1. religion and spirituality
2. christianity
3. catholicism

Joy & Hope
FIFTIETH ANNIVERSARY OF GAUDIUM ET SPES
March 22–24, 2015 † University of Notre Dame
CONFERENCE SCHEDULE
All events are in the Notre Dame Conference Center at McKenna Hall on Notre Dame Avenue unless
otherwise noted.
Sunday, March 22, 2015
10:00 am
Mass – Basilica of the Sacred Heart
Cardinal Wilfrid Napier, O.F.M. of Durban, South Africa
Celebrant & Homilist
2:00 –
4:00 pm
CST Research Collaborative Wrap-Around (by invitation) – Room 109
4:00 –
7:00 pm
Registration – Lobby
5:00 pm
Dinner for Keynote Speakers and Cosponsors (by invitation)
Hesburgh Room, The Morris Inn
7:00 pm
Conference Opening & Keynote Address - Auditorium
Opening Prayer
Voices of Faith Gospel Choir Ensemble
Welcome by Bill Purcell, M.Div., Associate Director of Catholic Social Tradition, Center
for Social Concerns and Co-Director of the Catholic Social Tradition Minor, University of
Notre Dame
Keynote Address
“An Echo in their Hearts”: The Church in Our Modern World
Kristin Heyer, Ph.D.
Bernard J. Hanley Professor of Religious Studies
Santa Clara University
Introduction by Rev. Paul V. Kollman, C.S.C.
The Leo and Arlene Hawk Executive Director of the Center for Social Concerns,
Associate Professor of Theology, University of Notre Dame
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8:30 –
9:30 pm
Dessert Reception – Atrium
Live music performed by "Still Working on the Sound"
Featuring Louis Albarran, Shawn Storer, and Joe Weber
Monday, March 23, 2015
8:00 am
Continental Breakfast, Registration and Networking – Lobby
9:00 am
Workshops I: Three Concurrent Sessions
(1) Learning the Catholic Social Tradition: A National Research Project – Room 100 – 104
The Catholic social tradition presents a rich array of principles and historical teachings increasingly
emphasized within Catholic higher education. Yet we know little about how CST principles are learned and
applied in the course of lives. How do students understand the Catholic social tradition as a component of
faith? In what ways do they seek to apply CST principles in addressing complex moral challenges? How
may learning about the tradition prompt life-long integration of inherent principles? A national research
collaboration across a dozen colleges has begun to address such questions. We will share resources, present
findings to date, and outline plans for future work.
Presenters:
Roger Bergman, Ph.D.
Associate Professor
Director, Justice & Peace Studies Program
Creighton University
Jay Brandenberger, Ph.D.
Associate Director for Research and Assessment, Center for Social Concerns
Concurrent Associate Professor of Psychology
University of Notre Dame
Harry Dammer, Ph.D.
Chair, Sociology/Criminal Justice & Criminology
University of Scranton, PA
Kathleen Maas Weigert, Ph.D.
Carolyn Farrell, BVM, Professor of Women and Leadership
Assistant to the Provost for Social Justice Initiatives
Loyola University Chicago
Heather Mack
Community Engagement Research & Assessment Director
Office of Community Engaged Learning, Teaching & Scholarship
Loyola University New Orleans
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Michelle Nickerson, Ph.D.
Associate Professor
Graduate Program Director
Department of History
Loyola University Chicago
Kurt C. Schlichting, Ph.D.
E. Gerald Corrigan Chair in the Humanities & Social Sciences
Professor of Sociology, Department of Sociology & Anthropology
Fairfield University
(2) Digitally Going Global: Using Technology & Partnerships for Global Citizenship Without
Leaving Your Campus – Room 112 – 114
Calling all faculty! This workshop will offer the opportunity to share best practices for integrating
international development and global solidarity into college curricula. Collaboration between universities
and external organizations such as NGOs, the Church, and other actors in the international development
sector is imperative today; the question is how best to do it. Catholic Relief Services (CRS) staff and
faculty partners will offer analysis of what we have learned via the CRS Faculty Learning Commons (an
initiative that translates CRS’ work in the field and its animating themes and partnerships into resources for
the university classroom). We’ll share ideas on pedagogical techniques related to educating for solidarity,
highlighting the use of information technology in connecting students to “the field” in particular. We'll also
leave time for more general conversation on opportunities and challenges related to globally-minded
teaching.
Presenters:
Louis Charest, M.A.
Manager, University Engagement (US Operations), Catholic Relief Services
Meghan Clark, Ph.D.
Assistant Professor of Moral Theology, St. John's University (NY)
Member of CRS University Faculty Advisory Board
Margaret Kowalsky, MTS
Faculty Consultant, Catholic Relief Services Faculty Learning Commons
(3) “To Do in Love What the Truth Requires”: A Summons to be Artisans of Peace in an Hour of
Supreme Crisis – Room 210 – 214
This session will offer some background on Church teaching on war, peace and conscience before and after
the Second Vatican Council. It will also share some of the history of the drafting of and debate around the
sections on war and conscience in Schema XIII (which came to be known as Gaudium et Spes).
Additionally, an account of the beginnings and early efforts of the CPF (which had its origins in late 1964
and early 1965) will be shared as will an overview of its contemporary work with conscientious objectors,
selective conscientious objectors, former military, parishes, and schools. Since the Council Fathers stress
that the “courage of those who fearlessly and openly resist” those who issue unjust or criminal commands
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“merits supreme commendation” (GS, no. 79), a portion of this session will be devoted to the words of
those who have conscientiously objected to war. This workshop will conclude with time for participants to
enter into discussion with the presenters and with others who are currently involved in the work of the CPF
about how to respond to the Gospel call to be instruments of a peace which “symbolizes and results from
the peace of Christ which radiates from God the Father.” (GS, no. 77)
Presenters:
Deacon Tom Cornell, D.H.L.
Lifelong Catholic Worker
Associate Editor, The Catholic Worker
Co-founder of the Catholic Peace Fellowship
Shawn T. Storer, M.Div.
Director, Catholic Peace Fellowship
Daniel E. Baker
Catholic Peace Fellowship Adviser & Conscientious Objector Counselor
10:15 am
Break
10:45 am
Social Issues Colloquium I: Four Concurrent Sessions
Session 1 (three presentations)
Political Theology: Economics, War & the Person, Room 100 – 104
(1) David Carroll Cochran, Ph.D.
Professor of Politics
Director of the Archbishop Kucera Center for Catholic Intellectual and Spiritual Life
Loras College
Abolitionist Rather than Pacifist: Understanding the Vatican’s Position on War since Gaudium et
Spes
Drawing on Cochran’s recent book, Catholic Realism and the Abolition of War (Orbis Books), this
presentation examines how Catholic teaching since Gaudium et Spes has endorsed abolishing war through
greater global governance, even while endorsing the right of states to resort to military action in narrow
circumstances until then. Without denying humanity’s fallen nature or the ongoing reality of sin, the
Catholic tradition argues that moral progress is possible because social institutions can change for the
better. The presentation evaluates this claim by looking at other forms on institutionalized violence once
accepted as a routine, necessary, and inevitable part of everyday life, but which now are much rarer or
abolished entirely. Examples include capital punishment, trials by ordeal, vendettas, duels, lynching, and
chattel slavery. The presentation concludes by considering whether a similar process of gradual abolition is
possible for warfare.
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(2) Ellen Van Stichel
Postdoctoral Research Assistant Anthropos Project
Faculty of Theology & Religious Studies
KU Leuven (Catholic University Leuven)
Gaudium et Spes: From a Personalist to a Trinitarian Anthropology and its Implications for
Reflecting on the (Global) Economy
In the Pastoral Constitution Gaudium et Spes the Second Vatican Council’s ‘aggiornamento’ results in a
very open attitude towards the world, based on a positive, social anthropology that appreciates the human
being’s capacities to transform the world (s)he lives in. Considering the changes the world has undergone
since the Council, we might ask whether its social personalistic anthropology underpinning Catholic social
thought does not need to be updated and if so, what such an update would look like and what its
inspirational sources might be. Looking at globalization and its effect on all parts of the whole world, an
even more thoroughly relational anthropology seems most adequate. It therefore seems appropriate to to
further develop and investigate the Trinitarian anthropology glimpsed at in Gaudium et Spes (§24) in light
of later contributions of both Caritas in veritate and Evangelii Gaudium, and to do so with regard to its
relevance for reflecting on the economy. In this paper, I aim to show how an anthropology focused on
being the image of the Trinitarian God opens promising avenues for rethinking some basic assumptions of
economic behaviour. Although developing comprehensive solutions towards revising the global economy
lies outside the scope of this paper, at least some concrete suggestions for change can be suggested – since
glimpses of the practical implications of this anthropology can already be noticed wherever this Trinitarian
anthro is applied in economic entrepreneurship, as for instance in the ‘economy of communion’ project.
(3) Michael Griffin, Ph.D.
Associate Professor of Theology
Holy Cross College
Respondents:
David Lutz, Ph.D.
Associate Professor of Philosophy
Holy Cross College
Isaac Desta, Ph.D.
Associate Professor of Business
Holy Cross College
Neither Capitalist nor Socialist: the Distributist Alternative
If Catholic Social Teaching critiques the concentration of ownership both by corporations and by
the state, then what exists as an alternative to these various degrees of capitalism or socialism? In this
paper I will suggest that the answer is distributism, an economic school that arose in Catholic circles during
the late 19th and early 20th Century. After presenting a key foundational claim of distributism, my
colleagues David Lutz and Isaac Desta will offer responses that reflect insights from non-Distributist
Catholic alternatives to capitalism and socialism.
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Session 2 (three presentations)
Pastoral and Pedagogical Applications, Room 112 – 114
(1) Angela Gray-Girton
Associate Director, Center for Faith & Justice
Xavier University
Justice-Based Student Development
Developed by a group of scholar/practitioners at Xavier University, this Justice-Based Student
Development Model seeks to identify the developmental path of students who engage in community
engagement and service-learning activities. Based on the Break Away Active Citizen Continuum and
informed by moral development models, a spiritual growth model, a white consciousness development
model, and a solidarity model, this model identifies a path of intellectual, emotional, and interpersonal
justice-focused growth that can come from experiences of intentionally, effectively facilitated community
engagement/service-learning which includes thoughtful reflection and social analysis.
(2) Justin Menno
Doctoral Candidate
Department of Theology
University of Dayton
Remembrance and Recognition: The Burial of the Dead as a Work of Justice
This paper seeks to comment on the corporal work of burying the dead in an attempt to better integrate
reflections in Gaudium et Spes on human dignity and the meaning of death. Building on the principle that
remembrance is vital to recognition, this paper intends to show how the corporal work of burying the dead
is indispensable not only to recognizing, but even promoting intrinsic human dignity. To this end, two
opposing cases will be treated. The first will examine the role that burying the dead played in promoting
interracial justice in apartheid South Africa. And the second will focus on the contemporary negative
effects of denying burial to pre-born victims of abortion violence. In closing, the challenge and fruits of
burying the dead will be rooted in reflection on the burial of Christ.
(3) Grégoire Catta, S.J.
STD Candidate
School of Theology and Ministry
Boston College
Catholic Social Teaching as Theological Discourse. The Legacy of a Crucial Footnote of Gaudium et
Spes About the Meaning of a “Pastoral” Constitution
The footnote associated with the title of Gaudium et Spes (GS) has a tremendous importance. It
states that the qualifier “pastoral” should not be opposed to the qualifier “doctrinal” but that, on the
contrary, both parts of the pastoral constitution are at the same time pastoral and doctrinal. This means that
dealing with contingent social ethical issues is not an impediment to producing a theological or doctrinal
discourse but rather a path toward it. This paper intends to show how post-Vatican II’s Catholic social
teaching, following the path opened by GS, contributes to enriching theological discourse by shedding
light, through its addressing of social issues, on some aspects of the mystery of “God for us.” The aspect
chosen as a case study will be Christology.
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Session 3 (two presentations)
Solutions to Systemic Injustice, Room 202
(1) John Sniegocki, Ph.D.
Associate Professor of Christian Ethics
Xavier University
Catholic Social Teaching and Food Ethics
This paper explores the resources contained in Gaudium et Spes and other CST documents for
developing Catholic ethical reflections on our dietary choices. These choices have profound impacts on
issues such as world hunger, ecology, human health, the rights of workers, the well-being of farmers, and
the treatment of animals. With regard to ecology, for example, leading climate scientists such as James
Hansen have suggested that our dietary choices are perhaps the most critical individual choice that we
make that impacts greenhouse gas emissions. Similarly, the United Nations and other analysts have
suggested that significant dietary changes will be needed among the world’s wealthy in order to allow for
the possibility of a growing world population to be adequately fed. Such issues have received very little
explicit attention in CST, yet valuable resources exist within the tradition that can be drawn upon in
addressing them. At the same time, I will also suggest several ways that CST could be further deepened.
(2) Mary Beckman, Ph.D.
Associate Director/Faculty, Academic Affairs and Research
Center for Social Concerns
University of Notre Dame
and
Danielle Wood, Ph.D.
Assistant Director, Community-Based Research and Impact
Center for Social Concerns
University of Notre Dame
Promoting Justice in a Pluralistic World through Higher Education: Addressing the Second Foot of
Justice
The United States Catholic Bishops Conference (USCCB) highlights the importance of considering
two feet in working for social justice. One foot provides service to those impacted by injustice and the other
focuses on the structures and policies that perpetuate injustices. According to this framing, some efforts
address symptoms or conditions of injustice. Other efforts focus on the systemic causes in the hope that,
ultimately, we will minimize the conditions of injustice. Using examples of challenges in South Bend,
Indiana, our presentation will describe manifestations of injustice calcified into self-perpetuating systems.
Drawing from systems literature, we will offer an approach to deconstructing how they have developed into
systems that reinforce injustices. We will also be exploring how college and university students and faculty
might use academic community engagement in the process of disrupting such systems.
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Session 4 (three presentations)
Common Good: Local & Global, Room 210 – 214
(1) Jeffery L. Nicholas, Ph.D.
Associate Professor of Philosophy
Providence College
The Hope for and of the Common Good: The Missing Role of Practical Reason in Catholic Social
Thought
In Gaudium et Spes, the Council follows John XXIII in his definition of the common good, a definition
that has become paradigmatic for Catholic social thought. Defined as conditions for human flourishing, the
common good includes a set of material, moral, and spiritual goods and rights to these goods. I will argue,
however, that the common good as presented misses one of the most important features of social life—
practical reasoning. Alasdair MacIntyre shows that common goods are those goods identified in
communion with others that form the basis of practical reasoning. The hope for the common goods of
human life is a hope from which we in communion are able to reason practically about justice. The hope of
the common good is for that justice to occur. When we leave out practical reasoning, we reify the common
good as singular and static. Yet, following MacIntyre’s account, we must recognize that justice consists in a
multiplicity of common goods that are conditioned historically. These include the goods of the various
associations within a historically existent community; the members of that community who form those
associations come together under the aegis of the natural law to prioritize those goods and establish justice.
I will begin by contrasting the official account of the common good with that of MacIntyre’s account. This
differentiation will include a brief discussion of Mary Keys’ analysis of Maritain and Deborah Wallace’s
engagement with MacIntyre. Second, I will examine how practical reasoning works within local
communities to establish the common goods. This examination will include a discussion of human desire as
a foundation for common goods, referring back to Thomas’ discussion of natural inclinations in ST I-II 94.
Finally, I will propose how this account of the relationship between practical reasoning and common goods
strengthens how the Church promotes peace and justice, giving a brief look at the issue of globalization.
(2) William French, Ph.D.
Associate Professor, Religious Ethics
Institute of Environmental Sustainability
Theology Department
Loyola University of Chicago
Revising Gaudium et Spes in Light of the Ecological Signs of Our Times
Gaudium et Spes does an admirable job in stressing that dynamic historical trends have pushed
humanity into a position where we must accept that all of humanity is a global community to which we all
owe “solidarity.” But across the 50 years since its publication rising ecological “signs of the times,”
require the Church to mobilize new ethical attention and mobilize for new responsibilities. These new
ecological signs offer an important lens for examining the theological anthropology present in Gaudium et
Spes. An ecologically-informed reading of Gaudium et Spes finds a sustained human-centered, personalist
philosophical and theological vision that nicely highlights human sociality and our solidarity with other
humans. It fails, however, to situate the “social question” inside the larger “ecological question.” Gaudium
et Spes pushes the ethic of “solidarity” out to a universal commitment to the global human family. But the
last 50 years scream that we need expand our sense of “solidarity” ecologically to include a sense of moral
commitment to all of the community of species and ecosystems of the Earth. The text exhibits a heavy
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reliance on appeals to Genesis 1 to stress humanity’s dominion and superiority over all of the rest of nature.
Genesis 2 offers a much more ecologically sensitive language of “till and keep the Earth.” But it is not
cited. Ironically when we begin to integrate an ecological perspective of the signs of the times into
theological reflection, I argue, we begin to recover many theological and ethical themes about the
community of creation that were prominent in the Medieval period. In my constructive agenda I note how
many perspectives raised by contemporary ecological concerns integrate rather closely to some of the
important emphases on the Book of Nature, Natural law, and the virtue of prudence found in the writings of
Thomas Aquinas and other Medieval giants. These suggest the need for the Church to engage climate
change concerns and embrace ecological responsibility as a set of top moral priorities for the next fifty
years.
(3) Kathryn Getek Soltis, Ph.D.
Director, Center for Peace and Justice Education
Assistant Professor of Christian Ethics
Villanova University
Gaudium et Spes and the Family: A Social Tradition with Room to Grow
For those mining the Pastoral Constitution for insights on the development of Catholic social
thought, the section on the family is typically of minimal significance. Yet, particularly in the midst of two
consecutive synods, we are in need of a discourse that communicates the relevance of the family for the
pursuit of justice. After noting the limitations of the approach found in Gaudium et Spes, this session
focuses on three areas for development. First, there is need for a public understanding of family beyond
that mediated through the education of children, including family practices of consumption and solidarity
across socioeconomic boundaries. Second, new attention ought to be paid to society’s responsibility for the
families of workers. Finally, the burdens of social injustice upon families necessitate methodological
development. Mass incarceration provides one example of the importance of employing the lens of family
flourishing among others as a method to critique social problems.
12:15 pm
Break
12:30 pm
Luncheon – Dining Room
Remarks by Rev. Paul V. Kollman, C.S.C.
The Leo and Arlene Hawk Executive Director of the Center for Social Concerns, Associate
Professor of Theology, University of Notre Dame
2:00 pm
Social Issues Colloquium II: Four Concurrent Sessions
Session 1 (two presentations)
Poverty & the Praxis of Charity, Room 100 – 104
(1) Bro. Raymond Fitz, S.M., Ph.D.
Fr. Ferree Professor of Social Justice
University of Dayton
A Post Parochial Strategy for Advancing Urban Solidarity
Two trends, the movement of the Catholic Church to the suburbs and the concentration of high poverty
neighborhoods in the urban centers, are explored to highlight challenges that the Church has in advancing
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justice in the city. Two resources are utilized to shape a response to these challenges: 1) the principles from
Catholic social teaching that have been developed in conversation with Gaudium et Spes and 2)
contemporary approaches to addressing multi-generational poverty in an urban neighborhood. These two
resources help define elements of a post-parochial strategy for the Church in metropolitan regions to
advance urban solidarity.
(2) Brian R. Corbin
Senior Vice President of Social Policy
Catholic Charities USA
and
Cynthia S. Dobrzynski, M.A.
Senior Vice President, Mission and Ministry
Catholic Charities USA
Gaudium et Spes and the Praxis of Charity
This presentation reviews the work done by Catholic Charities throughout the US in its
accompaniment of families in economic peril. The praxis of charity is aimed at achieving a future without
poverty and must include both federal policy changes and immediate aid to the 45.3 million people living
in poverty in this country.
Session 2 (three presentations)
War, Peace & Reconciliation, Room 112 – 114
(1) Roger Bergman, Ph.D.
Associate Professor
Director, Justice & Peace Studies Program
Creighton University
Conscientious Objection to Unjust War: Before and After Gaudium et Spes
Blessed Franz Jägerstätter, the Austrian peasant who refused to serve in Hitler’s army, is the only
officially recognized martyr of the just war tradition. This presentation will examine the Catholic tradition
of refusal to participate in unjust war from Augustine through Aquinas, Vitoria, Suarez, and Grotius to
Vatican II, the U.S. bishops, and the Compendium of the Social Doctrine of the Church, for evidence of
justification for Jägerstätter’s witness. Despite the fact that Pope Pius XII in 1956 stated that “a Catholic
citizen cannot invoke his own conscience in order to refuse to serve and fulfill those [military] duties the
law imposes,” since 1968 the U.S. bishops have been repeatedly on record in support of SCO. Did
Gaudium et Spes make the beatification of Franz Jägerstätter possible? And is he a hero to be admired, or a
model to be emulated? Might he become the first of many Catholic conscientious objectors to unjust war?
(2) Bernard Brady, Ph.D.
Professor and Department Chair
Theology Department
University of St. Thomas
Fifty Years After the Call "to Undertake an Evaluation of War with an Entirely Different Attitude"
The “horror and perversity” of warfare in the contemporary world compelled the Council “to undertake
an evaluation of war with an entirely new attitude” (GS, 80). Christian theology and practice have
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followed. Over the five decades, there have been significant developments in the theoretical reflection of
the morality of war and the promotion of peace. This presentation will discuss these developments. Yet,
some things have not changed. For many Christians (not engaged in the theory and practice of war and
peacemaking), there remains the sense of loyalty to national claims and the belief that war or war-like
activities are often needed to advance human liberation. This paper suggests that the “people-building”
praxis of Pope Francis, illustrated in his writing and ministry, may be a bridge to nourishing the “new
attitude” expressed by the Council.
(3) Tim Carey
Ph.D. Candidate
Department of Theology
Boston College
Peace, Justice, and Reconciliation: The Impact of Gaudium et Spes on the African Synods
With its imagery of church as family, Gaudium et Spes catalyzed the African Synods of 1994 and
2009 which aimed to highlight some of the basic issues facing the mission and nature of the Catholic
Church in Africa. While the former synod characterized the ministry of the African church through the
model of family in God, the latest synod was charged with developing a model which promoted the themes
of reconciliation, peace, and justice in light of regional conflicts arising within many sub-Saharan African
countries. Underscoring both synods is the idea of the church as both local and global family, with church
leaders seeking to reconcile the traditional African religious identity with the more foundational teachings
of the Catholic Church. By considering the influence of Vatican II on the African Synods, this paper
reflects on the lasting identity of the church in Africa especially as this pertains to the confluence of
traditional belief systems and foundational Catholic teaching.
Session 3 (two presentations)
Conscience, Room 202
(1) Todd A. Salzman, Ph.D.
Professor of Theology
Creighton University
and
Michael G. Lawler, Ph.D.
Amelia and Emil Graff Professor Emeritus of Catholic Theology
Creighton University
Gaudium et Spes on Human Dignity: The Plural Perspectives of Conscience
Human dignity is a foundational ethical term in Gaudium et Spes (GS), which is committed to
discerning what constitutes the truly human, fully human, or human dignity anthropologically and
normatively. This commitment indicates an objectivist metaethic that realizes that what is good or right can
be defined universally and that it is defined in terms of human dignity. GS’ focus on human dignity,
combined with its statement on the nature and authority of conscience, opens up the possibility for moral
pluralism in ethical discourse, including plural definitions of human dignity grounded in the integral and
adequate consideration of the human person and plural definitions of norms that facilitate attaining human
dignity. This paper explores natural law as an objectivist meta-ethical theory and we argue, using Bernard
Lonergan’s epistemological theory of perspectivism, that through the role, function, and authority of a wellformed conscience, people can come to plural definitions of the good defined as human dignity and plural
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formulations and justifications of norms for what facilitates and does not frustrate attaining human dignity.
We note further that these plural definitions may, and often do, come into conflict with the hierarchical
magisterium’s definition of human dignity and its absolute biomedical and sexual ethical norms.
(2) Bernard G. Prusak, Ph.D.
Associate Professor of Philosophy
Director, McGowan Center for Ethics and Social Responsibility
King’s College (PA)
Conscience, Then and Now
Section 16 of Gaudium et Spes puts forth a moving and oft-quoted account of conscience. Arguably,
however, in the words of the current Bishop of Antwerp, Johan Bonny, conscience “was relegated to the
background” as a consequence of the polarization that the Roman Catholic Church suffered in the aftermath
of Humanae Vitae, coming on the heels of the Second Vatican Council. This paper examines 1) the account
of conscience put forth in Gaudium et Spes and the role that this account plays within the document as a
whole; 2) the travails of conscience since Humanae Vitae, both within Roman Catholic circles and in
contemporary philosophy; 3) the credibility of the document’s account fifty years after its promulgation,
which is to say whether its understanding of the provenance, formation, and authority of conscience can
withstand critical scrutiny in a contemporary setting; and finally 4) what importance some such account has
for Church teaching and life.
Session 4 (two presentations)
Faith Engaging Cultures, Room 210 – 214
(1) Damian M. Costello, Ph.D.
University of Dayton (currently an independent scholar living on the Navajo Reservation)
“‘My Little Son the Holy Mountain Called Me:’ Reading Gaudium et Spes in the Navajo Nation”
This paper examines the concept of creation, specifically land, in Gaudium et Spes from the
perspective of Navajo tradition and the history of Catholic missions on the reservation. The document
declares unequivocally that the created order is good as it is “created and sustained by its Maker’s love”
(2). As in most orthodox Catholic theology, however, creation plays a rather minor role in Gaudium et
Spes: as the setting for humanity’s agency, a resource to be utilized, or an object to be contemplated. Land,
in other words, has little or no moral agency in the drama of salvation history. Creation’s relatively passive
role in Catholic theology stands in stark contrast to many indigenous traditions. This paper will explore the
relational link between land and humanity in Navajo tradition and ask if an analogous relationship between
humanity and the created order is possible in Catholic theology. Can land have moral agency in a Catholic
setting without becoming idolatry? Can the ceremonial relationship between particular land be fostered
through Catholic liturgical traditions? What effect would a transformation in the Catholic understanding of
land have on Catholic Social Tradition? How would a transformation improve evangelization and church
life among indigenous peoples?
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(2) Peter Jeffery, Ph.D.
Michael P. Grace II Professor of Medieval Studies
Associate Director of Sacred Music
Concurrent Professor of Theology
Concurrent Professor of Anthropology
University of Notre Dame
The Right to Culture: Three developments since the Council that are leaving the Church behind
Gaudium et Spes was the first Roman Catholic document to assert that there is a “right to culture,”
though the Universal Declaration of Human Rights (1948) had already done so. In the fifty years since,
however, theological discussion of culture and inculturation has rarely been framed as a matter of human
rights. At the same time, theologians and the Church have been largely absent from three major worldwide
developments that have happened in the years since the Council:
1. The formation of a large body of international law regarding the right to culture.
2. A massive academic discussion within the social sciences as to the nature and definition of culture.
3. In biology and zoology, the identification of "cultures"--discrete communities defined by shared, learned
behavior--within many animal species.
Each of these developments poses numerous questions that challenge Christian understandings of human
nature and community. It is long overdue for Catholic voices to join the three conversations.
3:30 pm
Break
5:15 pm
Daily Mass – Basilica of the Sacred Heart
Bishop Ricardo Ramìrez, Bishop Emeritus of the Diocese of Las Cruces, New Mexico
Celebrant & Homilist (Annual Mass in honor of Archbishop Oscar Romero, sponsored by
LANACC)
6:00 pm
Dinner – Dining Room
7:30 pm
Keynote Address – Auditorium
“Visions of the Good Life, Pluralism, and Commitment”
Miroslav Volf, Ph.D.
Henry B. Wright Professor of Systematic Theology, and Founding Director, Yale Center for
Faith & Culture, Yale University
Introduction by Todd Whitmore, Ph.D., Associate Professor of Theology and CoDirector of the Catholic Social Tradition Minor, University of Notre Dame
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Tuesday, March 24, 2015
8:00 am
Continental Breakfast – Lobby
8:30 am
Social Issues Colloquium III: Four Concurrent Sessions
Session 1 (3 presentations)
Response to Marginal Communities, Room 100 – 104
(1) Matthew J. Bagot, Ph.D.
Associate Professor
Department of Theology
Spring Hill College
A bruised, hurting, and dirty Church out on the streets: the symmetry of Evangelii Gaudium and
Gaudium et Spes
What is the legacy of Gaudium et Spes (“Joy and Hope”)? More specifically, what has been its impact
on recent Church teaching? In this paper, I will explore certain common themes in Gaudium et Spes (“Joy
and Hope”) and Pope Francis’ recent Exhortation, Evagelii Gaudium (“The Joy of the Gospel”): a
distinctive vision of self-fulfillment; a grounding of this vision in the Trinity; a focus on the work of the
laity; reflection on the economy and, in particular, property; and, finally, the need for dialogue and
cooperation in fostering peace. I will argue that there is a symmetry to the two documents, which reflects
their mutual place in the tradition of Catholic Social Teaching.
(2) Sister Larraine Lauter OSU, M.T.S. (Ursuline Sisters of Mount Saint Joseph)
St. Meinrad School of Theology
Executive Director of Water With Blessings
Gaudium et Spes et Holy Charity: Wells of Joyful Hope in Marginal Communities
Water With Blessings is an organization that carries out its mission of “clean water for God’s thirsty
children” through a program model that draws deeply upon the principles of Catholic Social Teaching.
Water With Blessings will serve to illustrate an intentional and creative application of CST as expressed in
Gaudium et Spes. Particular attention will be given to real examples of women and men serving as agents
of transformation in their own communities, as opposed to mission models that presume the necessary
intervention of messiahs from outside the culture.
(3) Joseph Weber
Catholic Relief Services
Head of Office, Bamiyan, Afghanistan
Joy and Hope in Afghanistan’s Central Highlands
“How the Church’s Social Tradition Informs and Can Be Informed By the Experience of Working with
Families in a Remote Corner of the World”
For many Catholics in the United States, it seems counter-intuitive that Catholic Relief Services
(CRS), an agency operated by the USCCB, would be working side by side with poor and marginalized
Muslim families in rural-Afghanistan. Many such families struggle to eek out a living from small plots of
arable land, to grow enough food or find fuel for cooking and heating, or to provide their children with
formal education. For these families, CRS education and livelihoods programming offers a rare ray of
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hope. Stories of these programs provide concrete examples of how documents like Gaudium et Spes
continue to shape the interaction between the Church and today’s world. Reflecting on those experiences
offers insights to guide the Church going forward.
Session 2 (three presentations)
Catholic Business, Catholic Workplace, Room 112 – 114
(1) Matthew A. Shadle, Ph.D.
Associate Professor of Theology and Religious Studies
Marymount University
Secularity or Theological Vocation?: Economic Activity in Gaudium et Spes and Beyond
Part I of Gaudium et Spes, and in particular its last two chapters, on “Human Activity Throughout the
World” and “the Role of the Church in the Modern World” respectively, puts forward a dramatic tension
between the secularity of the economy, as one important dimension of “the world,” and the deeply
theological vocation of humankind to transform the world through labor, a tension left unresolved in the
document and that continues to be worked out in the Catholic Church’s theological reflection and social
activism today. This paper will explore this tension between the secularity of economic activity and that
activity’s theological dimension, and also examine how Gaudium et Spes’s teaching both affirmed and
challenged the initiatives of Catholic groups devoted to social activism in the economic sphere at the time
of the council, such as Catholic Action and labor unions. It will also consider how this tension has played
out in the decades since the council, concluding with how the teachings of Gaudium et Spes can inform and
challenge Catholic efforts to transform the economy today.
(2) Henry J. Davis, Ph.D.
Graduate School of Social Service
Fordham University
Adjuncts First: Applying Gaudium et Spes to Adjunct Wage Inequality
Adjunct wage inequality is not just a concern for higher education institutions but for those societies
openly committed towards achieving social justice. The issue of improving financial equity for struggling
adjunct instructors takes on a marked significance within the Catholic faith community where Catholic
Social Teachings (CST) help guide ethical actions. In light of the 50th anniversary of Vatican II’s Gaudium
et Spes, this workshop will contextually apply the Pastoral Constitution’s Economic Development section to
the current U.S. adjunct situation. Prevailing themes such as human dignity in labor and serving worker
needs above profits will offer participants a social template for supporting adjunct and part-time academic
labor.
(3) Angela Senander, Ph.D.
Associate Professor of Theology, University of St. Thomas
Research Fellow, Georgetown University’s Berkley Center for Religion, Peace and World Affairs
Integrity and Corporate Social Responsibility: Dialogue between Gaudium et Spes and Business on
Scandal
At the Second Vatican Council, the Catholic bishops of the world used the biblical language of
scandal to highlight three particular obstacles to faith: the scandal of inequality and unjust discrimination,
the scandal of separating faith from the rest of one’s life, and the scandal of poverty (Gaudium et Spes #29,
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#43, #88). Many businesses work to eliminate unjust discrimination in the workplace through their human
resource policies, and some companies respond to poverty through their corporate social responsibility
practices, ranging from philanthropy to mission integration. Few would identify these policies and practices
in terms of faith. In fact, many find the privatization of religion to be greater in business than in political
life. This paper examines the conditions in business for dialogue about these three scandals and the need for
disciples who are business leaders to address these obstacles both within and beyond their organizations.
Session 3 (2 presentations)
Women’s Issues, Room 202
(1) Stefanus Hendrianto, S.J., Ph.D.
Visiting Lecturer of Law/Adjunct Professor Political Science
Santa Clara University School of Law
Gaudium et Spes and The Mission of Motherhood: A Catholic Vision of Work, Pregnancy, And
Women’s Equality
This paper addresses two main subjects that became the concern of the Gaudium Et Spes: marriage
and the family life, and, economic and social life. The thesis of this paper is that the Catholic Church
advocating women equal respect and opportunity to men; however, equality in Catholic perspective must
go hand in hand with the recognition of both the difference and complementarity between men and women.
This paper posits that Catholic Social Thought provides a broader concern than merely protecting women
against discrimination. The main concern for Catholic Social Thought is the promotion of family life and
the dignity of human persons. The Gaudium et Spes proclaims that it must be the aim of every human
institution to serve the common good, including corporations. Thus, there are some more urgent need for
the whole labor process to be reorganized and adapted to respect the needs of working mothers to fulfill
their duties as wife and mothers. Catholic Social Thought believes that the workplace must have an
affirmative obligation to support families, especially female workers during their pregnancy.
(2) Anna Robertson
M.Div. Student
School of Theology and Ministry
Boston College
Her Light, Life, and Freedom: Freeing the Body of Christ from the Patriarchal Imagination
The text of Gaudium et Spes says that the message of the Church should bring “light, life and
freedom” to the development of all people. To what extent has the message of the Church brought light,
life, and freedom to women? In a paper which draws upon the work of Elizabeth Johnson and experiences
of women in Latin America, I assess the ways that, on the one hand, women’s voices are systematically
excluded from the narrative-telling process today and, on the other, women’s bodies are violated through
overt and subtle violence. If the Church is committed to responding to the signs of the times, it must
respond to the reality of violence against women and the marginalization of their stories in the world today.
I argue that the Church finds itself in a crisis of imagination which impedes its ability to adequately
interpret the signs of the times, especially for women. If the metaphors, symbols, and stories we use to
describe reality in fact shape the way we experience reality, we must critically dismantle the vestiges of
patriarchy present therein and work to reinterpret the living tradition in a way that is liberating for women.
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Session 4 (3 presentations)
Science & Technology, Room 210 – 214
(1) Lara Shamieh, Ph.D.
Assistant Professor of Biology
Regis University
Social Justice through Science: Where Religion and Science Intersect
In the world today, there are currently more living scientists than in all of history put together. The
collective power of human minds working together towards the advancement of science has led to
incremental advances that collectively have become central contributions to society, leading to many novel
social justice issues. Science, in its purest form, is the pursuit of truth. The pursuit of truth is inherently
good; however, its applications must be guided through some moral standard, namely the teachings of the
Church. Gaudiem et Spes clearly states that science must be applied to the benefit of humanity under the
guidance of Church teaching, or at the very least in harmony with Church teaching.
(2) Patrick Flanagan, Ph.D.
Assistant Professor
Department Theology & Religious Studies
St. John’s University (NY)
Advancing Technology for Peace: Bridging the Digital Divide with an Appeal to the Common Good
Since its introduction into the public square thirty years ago, the World Wide Web has transformed
social communication, commerce, and politics. The Web has had “a new kind of impact on the cultural
sphere and on modes of thought” on “the face of the earth” (GS 5). The resourcefulness and capabilities of
this technology has served as a valuable platform for the advancement of peace as evidenced in the leveling
of oppressively destructive monopolies of power, engaging different cultures in greater human
interdependence, and in the realizing of more free societies in contemporary times (GS 33). While the
explosive growth of information technology is often rightly celebrated as a democratic and participatory
medium, connecting the global village, there is a large portion of the world’s population does not have
access to the Web. Contrary to popular belief, access to the Web is not ubiquitous. The socio-economic
political construction of the “digital divide” is a disruptive reality that has marginalized an already
vulnerable segment of the global community, resulting in informational poverty, social exclusion,
economic isolation, and political segregation. It would then well serve those beyond the richly endowed
bandwidth borders to investigate the digital divide through the lens of Christian ethics and propose
plausible strategies for erasing or, at best, softening, the chasm. This paper critically analyzes this reality
and proposes the common good, “the sum of those conditions of social life which allow social groups and
their individual members relatively thorough and ready access to their own fulfillment, today takes on an
increasingly universal complexion and consequently involves rights and duties with respect to the whole
human race,” as a rejoinder (GS 26). This paper presentation proceeds in three parts. First, it will
demonstrate the significant positive yet critical appreciation Gaudium et Spes has for technology. Second,
it will introduce readers to the digital divide, identifying critical demographic and sociological data, the
underlying causes of the inequality, and various in-place practices and long-term proposals for rectifying
the technological gap. Third, the paper will offer a critical assessment of this inequality from the classical
perspective of the common good (GS 26, 56) paying close attention to the Web’s resourcefulness in the
advancement of peace through the actualization of solidarity. Finally, the paper will explore the strengths of
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these proposals vis-á-vis those already in place and offer concrete ways to bring access and distribution of
information technology in line with the demands of solidarity.
(3) Ted Nunez, Ph.D.
Senior Advisor at Zen Pearls
Asst. Professor of Religious Studies, Marywood University
Silicon Valley Speak: Exponential Technologies and the Future of Catholic Social Thought
Life is coming to imitate science fiction as exponential technologies--AI, robotics, computer
networks, 3D printing, bio-engineering, etc.—disrupt business models and markets in one industry after
another. Recently, Jaron Lanier and other Silicon Valley critics have drawn attention to the dark side of
exponential technology’s current design patterns, applications, and ownership structures. In particular, the
specter of what John Maynard Keynes called "technological unemployment" is now being taken more
seriously by a growing number of economists. What is the meaning of work in a highly automated world
where ultra-smart robots and 3D printers provide a thousand-and-one customized products and services?
How will the market, government, and civil society deal with mass unemployment? Is a humanistic
information economy even possible, and how could it be designed and created? In this session we'll
consider the case for the coming end of work as we've known it, review old and new policy proposals for
managing the transition to a post-work society, and reflect on the implications of these questions for the
future direction of Catholic social thought.
10:00 am
Keynote Panel on Living Joy & Hope in the Church – Auditorium
“Pope Francis and the Legacy of Gaudium et Spes”
R. Scott Appleby
Marilyn Keough Dean of the University of
Keough School of Global Affairs
University of Notre Dame
“The Joy and Hope of Philanthropy”
Alexia Kelley
President & CEO of FADICA (Foundations and Donors Interested in Catholic Activities)
“Gaudium et Spes, Medellín, and Puebla in the Witness of Archbishop Oscar Romero”
Bishop Ricardo Ramìrez
Bishop Emeritus, Diocese of Las Cruces, New Mexico
Introduction by Bill Purcell, M.Div., Associate Director of Catholic Social Tradition,
Center for Social Concerns and Co-Director of the Catholic Social Tradition Minor,
University of Notre Dame
11:15 am
Break
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11:30 am
Social Issues Colloquium IV: Four Concurrent Sessions
Session 1 (two presentations)
Latin American Context, Room 100 – 104
(1) Thomas M. Kelly, Ph.D.
Professor of Systematic Theology
Creighton University
From Gaudium et Spes to Medellín: Justice, Dynamism and a Preferential Option for the Poor
Perhaps nowhere else has the Vatican II document Gaudium et Spes been appropriated more radically
and completely than by the Catholic Church of Latin America. The gathering of bishops at Medellín,
Colombia in 1968 and the documents produced there represent a significant appropriation of the new
possibilities opened up by Gaudium et Spes. The new emphasis on “justice” allowed the Church to leave
older “charity” approaches aside and the “dynamism” embodied by social doctrinal change would allow
this episcopal body to affirm a preferential option for the poor that was both multifaceted and
revolutionary. A careful consideration of documents from the Medellín Conference reveal the strong
influence of Gaudium et Spes, especially in how the Latin American Church moved beyond the traditional
societas perfectas model of church/state relations indicative of past centuries with its new commitment to
transforming the world. This presentation will highlight certain texts of Gaudium et Spes and their
influence upon the Medellín documents.
(2) Terence McGoldrick, STD (Fribourg, Switzerland)
Assistant Professor of Theology
Providence College
The CST Evaluation of Water as A Human Right in Bolivia, its Mother Earth Laws and the
Church’s role in Social Transformation
Bolivia’s natural gas and water wars are considered the nadir of neoliberalism in Latin America.
The Episcopal Conference of Bolivia (CEB), living in the midst of these important social justice issues
have responded with three CST applications to the questions of water as a human right, property rights and
environmental stewardship. The sacred connection between Pachamama and its people that inspired
Bolivia’s recent laws on the rights of mother earth, inscribed in its new constitution, are inseparable from
these movements. As Bolivians struggle to secure their native identities and preserve a balance with
Pachamama in the face of globalization, the CEB provides a case study of the development of CST as well
as the local Church’s part in decades of grass roots activism toward social transformation in Bolivia.
Session 2 (2 presentations)
Solidarity, Room 112 – 114
(1) Rachel Novick, Ph.D.
Director of the Minor in Sustainability
University of Notre Dame
Teaching Climate Change with Hope and Joy
Those of us who teach about climate change to today’s generation of college students are faced with an
enormous challenge: we know it is critical that they be well-informed, but the more we teach them, the
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higher grows the mountain of seemingly insurmountable challenges and the greater the opportunity for
despair. If one is to teach about climate change, it is a great gift to teach it at a Catholic university because
we can draw on the strength of Catholic Social Teaching in addressing injustice while finding inner
peace. Gaudium et Spes, I would argue, is even more relevant today than it was when it was published, and
in no area more so than that of climate change. The struggle for the common good, across nations and
across the gulf between rich and poor, has become a struggle for the survival of humanity. I will explore
approaches and methodologies for teaching climate change in a Catholic context that embody the teachings
of Gaudium et Spes and thereby strengthen students’ abilities to face the future with honesty, strength, and
hope in their own capacity to contribute to the common good.
(2) Vincent J. Miller, Ph.D.
Gudorf Chair in Catholic Theology and Culture
Department of Religious Studies
University of Dayton
Solidarity Amidst Structures of Indifference
This paper will seek to continue Gaudium et Spes’ imperative to scrutinize the “signs of the times”
by analyzing the particular nature of the structures of contemporary everyday life in order to evaluate how
they enable and/or prevent the exercise of solidarity and the common good. It will argue that we live in an
“architecture of individualism” in which everyday life disciplines us as isolated individuals unaware of our
interconnections and unable to imagine how to help one another. If it is these structures which discipline us
as individuals, then preaching against individualism and selfishness will miss the mark. What is needed are
alternative places structured not by individualism but by the communion to which Christianity believes we
are called. The paper will conclude with a consideration of how parishes both fail and succeed to provide
alternate spaces for the experience and practice of solidarity on both the local and global level.
Session 3 (2 presentations)
Challenges & New Models: Critique & Suggestion, Room 202
(1) Anna Patricia Blackman
Ph.D. Candidate
Centre for Catholic Studies
Durham University
Solidarity: A Neoliberal Possibility?
This paper will question whether it is possible to act outside the structures of neoliberalism to join in
real and complete solidarity with the oppressed, both in our own countries and globally. The paper will
primarily focus on whether Catholic social teaching can ever really be authentically and faithfully applied
in Western neoliberal developed societies or whether these very structures jeopardise or even disable this
project as argued in current critiques, such as those of Stanley Hauerwas and the Radical Orthodoxy
movement. Indeed, in this context is the principle diminished simply to a rhetorical nicety? This paper will
therefore question whether the Church’s teaching has gone far enough in condemning the neoliberal
system. In turn it will question whether it is ever possible to find a space outside of the pervading structures
of neoliberalism and imperialism in which to work to act in true solidarity with the globally oppressed and
exploited, or if there is only so far that solidarity can ever stretch. This paper will seek to address this issue
by tracing the articulation and development of the principle of solidarity in Church teaching, going on to
question how effectively it has been articulated and applied. In order to make concrete and further this
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analysis, the paper will present a case-study explaining how the London Catholic worker movement has
drawn upon Church teaching in order to carry out their work with asylum seekers and refugees. Whilst the
London Catholic workers live in community with these persons, who they see and treat as their guests, this
paper will analyse the practical problems that appear and the inevitable fundamental division between the
guests and the workers themselves. By trying to show how the movement attempts to overcome these
practical difficulties in applying solidarity, this paper will hope to offer a reflection on the possible
solutions, referencing back to the official Church teaching.
(2) James Martin Carr, BA, MA, BSc (Pharm)
Doctoral Student
University of Bristol (England)
Catholic political engagement in post-modern democracy: naïve incompetence or evangelical
witness?
Reviewing the debate surrounding same-sex marriage in the United Kingdom in 2012/2013, it
would appear that Catholic citizens, drawing inspiration from Gaudium et Spes, should have (a)
respectfully engaged in this important political debate, and (b) striven to articulate the Pastoral
Constitution’s vision of marriage and family in a manner comprehensible and edifying to all of society.
Utilizing the communications theory concepts of agenda-setting and framing, I will contrast, on the one
hand, the actual contributions of a lay Catholic group, Catholic Voices, and of the English and Welsh
Catholic bishops to this debate with, on the other, the manner in which these contributions were framed by
the mainstream British press. I will argue that, notwithstanding a sincere effort on the part of these
Catholics to confine themselves to arguments based on reason and prudential public policy, opponents and
supposedly impartial media consistently portrayed them as intolerant bigots whose true reasons for
opposing same-sex marriage were homophobia and intolerance. I will conclude by arguing that some of the
optimism evinced in Gaudium et Spes may be misplaced in the context of a radically secular democracy in
the early 21st century which, in Europe at least, betrays subtle but discernible totalitarian impulses.
Session 4 (2 presentations)
Justice, Liturgy and Scripture, Room 210 – 214
(1) Francis X. Klose, D.Litt.
Religious Studies
Cabrini College
Singing a New Song: Promoting the Vision of Peace and Justice in Gaudium et Spes Through Music
in the Liturgy
Reflecting upon Gaudium et Spes, the United States Conference of Catholic Bishops in Sing to the Lord
writes, "The Paschal hymn, of course, does not cease when a liturgical celebration ends. Christ, whose
praises we have sung, remains with us and leads us through church doors to the whole world, with its joys
and hopes, griefs and anxieties" (3). The liturgical music minister then has a new role when Gaudium et
Spes is applied: to lead the assembly's song. Superficially, the music minister physically is the leader as an
assembly takes on singing. But, the song must continue after the congregation leaves the church.
Therefore, carefully selected hymnody in the liturgy can forward the promotion of peace and justice in a
pluralistic world.
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(2) Clemens Sedmak, Ph.D.
FD Maurice Professor of Moral and Social Theology
Department of Theology and Religious Studies
King’s College London
Lazarus in the Parish: Reflections on Gaudium et Spes 27
GS 27 exhorts the people of good will to consider the neighbor “without exception as another self”,
taking into account the means necessary to living with dignity, “so as not to imitate the rich man who had
no concern for the poor man Lazarus”. What does this mean in a socially competitive, institutionally
complicated, and globalized world? The talk compares the concern with a “Church of the Poor” with the
concept of therapeutic communities and argues that “Gaudium et Spes” calls for a therapeutic approach
towards the world (cf. e.g. GS 11,12, 21, 26) very much in line with Pope Francis’ well known image of the
Church as a “field hospital” (see also Evangelii Gaudium 67,69,77).
12:45 pm
Lunch (on your own)
2:00 pm
Workshops II: Two Concurrent Sessions
(1) Social Action with Justice Partners – Auditorium
Presentation and discussion of college-social ministry partnerships
Catholic Charities USA and Catholic Relief Services
(2) Abolition of Capital Punishment:
Strategies for Developing a State Commission
Room: 100 – 104
This session will offer participants an opportunity to learn particular strategies for developing a state
commission to examine abolition of the death penalty. Based on her work in the state of Maryland and
elsewhere, Vicki Schieber will present best practices for consideration and discussion.
Presenter:
Vicki Schieber
Catholics Mobilizing Against the Death Penalty
3:15 pm
Break
4:00 pm
Keynote Address – Auditorium
“Impact of Gaudium et Spes on the Church in Southern Africa”
Cardinal Wilfrid Napier, O.F.M.
Durban, South Africa
Introduction by Rev. Paul V. Kollman, C.S.C.
The Leo and Arlene Hawk Executive Director of the Center for Social Concerns,
Associate Professor of Theology, University of Notre Dame
5:30 pm
Wrap-Up and Conclusion – Auditorium
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