46. The spirit movement is its tactical systems. Those tactics are the practical means whereby the strategic objectives of the movement are realized. They constitute what is actually done, and consist in the application of power to the accomplishing of the movement's objectives. In the spirit revolution, tactics are the visible sign of the church being mission in the world.

47. A tactical system must be abstract enough to insure a common methodology throughout the movement; at the same time it must allow for concrete applications in particular situations. It functions as a guideline to place over against the immediate demands of a situation and prevents a "tactics of immediacies" from developing which would tie tactics to problem solving rather than to missional goals. A tactical system therefore provides a context for making decisions about procedures and priorities. It is absolutely crucial for any revolutionary movement to recognize that if the tactics become reductionistic, so does the movement. In the last analysis, there is only one tactic: to accomplish the revolution by establishing the strategic objectives.

48. The form taken by a tactical system must be common to the total movement. Although specific tactics are always impermanent, tactical systems must be held and exercised in common. Individuals, no matter how awake or dedicated, cannot by themselves embody the goals or achieve the strategic objectives. The power of the spirit movement to transformulate Church and society depends upon its common tactics. These consist of three basic systems. The first deals with the necessary task of mass education; the second takes up the actional tactics of the movement; and the third focuses on the collegial relationships of the revolutionary forces


49. The first tactic consists of the educational complex, comprised of three systems: penetration, training, and research. Obviously, this system is basic. It creates the forces, develops the leadership, and forges the mass of tools necessary to the comprehensive task. Each of these is a complex dynamic in itself, requiring a gigantic effort on the part of many persons. All of these educational systems, though held in common, have many shapes and operations as the movement takes form throughout the globe.

50. The movement's penetration system is basic to all the other tactical operations. It is aimed at a worldwide educational campaign within the church, whereby all churchmen are enabled to transpose into the post­modern world the articulation of their faith and election and forge new styles of being on behalf of all men. The system first of all is a "ridding of the globe into geo­social stakes on both the massive and minute levels, from spheres of the planet to the last local parish. Second, it is a basic common curriculum executed on every level and in every area. Third, it is a common recruitment system, geared to reach the last persons in the last outpost on the earth

51. Second is the training system within which the leadership of the movement is matured and developed. In the first instance, this system of nurture enables and equips the teachers and evangelists of the movement who execute the above system of massive global penetration. This is accomplished by means of such things as pedagogical guilds on the local, regional, and national levels. Secondly, it is the system whereby all those who make up the movement are trained to be revolutionary cadremen. RS­I follow­up and advanced courses and regional practice colloquies illustrate the operation of this system. Thirdly, this tactical system provides training in the spirit dimension, as in the three week or longer advanced sessions. The purpose of this system as a whole is the maturation of all those in the movement as superior pedagogues, effective social revolutionaries and spirit mentors.

52. The third tactical system is the research system. This consists of the machinery whereby the various instruments of the movement are formulated. Again, it is a complex defined by what is needed to realize the strategic objectives. Therefore, in the broad sweep this research has first to do with formulating the tools to create the new social vehicle an with its particular manifestations at the local, regional, and global levels. Secondly, it i concerned in a similar way with the tools which relate to the Church and the new religiou mode. And finally, every movement must have instruments to maintain itself while it applic its other instruments to achieving the objectives; ongoing research in this area constitutes third aspect of the tactical system. In each of the three areas, the development of effectiv instruments involves both academic and practical research in the form of concrete project and social experiments. Furthermore, the research system uses the movement itself an' every part of it as a laboratory. Every other tactical system feeds into and is nourished b' the research system.

53. The fundamental dynamic within the system should be clear. Basic tools such a courses, models and plans are forged out of the research. Those who take leadership responsibility at any given point in the life of the movement­communicate these tool through training and maturation tactics. New leadership, both lay and cleric, applies the tools through the penetration tactics to achieve the strategic objectives and further amplify the forces of the movement. The scope and depth is obvious: every person on the plane must be provided with the means for revivifying his own images of significance in relation t' the post­modern world. Built into this tactical system, therefore, is the basic intent of the entire movement. This is the key to evangelism in the transformulated church.


54. The actional tactic has to do with direct action in the world, or, more precisely put with enabling the church concretely to be mission in the world. This tactic equips the layman to be the church-the pioneer point-in the world. This tactic is also three­fold. It i. a permeation system that reaches into the establishment and the revolutionary edge. It is an impact system that formulates and executes the new social vehicle. It is a communications system that alters the spirit climate of the world both in and beyond the church.

55. The permeation system is the tactic whereby relations with the establishment and with the sentinel revolutionary forces, either within or outside the establishment, are systematically created and cultivated. This calls for a three­fold effort aimed simultaneously at the religious structures, including denominational boards, councils of churches, and key individuals within them; at the secular structures in the political, economic and cultural realms; and at the significant radical movements operating within or without these structures. These last include all efforts in the direction of the new humanness such as the revolution of the black man, the youth revolution, the new left, and the third world. The spirit movement creates and cultivates these relationships only in order that such structures and forces may fully realize their own humanizing potential.



56. The second actional tactic is the world­wide impact system whereby the forces of every aspect of the global spirit movement directly encounter the particular needs of developing humanness everywhere. A leadership system focusing the pedagogical, reformulational and spirit resources at every level of the globe on the specific contradictions in the civilizing process is the first dynamic of the tactic. Second is the system of consults which bring together at every level those committed to the task of renewal in order to attack particular problems. Third is the guild system whereby spirit people at all levels and in all spheres of action can be mobilized quickly into a task force to bend history in new directions. It is in the Impact System that self­conscious, historical, and latent churchmen find themselves actionally allied to bring off common tasks.

57. The third actional tactic is the Communications System. Involved here are the dynamics by which the movement directly addresses the church, the world, and the revolutionary edges of the time. They are the tactics which raise the key questions of humanness and make available the current wisdom of the movement from every level of its experimentation. The specific dynamics are comprised of tracts or occasional publications aimed at summary presentation on single topics or concerns; journals or more comprehensive developments of comprehensive themes; and mass media presentations which aim at massive coverage to effect world wide imaginal education. The form of this tactical dynamic utilizes those media which achieve broadest scope, and unlike the movement's internal communications, it aims directly at the world.

58. The three systems of actional tactics indicate the points at which the revolutionary movement brings its power concretely to bear upon history. These are the actual points at which movement forces engage the minds and structures of both church and world. There is no inevitable sequence demanded by the internal dynamics of the tactical operation. All three systems must be effected in order to achieve the strategic objectives, but the ordering of their priorities cannot be determined in the abstract. Perhaps the most usual progression is that followed by the presentation of the systems: the permeation makes possible the impacting, and from the work of its leadership, consults, and guilds come the various tactical communications. If most usual, however, this progression oversimplifies that which must finally be seen as a set of wholly discrete yet intricately interconnected tactical systems.


59. The collegial tactic of the movement is comprised of the formation, coordination, and interchange systems, and is necessitated by the need for commonality in making decisions, in operating models, and in exchanging creative effects. Therefore, it is the collegial system which makes possible the powerful and effective execution of all other tactics. Without this dynamic the other two cannot be operational, since it is this system that transforms individual dedication into corporate or movement power.

60. The first unit in this tactical complex is the formulation system. This is the framework of the movement. The foundation of the total tactic is the local congregation cadre, the key to the whole movement. It is key in the sense that it is at this point that the tactics and strategies are interrelated. That is, the local congregation cadre is both the root of the formational tactic and a lasting form of the inclusive intent. Without the formation of these cadres there is no movement. The second dynamic in this system is the task force or catalytic cadre. It has many forms and exists on many levels. Its function is to bring local congregation cadres into being and to organize regions, sectors, and the like so that this may occur. Finally, beneath and behind the catalytic cadres there are those persons who bring the catalytic cadres into being. These are the spirit revolutionaries who operate initially in the formation system as members only of a kind of symbolic cadre, or of a hard­to­define and invisible global society of cadre formulators, whose collegiality is of necessity almost entirely symbolic. These are the catalytic agents of the catalytic agents-the hard­core spirit men who have committed themselves to the revolutionary cause for life, and whose commitment is global in scope and depth.


61. The second of the collegial tactics has to do with basic decision making. This is the guidance system which reflects a global collegiality and is based upon the consensus method of determining policy. It is not, in the first instance, nor primarily, a power dynamic. The authority in the movement rests always in the primal cadres, since a spirit movement is always rooted in local autonomy. The guidance system is the means whereby the inclusive common operating plans, procedures, and principles are formulated and effected. In this sense, it serves a synchronizing and coordinating function in the realization of the common mission which binds the local cadres together. The form of the guidance system is a construct of interrelated councils of the movement. These councils operate on three levels: regional, continental, and global. Each deals with m~atters pertaining to the total movement as they relate to its particular stratum of needs. Decisions determining the inclusive operating strategies and tactics are made in and by the councils. These are bound together in common four­year operating plans which become not only the master guides for concrete action but symbols of the collegiality out of which they arose.

62. The final tactical system is the Interchange System. The effectiveness of this intensive system rests on the basic principles that in the movement one belongs to all. The effort of any part is for the sake of the whole. This is a crucial form of collegiality. The purpose of this system is a separate dynamic whose function is to guarantee that every form of creativity is made available to all.

63. This tactic is the most difficult to describe, and yet it is the most real in terms of its crucial function. It is close to the being of the movement, as distinguished from its coin' and knowing. It is also difficult to keep the three systems and their parts distinct. They are very much tied together even though they have different operations. The internal dynamics are also difficult to indicate. The formation system is a construct in itself which makes possible and necessary what is here called the coordination system. The latter is built on the former and gives form to it. Together, these two make possible the third, or interchange system. All three together spell the commonness that issues in power and which in turn assures effectiveness.


64. Since to accomplish the tactics is to achieve the revolution, the tactical system is the keystone of any revolutionary movement. But more than this, it is the keystone because this is the point at which the movement becomes visible in the world. and it become visible here precisely because this is where the intensive day­to­day effort of its forces occurs. This is the point at which those forces expend their life energies; it is the place where true revolutionaries die their deaths.

65. Consequently, for any group to be part of the spirit revolution means to embody these twenty­seven particular tactics. They constitute an operational description of the movement and of those groups which make it up. They are the identifying marks of the revolutionary forces. As such, they serve to distinguish between those who are participants in the movement and those who, whatever their sentiments, convictions, or intentions, are not.

66. A revolutionary movement is its tactics; and these are the particular tactics of the spirit movement. Those who have decided to affirm the vision and objectives of the spirit movement as the arena for the expenditure of their lives have already affirmed these tactics, for they are the means whereby the new church and the new world are realized.



67. In the spirit movement as in any revolutionary movement, the operational instruments are the movement. In the structural dynamic there is a sense in which the forging of the instruments is tantamount to the accomplishment of the revolution. The instruments are the tactical tools through which the movement realizes its overarching objectives. Instruments give the shape and the form to the desired transformation, allowing the vision of the new world to be embodied in constructs which become, through such structuring, genuine forces of power. These can be deployed wherever the battle demands­their use. Apart from such instruments, only wild­ erratic forces exist, uncontrolled and undirected, and hence dissipated. Visions of the future not structured into instruments have no power for revolution, and hence create no future. Since instruments embody the very objectives for which they exist, success or failure rest on the inclusiveness of their design.

68. The instruments function on the strategical­tactical level as levers to pry off the defensive shell of the individuals and institutions toward which the revolution is aimed, and at the same time are the enabling force which allows those so awakened to participate in a vision of the new world; as such they are the power force or weaponry of the movement which empowers, mobilizes and moves the strategies. Relative to the movement itself, the instruments are the symbolic dynamic that not only provides the movement with common memory, common forms, and common sense of identity, but literally welds them together into a missional oneness that can only be described as a body.

69. The instruments are forged out in the midst of the concrete cultural and historical milieu which give the setting for the revolution. They are honed and sharpened in the practical struggle with the primary social contractions which the movement encounters. Instruments capable of giving breath to a revolution will include the intellectual instruments for rational clarity and vision, social instruments for the practical missional thrust, and the religious or symbolic instruments for the enablement and strengthening of a corporate body.


70. Central to any revolutionary movement are its intellectual instruments. The Renewal of the Church has recovered insights into the nature of the intellectual process itself. Old concepts of curricula, of study and teaching methodology, and indeed, of the very images upon which men draw for their understanding of themselves and their social structures, have proven incapable of providing the depth education for which our time cries out. Everywhere we hear the demand for new images of the individual, his family, the structures of his political and economic life, and of every social construct in which he participates. New secular and religious curricula which provide the comprehensive knowledge necessary for modern man to grasp his times and which deal with the authentic problems of humanness, have been called into being. At the same time, new methodologies have been forged which radically alter the sense of what it means to study or to teach in the 20th century. These are the intellectual instruments of the spirit movement.

71. The shape of the world is not a "given" to which men then respond; rather the shape of life is forged out of the controlling images through which men fashion who they are, what they are about, and the world context in which they live. All men construct life out of some imaginal complex. The nature of those images are determinative to the direction his life takes and the causes to which he will give himself. The controlling of images of self understanding, through which the spirit man knows himself are those of the cruciform deed, made clear in the Christ happening, and lived out in the spirit style of life. Further, the image of mission holds before him what he is about as the People of God who expend themselves on behalf of all mankind in order that all may share full humanness. He knows his context to be that of the post­modern world where the images of the Scientific, U~ and Secular revolutions hold for him the radical concrete demand for change. From these images come the practicaJ orientation and force of the movement for social change. Apart from these controlling images there would be no movement and no revolution. At the same time, it is precisely for want of an adequate articulation of these images in society that the revolution is called forth, and it is in the appropriation of these images that social change will occur.





72. In order that men might appropriate new images adequate to the times, it is necessary that they be awakened to their present crippling vision, limited orientation and inappropriate stance. The inclusive curricula of the spirit movement exists for the sake of creating a comprehensive vision, a futuric orientation, and missional stance among all men. The spirit movement has devised a new catechism or core course, (commonly called RS­I) which is the effective tool in calling men to embrace the givenness of life in free decisional action. Man, awakened to a new self­awareness needs also a depth grounding in the total heritage of the historic church, and the total secular wisdom of the 20th century in order that he might have that education necessary to participate effectively in the social process. To this end the comprehensive theological and cultural curricula are the necessary instruments.

73. Such demanding education can only be borne by a methodology which addresses the total human being. Study techniques which create inclusive structural gestalts and a comprehensive rational grasp of materials must be used. Course constructs which address the deeps of the spirit dimension of men, enabling them to appropriate their own life experience must be employed. Teaching style which is grounded in theological clarity and embodied in a pedagogical stance demanding that people take a self­conscious relationship toward their own existence is mandatory. As these common theoretical methodologies are used by the movement, the new man in stance and style comes into being.

74. Crucial to the intellectual enterprise of the movement is the stance of the new pedagogue. Every revolutionary spirit man must assume the stance of one who acts on behalf of his neighbor. In every life situation, both structured and unstructured, he stands as the teacher. His task is not to solve his own intellectual or psychological problems, but to enable the other person to grasp the significance of his own life and of all of life. He employs any and all methods necessary for groups and individuals to come to terms with their actual situation within the context of total reality. Thus the spirit man as pedagogue assumes the responsibility of enabling men to see what they see and know what they know.


75. No revolution in the 20th century (or in any century) can achieve its goals without common instruments for action. They are the ethical concretions of the equipped and structured forces in the commitment of energies to the program of change risked by the group involved. Without the implementation of common instruments for action, the thrust of the movement is dissipated in individualistic creativity and nothing is changed. They must be universally applicable and yet flexible enough for adaptation to the peculiar concretions of local situations. Common models, common plans, and common methods have been devised by the movement as it has assumed the task of renewing the church in order that the church may reform the world.

76. Models are the instruments which give a rational, comprehensive, internally consistent abstract construct which the movement brings into being by its concrete day­to­day action, and by which it has a vision of the missional task. Only as these are created and appropriated does the necessity for the strategic action clearly emerge for the revolutionary. Common guiding models are needed for the implementation of the New Social Vehicle such as the 5th City Model which is determinative for the design of 20th century urban community, comprehensive constructs of the sociological dynamics of the world (economic, political, and cultural), as well as models of the total wisdom of mankind. Common models are needed, too, for the creation of the New Religious Mode, such as the models for the Universal, Historical, and Local Church. Further, common models are necessary for the execution of the movement itself which will order its wisdom as it brings into being the new Church and the New World.

7. While models lay out the abstract demands, these must be translated into concrete plans for action. The movement must employ common missional plans to equip every person in every congregation to be a universal, futuric, decisional human being. Every cadre must employ common training plans to block the various kinds of reductionism, parochialism, or victimism preventing it from assuming responsibility for its task in the human revolution. Operational plans for the reformulation of human community in particular parishes and across the globe must be used.



78. Clearly defined methods for creating models and plans have been developed by the movement. These methods come out of the secular wisdom of the times, yet they are grounded in the eschatological stance of the revolutionary People of God. Workshop methodologies have been developed, enabling a group to become clear about the indicatives and the imperatives before it. These include geo­social "ridding, which drives cadres, congregations, or councils to be comprehensive and concrete in their models and plans; "actualizing" tools such as time­line constructs, which enable the group to include every minute detail in its planning; and model­building methodologies, which enable the group to remain in the dynamic, pulsating tension between abstract construction and concrete action. These are the necessary methods for constructing adequate models and plans and the necessary prerequisite for serious action.

79. As the movement uses the social instruments, it assumes the role of social engineer. The spirit revolutionary assumes responsibility for bringing into being the new form of the historical church. At the same time his instruments are the concrete tools which construct the New World for the New Man. Both ecclesiastical and global sociological restructuring are the fruit of his models and plans. Thus the spirit movement assumes responsibility for calling into question the inhuman structures of today and building an adequate human structure of tomorrow.


80. No revolution in humanness can achieve its goals unless it be grounded in man's spirit deeps and unless it employ common religious instruments: symbols, style, and spiritual methods. Symbols are the key to the power of the movement, for they enable a man to relate to himself, to others, and to that final mystery present in all of life. Our rituals today are so dead, so without meaning, that most people are hard pressed even to think of an example of one without reference to ancient or foreign "magic." The effect has been that even our most obvious forms of human interdependence are concealed, and many are able to continue in the delusion that rugged individualism is still a virtue. The spirit movement has assumed responsibility for bringing into being a post­modern system of myths, rites, and symbols that bestow the awareness of creative and significant existence upon all mankind. Similarly, style is the form which man gives to his existence; it is his invention of humanness. Today the demand is for the intentional creation of a new style of humanness which will result in the emergence of the new man. Finally, central to both the symbolic and stylistic life of the new man is his radical recovery of spiritual methods in order to plumb the human spirit deeps, and self consciously manifest the stance of the new religious.

81. Symbols, as religious instruments, enable man to stand objectively present to his decisions about himself, the world, and the final mystery. Symbols mediate the conscious or unconscious images out of which individuals and societies view life. Hence, symbols have the power both to stifle an adequate self­understanding or to enable it. The adequacy of the symbols, then, is crucial to cultural revolution for only symbols that mediate authentic self­hood, both in the spirit indicative and the spirit imperative, will have the power to maintain the revolutionary present to his mission. Through common Mythical Stories, self­understanding is given a cosmic grounding, releasing man to drive his creativity into the midst of the human process. The Christ­story, for example, is a primal cosmic myth for the spirit man. Common Liturgical Rituals serve as symbols through which man can set up dramatically and objectively the story of his life. Such rituals include the Eucharist, the daily office and solitary office. Finally, common Symbolic Emblems, intentionally employed, are signs that remind the spirit movement of the content of the myths and rites, and hence are crucial instruments to bind men together in their awareness of a common self­understanding and a common destinal vocation.

82. The spirit movement itself, and the individuals in it are themselves religious instruments as they act out an exemplary style of life. Our Fathers used the expression "in but not of the world," to point to the paradoxical style that is called for. As style, the spirit movement is to be the secular posture, bringing new intentionality in the ordering of time and space, in the investment of material resources, and in the structuring of human relations. As the style, he is to be the religious presence in the intensification of knowing; the intensification of doing, and hence to stand as the transparency of being. As style, the movement is to be a disciplined sign of what an intentional life style is. Style, then, is the very climate for all revolution and ultimately is all that is transmitted. Simply stated, instruments of style are those that enable authenticity and, therefore, power to know, to do, and to be in the consciousness of consciousness­of­consciousness.



83. Finally, religious instruments must include those spiritual methods that will deepen the corporate and personal life within the movement, for renewal can only take place in a context of spiritual commitment. This means the recovery of genuine methods which provide the moral fabric by which, corporately and solitarily, the vicissitudes of the battle can be withstood. Corporate Strategies would include the corporate office, symbolic obediences, and corporate covenant, rule and accountability, house church, corporate meal rites and celebrations. The Solitary Exercises must be recovered as a spiritual method relevant to the 20th century context. Meditation, contemplation, and prayer are key images from the historic church which give the direction for such an office. Meditation presses toward knowing one's being through dialogue with those of all ages engaged in a similar struggle; contemplation participates in a non­rational focus of the body, mind and spirit in the attempt to be one's being; prayer is the doing of one's being by altering one's decisions about the future. Lastly, the depth spirit dimension demands a construct which will enable the depth struggle to creatively go on. Such a Maturation School would have as its task the development of the "new religious" who as the iron core can stand under fire.

84. Crucial to the spirit dimension of the movement is the presence of the new religious. The spirit revolutionary who is totally secular assumes responsibility for being totally religious. He stands as the disciplined iron individual in the midst of the disciplined corporate body and takes on the role of guru. He is the pedagogue and the social engineer, but his knowing and his doing is so intensified that he is the embodiment of his kno~ving and doing. Yet his struggle with symbols, with style, and with spiritual method is never an effort to save his own soul but is undertaken only for the sake of all men. Thus the spirit movement assumes the role of ministering to the world by being a way of life.


85. Corporateness is the key to power in a revolution. Intellectual clarity, though an effecting aspect of all revolution, has no implementing power except there be a corporate body willing one thing and acting out of commonly determined strategies and tactics. Revolutions collapse always at the point where the desire for individual creativity has become more important than the revolution itself. Hence it is when the religious aspect, or symbolic dimension, has not been able to freight the sense of the corporate demand that revolutionary forces often break down. The man of the spirit movement is a corporate man deciding to live out of those common structures which will enable the revolution. Apart from such a stance a man may be a visionary, or a rebel, but he is not a spirit man.

86. The operating instruments under the categories of intellectual, social, and religious provide twenty-seven tools which are utterly crucial for the implementation of the revolution. For example, in the practical methods, to build a model without the workshop procedures will render that model reductionistic. A model that is comprehensive but not actualized through a time­line construct will be inoperative and hence no revolution will take place. There is no shortcut to the task at hand.

87. To be the intentional body who will build the model, create the curricula, embody the new life style is to be the spirit movement. To participate in the employment of these tools in the historic church is to bring into being the new church, which will be the enabling force for the needed structures for the tomorrow of mankind.