Cracovia - Krakow, 8: 2003, 5-12
T H E I N T E L L E C T U A L DIMENSION
OF JESUIT MINISTRIES
Discourse of Peter-Hans Kolvenbach, Superior General of the Society of Jesus held on 20 May 2002 at the University School of Philosophy and of Education „Ignatianum'' in Cracow /Poland
L a d i e s a n d G e n t l e m e n ,
It is for me a source of great joy to meet w i t h our collaborators i n this m a g n i f i c e n t A u l a M a g n a of the Ignatianum to share on the i n t e l l e c t u a l m i n i s t r y . Y o u have a r i g h t to k n o w how we J e s u i t s perceive the n a t u r e a n d m i s s i o n of our educational institutions. E v e n u n i v e r s i t y a n d c u l t u r a l circles at large seek to k n o w the s p i r i t w i t h w h i c h the Society of J e s u s enters the w o r l d of science, research, academic i n s t r u c t i o n , a n d c u l t u r a l activity generally. The reflection I a m about to submit is also m e a n t to give impetus to the process the P o l i s h J e s u i t s are i n v o l v e d i n of d e f i n i n g t h e i r presence i n the sector of education t h a t a f t e r the f a l l of c o m m u n i s m is experiencing a tremendous growth. A l l this is t a k i n g place i n conjunction w i t h the w o r l d w i d e assessment the Society is m a k i n g of its commitment to u n i v e r s i t y education a n d the role i t intends to p l a y i n it.
C e r t a i n l y , the presence of the P o l i s h J e s u i t s i n education has a long history, as the preceding papers have shown. However, a f t e r decades of enforced absence f r o m schools a n d of the l i m i t a t i o n s placed on the influence of C h r i s t i a n i t y i n the i n t e l l e c t u a l a n d c u l t u r a l w o r l d , they are engaged along w i t h m a n y others i n efforts to restore the C h u r c h ' s place i n P o l i s h society a n d to f i n d new ways of p r o c l a i m i n g the W o r d of G o d to its people. T h i s search is producing a p l u r a l i s t i c C a t h o l i c presence i n the w o r l d of culture a n d of the u n i v e r s i t y . It is not only a p l u r a l i s m of i n s t i t u t i o n a l forms but also of approach to the social a n d c u l t u r a l r e a l i t y a n d to a n u n d e r s t a n d i n g of our place i n it. I n fact, a m i x e d system is emerging i n w h i c h some theological faculties i n state universities coexist w i t h i n s t i t u t i o n s such as the C a t h o l i c U n i v e r s i t y of L u b l i n , the P o n t i f i c a l A c a d e m y of Theology here i n K r a k o w , a n d the p o n t i f i c a l
academies i n W a r s a w a n d W r o c l a w . T h r o u g h t h e i r academic i n s t i t u -tions, the P o l i s h J e s u i t s believe they can m a k e a n o r i g i n a l c o n t r i b u t i o n to the g r o w t h of C h r i s t i a n culture.
T h i s is a c o n t i n u a t i o n of a t r a d i t i o n t h a t goes back to S a i n t Ignatius h i m s e l f , who encouraged J e s u i t s to engage i n the m i n i s t r y of education, moved as he was b y the notion of the Magis, to serve the D i v i n e M a j e s t y i n areas of greater importance a n d need, where a greater service could be g i v e n .
T h e last G e n e r a l Congregation, the 34th, r e a f f i r m s „ t h e d i s t i n c t i v e importance of the i n t e l l e c t u a l q u a l i t y " of each J e s u i t w o r k as contribut-i n g to „ t h e dcontribut-iscovery of the creatcontribut-ive w o r k of G o d " a n d as recogncontribut-iscontribut-ing „ t h e legitimate autonomy of h u m a n i n q u i r y " (Cf. G C 34, D.16). Because „ f r e e d o m a n d the a b i l i t y to reason are attributes w h i c h characterise h u m a n beings as created i n the likeness of G o d a n d are closely t i e d to genuine f a i t h , a n i n t e l l e c t u a l t r a d i t i o n continues to be of c r i t i c a l importance f o r the C h u r c h ' s v i t a l i t y as w e l l as for the u n d e r s t a n d i n g of cultures w h i c h deeply affect each person's w a y of t h i n k i n g a n d l i v i n g . " T h e Congregation „ r e s o l u t e l y encourages a vigorous s p i r i t u a l a n d i n t e l l e c t u a l f o r m a t i o n for y o u n g J e s u i t s a n d ongoing s p i r i t u a l a n d i n t e l l e c t u a l f o r m a t i o n for every J e s u i t " as w e l l as „ s e r i o u s a n d active i n t e l l e c t u a l i n q u i r y " as characteristic of „ o u r c o m m i t m e n t to i n t e g r a l evangelisation." I n more directly i n t e l l e c t u a l apostolic w o r k s , „pro-fessional f o r m a t i o n a n d competence are to be accompanied by t h a t l e g i t i m a t e responsible autonomy a n d freedom w h i c h are requisites for progress i n scholarly t e a c h i n g a n d research."
It is also essential to recognise the specific characteristics of each of the v a r i o u s scholarly disciplines. Because the i n t e l l e c t u a l d i m e n s i o n of every apostolic w o r k also supposes t h a t each J e s u i t k n o w s how to be a companion w i t h others, „ t h e i n t e l l e c t u a l m i s s i o n calls for a h u m b l e a b i l i t y to accept praise a n d also to face rejection a n d controversy." J e s u i t s m u s t l e a r n to live creatively „ b e t w e e n p r o f o u n d i n s e r t i o n into a l l the details of our w o r k a n d a n open a n d c r i t i c a l attitude towards other points of v i e w a n d other c u l t u r a l a n d confessional positions."
B u t i f we p u r s u e our i n t e l l e c t u a l apostolate i n the s p i r i t of S a i n t Ignatius we are aware t h a t the present-day problems are v e r y d i f f e r e n t f r o m those of the e a r l y days of the Society of Jesus. There is a s i m i l a r -i t y , however, -i n t h a t he too l -i v e d -i n the context of a break-down -i n the w o r l d of knowledge. T h e u n i v e r s i t i e s of A l c a l a , S a l a m a n c a a n d P a r i s where Ignatius studied c l a i m e d to offer a synthesis of a l l scientific disciplines, w h i c h avoided compartmentation a n d repetition. It was the era of the „ S u m m a s " i n w h i c h A r i s t o t e l i a n logic served to l i n k a l l the sciences towards the a t t a i n m e n t of „ s o p h i a " made possible by a „pai-deia". A l r e a d y i n the time of Ignatius, the r e f o r m movement was
u n d e r m i n i n g the u n i t y of the f a i t h a n d w i t h i t the conviction t h a t there was one source of revealed t r u t h e n s u r i n g the u n i t y of i n t e l l e c t u a l endeavour. O u t of the G a l i l e o a n r e v o l u t i o n came positive science, by n a t u r e a n d method v e r y different f r o m w h a t existed before. T h i s i n t u r n produced v a r i o u s fields of study separated f r o m each other. Specialisation became the n o r m . I n the words of a f o r m e r president of B e y r o u t h U n i v e r s i t y i n L e b a n o n , people come to k n o w e v e r y t h i n g about a restricted body of knowledge or to k n o w almost n o t h i n g about everything.
W e m u s t consider another aspect of modern life. T h r o u g h newspa-pers, radio, television. E - m a i l a n d internet, we have r a p i d access to vast amounts of i n f o r m a t i o n . Computers a n d photocopiers a d d to this f a c i l i t y of communication. A s f a r as i n t e l l e c t u a l life is concerned, we are forced to m a k e the choice of either l e a v i n g the door wide open to this flow of i n f o r m a t i o n a n d k e e p i n g i n touch w i t h the v i b r a n t life of the w o r l d or w i t h d r a w i n g into the w o r l d of books, i n one's own i n t e r i o r , to study a n d reflect on basic questions at the r i s k of separating ourselves f r o m the w o r l d a n d becoming outdated. There is so m u c h to absorb t h a t there is l i t t l e t i m e to read. W e can also give i n to the t e m p t a t i o n to b r i e f l y s u m m a r i s e knowledge, thus c u t t i n g ourselves away f r o m a t r u e l e a r n i n g process a n d d e p r i v i n g ourselves of the j o y of a p p r o p r i a t i n g the thought presented i n a text.
G r a n t e d t h a t the context of i n t e l l e c t u a l l i f e i n the 16th century as S a i n t Ignatius a n d the f i r s t Jesuits k n e w i t is v e r y d i f f e r e n t f r o m our own, they also m u s t have experienced the tension between a c q u i r i n g knowledge a n d b e i n g formed. A t the b e g i n n i n g of the S p i r i t u a l Exercises, w h i c h reflect Ignatius's s p i r i t u a l experience, we r e a d that, w h a t fills a n d satisfies the soul consists not i n k n o w i n g m u c h but i n u n d e r s t a n d i n g the realities p r o f o u n d l y a n d i n s a v o u r i n g t h e m i n t e r i o r l y " ( E x . 2). It is somewhat s u r p r i s i n g t h a t a text t h a t encourages deep reflection is at the same t i m e c r i t i c a l of the desire to acquire m u c h knowledge.
L e t us look at another aspect of the i n t e l l e c t u a l character of Ignatius. A l t h o u g h he is at the origin of so m a n y J e s u i t universities a n d schools, he h i m s e l f d i d not seek, either for h i m s e l f or for h i s companions, to develop a n i d e a l of i n t e l l e c t u a l life or a new pedagogy. A t the moment of h i s conversion, he asserted t h a t G o d was the master who was teaching h i m . „God treated h i m at t h i s t i m e j u s t as a schoolmaster treats a c h i l d w h o m he is teaching" (Autobiography 27). W h e t h e r this was because of his l a c k of education or because he h a d no one to teach h i m , or because of the strong desire G o d h i m s e l f h a d given h i m to serve h i m , he a l w a y s believed w i t h o u t doubt that G o d treated h i m i n this w a y .
It has to be noted t h a t this teaching by G o d h i m s e l f w i t h o u t the m e d i a t i o n of studies a n d schools put Ignatius i n the suspicious a r e a of the i l l u m i n a t e d , the alumbrados. H o w can someone be a theologian w i t h o u t a theological t r a i n i n g ? T h e question was f o r m a l l y r a i s e d l a t e r on w h e n Ignatius t r i e d to s t a r t some studies at the U n i v e r s i t y of S a l a m a n c a . T h e f r i a r who questioned h i m k n e w t h a t he was not a m a n of l e a r n i n g a n d s t i l l he preached. H o w could he speak about theology? „No one can speak about these t h i n g s except i n two w a y s : either t h r o u g h l e a r n i n g or t h r o u g h the H o l y S p i r i t . " Ignatius d i d not answer, because b y s a y i n g „ t h r o u g h the H o l y S p i r i t " he w o u l d be condemned. I n a n y case, he was put i n j a i l for twenty-five days, a n d as a consequence of t h i s h a p p e n i n g he decided to go to P a r i s to study at the u n i v e r s i t y there, at the age of t h i r t y - f i v e .
T h i s i n c i d e n t i n Ignatius' l i f e is s i g n i f i c a n t for us even today. E m o t i o n , especially of a religious nature, can be so overpowering t h a t i t leaves l i t t l e place f o r scientific study a n d analysis, f o r patient a n d m e t h o d i c a l i n v e s t i g a t i o n . I f G o d speaks to us d i r e c t l y t h r o u g h the S c r i p t u r e s , t h e n we can come to t h i n k t h a t exegetical studies a n d the l e a r n i n g of dead languages are of l i t t l e benefit. S u c h a n approach, t h a t is sometimes w r o n g l y called 'charismatic', can l e a d one to doubt the v a l u e of reflection a n d study. It can easily produce a n a n t i - i n t e l l e c t u a l attitude. S p o n t a n e i t y a n d e n t h u s i a s m , even though sincere a n d authentic, can i n v a d e the d o m a i n proper to reason w i t h its objective v e r i f i c a t i o n a n d questioning.
T h r o u g h t r i a l a n d error Ignatius h a d to discover the importance of l e a r n i n g f o r the m i n i s t r y . It was i n B a r c e l o n a , before he started to look for a u n i v e r s i t y , t h a t Ignatius, s t i l l a p i l g r i m , a f t e r h i s f a i l u r e to do apostolic w o r k i n the H o l y L a n d , experienced a n ' i n c l i n a t i o n ' to study, to take i n t e l l e c t u a l l i f e seriously. „ H e c o n t i n u a l l y pondered w i t h i n h i m s e l f w h a t he ought to do. E v e n t u a l l y , he was r a t h e r i n c l i n e d to study f o r some time..." (Autobiography 50). Once more we have here a common fact i n life: a person u n c e r t a i n about h i s f u t u r e a n d t r y i n g to see more c l e a r l y w h a t to do. It underhnes the necessity of thought as the w a y to the t r u t h . It is s u f f i c i e n t to observe the r i s i n g tide of scepticism a n d f u n d a m e n t a l i s m , of v e r b a l a n d ideological violence, to conclude t h a t i n our w o r l d m a n y have lost confidence i n thought a n d language. It is once more i n h i s religious experience t h a t Ignatius recognises the v a l u e of p o n d e r i n g a n d reflecting, especially i n the context of decision m a k i n g . „ A f t e r I have gone over a n d pondered i n this w a y every aspect of the m a t t e r i n question, I w i l l consider w h i c h a l t e r n a t i v e appears more reasonable. T h e n I m u s t come to a decision i n the m a t t e r u n d e r deliberation because of w e i g h t i e r motives presented to m y reason, a n d not because of a n y sensual i n c l i n a t i o n " ( E x . 182). It
is w i t h confidence i n God's gift t h a t the G e n e r a l Congregation of 1995 could state: „It is therefore characteristic of a J e s u i t t h a t he embodies i n creative tension this I g n a t i a n requirement to use a l l h u m a n means, science, art, l e a n i n g , n a t u r a l v i r t u e , w h i l e m a i n t a i n i n g at the same t i m e a total reliance on God's grace" (553). I n the context of the complex challenges a n d opportunities of our contemporary w o r l d , the i n t e l l e c t u a l m i n i s t r y requires a l l the l e a r n i n g a n d intelligence, i m a g i n a t i o n a n d ingenuity, solid studies a n d rigorous analysis that we can m u s t e r (554). T h i s confidence i n the i n t e l l e c t u a l m i n i s t r y does not m e a n that Ignatius d i d not realise the l i m i t a t i o n s of our power of thought. I n order to recognise a n d separate the good f r o m the bad, we m u s t exercise discernment, w h i c h i m p l i e s a s k i n g questions, searching for solutions, l e a r n i n g f r o m experience a n d research. A c c o r d i n g to the f o r m e r M a s t e r of the D o m i n i c a n s , i t is also l e a r n i n g f r o m one's mistakes. „It means a w i l l i n g n e s s to take the r i s k of f a l l i n g on one's face, p i c k i n g oneself up again, h a v i n g another go. U n l e s s we dare to get i t wrong, t h e n we s h a l l never get i t right. A u n i v e r s i t y t h a t is filled w i t h fear of m a k i n g mistakes has betrayed its vocation. W e m u s t f o r m people who dare to t h i n k , to be i n t e l l e c t u a l l y adventurous, confident that t h e i r mistakes help t h e m on t h e i r j o u r n e y to the t r u t h . "
A h e a l t h y c r i t i c a l attitude to the w o r l d a r o u n d us is also a part of i n t e l l e c t u a l activity. W e m u s t l e a r n to resist i n d o c t r i n a t i o n a n d e x t e r n a l pressures, w h a t e v e r t h e i r source. W e m u s t not let ourselves be over-i n f l u e n c e d by p o p u l a r currents of thought. There over-is also the w o r l d w i t h i n w i t h its more or less subtle strivings for position a n d honour. It is w i t h freedom of s p i r i t that S a i n t Ignatius a n d his first companions p u r s u e d i n t e l l e c t u a l f o r m a t i o n , established universities a n d colleges, d i d apostolic w o r k a n d encouraged application to study. T h e y were constructively c r i t i c a l of the i n t e l l e c t u a l life of t h e i r time. Ignatius' g u i d i n g p r i n c i p l e was the service of the D i v i n e M a j e s t y . T h u s we find h i m suggesting a re-examination of the studies at the u n i v e r s i t y of V i e n n a a n d the t i m e given to them, „for some b r i g h t talents produce l i t t l e f r u i t " ( E p . Ign. 7, 633-634, n . 4859). E l s e w h e r e , he criticises the p u r s u i t of degrees for the honour a n d privilege they b r i n g w h i l e encouraging people to seek them for the a u t h o r i t y that goes w i t h t h e m (Ep. Ign. 10, 515, n . 6101). W e ought not to be t a k e n i n by the tempor-a r y p o p u l tempor-a r i t y of best-selling w r i t e r s whose books tempor-are not b tempor-a d but controversial w h i l e there are so m a n y other valuable books produced by less w e l l - k n o w n people (Ep. Ign. 6, 80, n . 4003). T h e ideas of the h u m a n i s t s are l o f t y but contribute l i t t l e to h e l p i n g the C h u r c h assailed on a l l sides by so m a n y contrary forces a n d the people of G o d caught up i n a n i n c r e a s i n g m o r a l decrepitude a n d l i v i n g i n a state of gross ignorance.
N o w , as i n Ignatius' own t i m e , i n t e l l e c t u a l a c t i v i t y r i s k s becoming centered on itself, study can be p u r s u e d for its own sake r a t h e r t h a n f o r motives of a better service. F o r , i n the m i n d of Ignatius, a l l i n t e l l e c t u a l w o r k m u s t be ordained to this service of m a n k i n d , of a l l m e n a n d of the whole m a n . It m u s t be rooted i n the h u m a n r e a l i t y a n d the respect of the freedom of others, whether i n collaboration or c onf r o n t a t i o n . W h a t e v e r its d o m a i n or speciality, i t m u s t be guided by a proper v i s i o n of the w o r l d , a n d ordained to the promotion of t r u e values, now f u n d a m e n t a l now relative depending on the circumstances of the moment. It presupposes a n awareness of the consequences of l e a r n i n g , for good or bad. It m u s t be exercised i n r e l a t i o n s h i p w i t h others, r e l a t i o n s h i p s w h i c h can be sought or w h i c h are inevitable. It m u s t be p u r s u e d i n r e l a t i o n to the needs of the C h u r c h , of the people of G o d a n d of the country, a n d w i t h a w i l l i n g n e s s to act as seems appropriate or necessary.
I n conclusion, I w a n t to m a k e some propositions about a C a t h o l i c a n d J e s u i t educational i n s t i t u t i o n . These m a y s t i m u l a t e a f u r t h e r discussion on the themes t h a t define the w o r k of the i n t e l l e c t u a l apostolate a n d i n s p i r e us as J e s u i t s . T h e presupposition is t h a t s u c h a n i n s t i t u t i o n is oriented to the u n c o m p r o m i s i n g a n d u n r e s t r i c t e d p u r s u i t of t r u t h a n d excellence i n a l l the disciplines engaged i n b y s t a f f members, scientific, theoretical a n d p r a c t i c a l . T h i s p r i n c i p l e u n d e r l i e s a l l our academic a n d educational w o r k . A t the same time, the religious, m o r a l a n d pedagogical values proposed below do not d i m i n i s h our belief t h a t serious scholarly i n q u i r y is absolutely c r u c i a l to the v i t a l i t y of the i n t e l l e c t u a l apostolate.
T h i s apostolate rests on two f u n d a m e n t a l p rin cip les. T h e first is t h a t a l l i n q u i r y can serve to deepen f a i t h a n d t h a t f a i t h by its n a t u r e demands u n d e r s t a n d i n g . F a i t h a n d u n d e r s t a n d i n g are i n t r i n s i c a l l y connected. R e l i g i o n a n d secular i n t e l l e c t u a l culture need to be open to one another's i n s i g h t s . R e l i g i o n a n d culture raise i m p o r t a n t questions a n d need each other to answer t h e m f u l l y . T h e second p r i n c i p l e is t h a t love of G o d w h i c h does not include love of neighbour is a pious f r a u d . T h u s we m u s t ask ourselves w h e t h e r our students deepen t h e i r sense of wonder a n d curiosity, cultivate t h e i r ideals, w i d e n t h e i r u n d e r s t a n d -i n g of h u m a n l -i f e a n d t h e -i r s y m p a t h y for others. Does the educat-ion we offer enable t h e m to l e a r n how best to o r d a i n t h e i r lives to w h a t is best for themselves a n d good f o r other m e n a n d women? I n a n i n s t i t u t i o n of h i g h e r education the knowledge gained t h r o u g h i n q u i r y brings w i t h i t the r e s p o n s i b i l i t y of a c t i n g j u s t l y for the common good. B u t the e t h i c a l i d e a l proposed by our schools s h o u l d be of a h i g h e r level t h a n t h a t of l i b e r a l education. W e a n d our students should c o n t i n u a l l y be a s k i n g ourselves i f the choices we m a k e are l e a d i n g us to the i d e a l of service
as proposed by the Gospel: „ W h o e v e r w o u l d be great among y o u m u s t be your servant." ( M a r k 11, 42)
J e s u i t education t h e n should prepare students for active p a r t i c i p a -t i o n i n -the C h u r c h a n d i n -the local communi-ty. Do we have a model of educational f o r m a t i o n , appropriate to the n a t i o n a l a n d i n t e r n a t i o n a l context, t h a t takes seriously the s p i r i t u a l a n d i n t e l l e c t u a l development of students a n d also keeps alive the v i s i o n of j u s t service to the h u m a n community? Is there a n equal concern for the needs of the local c o m m u n i t y a n d the more u n i v e r s a l preoccupations of the C h u r c h ?
C r o s s - c u l t u r a l encounters a n d political-economic interdependence have become facts of l i f e for ordinary m e n a n d w o m e n as never before i n h u m a n history. N e w forms of interaction across the boundaries of nations a n d t r a d i t i o n open f o r m e r l y u n i m a g i n a b l e possibilities for a true c o m m u n i t y among the m e n a n d w o m e n of the earth. Nation-states are b e g i n n i n g to recognise t h a t t r a n s n a t i o n a l problems l i k e e n v i r o n m e n t a l degradation, the forced m i g r a t i o n of refugees, economic development a n d unemployment require t r a n s n a t i o n a l responses. G l o b a l economic interdependence calls the v e r y idea of'domestic' economy into question. A n educational i n s t i t u t i o n must become a place where the n e w l y interdependent w o r l d we are entering today is both present a n d more adequately understood. H o w are we present to the discussions on the subject of the globalisation of the economy a n d of culture?
O u r colleges are on the one h a n d local a n d on the other i n t e r n a -t i o n a l . N a -t i o n a l boundaries can no longer m a r k -the h o r i z o n of -the Society's w o r k as i t d i d i n the past. N o single entity l i k e a n i n s t i t u t i o n or even a n a t i o n can meet the challenge posed by a technology that allows the free s h a r i n g of i n f o r m a t i o n across n a t i o n a l boundaries. A w a r e n e s s of this fact should lead us to p a r t i c i p a t i o n i n i n t e r n a t i o n a l exchange programmes (Socrates, E r a s m u s ) for teachers a n d students. J e s u i t s alone cannot give adequate responses to these challenges. I n the s p i r i t of I g n a t i a n discernment a n d f o l l o w i n g the p r i n c i p l e of coUegial co-operation, we need to enter into a process of collaborative dialogue w i t h the m e n a n d w o m e n who share our concerns about contemporary culture a n d about the role of education i n it. T h i s dialogue has to be situated i n the p a r t i c u l a r experience of t r u t h a n d i n the quest for u n d e r s t a n d i n g t h a t have shaped our professional lives as w e l l as the convictions t h a t orient our lives as h u m a n beings.
F o r Ignatius a n d his companions the practise of e v a l u a t i n g w o r k and r e v i e w i n g its ' f r u i t ' were v e r y important, as a w a y of seeing whether a n apostolate was s t i l l i n accord w i t h God's w i l l . W e need to f i n d ways to integrate these I g n a t i a n values not j u s t i n our i n d i v i d u a l lives, but also i n the l i f e of the i n s t i t u t i o n , for example by w e l c o m i n g new members into the u n i v e r s i t y community, r e w a r d i n g those who excel i n these
v a l u e s , i n t e g r a t i n g these ideals into u n i v e r s i t y p l a n n i n g , a n d k e e p i n g alive o u r t r a d i t i o n s a n d the m e m o r y of those who have served before. T h a n k y o u for t h i s opportunity to have h a d this conversation w i t h you.
INTELEKTUALNY WYMIAR DZIALALNOSCI JEZUITÖW
Peter-Hans KOLVENBACH
Przelozony Generalny Towarzystwa Jezusowego
Polski przeklad powyzszego przemowienia zostal opublikowany w „Roczniku Wydzialu Filozoficznego Wyzszej Szkoly Filozoficzno-Pedagogicznej Ignatianum w Krakowie", 2002-2003.
