of the money supply as well as the release of the exchange rates.

"The national economic improvements were realized however by a high human price. The Zambian government indicated 37 m. US $ from 1990 to 1993 for basis school education, but it paid 1.3 billions dollars to debt service simultaneously in the same time. The life expectancy sank at birth of 52 years till 48 years between 1985 and 1995. In the same time period the death-rate of children, younger than 5 years, increased from 13,5 % to 20,3 % and the chronic malnutrition from 40% to 53%. By statements of the World Bank up to 80 % of the Sambians live in absolute poverty." Nevertheless the debts rose further in the meantime: At all efforts the repayments didn't even suffice to the operation of the due repayment installments and interest.

The German government is an important creditor in double regard for Zambia: The Federal Republic was the greatest creditor of the nation (21 per cent of the debts) with public demands in the amount of 1.189 billion DM (31.12.1993). Second, Germany is one of the substantial member nations of the most essential multilateral creditors, the World Bank and the IMF. If the Federal Republic would support clear about remission of debts and would start with the outstanding debts of its own, this could help along the people in Zambia decesively.

3.3.2.7. An international insolvency law must be compiled

The bishop of Limburg, Kamphaus, demands an international insolvency law at a meeting of the Katholischen Akademie in Mühlheim (26.8.1999).(The text has been taken by the press office, diocese Essen). A second important demand of the campaign would be fulfilled of the decree year 2000 by that.

The bishop of Limburg, Franz Kamphaus, has asked the German campaign "decree year 2000" not to fall off in their engagement for a regulation of debts of the poorest developing nations. The international debts crisis in the concerned nations isn't solved by the Cologne world economy meeting yet, so Kamphaus one more time in the Roman Catholic academy "Die Wolfsburg" in Mülheim at Wednesday, August 26^th, 2000. The agreed decisions didn ' t suffice for a radical new beginning. He worries about the discussion of saving in our country, because the economizing discussion is not secured yet. "Whether the Cologne decisions are only a cheap medium success or an important building block of an acceptable resolving of the international crises of debts, will be noticed during the hard struggle about the details", so Kamphaus. Therefore the "Decree year campaign" will accompany the realization of the results with critical attention, and if necessary demand further steps.

The bishop made a critical comment to the effect, that the management of the debts is still insufficient. The debt service agreed with the creditors isn't reasonable for many nations, he emphasized.

The debt service can only be described as acceptable, so Kamphaus, when it is wholesome for the development, and when it doesn’t handicap the social economic development of the nation. The target of the campaign decree year isn’t simply the cut of the debts. "This would be blue-eyed and would bring advantages only for the ruling class, but not for the poor ones," so Kamphaus. A part of the agreement of the debt relief is as well, that a part of these saved money has to be occurred over so-called equivalent funds in favour of the poor.

The bishop firmly demanded an international insolvency law "according to a fair interest compensation between debtors and creditors".

The regulation of debts initiative demands here the change of the national bankruptcy right to the international level. Kamphaus: "If anybody is bankrupt, it shall not be allowed to withdraw his a humane existence. Why shall this not be the same between creditor and debtor nations?"

3.3.2.8 A practicable way to more justice

They still work hesitantly and sooner protracting. But the program could become a real support for the poor nations. The task for all is, to mind the governments of their responsibilty for a just world again and again.

3.4.0. Preliminary remarks

The questions are constructed in the system: Notice – judge - act.

The first question is a question to think about and should be answered by own experience.

The two other questions have to be handled out of the respective parts of the text.

3.4.1. Notice (The situation of the Third World and the and the indebtedness of the poor nations)

1. How do you see the situation of the so-called developing nations?

2. Name the various causes about poverty and explain them shortly?

3. How is the development of debts in the poor nations between 1980 and 1997

3.4.2 Judge (Justice for all)

1. What does justice mean for you primarily by the consideration of the distribution of the goods?

2. What does the Bible say about the exploitation of the weak?

3. What does the word of the churches say "For a future in solidarity and justice", about the human right for work?

3. What does the catholic social teaching say about social justice?

 

3.4.3 Act (For example the cancellation of debts)

1. How did you start to change the conditions in the poor nations?

2. What will be the consequences of the cancellation of debts for the concerned nations?

3. What is an equivalent fond?

 

4 Environment and questions about the future

4.0 Introduction and questions to think about

4.0.1 Introduction

Conservation today is a great theme, at least in theory, the realization makes lots of problems. In a first step problems of our environment shall be introduced. By the last step acting perspectives have to be listed one more time.

Reference: MISEREOR, BUND, future capable Germany. A contribution to a globally lasting development. An essay of the Wuppertal institute, abstract, Bonn and Aachen 1995

Data about the environment 1990/91 published 1992, department of the environment, each time the latest version.


Looking in the internet: Umweltschutz, Ökologie, Weltklima (environmental protection, ecology, world climate)

Bundesumweltamt http://www.umweltbundesamt.de You will also find primarily here the latest political discussion and data.

BUND: (Federal federation environment and conservation)

http://www.bund.net/

Also the project "the federation wilderness campaign"

http://www.wildnis.net/

A special provocation by Greenpeace, have a look to:
http://www.greenpeace.de/SYSTEM/HOME_30.HTM

In the area of the church there are first steps, for example
http://www.bbsmoers.nw.schule.de/bbs/reli/zitateut.htm

Extensive notes you will find also at MISEREOR

http://www.misereor.de/

there you are able to choose broadcasts about this topic as well.

Something like this exists also by "Brot für die Welt"

http://www.brot-fuer-die-welt.de/

 

4.0.2 Questions to think about

What are you doing for the environmental protection?

 

 

 

1. Detruction of habitats

4.1.1 Destruction of global habitat

It’s nearly impossible to list all ecological damages. The most important should be named here, at this these explanations orient to the report of the department of environment, data to the environment 1990/91, appeared 1992.

The world population has more than doubled in the last 40 years, it is now higher than 5.8 billions (estimated 1995). The world population itself moves all the time more to the poor countries. The consequences of this development of the population are besides hunger and poverty the overworking of the basic living conditions as well.

The global control of the economy ariese more and more. It acts worldwide, in which almost 4/5 of the production and the trade still happen between the industrial nations, that is approximately at a fifth of the world population. At this the poor nations of the south deliver usually the resources at very low prices, while the rich industrial nations sell their products very expensively. The cleaning out of the poor nations is the reason about more progressively impoverishment and destruction of the basic living conditions, for example the overexploitation at the rain forest. The European OECD nations import tropics woods for 2.1 billions US $ in the year 1988.

The poor countries don't have any chance in our system of economy. They are missing the capital, for this they are heavily mortgaged, they are missing the patents, they are missing the infrastructure, that is necessary for an economy location. While the gross national product in the richest nation of the world, Switzerland, is in the year 1988 about 27 260 US $ per head, it is in one of the poorest nations, Bangladesch, about 170 US $. Germany had about 18 530 US $ in the year 1988. Hunger and misery are at the agenda in the nations.

While the rich nations have a high energy consumption per head, there is nearly nothing been left for the poor nations. The energy consumption is even higher in the USA. Germany stands in for the industrial nations here. Mainly this is energy from fossil materials (coal, mineral oil), these aren't renewable. The energy reserves of the earth are pillaged by the rich nations.

The people in Germany consume seven times so much energy than the people in a developing nation. Of course the ecological damage by issues runs analogous with that. About the hothouse gasses it is ten times higher and with the ozonekillers it is eighteen times higher.

The hothouse gasses, mainly CO2 (= carbon dioxide, produced by burning) produce a bell of hothouse, that causes a slow warming of the whole earth. This hothouse bell keeps back the warmth reradiation (infrared radiation), like in a real hothouse and therefore takes care about a faster warming and substantially slower cooling. In cause of this the polar ice caps melt, and the oceanlevels increase, a catastrophe for nations like Bangladesch. Germany and The Netherlands also are affected by this, but they still have defense possibilities by dykes. Altogether the climate will change.

The ozone killers, mainly propellants (CFC = chlorofluorocarbon), the nitrogen also, tear up the ozone layer which surrounds the earth in great height. The ozone layer filters out parts of the light, which are harmful for the skin of human and the biosphere (UV = ultravioletly filter) out.

Over the polar ice caps this layer tears up in the springtime there again and again. Totally it gets thinner. This gas and the participated Halon are produced and used exclusively in the industrial nations. The production primarily of CFC is strongly declining, it shall be stopped totally in the year 1997. But these gases still are in many objects (for example old refrigerators) and they have a long time effect.

There is only one more thing to be pointed, the loading of the oceans, mainly by waste and pollutants of the industrial nations. The fish populations decreases, the polution primarily for the Mediterranean Sea increases, for the Northsea and the Baltic Sea as well. This then loads again the food-chain over the plants and animals living there.

The resource consumption worldwide is done predominantly by the rich nations. Some examples shall show this. Germany uses up per 1000 persons fourteen times so much of aluminum than in the developing nations, there are 443 cars instead of 6 and uses up 655 tons of steel instead 5. In the other industrial nations this is nearly the same or even more.

Result is: The rich industrial nations use up the resources, load the oceans and primarily the atmosphere.

2. Pollutian of the Germany habitant

The following problems are represented for the Federal Republic, of course they have worldwide components and happen also in other nations.

In the year 1990 there were 45.000 specieses of animals in the Federal Republic. Worldwide are calculated about 1.1 Million. However, not all animals are known yet. The complete stock of the plants is estimated at 27.350 in the Federal Republic. Since the year 1977 27% of fern and flower plants died out from the 2728 specieses in the Old Federal Republic, or are endangered, 4 % is endangered potentielly. The fall of such natural species is alarming, like there are skylark, grasshopper, frogs, lizard, cuckoo, poppy, Magarite, cornflower and dogrose, which have characterized the picture of our cultivated country till now.

The used area in the Federal Republic represents itself as follows at March 10^th ,1990: Farming 54.2%, forrest 30.1%, settlement/street 12.3%, other 3.3%.

The ground sealing by streets and settlements doesn't look alarming at the first moment. However, it increases continuously. It increases up to 18% in regions with great compression, in central towns up to 50.8%. 1950 this area with settlement and traffic was approximately the half. A doubling one more time in the next 40 years wouldn't have to be accepted. 90 hectares of farming area are lost daily, in fact the forests increase also around 26 hectares per day, but at the expense of the farming area. This balance doesn’t list the clearing of the landscape to intensify agricultural economy, and the removing of hedges, open fields, small forests and the spread of monocultures.

15 years ago began essentially the damages in German forests, which are caused by the air pollution. An extensive examination in whole Germany of 1991 showed, that 39% of the forest land is damaged weakly and 25% show clearly damages. Only 36% of the tree population isn’t damaged. In the North German federal states the average is about 11%, in Eastern Germany about 38% and in the South German countries about 25%. In Rheinland-Pfalz there are more than 12%. An alarm signal! The damages of the forests in Eastern Europe are even fundamentally higher. Sour rain which comes into the air by the pollution, comes into the grounds and loads the trees in their development.

Notes were listed about the global consequences of the ecological damages by the air pollution before. The pollutants out of carbon monoxide and sulfur dioxide remove a little by the rearrangement of coal to gas and oil in the Federal Republic. Unfortunately, the reduction of the Stickoxyde by the improvement in the issues of the major fire plants is made up by the grown traffic again. The carbon dioxide expulsion also has hardly fallen off. About 75% of these pollutants come from the areas of living, food and leisure time. If you look primarily to the pollutant expulsion caused by energy consumption, you see that the energy consumption has sunk in the West German industry around a third in the last 20 years, remained in the households and small consumers and increased in the traffic by the half. The curve similarly then goes in the pollutant expulsion.

Condition of water:

Water exists mainly as

• Rain
• Flowing waters
• Lakes
• Ground water
• Ocean

There are 1.35 billions cube kilometer water on the earth, the big oceans cover 71% of the earth's surface. However, 97% of the water is sea water, which is undrinkable for human, because of its salt content. Most sweet water is frozen under the polar ice caps. Only 0.3% of the complete water stock is available as drinking water. However, the need permanently increases worldwide. Not only in dry countries the good drink water becomes shortly in the meantime, so in the nations with much rain as well. Problems grow by the rising need as well as by the rising sewage simultaneously. The loads transported by the sewage are the basic evel of our water system.

The problems about the rain were named further before. The rain becomes sour by the issues, that means it is no longer pH neutral, but contains acid. This acid produce problems for the forests, many little living things cannot exist in the oversouered ground, the trees get problems about their water circulation, because they suffer about the damage at their roots and needles. The sour rain arrives by the sources into the flowing waters and loads the life there.

The flowing waters are dirty over long distances, however, their condition has improved by strict sewage editions. The oxygen content has increased again. The part of detergents has reduced in the meantime. However, the nitrate content is still increasing. For example this could cause problems at the lower river Rhine about the drinking water supply. The nitrates reach very strongly by the fertilizer into the water cycle. That is noticed in the over-fertilization of the waters, so-called normal algas replace more sensitive specieses. By reduction of the algas oxygen is used up in turn, a second loading of the flowing waters is started. In addition to this herbicide cause problems, which are also used predominantly in the farming or get into the the water as productionrests in the sewage. There are still more problems caused by the regulations of small rivers, done as actions in natural biotopes.

Everything that is for flowing waters, is for lakes as well. The concentration of the loading substances often still rise higher, because the running in is bigger usually as the running out.

The best for the drinking water supply basicly is the ground water. But today it is loaded also by sewages, hangovers, to Ölleckagen, nitrate, Pestizide etc. The limiting values of the EC (European community) cannot be adhered to by thousands of fountains in Europe. Very often the reactions about this are concepts of preparation the water, instead to stop the pollutant discharge, where they are done. The part of drinking water, which could be supplied to the consumer immediately sank from 52 to 46% in only four years (1981-84). Even more times the local waterworks changed to far waters, this then charges the ground-water level in whole withdrawal regions. In the last 5 years (end of the eighties) 40 supply nets in Rheinland-Pfalz were connected with supraregional waternets, because the high content of nitrat. Good drinking water becomes more and more precious.

The Baltic and North Sea are loaded oceans in a special way. At the North Sea there are primarily special coast regions and the areas near the mouths of rivers, which are loaded by phosphates nitrogen, heavy metal; some kinds of fish are contaminated (pollutant loaded), higher than the permitted limits.The Baltic has nearly the character of a continental lake, and it is even higher loaded by the nations bordering on it than the North Sea, for example in the Gulf of Finland the concentration of phosphats has doubled during 10 years, and the superficial water contains four times the concentration of nitrates in the wintertime. The process of the Eutrophierung (unwanted nutrient enrichment) starts the specieses change. The content of oxygen in the depth water sinks, the little water which occasionally breaks in from the North Sea lost also oxygen. Growing oxygen deficiency starts on this way.

The improvement of the total quality of the water is tried now by cleaning the sewages. More than 90% of the population in the old Federal republic should be attached to sewage plants. The clarification is done biologically to 87%. The industrial sewage quantity is reduced, the total quantity of sewage is approximately the same, but the problem of the produced sludge isn’t resolved at all. The biggest part of the sludge (60%) still is usually deposited, only 25% go into the farming. The development is to produce less dirty sewage.

Waste

Several hundred million tons of waste come up in the Federal Republic every year. These are:

• Overlay shelf from mining
• Industrial waste
• Sludges
• House and trade garbage
• Dirt from the streets
• Agricultural waste

It is not the point to declare the total sum, because the toxic conditions of the wastes is very differently. The biggest part of the waste is produced by the industry. In the year 1987 there were gathered 23 million tons of domestic garbage (in the old Federal Republic), but with almost 150.000 cubic meters immense voluminously, because it is often packaging. In the year 1977 were deposited 57 Mill. tons per year. In the year 1987 88.9 Mill. tons. The increase arose primarily from building rubble.

The new orders about removal the waste slowly are effective. Waste paper of the private houses is utilized (in the year 1988 1.85 Mill. tons), this is nearly the half of the usable material. Here is to be noticed, that the utilization of waste still is able to extend. The same is possible about utilization of old glass. However, this recycling concept has to be realized by all.

The best concept is the waste reduction in the long term. The garbage mountains become higher and higher, the burning plants aren't a durable alternative because of the issues either. Only the known pollutants are checked, the unknown are dismissed further uncheckedly into the air.

The noise is another pollution. The limits are fixed for streets, trains and vehicles but the noise disturbance still is very hard. The limits were and are lowered about vehicles, but only the far transport has increased considerably primarily, based by the concept "just in time"(with this the stores are transferred to the streets and only then is delivered, if products are needed, except this the international exchange grows within the last years). Whoever drinks beer (this also applies to other food) only from a definite, more hundred kilometers situated brewery, contributes to the pollution and noise disturbence. About five million people don't find any silence at night, even not, when the windows are closed. 40-60 % feel disturbed by the traffic noise, 20% strongly distrubed by this.

The problem of food and wealth can only be handled by the loading with nitrate. The nitrate load is very high in the lettuce, special in imports from The Netherlands. Most other loads are below the limits, but by this nothing is said about possible long time damages, which are possible specially about heavy metals. Definite poisons become deposited in the food-chain and increase in the course of the time.

Now the food, changed by genetic engineering (the genes are responsible for the genetic information), are discussed intensely, whether they don't cause to long time damages, because their effects aren't tested still adequately. In genetic engineeringly the durability shall be increased, for example the resistances against pests shall be taken into the genes and the yield shall be increased. In any case they should be declared, so that they don't come onto the market unrecognizedly by imports for the consumer.

Radiation exposure appears primarily in the rule at the radiograph. The dose has to be checked exactly here. There are also radiate in nature and emissions from industrial factories. The risk by a supergau is only pointed out (GAU = Greatest possible accident in an nuclear power station), and its consequences like they happened in the reactor of Tschernobil. Here is an immense great endangering potential.

4.2.1 Threat – a challenge

This short overview has shown, where ecological damages threaten. To this listed loadings of Germany others have to be added, which are nearly the same in other nations, or even bader, the global loadings, like plundering the resources, the immense energy consumption as well as the serious changes of the atmosphere. Human has changed the conditions of the environment predominantly to its and his detriment. He is responsible for this development.

4.3.0 Introduction

In the following the handling of the creation by human shall be discussed critically, by the biblical theological results based on new documents of the church. It is judged (Judge) by this step.

Literature is recommended: Michael Schlitt, environment ethic, Paderborn 1992, Markus Vogt, Matthias Sellmann, Acting for the future of the creation, Building stones for the education. Norbert Stennes, Friedhelm Zauner, Turn limits to chances, building stones for adult education (future capable of MISEREOR Germany) Bonn 1996. Well done texts of the church about representation, assessment and resulting about this topic: The German bishops, commission for social and social questions, Acting for the future of the creation, 1998 Office of the German conference of bishops Kaiserstr. 163, 53113 Bonn

4.3.1 We are all creatures, statements of the Bible

In chapter one of the Bible of the priestly creation report (probable done by the priesthood of the Old Testament) is shown a report of the creation based on the scientific knowledge of that time (Genesis 1; please read). God creates the work on six days.

3 So God blessed the seventh day and made it holy, because on it he rested from all the work he had done in creation.

The creation is a work of God. He has created it out of the chaos and took it to the completion. He alone is God and none of the creatures. Human is a con-creature. He really has a special function in the creation, too. The creation is given to him. However, he has to join in to God’s movement, to guide this creation out of the chaos to the cosmos, and he isn’t allowed to destroy anything. Because he is part of the creation, he destroyed with the creation also his basic living conditions and so finally himself. The thought of the creation Sabbath is a sign of hope for the whole creation.

The so-called second creation report shows this even clearer. God makes the paradise garden and uses human as cultivator and guardian.

The Bible also knows the consequences of the sin of human, which extend up to the creation. This is noticed very clearly by the expulsion from the paradise (genesis 3), as well as in the story of Noah and the flood, which ends finally by the peace bow, that he puts up like a rainbow over his creation. (Genesis 6-9). However, the prophets also see the vision of an extensive creation peace. Jesaja 11,6-10.

Jesus, as human part of the creation, is the first-born at the same time and the whole creation has continuance in him. The creation has share to sin and release. Here the extensive community of destiny human and creation becomes even clearer and at the same time the responsibility by human for the creation out of his own hope as well.

The release of God’s children will be also a liberation of the moaning creation.

The Holy Bible sees a deep attachement for human and creation, the injury of the creation by the sin and the participation of the creation at the release. Human and creation live in hope to the completion. Human has to live this hope, just also in and about the creation. For both there will be once a new heaven and a new earth.

Papal announcements speak occasionally about the environmental protection, clearest in the message of the World Peace Day 1990. In this message the pope also asks to love the creation. An environment encyclical is still missing. 1991 the pope said something about this shortly in the encyclical "Centesimus annus" (100 years after Rerum novarum):

About the ecological question different documents came out. The German conference of bioshops published 1980 "Zukunft der Schöpfung - Zukunft der Menschheit heraus." The second document was published by the the German conference of bioshops together with the council of the Protestant church (EKD): "Verantwortung wahrnehmen für die Schöpfung."

Significant became primarily the conciliar process of the churches "Justice - peace - keeping the creation", which started in Germany and ended in Seoul 1990. The question about the environment compatibility has to be asked in future at all technological developments, so says this text. It is argumended against wastefulness of energy and demands the reduction of waste and the use of renewable energy. The export of waste into nations of the Third World and using the sea as garbage dump are condemned. Gene- and biotechnology have to be controlled. The variety of species has to remain unchanged. In connection with this the document, published by the European conferences of bishops (Basel 1989) are meaningful.

The social commission of the German bishops publishes in the year 1998 a letter with the titel "To act about the future of the creation". Here the respect of the con-creatures is described as consequence to God’s love.

"1.2.2 The respect of the con-creatures as consequence to God’s love

(82) The consequence of this human image like God is, that there cannot be a real relation to God, besides a relation to the creation, exact to the other creatures. The free and positive care to God and to the creatures run mutual: The love to God, that isn't visible, puts in concrete terms and proves itself in the freeing care to his creatures, which are the visible con-creatures of human (see KEK S. 331 f). The solidarity of human with his con-creatures gets a deeper dimension by the love to God, who is a "friend of the life" and of all he has created, and has given his "everlasting breath" (Weish 11,24-12,1). The praise of the Creator opens the view to the characteristic purpose and beauty of every living and so becomes the praise of the creation.

(84) Of course, the uniting ribbon between all creation forbids an absolute starting anthropozentric for human and his needs. The theological view about the creation contains rather the criticism of an opinion, which perceives the nature only from the aspect of the resource for human use interests. This is ecological by keeping the creation as oikos, as "living house", and so is possible to file in the source of life of the relationship of the reality of the creation. The power given to human isn’t absolute, but requires "deep respect for the intactness of the creation". Basicly there is a difference to old and new forms of a divinisation or demonisation of the nature. Important is keeping the position of love to entirety, beauty and purpose of the creation in the middle of sorrow and conflict, that wants to discover and to protect this again and again.

The bishop word "just peace" http://dbk.de/schriften/fs_schriften.html (2000) also regards the environment destruction as a kind of power against the creation. Human is capable of ethical acting despite he his broken. This knowledge goes in front of the responsible forming of his relation to the environment.

"(58) In the point of intersection of church order and political task is the respect for dignity of human. By christian understanding human is made as the image of God and as his opponent marked with a unique and inalienable dignity. He is called to live in relationship to God, to the neighbours and to all creatures as a rational and responsible creature. The vocation, to create the personal life and the world conditions responsibly, means every single, not only as occasional but in community. The faith sees clearly how human has moved himself from his real determination and became disloyal to his original vocation, he sins by this way. But in spite of the broken human existence, human, called by God, is given the possibility about a responsible forming of the world by the creation and redemption. This knowledge goes ahead before all what shall be. The ethical demand arises from the ability given by God of sensible and responsible actions. Such encouragement and words are very necessary in the present situation of radical change."

To sum up, human is asked for keeping the creation and has to introduce the hope about the perspective by his acting. He has a special responsibility for the whole creation under his con-creatures.

4.3.4 For an effectiv evolution of our deal with the nature

Two total different organizations have published in the year 1996 an essay with the title: "Future capable Germany ". These are BUND and MISEREOR. BUND is a federation for environment and nature conservancy, MISEREOR is an action of the German Roman Catholics in Germany against hunger and illness in the world. The essay was done by the Wuppertal institute, a research financed by the country of North Rhine Westphalia.

MISEREOR occupies itselve mainly with questions about the foreign aid, while BUND has a good look at the ecology in Germany.

What does bring these two organizations into contact with each other? It is the realization that the problems about environmental protection, poverty and justice have to be solved worldwidely, but the keys for the resolving of many problems is in the industrial nations, therefore also in Germany.

The essay is based by the principle of the lastingness. Lastingly means that developments have to be started today, which will take effect in the future and make possible a surviving of mankind, to save Germany and the future of the world.

Our present economizing doesn’t run this. The worldwide problems cannot be solved, a ecological disaster cannot be avoided. A radically modifying has to follow. The consumption of the industrial nations will be payd by future generations and the nations of the Third World. If these would develop their consumption only a little, like the industrial nations do, then the destruction could be foreseen soon.

Greenhouse effect, summersmog, waters load by the farming, energy consumption, material consumption, area consumption are only some keywords. We consume this what the nature has made in millions of years within in few years; what later?

Alone the pollutant expulsion and the carbon dioxide issues (gas which arises at burning) became immense dimensions. The climate changes by this and the ozone layer, which protects for example the skin against radiation of the sun, gets destroyed more and more.

The industrial nations produce 83.7% of the carbon dioxide issues, the developing nations 16.3%.

About 1/5 of mankind lives in the industrial nations. If these nations would develop their industry in the same way, like the industrial nations did, the catastrophe will break out. All have the same right about the nature.

Targets about the reduction of various takings out and pollution have to be formulated. These have to satisfy two criteria:

1. All have the same right of using (also the peoples of the Third World)
2. Nature has to be remained unchanged in its substance also for the future generations.

This means for example:

• About the carbon dioxide issue: This has to be reduced in Germany from now 100% to 75% in the year 2010, and to 10 – 20% on the year 2050. Other issues have to be lowered much earlier.
• The consumption of primary energy of fossil fuels (for example coal, mineral oil, natural gas) has to be reduced around 25% till 2010, and around 80-90 % till 2050, nuclear energy has to disappear completely, renewable energies have to increase around 3-5 % per year.
• The consumption of not renewable raw materials have to be lowered in the same size (25% till 2020, 80-90 % till 2050).

However, this only will run when new social models base this. Among others are part of this::

• The society has to become slowlier, nobody has to race around having fun. The habitat becomes smaller by this for one person, but he doesn’t loose any more time in the traffic jam and in the car. He wins time to experience, what happens in the neighbourhood.
• The market has to get ecological basic conditions. Risk laden activities have to be imposed on special liabilities. No ecological tax reform is needed, which promotes ecological actions. Whoever looks after the nature, has to get advantage by lower taxes, than this who consumes the nature. An energy tax could reduce the cost of the labor, because the welfare contributions could be passed on to these partly. The labor would become cheaper by that. To offer work to the people would become interesting again.
• Waste shouldn't come into being at all. The present concept about waste doesn't work well. For example equipment should be produced so, that, if possible, all parts could be recycled. Attempts about this run yet, it is proved that this is practicable on a large scale.
• The main thing is to live well, and not have to many many things. We cannot have everything. What about a drill, that I use only once a year. However, there have to be possibilities to lend something like this favorably, if I need it. This goes up primarily to the car in the town, where is nearly no parking facility even today. Car pools could be done here, which provide a car, if I need it. However, the determined consolidation of the local traffic is part of this as well.
• However, the intention to international justice is part of this, too. The solidarity of the people doesn't end at the limits of the nations. It is also clear, that a development of the Third World in the European mind will be a catastrophe. But how can we deny all this to the people in the poor nataions all this, if we don't change, however?

The total development can have success, when all

• The affected people
• The economy
• The politics

join in this. Well, the change of the attitudes of human and a change of the political and economic structures belong to this. The destruction fight of human against the nature stops by handling the nature ecologically. Finally this fight runs against human. The culture of nature has to be a culture of peace by itself. Only the nature and human are able to survive only by this way in the long term.

A great problem is here the international trade. The reduction of the pollution runs very slowly in the industrial nations – if it does generally. The developing nations demand a lot of catch up compared with the industrial nations. However, there are still many problems to be finished off internationally. In the year 1992 the united nations have signed a frame agreement about the climate changes. The first check was done in the year 1995 in Berlin, the reduction of the level of emissions of the year 2000 should be reduced to the level of the year 1990. The world climate meeting in the year 1997 in Kyoto was the consequence. In an agreement protocol was decided, that the industrial nations have to reduce their hothouse issues from 2008 to 2012 around 55% compared to the level of the year 1990.

This legally binding obligation could mean a historical turning back about the increase of the issues of these nations, that had started about 150 years ago. Hopefully observe these nations their obligatory promises, at the moment it doesn't look like this (12/2000).

4.4.3. Rethink has started

The word of the environment was included into the colloquial speech about 1970. It is mostly supplied with an additional like environmental protection, environment destruction ... The science of the environment is called "ecology" based in Greek for the house and "logos", that means the word for teaching. It is about handling the nature. Ecology is the teaching about the environment. The environment is the world, which surrounds human. However, it doesn’t belongs to only one single person, but finally to almost 5 billions people. The environment cannot be only important for human today any more, other living things have their environment as well. Everybody applies to each other. Environment is the layer of the biosphere, including the air, the earth, the water and the living organisms.

This biosphere (part of the life) is a system in which all elements are obtained to each other. Everybody has his special function in it. Such a system also can overturn, if it is overtaxed, if it is loaded only at one side. Environment is like a ship which can capsize. Many think today, that the ship of environment is loaded with so different things, that it will capsize in foreseeable future. By this opinion it will capsize. The problems coming toward the environment are no more to solve.

The environment difficulties begin actually with the solid increase in population and the scientific technical world. Human has got the ability to change the conditions of life irreversibly in an environment by that. He doesn't keep and look after the creation any more, to talk in the language of the Bible, but he loots and thieves it, he poisons it by his waste, and so he takes away his own basis of life.

Human has to learn, that he is governed by his environment, it is not only an "Around him", but con-world, without this he isn’t able to live, and for this he has the responsibility.

While up to sixties a belief in progress dominated, now there is future pessimism. The opinion of the people was, the resolving of the problems of the world could be done technical scientifically. Finally for all problems exists a resolving. A total belief in technic dominated. The world wars could have been a warning by their enormous use of technology. However, they weren’t.

Suddenly it became clearer and clearer, that the resolving of the problems by technology didn’t run without difficulties. They were linked with too many risks. Great accidents of the industry, like the accident of the chemistry factory in Bophal, India, the dioxane accident in Sevesso/Italy in the year 1976 and finally the explosion of the nuclear reaktor of Tschernobil/Ukraine in the year 1986 showed clearly, what risks there were with technology.

Did human reach his limits? A sociologist named this kind of society a risk society therefore. One risk is fought by the fact that new and greater risks are produced.

The expulsion of CO2 (developed from burning of fossil materials like coal, wood, gas, oil, etc) should be reduced by nuclear energy.

The radiation risks last for unfavourable time periods (Tschernobyl), different types of radiation 700 000 to 1 million years, finally this isn't the way, that shows the resolving, either.

The environment movement arose in the industrial nations. Pioneers in the party politics are the "green" parties. The movement expented wide beyond these. The reports to the Club of Rome have also contributed these considerations. The scriptures "The limits of the growth" and "The new limits of the growth" of the year 1992 are milestones of these considerations. In June of the year 1992 a world meeting of the united nations was in Rio de Janeiro/Brazil about environment and development. The results are summarized in the agenda 21. 178 nations were represented at this meeting. Environment becomes a general political task for all nations.

The environmental awareness has grown with the people in Germany as well. By this the handling of environment has to develop. This could happen in the private area by eco-friendly actions (by W. Meyer, "Handlungsrelevante Aspekte des Umweltbewußtseins", dissertation, Mannheim 1988):

1. Private consumption and handling the waste

2. Consumption of drinking water

3. Consumption of energy

4. Eco-friendly use of means of transport

5. Eco-friendly acting in the leisure time

However, the acting still doesn’t correspond the consciousness at all. A connection has to be seen between the individual actions, the actions of the economy and the politics again and again, too. The realization of the environmental awareness still is difficult in all areas, because by that many restrictions have to be done. However, there are first signs about the beginning environment laws and the growing consciousness of the industry, that economicly oriented products will have a great chance on the world market. Ecology has not to be hostile to economy and turned around. The concept of an ecological economy has to be developed. Environment products have good chances on the world market. The consumption of environment, primarily the energy consumption has to be taxed, by the opinion of experts. The takings have to be used specifically for measures about improvements of the ecology. Furthermore it is important, that the welfare contributions are subsidized by this money, to make work cheaper, and the single workplace is not loaded strongly by welfare contributions. Ecological economize is future-oriented, that also thinks about its consequences and supports the creation of renewable energies. In this field arises new labour as well.

Finally ecology has to be an extensive concept of our society, of private acting and economy up to the politics. But how can be developed something like this?

Ecology begins to be part of our weekday. A dripping faucet doesn’t disturb us only by its unpleasant noise and the costs today, but because precious good water is wasted. A dripping faucet wastes about one liter of drinking water per hour, this means 24 liters per day. In the meantime the most people have a waterstop in the flush and reduce the water consumption drastically by that. Some years ago the catalyst still was laughed at the car, today it became a naturalness. We know, what the causes are about air pollution, just then, when fine wheather stays for a longer time, and the ozone content of the ozone rises in the air rises. The ozonehole gets even larger, and to stay in the sun will become a long termed risc, primarily for our children.

And what about our food? Is everything still healthy, that is so beautifully fresh in the display window? What was done with it and is it responsible about the allergies increase in our society? Now arrives food, that is changed in genetic engineeringly, discussed very controversially by the experts, because nobody knows anything about the consequences. The almost unconditional faith in scientists is no longer available yet. BSE should be the decisive warning anyway. Or is gen-changed food really necessary?

How do we realize the installation of a new wood window, may be wood from south American out of the rain forest? Asbestos was banished out of the buildings yet, but new problem substances are found again and again. Do we make our environment sick by that?

Whoever lives near a driven freeway, knows the inescapable noiselevel, that is there during day and night. This can be the death of the people. Still many other sources of noise, sometimes unnecessary, have to added, like the on-drilled radios in cars, what stress the surrounding with its resounding "Wumm, wumm". Silence is a high possession, that often is misused by noise criminally.

Slowly the first steps take hold of improvement the situation. The waste becomes recycled, although it would be better not to produce so much of it. The creeks and rivers seem to become healthier, last not least by changing the detergents and better sewage plants. But didn't we replace a risk often by a new one, that we even don’t know? We have not to fall off in our efforts.

Many actions, which emphasize the environment, became natural for us yet. We don't think about this, how about our daily actions. If a very great environment scandal is discouvered one more time, we startle and discuss about the point of all our actions. Only when many do the same, it can be converted politically.

The creation is given to us humans, we are con-creatures and have the responsibility about the creation. This concerns the single one, the associations and organizations, the nations and the whole world. The church has to realize this as well. There is a new solidarity, that is worldwide and includes the following generations as well. This solidarity can be remained about the whole creation, because finally solidarity is responsible for the whole. In the ecology the whole of the creation is to be seen. Pope Johannes Paul II. has said once, that we have to include the creation in our love. From this love arises the permanently trying to get the future resolving.

4.6.0 Preliminary remarks

The questions are constructed in the system: Notice – judge - act.

The first question is a question to think about and should be answered by own experience.

The two other questions have to be handled out of the respective parts of the text.

Everything else about the method look 1.4.0

4.6.1. Notice (Destruction of habitats)

1. Where did you notice negative consequences of the environment destruction yet?

2. Name the problems, that show clearly the destruction of habitats?

3. What kind of problems are to be seen primarily in Germany?

1. How do you feel responsible about the preservation of the environment?

2. What is human in the mind of the scriptures for the creation garden?

3. What does a lasting handling mean for the nature?

1. Where do you act ecologically yet?

2. Has the environmental awareness grown by the people in Germany?

3. Name points, with those people act today ecologically yet!

5.0.1 Hints

By Matthew 6:10 teaches Jesus his disciples to pray a double request in the "Our Father": "Thy kingdom come, thy will be done on earth as it‘s in heaven". The kingdom of God is complete on that place, where his will is done on earth as in heaven. When human tries to realize the will of God here on earth, then they work to the arrival of God’s kingdom, that is here yet, but hidden, but gets obvious in full glory. "God’s power is realized there on earth, where it is accepted and practised." (Frankemölle, H.) Actions of the Roman Catholic social teaching run above the situation in the world by the will of God. The individual thoughts of this unity are summarized by this consideration and represented by the complete thought of the arrival of the kingdom of God.

An outline of Roman Catholic social teaching arises here by the kingdom of God. Please read the summarizing thoughts at the end of each chapter one more time, may be for a better understanding.

5.0.2 Questions to think about

Please try to represent in some words, what the Roman Catholic social teaching does mean for you!

5.1 From succeded life

See by the word concordance to the Bible under the keywords "Reich", "Reich Gottes" und Himmelreich"

http://www.nordem.com/bibel/start.htm

5.2.1 The alliance as a promissed future

An essential thought about the relation of God to human was the idea of the federation. Human got a promise from God about future in the alliance. The future becomes open to him. He is able to live and to survive the people. The federation makes human future capable by the community of the people. The two most important federal agreements of the Old Testament (in last time it’s called even more "First Testament", so it is not devalued by the word "Old") shall be listed here. This is the federal of God with Abraham and the agreement at the Sinai.

5.2.1.1 A great nation will live in the country

In the book genesis it’s reported to us about Abraham as the progenitor. However, Abram is another written record of this name, but means the same person. This Abraham was started in Ur in Chaldäa with his family, to move to a new country. This report belongs to the migration at 1200 before Christ in this area. It’s reported about the immigrants from the north as the Abrahamstradition, about the immigrants from the south as the Mosetradition, primarily from Egypt as well.

These events might have to be dated a little later. The book genesis reports the events around Abraham (Please read the story of Abraham in the chapter 12-25, he was in Egypt there as well, by that both traditions are linked).

Abraham despairs about his situation. He will decline because he doesn't have any descendants. He will die definitely decline with that. However, the Lord (Jahwe is always translated so here) predicts him a son. Yes, he predicts him a big nation, like the stars at the sky. The Lord enters into a federation by a peculiar old Middle Eastern kind. Animals were halved and layn down, so that a lane arises. The pigeons were not devided, because by the opinion of this time, they only are able to survive together. By the deviding of the pair the separation is done yet. Abraham is nearly despaired by waiting for the agreement. Black animals want to make the federation impossible. The degree was usually made by the commen passing the animal half lane of both partners. This means: If you don't keep the federation, you shall be like these animals. Drastic, but clear. After long waiting finally God comes like a melting furnace and drove through the pieces of meat. Abraham wasn't invited at all to do this, how it could be assumed. This degree starts with the knowledge, that human partner will break this federation again and again, nevertheless God keeps, to this promise human is only able to do little. Abraham has to believe, has to trust God, this is his performance.

By this federation Abraham gets promise from God about a future among numerous people and a big country. The federation develops a future prospect for him and his people. God proves as a future supporting God.

5.2.1.2 An alliance for reciprocity

After the departure from Egypt the people arrive the mountain Sinai by the leadership of Moses. There God meets Moses and enters into a federation with his people. He appears on the Sinai with thunder and fire embers. The people gather at the foot of the mountain and God enters into the federation there.

The bases are worked out here in the face of God about a community constitution of the people. The half of the blood is poured over the altar first, the blood sacrificed by the people becomes so symbolically God's blood, then the text is read out and the people agree. After this the other half is blasted over the people, something like a blood relationship between God and human has started. The blood is blood of the federation between God and the people there.

3. The message about the kingdom of God

The future of the people is shown here on the base of this basic law. Where God dominates, his law also shall be obligatory. The justice of God is with him. God has freed the people of Israel and predicted a new country to it. The exodus (departure from Egypt) becomes the symbol of the liberation for a better future. It is reality, also always promise, because it always remains temporary in this worldtime. Therefore ask the prophets the liberation by living with this law again and again, and describe the coming kingdom in powerful pictures.

5 O house of Jacob, come, let us walk in the light of the LORD!

This kingdom shall live in Israel yet, they shall meet the light, how the text reports. The king also has responsibility about the power of God, who is described as son of God as well. The king is anointed for his duty (Hebrew: Messiah, Greek: Christos). After the collapse of the kingdom this became the bringer of salvation, primarily in the first century before Christ, with his arrival the kingdom of God will begin definitely.

Four important dimensions of the Kingdom of God shall be shown here.

1. It is an extensive empire of peace.

The swords were changed to plowshares, it needs no more weapons. Jesaya says

It will be eternal peace, which is called extensive salvation.

2. The preservation of human dignity

Human is done by God's picture, he is his picture in this world. In this there is dignity, that belongs to every man and to every woman. This is shown in the first book of the Bible the genesis. Read geneses 1-2,4.

This dignity has to be respected for the poor and weak and sick persons and also for the foreigners. The prophets impress this particularly. In this meaning the old (first) testament knows an option for the poor, because this is an option of God.

3. Creation of more fair conditions

An extensive justice is part of the peace. One more time a text is quoted by Jesaja 32:

4. The whole creation has peace

This peace and this justice puts in the whole creation. So Jesaja sees it in chapter 11:

Jesaya 11:

5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.

7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.

8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.

9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.

5.3. The kingdom of God has begun

Jesus refers to these Messianic promises eg. in the gospel of Lukas in the chapter 4:.

21 He said to them, "Today this scripture passage is fulfilled in your hearing."

The Messianic kingdom has begun in Jesus. He is the Messiah. Later this will be said in Greek with Christo and in Latin with Christus. He is anointed of God. He exclaims a mercy year in which the social justice for all is restored again. He shows clearly his option about the poor and crushed, he will bring extensive salvation. His message is the message of the kingdom of God, an order, that he passes on his disciples and disciple.

He gathers the people at the mountain and draws the vision of the living together in the kingdom of God. Matthäus uses the word "Kingdom of Heaven" for this. We read in the 5th chapter of his gospel:

12 Rejoice and be glad, for your reward will be great in heaven. Thus they persecuted the prophets who were before you.

This Sermon on the Mount is the new order, it is presented on the mountain as well as the 10 commandments at the Sinai. The people shall live in this kind, because this is the revealed Kingdom of Heaven.

The order of Jesu is summarized in the commandment about love and establishes to demands of the Old Testament, but it shows also a basic meaning about all human activities. Relations between people finally can only be successful by the attention of this commandment.

At the end of the days he will reveal himself as the Messiah at his return and judge all people. This is described insistently in Matthäus 25:

By this results the perspevtive about acting for the poor and the weak, for the needy and sick persons, and by this also for social justice. It is shown clearly one more time by the statement, that this acting is acting at the Lord, who meets us as a needy one.

5.4 Our task an option of our age for the kingdom of God

The church has the order to proclaim this in all times and to live it. The Kingdom of God is hidden now. It is there but still not obvious definitely. It is our task, to live our faith on the arriving kingdom of God, by support the revelation. We attest for our faith by that.

Roman Catholic social teaching becomes lived empire of God, to the use for peace and justice, to the respect of human dignity of men and women and to the responsibility about the creation.

The message of the God empire is a permanent option of Christians, the time to check the right about this message and to show best possible resolving according to this message. The perfect resolving will cause God one day.

A word of Jesus could become the instruction about actions for Christians so: "Look for the empire and its justice first; all the other things will be added then to you " Mt 6:33. It is worth to act in this mind, because the last completion is guaranteed by God.