2013 annual gathering: workshop#12a - weaving catholic identity into the life of an agency
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CCUSA Annual Gathering 201315th September
Klaus BaumannCaritas Science and Christian Social WorkFaculty of Theology
Internal Senior Research Fellow at Freiburg Institute for Advanced Studies (FRIAS)
Weaving Catholic Identity into the Life of
an Agency: Learning from International
and Domestic Perspective
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Identity issues of Catholic Charities
Context of polemics or of quality management (or
both)?
Who talks badly about others, is a murderer; he is
hypocritical and does not have the courage to see
his own faults. (Pope Francis, 13-09-2013).
What is the question?
Why is it important?
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Overview
1. A Systems Perspective of the
Magisterium on Catholic Identity
2. Systemic Differentiations
3. Elements of Organisational Identity
4. Remembering the Mission of the Churchand of Her Caritas Organisations
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1. A systems perspective on Caritas as
organisational principle of Church identity
it became necessary to stress that the totally personal act of agape can never
remain as something isolated, but must instead become also an essential
act of the Church as community: meaning that it also requires an
institutional form which is expressed in the communal working of the
Church. (Benedict XVI, 23rd January 2006)
Love is therefore the service that the Church carries out in order to attend
constantly to man's sufferings and his needs, including material needs. /
As a community, the Church must practise love. Love thus needs to be
organized if it is to be an ordered service to the community. (DCE 19/ 20)
the difficult search for ways of putting this fundamental ecclesial
principleinto practice (DCE 21, emphasis added) this is what our
workshop is about!
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Caritas in systemic perspective as explained in
Caritas in Veritate 2:
Charity is at the heart of the Church's social doctrine.Every responsibility
and every commitment spelt out by that doctrine is derived from charity
which, according to the teaching of Jesus, is the synthesis of the entire Law
(cf. Mt 22:36- 40).
It gives real substance to the personal relationship with God and with
neighbour; it is the principle not only of micro-relationships(with friends,
with family members or within small groups) but also of macro-
relationships(social, economic and political ones).
For the Church, instructed by the Gospel, charity is everything
because, as Saint John teaches (cf. 1 Jn 4:8, 16) and as I recalled in my firstEncyclical Letter, "God is love" (Deus Caritas Est): everything has its origin
in God's love, everything is shaped by it, everything is directed towards it.
Love is God's greatest gift to humanity, it is his promise and our hope.
(Emphases added)
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It interacts with other organisational principles:
Unity of martyrialeitourgiadiakonia (DCE 25a)
The Church's deepest nature is expressed in her three-fold
responsibility: of proclaiming the word of God (kerygma-
martyria), celebrating the sacraments (leitourgia), and
exercising the ministry of charity (diakonia).
These duties presuppose each other and are inseparable.
For the Church, charity is not a kind of welfare activity which
could equally well be left to others, but is a part of her nature,
an indispensable expression of her very being.
Consequence: intrinsic Catholic identity of organized caritas!
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2. Systemic differentiations and applications
1. System and environments
Catholic Charities organisation and her environments:
2. System, subsystems, supra-system
Catholic Charities organisation as systemas subsystem
as suprasystem
3. micro-level, meso-level, macro-level
4. the focus is onpatternsof behavior and interactions in
relational systems and institutions (overt and hidden rules and
expectable reactions)
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3. Elements of Organisational Identity
3.1 Analogous use of Eriksonsdefinition of ego-
identity
3.2 Organisational identity
3.3 How can caritas become an interpretive and
operative function in the Church and Her organized
caritas?
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Erik H. Erikson: Identity and the Life-Cycle, NY:
Norton 1980, 22.
The conscious feeling of having apersonal identityis based on
two simultaneous observations: the immediate perception of
ones selfsameness and continuity in time; and the
simultaneous perception that others recognize ones sameness
and continuity. []
Ego identity then, in its subjective aspect, is the awareness of the
fact that there is a selfsameness and continuity to the egos
synthesizing methods and that these methods are effective in
safeguarding the sameness and continuity of ones meaning for
others.
Are there analogous synthesizing methods of organisations?
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Organisational identity
is the result of the interplay of many participants.
consists of self-descriptions which direct the self-observations, with an
integrative and an operative function for the organisation
Integrativein helping to interpret the realities
Operativein premises and regulations for taking decisions
Are self-descriptions really integrative and operative within and for the
organisation?
Self-descriptions can be split off, or unconnected with, the operative level
and be used perferrably for the communication with the
environment: Corporate identity as part of marketingand impression
management(N. Luhmann).15.09.2013 www.caritaswissenschaft.uni-freiburg.de 11
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Charitysunrecognized systemic/ organizational
dimension (Civ 2. 4)
In the social, juridical, cultural, political and economic
fieldsthe contexts, in other words, that are mostexposed to this dangerit [caritas]is easily
dismissed as irrelevant for interpreting and giving
direction to moral responsibility.
that is, it is denied an interpretive and operativefunction
it is excluded from public strategic plannings and
relevance (cf. Civ 4)
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Caritas with interpretive and operative functions
- In the interaction between system and environments (n.b.: not
only as corporate identity!)
- Within and and between different system levels, within the
system and its subsystems
- Which patterns of behavior and expectable reactions ought to
be established and deployed in correspondence to caritas-
mission andvision?
- Crucial role of leadership
- Objectives which operationalize caritas: gratuitousness, mercy
and communion; justice; human dignity from start to end of life;
preferential option for the weak, poor, and suffering; wholistic
care; solidarity and subsidiarity; sustainability;
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Cf M l l B ld i A f P f E ll
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Cf. Malcolm Baldrige Areas of Performance Excellenceto
align the organisation with its objectives of caritas? (cf. Catholic
Identity Matrix [CIM] of Ascension Health)
1. Leadership
2. Strategic Planning
3. Customer Focus
4. Measurement,Analysis, and
Knowledge
Management
5. Workforce Focus
6. Operations Focus
7. Results
Operationalizations of caritasin the
Churchsmission:
1. Gratuitousness, mercy and communion
2. Justice
3. Human dignity from start to end of life
4. Preferential option for the weak, poor, and
suffering
5. Wholistic care
6. Solidarity and subsidiarity
7. Sustainability
8.
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Paul VI: Evangelii nuntiandi (1975)
Dynamics and program of (new?!) evangelization:
(1) Witness of life which bears
(2) Witness of the word; both seek to obtain
(3) The assent of the heart (which remains
Godswork)
(4) Leading to enter the community of the
faithful and to
(5) Onesown participation in the mission for
the Kingdom of God
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Caritas and (new) evangelization (DCE 31c)
Charity, furthermore, cannot be used as a means of engaging in what is
nowadays considered proselytism. Love is free; it is not practised as a way
of achieving other ends.
But this does not mean that charitable activity must somehow leave God and
Christ aside. For it is always concerned with the whole man. Often the
deepest cause of suffering is the very absence of God.
Those who practise charity in the Church's name will never seek to impose the
Church's faith upon others. They realize that a pure and generous love is
the best witness to the God in whom we believe and by whom we are
driven to love. A Christian knows when it is time to speak of God and
when it is better to say nothing and to let love alone speak. He knows that
God is love (cf. 1 Jn 4:8) and that God's presence is felt at the very time
when the only thing we do is to love.
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Caritas and (new) evangelization (DCE 31c)
He knowsto return to the questions raised earlierthat disdain for love
is disdain for God and man alike; it is an attempt to do without God.
Consequently, the best defence of God and man consists precisely in
love. It is the responsibility of the Church's charitable organizations to
reinforce this awareness in their members, so that by their activity
as well as their words, their silence, their examplethey may be
credible witnesses to Christ.
Cf. Intima ecclesiae natura (11.11.2012) Art. 7. - 1. The agencies
referred to in Article 1 1 are required to select their personnel from
among persons who share, or at least respect, the Catholic
identity of these works.