SMU Catholic Weekly Blogs

Resources for an informed conscience

    With the Texas primary finally upon us this week, a record turnout is expected. “In the Catholic Tradition, responsible citizenship is a virtue, and participation in political life is a moral obligation. This obligation is rooted in our baptismal commitment to follow Jesus Christ and to bear Christian witness in all we do.” (U.S. Conference of Catholic Bishops, Forming Consciences for Faithful Citizenship, No. 13).  In choosing the right candidate, it is imperative that our choices be based on more than first impressions of a candidate’s personality. Rather we must seek out reliable information to evaluate in a systematic way in light of our Catholic social values and principles.  Here are a few online resources to encourage well-informed participation in the political process.

faithfulcitizenship.org – The Faithful Citizenship website is the central repository of information about putting our Catholic faith into action through the political process. The U.S. Catholic Bishops’ statement entitled Forming Consciences for Faithful Citizenship can be found here  – a summary of the document is available in the back of the chapel after Mass – as well as other resources outlining the principles for making informed decisions about candidates and policies.

www.usccb.org/sdwp – At this URL, you’ll find the homepage of the national Office of Justice, Peace and Human Development of the U.S. Catholic Church. The site is stacked with resources on individual issues and policy debates.  Each is written from a Catholic perspective.  The site links to written statements, transcripts of congressional testimony and policy “backgrounders” on a whole host of international and domestic issues like poverty, the environment, global economics and war. 

www.2008electionprocon.org – This site sorts presidential candidates’ stances on major issues into a simple pro-con format and includes quotes from the candidates themselves to support their position. The site is maintained by a California nonprofit not affiliated with any religioun and claims to exist to promote non-partisan citizen education.  The list of issues addressed by the service is extensive and the site is designed to cut down the time it takes to find out what a particular candidate thinks about a specific topic.

    And because, we don’t just need to be steeped in information, but are called to pray unceasingly for our world and our place in it, here is a prayer for those preparing to cast a vote this Tuesday:

Gracious and loving God, let your Spirit be with me today. Hear my prayers, and increase in me the will to follow your Son Jesus. Help me to draw on the resources of my faith as I use the opportunities of our democracy to shape a society more respectful of the life, dignity, and rights of the human person, especially the poor and vulnerable. I ask this through Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God forever and ever. Amen.

Confession: Homecoming & the Fattened Calf

Lent is a time when many choose to go to confession in anticipation of Easter.  At SMU, we offer the Sacrament of Reconciliation before the 5:00 p.m. Mass. Below are more details on how it works at Perkins Chapel as well as information about confession times at nearby parishes.  But in addition to reminding us of the time and procedure for confession at SMU, I wanted to offer some thoughts on the sacrament and what it means to the whole community as well as the person seeking the sacrament.  I found this helpful reflection by Fr. Tom Richstatter, O.F.M., a popular writer and professor at St. Meinrad’s Seminary:

"Think…of the parable of the prodigal son. The boy who had cut himself off from the life of the family was now to be readmitted to the daily family table. He admitted his fault and asked forgiveness. Yet to restore the son's place, a special celebration of reconciliation and homecoming was needed. "Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found" (Luke 15:23-24).

For those Catholics who have cut ourselves off from God and the Church by serious (grave, mortal) sin and now wish to return to God's table (many Catholics find this situation rarely happens in their lives), the Church offers the Sacrament of Reconciliation to celebrate their "homecoming." This is the only time when Catholics are required to celebrate the sacrament. But we celebrate Reconciliation not merely because we have to, but because it is a sacrament—a sign and celebration of God showing forth his mercy "by reconciling the world to himself in Christ and by making peace for all things on earth and in heaven by the blood of Christ on the cross"—as we read in the very first words of the Rite of Penance.

The Sacrament of Penance and Reconciliation is not merely a time for spiritual direction (as wholesome as that is), or a time for seeking moral guidance (as necessary as that may be at times). Reconciliation is primarily a sacrament—an act of corporate worship which builds up the Body of Christ. The Church affirmed this understanding in the first document of Vatican II, the Constitution on the Sacred Liturgy: "Liturgical services are not private functions, but are celebrations belonging to the Church" (#26), and "Whenever rites, according to their specific nature, make provision for communal celebration involving the presence and active participation of the faithful, it is to be stressed that this way of celebrating them is to be preferred, as far as possible, to a celebration that is individual and, so to speak, private" (#27).

That is why, in addition to a rite for Reconciliation that is individual (one penitent and one priest) the new rite offers communal rites for the celebration of the sacrament. Communal celebrations show more clearly that Reconciliation is a sacrament, a corporate act of worship. When we celebrate together as a parish family, we are reminded of the social nature of sin—that every sin, even the most private and personal sin, has implications for the larger community. In addition, when we celebrate Reconciliation with others, we are more clearly reminded of our obligation to "forgive those who trespass against us" even as we ask God to forgive us our trespasses.

Interpersonal forgiveness and reconciliation are part of the hoped-for outcomes of this sacrament. Christianity stresses the relation of the "horizontal" and the "vertical"—interpersonal forgiveness and divine forgiveness. "Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift" (Mt 5:23-24)."

Fr. Richstatter's entire article can be found at www.americancatholic.org/Newsletters/CU/ac0800.asp

The Sacrament of  Reconciliation is available at Perkins Chapel each Sunday prior to the 5:00 p.m. Mass. Here’s how it works: At 4:30 p.m., Monsignor Duca will be in the bridal room which is located through the double doors that are to the left of the altar when facing it.  Since the room is not designed as a confessional, we’ve had to get a little creative to make the sacrament available either face-to-face or anonymously.  When you enter the room, Monsignor Duca sits with his back to the door.  Sit in the chair in front of him if you want make your confession face-to-face; otherwise, sit in the chair behind him to remain anonymous.

If this time is not convenient for you, the Sacrament of Reconciliation is also offered weekly at nearby parishes.  Christ the King Catholic Church offers Reconciliation each Saturday from 4:15 p.m. to 5:15 p.m. The church is located north on Preston Rd. just south of Northwest Highway at 8017 Preston Rd.  At St. Thomas Aquinas parish confessions are heard at the following times: Tuesday: 8:45 to 9:30 a.m., Thursday: 5:00 to 6:00 p.m., Saturday: 2:45 to 3:45 p.m. The church is located at 6306 Kenwood Ave., a few blocks south of Mockingbird Ln. off Abrams Rd.

Because God doesn't leave voicemail

    I heard someone tell this story once about being at a Quaker prayer meeting: A group of Quakers was meeting at a YMCA gym. It’s typical for Quaker prayer meetings to have long stretches of silence, broken only by someone inspired to offer a word or prayer.  During one long stretch of silence, a phone began to ring inside a nearby office.  The phone rang and rang unanswered by neither person nor machine. After nearly a minute of ringing, it finally stopped. No one said anything. A few seconds later, it happened again. After nearly a minute of unheeded ringing, the phone and the room fell silent again. A few more minutes of silence followed, until someone, seemingly prompted to reflection by the ringing phone, asked of no one in particular, “How do you know when it is God calling?” The questioner received only more silence in response from his fellow prayers. Then, out of the silence, came his reply: “When it’s God calling, the ringing never stops.”
    It would be nice if we got calls from God on our cellphones, calling with clear instructions for what we should do in life.  That would make things so much more efficient and effective, wouldn’t it? Instead, we live with a persistent restlessness, wondering if we are following “God’s plan” for our life.  But it would be a mistake to presume that when God calls, the call is to a place way outside of our everyday reality.  In other words, God’s call most often consists of the unique "ingredients" of our life: our talents, our passions,our relationships, our dreams.  College is often the place where the "ingredients" of our life take shape. So much of what we encounter in the normal course of life at SMU contributes to our emerging dreams for the future: deciding on majors, studying abroad, meeting people with diverse experiences, encountering new ideas in and out of the classroom. But how can we know if what is coming together as dreams for our life sync up with what God is calling us to rather than just being a set of self-serving goals? 
    Since God isn’t leaving us voicemail, we need a way of testing the dreams we’ve come up with so far.  Ask yourself these five questions (adapted from Mary Manin Morissey) :

1)    Does this dream give me life? Does it enliven me?
2)    Does this dream align with my values and beliefs?
3)    Do I need help from God and others to make this dream come true?
4)    Will this dream challenge me to grow into more of my true self?
5)    Will this dream ultimately serve others?

    The place where God calls you to, Frederick Buechner once wrote, “is the place where your deep gladness and the world’s deep hunger meet.”  Working toward a definitive “Yes” for each question will guide us with confidence to the place God is calling us. This kind of testing of God’s call takes time to reflect, contemplate and think critically about our experiences, so be patient with yourself. But when God does call, you won’t need to check the caller ID to be sure.

A Spirit of Responsible Gratitude

Today at the 5pm Mass, as we launch the What Would You Do student-giving campaign, I wanted to reflect briefly on the motivation behind this new initiative. On its surface, the effort is a fundraiser with a modest goal of $4000.  All the monies raised will go to support student programs, events and Mass.  The funds will go a long way to helping sustain our commitment to providing an excellent Catholic education, formative spiritual experiences and a welcoming community at SMU.

But ultimately the What Would You Do campaign is about something much bigger than raising a few thousand dollars.  What Would You Do is the first action we’re taking toward cultivating in our community a spirit of Responsible Gratitude.  Responsibility and gratitude are at the heart of Catholic stewardship. It is about more than giving a donation or taking care of a building.  Catholic stewardship is about receiving God’s gifts with grateful hearts and taking care of them responsibly, hence Responsible Gratitude.  Responsible gratitude always leads to sharing what we have been given lovingly and justly with others. 

The gifts of God that we are called to be stewards of include far more than our material possessions. These gifts include:

• Your faith, hope, love, and joy
• Your family love and relationships with others
• Your intelligence, talents, and skills
• Your imagination, compassion, and vision
• Creation in all its splendor

The Catholic Bishops of the United States characterize stewardship as an “invitation to help change the world”. They put the challenges and rewards of a spirit of Responsible Gratitude this way:

It is an incredible challenge to live in imitation of the life of Christ. We all face obstacles, opportunities, and challenges, living in a fast-paced environment with many responsibilities. Our spiritual hunger does not always get a chance to be nourished through prayer and action.

However, a clear sense of purpose—nourished by the Eucharist and our rich Catholic tradition—opens the door for us to actively commit to a life of gratitude and responsibility; to thank God for his endless gifts, and then to decide what we can do to help the world.

The rewards of Catholic stewardship include:

• Making a difference in other’s lives
• Becoming an active member of a fulfilling Catholic community
• Discovering talents inside you, waiting to be used
• Letting go of your worries and setting realistic goals in your life
• Experiencing the amazing increase in God's presence that comes with a partnership with the Lord

So today as you discern your response to What Would You Do, consider the invitation to support SMU Catholic as a first step toward answering the greater call to live with a generous spirit of Responsible Gratitude.

Is It Really Lent Already? Yup.

    This week, we will observe Ash Wednesday with three masses throughout the day and around campus.  With the arrival of the Lenten season, it’s time again to tuck away our liturgical Hallelujahs and decide what gets given up this year. Will it be chocolate? cheeseburgers? Facebook?

I have gone back and forth on the whole “Give up something for Lent” idea.  I don’t believe in treating the Lenten tradition of sacrificing, or fasting, as a type of Catholic New Year’s resolution. For a long time, I was one of those who thought, Don’t just give up something, Do something positive instead! Doing something positive can be something like volunteering or making it to Mass every week.  I still believe that, but doing something is not a substitute for sacrificing something else.

To understand this, it’s helpful to first consider the three ancient practices associated with Lent: prayer, almsgiving and fasting. In fact, these three practices are inseparable from one another and form the backbone of the Christian life year-round, not just for the six weeks of Lent.  When we take the three practices together, it becomes clear that when it comes to giving up something (fasting) versus doing something positive like volunteering (almsgiving) and/or committing to regular times of prayer, it is not an either-or proposition. In fact, fasting only finds its full meaning and power when it is lifted up by what St. Augustine called its two wings: prayer and works of mercy (almsgiving).
   
Now that we see these practices as a spiritual package deal, then maybe for Lent we can commit to practicing all three around a single theme. Take for example, the theme of violence.  Commit to pray a little each day for peace in war-torn parts of the world. Join the weekly tutoring effort in Vickery Meadow to help kids, most of whom have come to the U.S. fleeing violence in their native lands. Give up violence-drenched media: TV, movies, video games. This is just one example of how it might work if you examine your life and search your heart in prayer for a “theme” for your Lenten practice. I challenge you to come up with your own. If you do, I pray the Holy Spirit will bless you with the fruits of your desire to grow closer to God this Lent through a conscious commitment to follow Jesus in prayer, fasting and works of mercy.

Finding God with a GPS

Did you know maps used to be printed on paper? Yes, really. Great big giant poster-sized folded-up pieces of paper. And if you wanted to find an address on it, you had to flip over that giant piece of paper to look through an alphabetical list of street names printed in 6-point font for a letter-number code which only led to the general vicinity of your desired destination. With the code acquired, you had to flip the map back over and begin a search inside a square inch box for the place you were looking for. Hard to imagine, I know, that anyone would go to that much trouble to find a location.  These days, with the ease of Google Maps and the popularity of GPS, the idea of a paper map seems downright old-fashioned.

C.S. Lewis, in his classic Mere Christianity, uses the image of a map to help make clear the crucial role that learning the doctrines of the Christian faith has in our spiritual life as adults.  He argues that theology, or the study of God, is essential to practical "everyday" faith life.

He puts it better than I, so I’ll let his words speak for themselves:

Doctrines are not God: they are only a kind of map. But that map is based on the experience of hundreds of people who really were in touch with God-experiences compared with which any thrills or pious feelings you and I are likely to get on our own are very elementary and very confused. And secondly, if you want to get any further, you must use the map. [An individual experience of God may be] real, and [is] certainly exciting, but nothing comes of it. It leads nowhere. There is nothing to do about it. In fact, that is just why a vague religion – all about feeling God in nature, and so on – is so attractive. It is all thrills and no work; like watching the waves from the beach. But you will not get to Newfoundland by studying the Atlantic that way, and you will not get eternal life by simply feeling the presence of God in flowers or music. Neither will you get anywhere by looking at maps without going to sea. Nor will you be very safe if you go to sea without a map.

As adults, the study of our faith can't simply be limited to defining or defending our Catholic practices.  The study of God, after all, is the study of life. The questions that drive our pursuit of knowledge and wisdom – that keep us dreaming and hoping, the ones that keep us alive – are the ones that fuel our journey through life's bumpy terrain to the very Author of Life. When SMU Catholic offers theological education programs it does so from Lewis’ perspective. We strive to be a welcoming community that asks the big questions about the essential aspect of life and faith. It’s the kind of thing you can’t easily find with a GPS.

Faithful Citizenship

Just as the presidential primary season is heating up, the U.S. Catholic bishops have issued a helpful document that provides a thoughtful framework for participation by Catholics in the political process. The document, issued last November and entitled “The Challenge of Forming Consciences for Faithful Citizenship” can be found in full online at www.faithfulcitizenship.org. Next week, at Mass, we will distribute as a bulletin insert a two-page summary of the document for all to take home for further consideration.

Here, I would like to raise the questions the Bishops raise and address in Faithful Citizenship as a way to get the ball rolling on an ongoing conversation about the responsibility and role of people of faith and religious groups in the political process.

Should the Church weigh in on matters of public policy at all?
Some believe that the Church should stay out of the public square and quit meddling in places it doesn’t belong. Others argue that the Church, by its own missteps, has irrevocably compromised its moral authority and its ability to speak credibly on moral issues.  Nevertheless, we, the Church, have an obligation to offer the insight and wisdom of the Christian moral tradition to the public dialogue shaping society. A robust faith compels us to seek understanding about the truth about human life and dignity. We must offer that understanding to our fellow citizens in appropriate settings and formats and always with the common good in mind. I would hope that we have something valuable to offer after 2000 years of striving to live a life in service to others as modeled on the life of Jesus and empowered by the Holy Spirit. This is a lofty statement, for certain. We often fall short, but we can act with conviction when our action and participation is motivated by the authentic imitation of Christ’s love for all.

How does the Church help Catholics Address Political and Social Questions?
As the title of the document states, the Church primarily guides the faithful by helping them develop well-formed consciences. Conscience is a judgment that recognizes through reason that a concrete act has moral dimensions. It sounds simple, but each of us is called to a lifetime of forming our conscience as we grow in wisdom and knowledge, as we are enlightened by the teaching of Christ and as we serve his mission through the Church. Conscience is aided by prudence and acted upon with courage in our attempt to do good and avoid evil. In that way, our participation in society cannot be characterized by lobbing single-issue criticisms from the back bench, but rather by engaging actively with others in the complex frontline struggle to alleviate suffering in our corner of the world. Not only do we have a responsibility to speak out against anything that threatens human life and dignity – abortion, euthanasia, human cloning, genocide, torture, racism, for example – we have an obligation to do something about it. The moral choices we make – in the voting booth, the marketplace, or in family life – must be made in an effort to work toward the protection of human life, especially among the weak and vulnerable, and the restoration of justice for all.

Next week's bulletin insert will also explore seven key themes that have emerged from our search for a consistent means of applying these principles of participation in society and politics.  Often referred to as Catholic Social Teaching, they provide a “consistent ethic of life” that prevents us from oversimplifying issues and compels us to appreciate the complexity of life lived with others.

Think Catholic

The Theta house across the street from the Catholic Center has a banner that hangs from its second floor balcony that says "Think Theta". I’m not exactly sure what that means, but I know a few Thetas and it seems like it should be a good thing.  For a long time, we’ve wanted to hang our own banner in front of the Catholic Center as a response, of sorts, that says something clever like, “Think Catholic” or “Go Roman” (as in, “Go Greek”).

What would it mean to Think Catholic, anyway? No, it’s not an anti-Greek slogan or anything like that, or even a subtle claim to be an alternative “club” to join.  In fact, it helps to consider that the word “catholic” means “universal”.  Universal hardly implies exclusive or sectarian.  To Think Catholic means to think broadly, fully, expansively.  To Think Catholic means that what we believe about Jesus applies to every nook and cranny of our lives and world, not just the religious or spiritual parts.  To Think Catholic means that God sees you as the Beloved no matter where you find yourself, even whether you acknowledge that love or not.

To Think Catholic means that how we act on our beliefs, through Mass and the Sacraments, in service and in study has global, even cosmic ramifications.  In other words, to Think Catholic, is the opposite of the self-centered “Me and Jesus” spirituality that is typical of a culture that champions individualism above all else and seeks a “god” that is more personal life coach than Creator of All That is Seen and Unseen. When we make God pocket-sized we do so at the expense of authentic life lived with and for others.

This semester, challenge yourself to Think Catholic in class, in relationships, in rehearsal, at practice, in chapter meetings, at work, with your family.  But don’t forget: you can’t Think Catholic alone. That would be an oxymoron. To Think Catholic is a way of life. Authentic life is shared life. That’s why SMU Catholic offers small groups and other ways to connect with those who are seeking to become everything God made them to be. That is, to Think Catholic is to Live Catholic.  If we all did that, then we wouldn’t need to hang any banners at the Catholic Center – we would all become walking, breathing ones.

It’s Advent so, what are you waiting for?

Just before I began writing this column I became one of the 219,803 people on Facebook who RSVP’d that they would be attending “Christmas” – an event created by two high schoolers in Lake Oswego (wherever that is) but officially hosted by Jesus and Santa.  In the time it took me to write the previous sentence, the number of RSVPs is up to 220, 074 people. Now it’s 220,122 and counting. It’s just one more reminder – as if we needed any more – that Christmas is right around the corner and the build up to the Big Day is irresistible.  But wait, isn’t it still Advent? In the crush and rush of this time of year, what do we make of the season of Advent? What hope does Advent have of ever commanding any of our time or attention in the face of Christmas lights, shopping sprees, and travel plans? (220, 332)

Our Church schedule-makers had the foresight to build 4 weeks of prep time into the calendar ahead of the Big Day. Admirable move, for sure. Advent is a time of anticipation for Act I of the Great Christian Story: the Birth of Jesus.  Anticipation takes some slowing down, some waiting.  But who likes to wait? We live in a culture of “go”, not “wait”. If you’re waiting, you might as well be doing nothing.   (221,197)

When I was younger I never had much patience for the steps it took to get somewhere I knew I wanted to be. I’m not just talking about physical “somewheres”. My hoped-for destination was often an emotional, spiritual or intellectual place.  In all cases, once I knew where I wanted to be, I just began acting like I was there (admittedly, much more difficult to do with actual physical destinations).  It was a very efficient process, if I say so myself, but hardly one that bred long-term satisfaction. Skipping the necessary emotional steps or bypassing the spiritual hoops I should have jumped through, got me to where I wanted to be but left me without the emotional or spiritual tools to fully take in the view from my new vantage point.  Those tools come only from the lessons I would have learned on the way.  (222,593)

In all of the gift-buying and light-hanging of this season, we run the risk of jumping ahead too quickly to the celebration of Christmas.  The anticipatory season of Advent,
much like Lent, helps us carve out the time we need to look forward to the Lord’s coming at Christmas.   In the Gospel today, we encounter John the Baptist calling us to a preparation that includes examining our hearts ahead of meeting the Messiah. Perhaps we can turn the busy activity associated with Christmas into a meditation on what’s to come on December 25th, so that the frenzy of gift-gathering becomes a chance to reflect on the gift we receive in the Incarnation; the hanging of lights on the house is a reflection on the Light of Christ entering the world; or the trimming of the evergreen Christmas tree points us to the Eternal Life God makes human in Jesus Christ.  (229,038 – I took a long lunch).

The Feast of the Immaculate Consumption

Plenty is written this time of year lamenting the excessive consumerism and materialism that dominate the Christmas season and push aside any serious reflection on the birth of Christ.  Rather than add my words to the rant I thought I’d offer highlights from the growing list of alternative gift-giving ideas. Some of them will still bring something to wrap and put under the tree, while others let you give a water buffalo in your loved one’s name. In every case, it’s the thought the counts and it’s a charitable cause that wins. And just maybe, the process of looking for a fresh way to get into the giving spirit will allow us to ponder more deeply the mystery the birth of Christ.

Heifer International :: www.heifer.org
This hunger-fighting group has been around since 1974. Their catalog, print and online, introduced the idea of giving animals, like chickens, pigs and bees in every price range ¬– $20 buys you a flock of baby chicks or for $250 someone in Africa gets a water buffalo. Your loved one gets a card telling them of the gift made in their name while a family on another continent gets a ticket to a sustainable income and self-reliance. You get to feel good about yourself.

Catholic Relief Services :: www.crs.org
The official international relief and development agency of the U.S. Catholic Church, CRS is among the first-responders in times of natural disaster, famine and war. They also support extensive long-term development projects. Similar to the Heifer catalog, CRS’s Gift Catalog allows alternative gift seekers to “give” a share of those development projects. Projects range from water management systems in Ethiopia, efforts to combat human trafficking in Benin and vocational training for former slave laborers in Brazil. Project shares range in price from $45 to $1500. The website gives details about the problem being addressed, how many people will benefit from a project, and its overall cost.

Ten Thousand Villages :: www.tenthousandvillages.com
Since 1946 Ten Thousand Villages has supported the work of literally tens of thousands of artisans in over 30 countries in Asia, Africa, Latin America and the Middle East, making it one the largest fair trade organizations in North America. Working with more than 100 artisan groups, the chain of 160 retail shops sells crafts, musical instruments, furniture, folk art, toys and games, kitchenware and jewelry made by craftspeople with whom they have longstanding, nurturing relationships, helping to bring dignity to their lives. A pioneer in social entrepreneurship, Ten Thousand Villages has no store in Dallas, but stores in other locations can be found on its website. Shopping on its website is just as easy and information about the products you buy is plentiful.

Kiva Micro-loans :: www.kiva.org
If charity with a twist is not what you’re looking for this Christmas, than maybe some free-market entrepreneurship that changes lives is. Kiva is an online service that connect lenders with entrepreneurs in developing nations. A typical entrepreneur featured on Kiva is a mother of six in Cambodia who needs capital to expand the grocery store she runs in her village. That’s just one example among thousands. So far more than 123,000 people have loaned more than $12.4 million to 18,000 entrepreneurs. Here’s how it works: read a short profile about each entrepreneur, then decide which to fund. That’s it. Your micro-loan can be as little as $25. While a lender does not earn interest on a loan, the micro-finance organizations that helped Kiva find the entrepreneur does. Entrepreneurs pay back loans at a remarkable  99.67% rate. Once your micro-loan is repaid, you can choose to withdraw your funds or re-loan to a new business. Kiva even sells “gift certificates” that recipients redeem by granting it as a loan to a Kiva entrepreneur.