Category Archives: Articles

Alzheimer’s Early Stage

“If he dies before me, I’ll kill him,” says Cathleen McBride jokingly about her husband Owen McBride. As a person with early stage Alzheimer’s disease, Cathleen really does need his help.  They are both committed to being care partners to one another as they cope with the challenges this disease brings.

So are Bernice Jones and her husband Victor Jones. “I’ve had to work very hard at it,” says Victor of the new relationship that he has with his wife since the onset of her disease. “I tend to be a take-over person, it’s hard to be a partner,” he adds.

All four of these people have been through a four-week workshop run by Elaine Silverio, a nurse on the staff of the Alzheimer’s Association of Massachusetts. There they talked about the experience of getting this illness and together explored ways of helping one another cope with it.

The main message that comes through conversation with these couples is one that is not enough appreciated by us members of the general public, or even by many doctors and medical professionals. As Victor Jones explains it, “Alzheimer’s disease is not a sudden trapdoor through which people fall away.”

Rather, as Cathleen McBride affirms, “there is life after Alzheimer’s disease.” From this comes the importance of taking action in the face of a diagnosis confirming its presence. For my money, the best action is to call the Alzheimer’s Association, Massachusetts Chapter, where one can find all sorts of helpful responses.

This nonprofit agency, with five offices in Massachusetts and its connections with similar organizations in other states, can be reached at a 24-hour phone line: (800) 548-2111. There, skilled people like Elaine Silverio, a woman with 20 years’ experience in neurology, can refer you to doctors with special training, to individual counselors, and to one of 200 support groups.

Things are constantly changing in the treatment of Alzheimer’s, so it is important to be informed. New medications have been developed that can slow down the cognitive decline characteristic of this disease. Cholinesterase inhibitors have been found to delay such decline in 50 percent of cases, with the drug Aricept currently the most used. Other medications can be expected to hit the market soon.

When she first was diagnosed with Alzheimer’s, Cathleen McBride, a former Roman Catholic nun and missionary in the Philippines, went through a range of emotions. “It was a blow to me personally,” she says, “but I could talk about it.”

She attributes much of her rebounding to her family and home environment. “I came from an upbeat family. I’m a New Yorker, too. If you’re not upbeat in New York, you’re downtrodden,” she explains.

Her spirituality also plays a part. “It’s so much a part of me, that I don’t see it as a separate thing.” Perhaps that factor has led her to say: “I am really only beginning to enjoy the now of life, something that completely passed me by before.”

For Bernice Jones, the diagnosis did not come as a surprise, since she had been experiencing difficulty in dialing phone numbers. The hard part now, she says, is “trying to readjust to what I can accomplish.”

And that is her husband’s main concern. “I feel a great deal of sadness,” he confesses, “that the skills Bernice was so good at are eroding, and also her self-esteem.” But their relationship remains strong, perhaps stronger, so much so they can even talk about the future.

That future raises what Victor calls the ultimate question: “Will she go off to be cared for by someone else?” He admits to himself and to her that a change in her condition might make her going to a nursing home a good thing.

The occasion for my meeting these two couples is a series of “memory walks,” the first two of which takes place on September 20 in the Berkshires and Northern Quabbin Valley. Then on Sunday, September 21, there will be seven walks with the Greater Boston one beginning in Cambridge. Information about them is available at (617) 868-6718. The final walk will happen on October 4, starting in Walpole.

The motto of these days is “Taking Steps to End Alzheimer’s” and planners have developed a fight song to the tune of “On Wisconsin.” The song is called “On With Life” and is meant to express some of the spirit animating these early-stage people.

Their purpose is to promote awareness of Alzheimer’s disease, and to raise funds for the association, and for research into the causes and effective treatment of AD, with a view toward eventual development of more effective responses.

Meanwhile, everyone ought to become aware of the progress made in enabling sufferers to live with Alzheimer’s and care partners to cope with it better. With the disease’s advent, life does not come to an end. It continues and can even bring unexpected richness to human experience, as the Jones and McBride couples witness.

Richard Griffin

Faith of Episcopalians

Last month, V. Gene Robinson became almost a household name in much of the United States, at least among the 2.3 million American Episcopalians.

News of his election as bishop of New Hampshire, and his confirmation in that office by clergy and lay delegates meeting in Minneapolis stirred widespread interest, and in many places, vigorous controversy. Many leaders of the church rejected, as contrary to Bible teaching, the choice of a gay man living in a sexual relationship with another gay man.

Some Anglican bishops, notably those in Africa, have even threatened to split with the Episcopal Church in America. Whether they will actually do so remains unclear, but the danger to the Anglican communion has become serious enough to move Rowan Williams, the Archbishop of Canterbury, to call for a special meeting in London next month.

Pressing though this situation is, it may surprisingly have only a relatively minor impact upon the spiritual life of most Episcopalians. A new report published by the Episcopal Church Foundation, an agency linked to the church but independent of it, finds members of local congregations focusing more on their own prayer and public worship than on controversial issues affecting the church nationally and internationally.

Based on a survey of some 2500 people in 300 different congregations, this study discovers a remarkably strong devotion to spiritual practice among members of the church. Commitment to public worship and to the Prayer Book have become “core dimensions of Episcopal identity,” say the researchers. People regard this as central to their lives and those of their congregations. The Eucharist especially looms large in their spiritual life.

Much like many people in other traditions, these parishioners find they can live with many unresolved questions about their faith and with ambiguities in their beliefs. Most of these people feel a “profound sense of community,” along with a sense of mission and the desire to reach out to others. They also show themselves able to combine a sense of tradition with an openness to change.

They feel their local congregation to be both creative and supportive of them. A sense of common purpose impresses many and they welcome the growing expansion of their role as laypeople.

As to current tensions in the church, their views were found to go against expectations. “Difficult questions related to sexuality, doctrinal clarity, and other volatile issues, are not distracting local congregations,” says the report. However, many laypeople do bemoan the lack of effective leadership in the church.

Finally, the increasing role of women is not a problem for members at large. They wish to continue inclusion of diverse cultures. At the same time they consider it a major challenge for the church “to draw on both its Christian traditions and its search for contemporary spirituality in a way that will strengthen Christian community.”

In a recent column, Peter Steinfels, religion writer for the New York Times, judged the document valuable for suggesting that the Episcopal Church is not on the verge of coming apart over issues of homosexuality and other such questions. In centering on their own spiritual life, Episcopalians have more stability than the news media would make one expect.

Some observers judge the situation even better than the report indicates. Rev. Robert Tobin, rector of Christ Church in Cambridge, knows many Episcopalians who combine a deep spiritual life with concern for the larger issues. Rather than choosing between the two, these people bring into their spirituality a commitment to the Church’s efforts to deal with controversial material.

Barbara Braver, Assistant to the Presiding Bishop for Communication, also suggests that people’s spirituality is wide enough to include the highly publicized questions. “I don’t think the study indicates that there is in the church a ‘me and Jesus’ stance,” she says. Rather, people are concerned about both their own spiritual life and the larger issues of the whole church.

While welcoming the emphases of the two inside observers mentioned here, I would add another lesson. For me, the study’s central value is to show once again how people value religion because it supports their spirituality. Episcopalians, it turns out, appreciate their church and its traditions because they find in them the way to prayer, worship, community, ministry and other precious spiritual goods. When combined with concern for the big issues of the church at large, that looks like spiritual health.

Richard Griffin

Cracking Open Chests for Profit

How would you like to wake up from major surgery only to discover later that your operation was entirely unnecessary?  That unpleasant experience has happened to a lot of people in this country and hardly anyone seems sufficiently outraged about it.

The most shocking instances recently would seem to have taken place at the Redding Medical Center, a hospital in Redding, California. Lawsuits leveled against that hospital charge that unnecessary surgery and other procedures were done on 366 patients. The plaintiffs have accused the doctors of elder abuse and contend that some patients died because of such treatment.

In 2002, the federal government sent FBI agents to Redding on a raid to investigate charges of Medicare fraud, among other things. Kickbacks to doctors and excessive charges to Medicaid patients are also under investigation.

The hospital in Redding is owned by Tenet Healthcare, a company with a highly dubious past. In 1999, this corporation owned 129 hospitals, making it the second largest hospital chain in the United States. Now it owns some 100 including two hospitals in Massachusetts: Metro West Medical Center in Framingham and Saint Vincent Hospital in Worcester, neither involved in the scandals.

Tenet Healthcare is the second incarnation of a company called National Medical Enterprises which was convicted of Medicare fraud in 1994. This embarrassment that led to the resignation of its founder and CEO, Richard Eamer.

Last month, in response to government findings, Tenet Healthcare agreed to pay the federal government $54 million dollars. As is frequent in such cases, however, the company did not have to admit wrongdoing. The company called the payment “a business decision.”

More problems lie ahead; last week the government notified Tenet of proceedings to bar Redding Medical Center from participation in federal health care programs.

Under both its names, the company has been widely esteemed for its money making prowess. In fact, it has been called “the darling of the marketplace” as its profits have soared. However, some people have seen this as a threat to good medical practice. One of its shareholders, M. Lee Pearce, M.D., in a letter to board members, spoke of the problems at the hospital in Redding as “DIRECTLY related to a philosophy of Wall Street Medicine” (his capitals).

After its recent problems with the law, the company’s stock plunged from $70 to $14 in three weeks, a sign of public alarm about its actions. This spring Tenet announced its intention to sell 14 of its hospitals, instead of expanding as it had planned.

Many, if not most, of the patients who suffered the ravages of this kind of medicine were presumably over age 65. They and others were victims of what was tantamount to assault; their situation should inspire outrage about a national health care system based on profits rather than human need.

Larry Polivka, a Tampa-based gerontologist who cares strongly about the medical needs of older people, feels concern about what he calls the “loss of soul in contemporary health care.”

He is especially critical about “Tenet’s policy of routinely cracking open chests when there was no medical reason to do so – – another breathtaking sign of the moral bankruptcy of U.S. healthcare and the business that runs it. Only money and profits matter.”

What worries me is how vulnerable we elders are to this kind of manipulation. Especially do I feel concern about those of us who may be isolated from other people. According to the U.S. Census Bureau, the proportion of Americans over 65 who live alone has risen steadily over the past 45 years. By 1995, the number of us living by ourselves has reached 32 percent, up from only 10 percent in 1950.

These statistics about living alone mean that, when things get difficult many more of us are likely to lack an advocate. A sudden health crisis may send us to the hospital by ourselves, without a family member or friend committed to argue for our best interest.

This situation can make us vulnerable to unscrupulous professionals who may not have our interests at heart. Certainly had we been transported by ambulance to the Medical Center Hospital in Redding, we would have been easy prey for doctors who wanted to get extra pay for surgery we did not need.

Ideally, we would have asked for a second opinion. But in an emergency, that would almost surely have been impossible. Even with an advocate at our side we might not have had the presence of mind to insist on seeing a doctor entirely focused on our wellbeing.

We older people have good reason to push for the reform of the health care system. Yes, Medicare preserves us from being entirely uncovered by insurance, the way more than 40 million of our fellow Americans are. But all of us desperately need a system that will provide for people of all ages and make scandals like the Redding abuses much more difficult to inflict on us.

Richard Griffin

Cardinal O’Malley?

In the next few months, if not weeks, the Vatican will announce that Pope John Paul II has appointed new cardinals.  At least, this is my prediction of an event that has become routine every few years.  It does not take a soothsayer to foresee this happening soon.

When it does happen, Sean O’Malley, the new archbishop of Boston, will almost surely be one of those chosen.  Because he holds this position in the third or fourth largest archdiocese in the United States with more than two million Catholics, he will be included among those favored by the pope for this honor. The last four of his predecessors –  Archbishops O’Connell, Cushing, Medeiros, and Law – were all selected for the red hat and installed with much hoopla surrounding the event.

I would like to suggest that Archbishop O’Malley turn down the appointment as cardinal.

To most right-thinking people this suggestion will undoubtedly sound outrageous. They will quickly point to the advantages of Boston’s archbishop accepting the position and they may even judge it an affront to the pope if he were to refuse it.

Among the advantages, the most important is the role of cardinal as papal elector. Since the year 1059, cardinals have had the responsibility of voting for the next pope when the seat has fallen vacant. After they have determined their choice by at least a two- thirds majority, then the ballots are burned, white smoke seeps out into the air, and people assembled in St. Peter’s square see that someone has been elected.

Cardinals also have special access to the pope and can advise him on issues of importance to the church. They have leverage with other church leaders also, bringing more prestige to bear than do other bishops.

However, the cardinalate remains largely honorary and does not confer on the holder of this office any spiritual advantages.  As a matter of fact, it carries with it, in my opinion, certain disadvantages from the vantage point of spirituality and this is my chief reason for suggesting that Sean O’Malley content himself with being archbishop.

Not only does the Bible offer no basis for the office of cardinal, but the words of Jesus in the Gospels conflict with the pomp and circumstance that so often attend the role. In many ways, he emphasized to his disciples the importance of simplicity and personal humility, along with the avoidance of external show.

In St. Matthew’s Gospel, for instance, Jesus contrasts the style the apostles are to follow by contrast with that of secular rulers. “You know,” he says, “that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant.”

In other texts Jesus disapproves of his followers seeking the place of honor at banquets and he tells them to avoid external show of piety in favor of the interior spirit of religion. The lifestyle of American cardinals, who dress in brilliant red and are deferred to at every step, seems hardly compatible with the words of Jesus. Also the disproportionate influence they have among the American bishops as a group is reported to damage the collegial spirit of those bishops.

Archbishop O’Malley has already announced his intention to live in the rectory of his cathedral rather than in the grandiose building where his four predecessors lived. Though he has tried to downplay the importance of this decision, it has spoken to people interested in seeing Boston’s new spiritual leader show forth Gospel values of simplicity and humility.

The decision to turn down the cardinalate would indicate even more clearly the archbishop’s commitment to these same values. It would be a way to tell people concerned about the ailing church of Boston and the Catholic Church across the country that he will be different from other leaders.

It would be a way of disassociating himself from conventional power and influence. In accordance with the tradition of his patron, St. Francis of Assisi, this gesture would ally the archbishop with that saint’s radical renouncing of worldly advantage.

Sober heads will tell you this will never happen. However, for spiritual reasons I suggest that renunciation of the cardinalate could strike a blow for freedom and signal new beginnings for Catholics in Boston and throughout the country.

Richard Griffin

Dead of Heat in Paris

Some estimates of those dead in France’s August heat wave have risen to ten thousand. Most of these victims of soaring temperatures were apparently old people who were left to their own devices in coping with the suffocating environment. Living alone turned out to be hazardous this summer.

Having spent a week in Paris earlier this summer, I can easily envisage the setting in which many French elders live. Along narrow streets, in old stone buildings that rise several stories, many without elevators, old people often inhabit small apartments. Often these pensioners stay to themselves and lack close attachments to other people in their building.

On occasion, I have talked with such people and have admired the way they find quiet satisfaction in daily life in a huge bustling city to which they feel attached. But I never envisioned disasters coming from the summer temperatures as happened this month.

William Pfaff, a nationally syndicated columnist, has suggested that dying like this was a good way to go. In his view, being overcome by extreme heat produces a death that is comparatively easy. He ends his op-ed with this affirmation: “I say we should be grateful to pneumonia, broken hips, and heat waves that can take us gracefully to where we all must go.”

What he leaves out of account, however, is that most of the people living in Paris and other cities died alone. They had no family members, friends, or neighbors to comfort them as they departed this life. That seems to me among the least desirable ways to die, isolated and cut off from the consoling touch of fellow human beings.

France’s government officials are clearly feeling pangs of guilt. Behind the careful rhetoric, statements from the president and others suggest a belated realization of failure to accept responsibility for the safety of older citizens and others. Few heads have rolled: the equivalent of their Surgeon General has resigned but no one else thus far.

Why did not French officials learn from what happened in Chicago during the summer of 1995.  There an estimated 739 people, most of them elderly, died in a single week in July. They succumbed to heat that registered 106 degrees the first day and between the 90s and low hundreds on succeeding days. Twenty-three hospitals could not accept new patients; ambulance drivers had to travel for miles to find a hospital to admit their passengers.

Studies of the Chicago experience revealed lessons that were available to authorities in big cities everywhere. Parisian officials could have been prepared for the onslaught had they heeded what was learned in Chicago. A book by Eric Klinenberg, Heat Wave: A Social Autopsy of Disaster in Chicago, in particular could have been of great value to French government figures.

The great French heat wave occurred mainly in August, the worst time it could have happened. This month is the time when a great many city dwellers leave town for their annual summer vacation. They clear out en masse leaving many shops and restaurants closed, and reducing the work force in hospitals and other places where help is usually available.

My instinct has been to praise the French for their culture’s insistence on taking time off. But now I have come to realize the drawbacks of having so many people away at the same time. Having only a skeleton force to help at times of emergency can clearly prove harmful to the population.

In addition to reduced emergency workers, there is also the absence of family members, friends, and neighbors. Tante Suzanne finds herself cut off from nieces and nephews when she may need them most. Basking in the Côte d’Azur may be good for the younger people’s mental health, but how about the needs of family members left back home in the stifling heat?

If it takes a village to raise a child, it takes a similar human community to support an older person. I would extend the net wider and add that adults of every age need the resources of other people to sustain them in good physical health and mental condition. No doubt, however, we older people have special needs that come with disability and sometimes flagging spirits.

I see the French debacle as a failure, not only of government, but of the whole community. Yes, the government failed in its responsibilities but too many ordinary people did not respond to the needs of their elders. As family members, neighbors, and citizens at large, ces messieurs (et ces dames) failed to see what they could do to help save those who lived near them.

Segregation of any sort has its price. Segregation by age can sometimes deprive older people of life itself, as the French experience shows. We may sometimes wish to be largely left alone but the time comes when being left alone can prove fatal.

One can hope that nothing like this disaster occurs again.  The French have an opportunity to develop a renewed appreciation of how much we, older and younger, need one another.

Richard Griffin

Keating’s Insights

So-called “reality television” keeps coming up with new slices of life.  Among the newest, a Fox Network series called “Nip/Tuck” graphically offers viewers of human flesh being sliced, along with plenty of blood.

Whether television shows like this one actually depict reality is another question. About “Nip/Tuck” the American Society of Plastic Surgeons says: “The Society wants to reassure the public that Nip/Tuck does not in any way represent a realistic plastic surgery practice.”

The series, however, does seem to have some reality about it. It may not show plastic surgeons or their work as they really are but it does show people thinking badly enough about themselves to undergo pain and suffering to change their body image.

The producer, Ryan Murphy, told a New York Times interviewer that, when he first started thinking about the program, he intended it to be “a brutal hour look at the reasons people hate themselves.” And, in the first program, shown in July, a doctor asks his patient, “Tell me what you don’t like about yourself.”

Self-dislike, self-hatred seem to be epidemic in American society.  Many of us feel badly about ourselves because we do not measure up to our culture’s ideals of beauty and success.

To combat this tendency, therapies such as the self-esteem movement attempt to turn us around toward the bright side of ourselves. Through mantras of positive thinking, these therapies try to make us feel good rather than to go deeper.

Many seekers among us, however, find in the great spiritual tradition a greater depth and more solid personal support. Monastic spirituality, for example, offers insights into reality that can inspire us to think altogether better of ourselves.

Such insight has come from Thomas Keating, the former abbot of St. Joseph’s Abbey in Spencer, Massachusetts. Father Keating, widely known for his parenting of the approach to contemplation called “Centering Prayer,” speaks as one who has moved deeply into the life of the spirit.

One of his statements about love is especially worth pondering. “If we have not experienced ourselves as unconditional love,” he says, “then we have more work to do, because that is who we really are.”

Here is a definition of reality that differs sharply with that offered by “reality” shows. Father Keating’s dynamic words, allowed to take root in heart and soul, could transform a person’s life and change his or her world.

In contemplating these words, you will discover layers of meaning. Notice, for instance, how Father Keating does not speak of unconditional love as the source of our being, a sentiment often found in spiritual writing. Rather, he sees each person as himself or herself embodying that love.

And the word “unconditional” means that no matter what, you are loved. It is not a love you must earn but rather it comes to you freely. It makes up part of you because you are you. Ultimately, it reveals the nature of the God who is love.

The word “experience” also signals something important. The realization of oneself as unconditional love does not arise from the thinking we do inside our head. Rather it flows from our daily life, the people we encounter, the work we do, the leisure we enjoy, all the activities that we understand as human experience.

The phrase – “then we have more work to do” – suggests the spiritual exercises that form part of the interior life. Prayer, reflection, silence are the work of the seeker after insight into the self as love.

The way Father Keating phrases the matter reveals a certain irony. He surely realizes that hardly any of us have experienced ourselves as unconditional love. Or, if we have at some time, then this insight has not stayed with us for very long. At best, this view of ourselves comes and goes.

The “more work to do” of which the abbot speaks amounts to an agenda for us as we try to live more fully out of the realization that we are loved. It is the work of a lifetime because all of us need to keep this vision of ourselves fresh.

And Father Keating affirms that this approach to human life would not be just play acting. “Because that is who we really are” opens up his view of us as, not merely loved or loveable, but unconditional love in itself.

Richard Griffin

Nelson Mandela

To me, and presumably to the 25,000 other people assembled for the occasion, it gave exuberant joy to see personally one of the greatest moral heroes of the 20th century. To behold him standing on the stage in Harvard Yard bowing and smiling in response to our cheers brought tears to my eyes.

Nelson Mandela, president of South Africa, came to be honored but he honored us all with his presence. As Harvard President Neil Rudenstine said to him, “You are the conscience of a nation, the soul of a people.”

Others helped bring out the dimensions of the man. “You have led the entire world on a walk toward truth,” said Prof. Jeffrey Sachs in tribute. And another faculty member, Henry Louis Gates, spoke to Mandela of “your nobility, your presence, your straight back; your unbowed head… as regal as any king.”

Mandela is now 80 years of age, so those words of Gates describe an elder statesman as yet vigorous and dynamic. In fact, if you examine photos of the younger Mandela, you will see a man whose looks, in the way of some older people, have much improved with age. He has come into the full maturity of years with distinction, both physical and spiritual.

Nelson Mandela carries those years lightly. In fact, he joked about his age by telling about a middle¬aged woman who wanted to see him 10 years ago. After his aides admitted her to his presence he asked what she wanted. She replied, “I came to see how a man of 70 looks like.”

“Now I am 80,” Mandela explained. “I am encouraged to see so many people who have turned out. I am not sure if you came here to see how a man of 80 looks like.”

Nelson Mandela has lived to an old age which has brought fulfillment both for himself and his people which he could only have dreamed about. For me he is a modern-day Simeon, that New Testament elder who lived into his 80s, long enough to see the Lord's promises fulfilled.

Mandela came to Harvard accompanied by his wife Grace Marchel, herself an elder citizen, who married him this past summer. She, too, has a charismatic personality which she showed forth waving and smiling in response to enthusias¬tic applause. This column could have been about Mandela and Marchel finding new love in old age.

To me, and presumably to the 25,000 other people assembled for the occasion, it gave exuberant joy to see personally one of the greatest moral heroes of the 20th century. To behold him standing on the stage in Harvard Yard bowing and smiling in response to our cheers brought tears to my eyes.

Nelson Mandela, president of South Africa, came to be honored but he honored us all with his presence. As Harvard President Neil Rudenstine said to him, “You are the conscience of a nation, the soul of a people.”

Others helped bring out the dimensions of the man. “You have led the entire world on a walk toward truth,” said Prof. Jeffrey Sachs in tribute. And another faculty member, Henry Louis Gates, spoke to Mandela of “your nobility, your presence, your straight back; your unbowed head… as regal as any king.”

Mandela is now 80 years of age, so those words of Gates describe an elder statesman as yet vigorous and dynamic. In fact, if you examine photos of the younger Mandela, you will see a man whose looks, in the way of some older people, have much improved with age. He has come into the full maturity of years with distinction, both physical and spiritual.

Nelson Mandela carries those years lightly. In fact, he joked about his age by telling about a middle¬aged woman who wanted to see him 10 years ago. After his aides admitted her to his presence he asked what she wanted. She replied, “I came to see how a man of 70 looks like.”

“Now I am 80,” Mandela explained. “I am encouraged to see so many people who have turned out. I am not sure if you came here to see how a man of 80 looks like.”

Nelson Mandela has lived to an old age which has brought fulfillment both for himself and his people which he could only have dreamed about. For me he is a modern-day Simeon, that New Testament elder, who lived into his 80’s, long enough to see the Lord’s promises fulfilled.

Among current world leaders Nelson Mandela is one of the few who deserves the title given to Ghandi – Mahatma, or “Great-Souled One.” In his lifetime he has demonstrated his great soul through many actions but none so meaningful as those which followed his release from prison in 1990.

The great day of liberation came after he had spent 27 years in confinement on trumped-up charges of treason leveled against him by the apartheid government. Those years he spent on Robben Island, which in “Long Walk to Freedom” he calls “the university.” He and his fellow political prisoners called it that “because of what we learned from each other.”

After walking free at last, Mandela led the nation through a series of epoch-making transformations. Throughout, he insisted on not taking any revenge of those who had treated him and his followers so badly for so long. To this day he has refused to direct reprisals toward his oppressors. That takes a kind of spiritual power which few other leaders have ever proven capable of.

Almost anyone else, unjustly deprived of almost three decades of freedom, along with forced labor and other punishments imposed on him, would find it impossible to forgive his abusers. But if Mandela had given into the impulse for revenge, he would have condemned his country to continued strife, perhaps civil war.

As he approaches the end of his term of office, the president of South Africa continues to show himself a man for others. He is determined to do all that he can to improve living conditions for the people of his coun¬try. And his concern includes the other countries of the world.

As he said in his acceptance speech at Harvard, “The greatest single challenge facing our globalized world is to combat and eradicate its disparities… We constantly need to remind ourselves that freedoms which democracy brings will remain empty shells if they are not accompanied by real and tangible improve¬ments in the material lives of the millions of ordinary citizens of those countries “

Richard Griffin