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$30 FOR TWO PER NIGHT $65 PER WEEK KITCHEN PRIVILEGES except Friday & Saturday P.O. Box 8 Port Aransas, TX 78373 wise be routine advancement through the Society. Yet, despite his difficulty with religious superiors, he never stopped seeing the Jesuits as a brotherhood that supported him and that assured him “down to the depths” of his being “that there has to exist . . . this personal God.” This is not the typical saga of a plaster-cast, pietistic saint. It is the painful journey of a man whose religious beliefs compelled him finally to renounce his American citizenship so as to live in solidarity with the Honduran cainpesinos and then to take up arms against oppressive Honduran military leaders. It is the stunning story of a rebel who becomes a revolutionary. “To be a Christian is to be a revolutionary,” he proclaims in the same pages where he tells us that professionals must share their learning with the world’s poor. For Carney, the essential message of Christianity was that Jesus had come to Carney ended up in Honduras because he felt called to serve the poor of the Third World. He simply could not tolerate the selfishness, wealth, and exploitation of American society. Working with the farmworkers of Honduras drew Carney more and more to an analysis of the pervasive role of American capitalism and the role of the Church. He felt that “riches, possessions, and power” were ruining the Church and that only poverty and persecution would bring it back to its in the effort to shape a just society, the Kingdom of God. His day-to-day life as a priest among the poor and rich of Honduras led him away from seeing personal sins and failings as the principal evil in the world: By putting the most emphasis on avoiding the personal . . . sins, one calms the conscience so there is no worry about the large social or structural sins and injustices that are what most ruins this world. Not only does it fail to instill a social, revolutionary conscience, but rather it is a substitute for this. . . . . . . the charismatic or Pentecostal renewal movement within the Catholic Church . .. is often alienating by putting too much emphasis on personal conversion, on the personal relationship with Jesus . . . thereby keeping the people from getting involved in politics, in the struggle to change the sinful structures of society. This whole trend of false spiritual ity says that to change the unjust structures of society you have to first change people. If individuals are just and loving, society will be just. They do not realize the. reat fact of reality: that a selfish, unjust society inevitably produces and forms selfish, exploiting, violent men and women. We must change at the same time the person and the society, with its structures for exploitation of the workers. We have to have a continual, double revolution; the economicsocial-political revolution and the Cultural-spiritual revolution. Carney couples his moral judgment with his contention that the United States invests funds through the CIA in charismatic and evangelistic movements in Latin America in order to “challenge and counteract the movement of liberation theology.” Although Carney led a devout, religious life, he worked more and more in Honduran movements to organize farmworkers. He even became a recognized campesino leader, a thorn in the sides of the government and the church hierarchy. If the momentum of the book ever slows, it is in Padre Carney’s detailed histories of the different campesino union organizations; but it may be one of the most accurate and full accounts of the movement. During the description of the cainpesino organizations, Carney lays out the startling effects of American development in Honduras. For every $1 made from African palm margarine or vegetable oil produced by Standard Fruit, five cents goes to the farmworker cooperative, ten cents to the truck owners, 30 cents to the land owners, and 55 cents to Standard Fruits’ operations in the United States. He calls neocolonialism “the greatest of all U.S. sins,” which “Christians of the United States have the serious obligation to help get rid of.” Maybe Carney’s analyses are too overtly Marxist for our liking, but he does not hesitate to fault contemporary Marxist governments as strongly as he does capitalist states; he does believe that at least modern-day Marxism is more orientated toward serving humanity than is the exploitation endemic to American state capitalism. For Carney, “Marxism explains a lot, but needs the Christian vision to complete it.” Carney’s religion led him to work to egalitarian \(“with laws fixing not only the minimum wage, but also the maxi”a mixed economy of small private prop erty and also of state property, with nationalization of the most essential services of the country, like the banks, “with autogestion, or self-government by the workers in the cooperatives and state enterprises, and with cogestion or shared direction and Padre Carney’s daily work also included helping originate and build the Basic Christian Communities in Central America, which were modeled on the pre-Constantine Christian communities of the early centuries \(“After the first Christian communities, Christ has not been able to penetrate much into the only did the faith of the Honduran poor STATEMENT OF OWNEARSHIP MANAGEMENT AND CIRCULATION MANAGEMENT 1 A., TIT LS Or …KA ,. The Twos Otosrver 115 INSOCAf 7. 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