College of Saint Benedict and Saint John’s University: DigitalCommons@CSB/SJU

Massaro, Thomas

The Journal of Social Encounters 
Volume 9 
Issue 1 The Continuing Saga of Darfur and 
Sudan 
Article 33 
2025 
Review of Pope John’s Pacem in Terris and the Call for Global 
Governance 
Thomas Massaro 
Fordham University, tmassaro@fordham.edu 
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 Part of the Catholic Studies Commons, International and Area Studies Commons, International Law 
Commons, International Relations Commons, Peace and Conflict Studies Commons, Politics and Social 
Change Commons, and the Religious Thought, Theology and Philosophy of Religion Commons 
Recommended Citation 
Massaro, Thomas (2025) "Review of Pope John’s Pacem in Terris and the Call for Global Governance," 
The Journal of Social Encounters: Vol. 9: Iss. 1, 295-297. 
DOI: https://doi.org/10.69755/2995-2212.1346 
Available at: https://digitalcommons.csbsju.edu/social_encounters/vol9/iss1/33 
This work is licensed under a Creative Commons Attribution-NonCommercial-No Derivative Works 4.0 International 
License. 
The Journal of Social Encounters 
295 
 
Pope John’s Pacem in Terris and the Call for Global Governance. Joseph J. Fahey. 
Washington, D.C. Pacem in Terris Press, 2024, hardcover, 77 pp., ISBN 979-8-9912115-1-2 
 
Thomas Massaro, S.J. 
Fordham University, New York, USA 
tmassaro@fordham.edu 
 
Among the most fascinating topics in diplomatic history is the intersection of religious leadership 
and world affairs. From time to time, bold religious leaders take prophetic stands or offer pragmatic 
proposals that hold the promise of altering the equation of international politics in remarkable 
ways. Such interventions may unfold in written or spoken word, as well as through rich symbolic 
gestures that undermine the rationales that sustain deadly conflicts or offer to mediate and resolve 
them. Recall how Dr. Martin Luther King, Jr. spoke out (especially in his 1967 Address at 
Riverside Church in New York) against U.S. involvement in the Vietnam War, or how the Dalai 
Lama has repeatedly called for recognition of the sovereign autonomy of Tibet. Even more 
recently, Pope Francis placed his very life on the line to witness for peace when he waded into an 
active war zone in visiting Bangui, the capital of Central African Republic, on a 2015 diplomatic 
mission to support a peace process aimed at reconciling warring parties amidst ongoing outbreaks 
of savage armed conflict. 
 
Obviously, these displays of moral leadership ultimately turn out to achieve rather uneven levels 
of success. Indeed, the passage of many years or even decades is often required before historians 
can render a comprehensive assessment of such religious interventions in global affairs. The April 
1963 publication of Pope John XXIII’s social encyclical Pacem in Terris (“Peace on Earth”) is an 
excellent case in point. In good Pope John’s expression of horror at the nuclear brinksmanship he 
had so recently witnessed on full display in the Cuban Missile Crisis of October 1962, he issues a 
sustained lament over the fierce divisions and perilous tensions associated with the Cold War and 
its reliance on strategies that amount to “mutually assured destruction” (aptly abbreviated as 
M.A.D.). His fervent call in the opening sections of that encyclical for universal respect for human 
dignity and recognition of the full range of human rights earned this document the moniker “the 
Catholic Magna Carta of human rights.” All these components of that groundbreaking encyclical 
continue to spark new reflection regarding the ethical bases for a sustainable global order even six 
decades later. 
Dr. Joseph Fahey has done us a great service in keeping before our eyes today the many 
groundbreaking contributions of Pacem in Terris. In a slim and highly accessible volume that 
celebrates the encyclical and teases out in highly creative ways further implications of its contents, 
Fahey provides valuable commentary on the landmark document whose anniversaries have been 
celebrated in circles well beyond the church itself (including through a high-profile series of 
anniversary symposium celebrations at the United Nations itself). Primary emphasis in this volume 
is placed upon Pope John’s call for the principle of global governance in general, and his particular 
embrace of the notion of a worldwide public authority of some (mostly an unspecified) sort. While 
these proposals have been routinely met with a quizzical or even dismissive gaze, detractors have 
yet to propose alternatives to accomplish such crucial functions as the encouragement and 
enforcement of arms limitation treaties and their provisions to take thousands of nuclear weapons 
Review of Pope John’s Pacem in Terris and the Call for Global Governance. 
296 
 
off hair-trigger alert. As long as the peril associated with the potential launch of genocidal nuclear 
exchanges is subject to miscalculations that could have the gravest of implications for all on earth, 
with the potential for nuclear Armageddon until serious arms limitation is enacted, the burden of 
proof lies with the detractors who hastily dismiss the urgent need for (or even the possibility of) 
global community. 
This is not the first time that this retired Professor of Theology at Manhattan University has 
advocated for such bold stances. In an earlier work (War and the Christian Conscience: Where Do 
you Stand? [Orbis Books, 2005] as well as in volume 2, issue 1 of this present journal, at pp. 7-
21), Fahey described four models by which Christians have, in various eras of church history, 
organized their reflections regarding war and peace. The four approaches are: pacifism, just war 
theory, total war, and world community. The final item on that brief list surely surprises many 
observers. While the first three seem obvious as organizing principles for the application of 
conscience to the potential justification of the use of military force (namely, by foreswearing it 
entirely, sanctifying it uncritically, or constraining it through various jus ad bellum and jus in bello 
criteria), the world community model ventures a fresh perspective. It dares to pose questions of 
the “what if?” variety. What if the nations of earth committed to a comprehensive agenda of 
negotiating disputes and creating robust structures for the resolution of conflicts? What if 
international institutions supporting peacebuilding and possessing robust enforcement 
mechanisms were to win universal recognition and legitimation? Under these conditions, the path 
to peace would be greatly enhanced, if not secured entirely.  
Fahey distinguishes himself here once again by placing an unusually generous measure of trust in 
the notion of a functioning and benevolent international community as an alternative to conflict 
and war. Such confidence may seem misplaced to some observers, or even be judged naïve in the 
face of mountains of evidence that the existing international institutions that have been fashioned 
to support and enact such a world community are so often ineffectual at best and seriously flawed, 
at least according to the perceptions of many. But Fahey defies the naysayers by offering, not some 
calculation or mere projection from present facts, but rather an appealing moral vision regarding 
the possibilities of constructive roles that may be played by committed actors inspired by the vision 
articulated by Pope John in Pacem in Terris. The heart of the proposal is an aspiration for proper 
order within national communities and among international actors on a regional or global level, in 
pursuit of indisputably laudable values such as prosperity, equity and collective security. 
In the volume’s penultimate chapter, Fahey holds up the European Union as a potentially useful 
model for global governance that, despite a mixed track record so far, is capable of advancing (or 
even ultimately achieving) precisely those precious goals. In the pivotal fourth chapter of this 
volume, Fahey joins Pope John in affirming a leading role for the United Nations as a key agent 
capable of providing direction and coordination for the global governance that the world so badly 
needs. For all its imperfections, there is simply no other extant candidate to play the role of global 
public authority capable of promoting the universal common good. The volume concludes with 
four highly inspiring appendices that (each in its own distinctive and intriguing ways) build upon 
the foundations laid by Fahey (and Pope John XXIII himself) regarding the prospects for global 
peace. 
The Journal of Social Encounters 
297 
 
The establishment of a lasting world peace is not likely just around the corner, as even Fahey 
would concede. However, if positive steps toward a sustainable easing of global tensions and 
reduction in internecine conflict are to unfold in the coming decades, much of the credit will surely 
go to visionaries like John XXIII—and to Joseph Fahey as well—who dare to propose visions of 
world community and global governance that might provide a bridge from our world of seemingly 
endless deadly disputes to one of broad reconciliation and ultimate peace. Advocating for such 
visions for a safer and more humane future is precisely the moral leadership that religious figures 
can and should be providing to a world so desperately in need of peace. 
 
Rev. Thomas Massaro, S.J., holds the Laurence J. McGinley Chair in Religion and Society. He 
came to Fordham University in 2018 as Professor of Moral Theology. He writes and teaches on 
Catholic social teaching and its implications for responsible public policies advancing peace, 
social justice and poverty alleviation. 
 


English

Review of Pope John’s Pacem in Terris and the Call for Global Governance

Penk, Stacy

Symons, Diana

2025 Document for Celebrating Scholarship & Creativity Day Soirée

Obsculta 
Volume 18 Issue 1 Article 1 
2025 
Author Biographies 
Follow this and additional works at: https://digitalcommons.csbsju.edu/obsculta 
 Part of the Religion Commons 
ISSN: 2472-2596 (print) 
ISSN: 2472-260X (online) 
Recommended Citation 
. 2025. Author Biographies. Obsculta 18, (1) : XI-XVI. https://digitalcommons.csbsju.edu/obsculta/vol18/
iss1/1. 
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been accepted for inclusion in Obsculta by an authorized administrator of CSB and SJU Digital Commons. For more 
information, please contact digitalcommons@csbsju.edu. 
Author Biographies 
(A L P H A B ET I C A L LY )
A A R O N  C H R I S T I E
Aaron Christie was born in Bay City, Michigan. An ordained Lutheran pas-
tor in the Wisconsin Evangelical Lutheran Synod, he served in parish min-
istry for 23 years in Antioch, Illinois and Waukesha, Wisconsin. In 2020, 
he accepted a call to teach at his alma mater, Wisconsin Lutheran Seminary 
in Mequon, Wisconsin. He serves as the seminary’s Dean of Chapel and 
teaches in the areas of liturgics and homiletics. He served as the hymno-
dy chair for Christian Worship: A Lutheran Hymnal (2021). He holds a 
Master of Divinity from Wisconsin Lutheran Seminary and a Masters of 
Church Music from Concordia University–Wisconsin. He is currently 
enrolled in the Master of Theology in Liturgy at Saint John’s School of 
Theology and Seminary.
PAU L I N U S  D A E L I
Paulinus Daeli is originally from Nias Barat, Sumatera Utara, Indonesia. 
He is a seminarian of the Order Sanctae Crucis. In 2020, he obtained his 
Bachelor of Philosophy degree from Universitas Katolik Parahyangan, 
Bandung, Indonesia. Currently, he is pursuing his Master of Theology 
at Saint John’s School of Theology and Seminary. Besides having a deep 
interest in theology, Paulinus also enjoys singing choral songs, cooking 
Indonesian food and editing photos.
XII O B S C V L T A  2 0 2 5
K R I S T Y N  D E M E R S
Kristyn Demers graduated from Saint Anselm College in Manchester, 
New Hampshire with her Bachelor of Arts in Elementary Education 
with a minor in Theology. She then completed a year of volunteering 
with the Franciscan Volunteer Ministry in Durham, North Carolina. She 
is currently a second-year Master of Divinity candidate and is part of the 
Conversatio: Creating a Culture of Encounter program at Saint John’s 
School of Theology and Seminary. She hopes to work in Campus Ministry 
or chaplaincy after graduation.
E M I LY  H E I D I C K
Emily Heidick grew up in Minnesota before completing her Bachelor of 
Arts in Elementary Education and Master of Arts in Teaching English to 
Speakers of Other Languages at Wheaton College. She was a third grade 
and English Learner teacher in Chicago before furthering her theological 
education in the Master of Theological Studies program. She is also the 
digital communications graduate assistant at Liturgical Press.
J A R R O D  J U L I A N  L E E
Jarrod is a Singaporean of Chinese ethnicity who is an oblate of an English 
Benedictine monastery (Ampleforth Abbey) and completing his Certificate 
in Spiritual Direction at Saint John’s School of Theology and Seminary. In 
his previous life, he taught philosophy to high-school students and regu-
larly dabbled in musical theatre. All these influences come to ‘play’ in his 
studies as well and he hopes that whatever is shared here is of benefit to 
anyone, anywhere, regardless of country, culture, and language.
B A R B A R A  M A R I N C E L
Barbara Marincel is from Minneapolis, Minnesota and earned her Bachelor 
XIII A U T H O R  B I O G R A P H I E S
of Arts from Boston College in Political Science in 1994, before complet-
ing a Master of Arts in Theology at Saint Catherine University in St Paul, 
Minnesota in 2015. She is currently studying for a Master of Divinity and 
working as a part-time chaplain at the Saint Cloud Hospital.
H A N N A H  M I E R S
Hannah Miers was born in Rochester, Minnesota but currently lives in 
Stewartville, Minnesota. She attended the College of Saint Benedict 
in Saint Joseph, Minnesota, where she received her Bachelor of Arts in 
Theology in the spring of 2022. Hannah is in her final semester at Saint 
John’s School of Theology and Seminary and will receive her Master of 
Divinity in May 2025.
G A R R E T T  S.  “FAU S T I N O”  M I L L E R ,  O B L S B
Garrett S. “Faustino” Miller is an Oblate of Saint Benedict associated with 
Saint Vincent Archabbey in Latrobe, Pennsylvania. He completed two 
majors while studying at Saint Vincent in both Theology and Psychology 
while also being a student in multiple honor’s programs including one in 
Benedictine Leadership Studies. He currently is working on his Master of 
Divinity degree at Saint John’s School of Theology and Seminary and is 
looking forward to seeing where God takes him in his future endeavors.
M A RY  J E R O M E  O B I O R A H ,  I H M
Mary Jerome Obiorah is a member of the Religious Institute of the Sisters 
of the Immaculate Heart of Mary, Mother of Christ. She is from Nigeria. 
She is currently completing a program on spiritual direction. She enjoys 
reading and writing.
XIV O B S C V L T A  2 0 2 5
G I L B E RT  P E R E Z
Gilbert Perez was born in Houston, Texas. He currently attends Saint 
John’s School of Theology and Seminary for the Master of Divinity in Lay 
Ministry. Gilbert works with the Multicultural Office of the Diocese of 
Saint Cloud. In his free time, he also enjoys teaching theology to others, 
cooking, hiking, and many more outdoor recreations.
T H E R E S A  T H U  H A N G  P H A N
Theresa Thu Hang Phan is a sister of the Congregation of the Lovers of Holy 
Cross of Nha Trang in Vietnam. She served orphans, abandoned children, 
and people of vulnerable groups in the House of Love orphanage in La Gi, 
Binh Thuan province. She has studied in the US since 2019. She attended 
the Assumption College for Sisters in Denville, New Jersey, and transferred 
to the College of Saint Benedict and Saint John University to complete 
her Bachelor of Arts in Education. She is a student in the Master of Arts in 
Theology program at Saint John’s School of Theology and Seminary.
A N D R E N I Q U E  D.  R O L L E
Andrenique D. Rolle grew up on the islands of Andros and New Providence 
in the Bahamas. She is currently a candidate for a Master of Theological 
Studies degree specializing in Systematics at Saint John’s School of Theology 
and Seminary. She earned a Bachelor of Arts in Theology from the College 
of Saint Benedict. She has also completed pre-professional degree work 
in healthcare, focusing on an interdisciplinary approach to health equity 
and liberation theology. She is the Graduate Assistant for the Obsculta 
Preaching Initiative and Editorial Assistant at Pray Tell Blog. Andrenique 
enjoys cooking, creating media for Bible Study Sessions, traveling, and try-
ing new things. 
XV A U T H O R  B I O G R A P H I E S
PAT R I C K  R U S S E L L
Patrick Russell has lived in multiple states. He earned a Bachelor of Arts in 
Missions from Southern Nazarene University, a Master of Divinity from 
Olivet Nazarene University, and a Master of Arts in Orthodox Studies from 
Saint Vladimir’s Orthodox Theological Seminary before attending Saint 
John’s School of Theology and Seminary to pursue the Master of Theology. 
In his spare time he enjoys conversations about Eastern Orthodox the-
ology, liturgical theology, pastoral care, and anything having to do with 
the Inklings.
B R .  T R AV I S  S P I L LU M ,  O S B
Br. Travis is a monk of Saint John’s Abbey. He attended Saint John’s 
University, completing a Bachelor of Arts in Economics and Mathematics. 
He is currently pursuing a Master of Divinity with formation as a priest 
candidate. Outside of his studies, Br. Travis enjoys living and praying with 
his confreres, spending time in the outdoors, and baking bread.
M A R K  V.  S T R AT M A N
Mark V. Stratman attended Santa Clara University, majoring in Philosophy, 
particularly focused on ethics and meta-ethics. He is a Benedictine Oblate 
of Saint Andrew’s Abbey in Valyermo, California with interests in vo-
cal music and Italian language. Moreover, he is an Auxiliary member of 
the Sovereign Military Order of Malta. He is currently studying for the 
Graduate Certificate in Benedictine Spirituality at Saint John’s School of 
Theology and Seminary.
T R I S TA N  J.S.  S T UA RT
Tristan J.S. Stuart was born in Sauk Rapids, Minnesota. He attended 
the University of Minnesota in Minneapolis for a Bachelor’s degree in 
XVI O B S C V L T A  2 0 2 5
Information Technology Infrastructure. He is currently attending Saint 
John’s School of Theology and Seminary to pursue a Master of Theological 
Studies. When not studying, he enjoys discussing and studying theology 
and history.
M E L I S S A  TO VA R- GU E R R E R O
Melissa Tovar-Guerrero was born in Bogotá, Colombia. She completed her 
Bachelor of Arts in Literary Studies. She is an author, journalist, and has 
written and published two books: Retorno a Dorlebo, which is a collection 
of fantastic stories. In her first novel, Los desprendimientos, Melissa explores 
the ancient Japanese tradition of voluntary disappearances, known as jōhat-
su. She is currently studying the Master in Theological Studies.
H E N RY  W I D D I C O M B E
Henry Widdicombe was born in northern Idaho and grew up in southern 
California. He received his Bachelor of Arts in Philosophy from Gonzaga 
University in Spokane, Washington and is an avid fan of their basketball 
team. He earned his Master of Theological Studies in Systematic Theology 
and his Master of Theology, with a thesis on the Ignatian influences of 
Karl Rahner and Bernard Lonergan, from Saint John’s School of Theology 
and Seminary in Collegeville, Minnesota. He is presently a doctoral stu-
dent in Systematic Theology at Boston College. His primary academic 
interests are liturgy and sacraments, the work of Bernard Lonergan, the 
social dimensions of Catholicism, and the Catholic Worker movement. 
In his free time Henry also enjoys the outdoors—running, hiking, back-
packing, cross-country skiing, kayaking—as well as watching movies and 
reading novels.


Author Biographies

Nardolilli, Benjamin

Studio One 
Volume 49 Article 8 
2025 
Amateur Paleontology 
Benjamin Nardolilli 
bnardolilli@gmail.com 
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Nardolilli S1 21
AMATEUR PALEONTOLOGY
Benjamin Nardolilli
Maybe I am as old as my art,  
But I can be spontaneous, ready to rise 
With my bones coming out  
From under my own brown cover 
  
Roaming the city, spitting out 
A roar that claims a place for new verse, 
Not stopping to wait  
To be classified or ossified in place 
  
Let others find the right Latin for me, 
The disregard is cold blooded 
But I am still full-bodied,  
Maybe one day I will evolve to fly 


Amateur Paleontology

LoSchiavo, LindaAnn

Studio One 
Volume 49 Article 12 
2025 
The Bones of the Hospital (Le Ossa Dell' Ospedale) 
LindaAnn LoSchiavo 
nonstopny@aol.com 
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25-26. 
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been accepted for inclusion in Studio One by an authorized editor of CSB and SJU Digital Commons. For more 
information, please contact digitalcommons@csbsju.edu. 
LoSchiavo S1 25
LindaAnn LoSchiavo
We’re making a novena for grandpa. 
I stumble on words like leukemia, 
Don’t understand bone marrow transplanting. 
Before my father goes to donate his, 
We’re having bone soup.  “It’s nutritious food,” 
Explains my mother.  But the real reason’s 
Because we’re broke, my classmates like to taunt.  
 
I wonder if physicians will respect 
Grandpa if neighbors hate poor foreigners 
Like us, whose kitchen windows don’t emit 
Aromas of expensive T-bone steaks. 
  
Dad’s rich in health, the closest match.  He sighs, 
“Vado in ospedale!”  Miracles  
Depend on faith but don’t discriminate. 
One time in Stromboli, a ledge gave way — — 
Eruptions tearing up the crust beneath 
His feet — — and nonno reached out for tree bones,  
Dangled all night till rescuers arrived. 
Volcanoes are impartial.  Which divine 
Did grandpa put in charge of destiny? 
Disease erupts like blowholes. Lava’s kind 
To crops — — then turns destructive hot-spot god. 
 
THE BONES OF THE HOSPITAL 
(LE OSSA DELL’ OSPEDALE) 
LoSchiavoS126
Perhaps le ossa dell’ ospedale 
Are saints that guard red wards of surgery, 
Restore the safe ground under human feet.
Strong bones of hospitals exist in dreams, 
Protecting patients, blocking the cold room 
Where promise goes, supplying nourishment. 
Dad visits gramps. Hope’s fire is revived. 
Marrow’s like monks who chant for his to rise.


The Bones of the Hospital (Le Ossa Dell\u27 Ospedale)

Middleton, Stephen C.

Studio One 
Volume 49 Article 16 
2025 
(Little) Lords & Ties 
Stephen C. Middleton 
stephencmiddleton@hotmail.com 
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Middleton S1 31
(LITTLE) LORDS & TIES
Stephen C. Middleton
Code & older ties 
Spawning upholders of the Establishment 
Parliament, high finance 
(Spouting high nonsense) 
Never seeing, never doubting 
  
But seen / in the raw (source material) 
Shivering / quick dressing 
After a swim / in the mountains 
  
Distance now 
& distances multiplying 
An outline of a structure 
& of old school ties 
Calcifying. 


(Little) Lords & Ties

Doll, Abbie

Studio One 
Volume 49 Article 22 
2025 
Okay, Contestant, Your Next Word is "Artist" 
Abbie Doll 
doll.abbie@gmail.com 
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information, please contact digitalcommons@csbsju.edu. 
I LOVE YOU THE DISTANCE OF 
THE ATLANTIC TO THE PACIFIC
Doll S1 39
OKAY, CONTESTANT, YOUR 
NEXT WORD IS “ARTIST”
Abbie Doll
may i have it in a sentence?
certainly.
there is no “artist” among us.
definition please.
of course. 
one who employs their imagination for a living.
[. . .]
s-e-l-f (hyphen) d-o-u-b-t
I’m sorry, that’s incorrect.
You may take your seat. 


Okay, Contestant, Your Next Word is  Artist

Supranowicz, Edward M

Studio One 
Volume 49 Article 36 
2025 
Ghost of Crusaders 
Edward M. Supranowicz 
esupranowicz@gmail.com 
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information, please contact digitalcommons@csbsju.edu. 
Supranowicz S1 15
GHOSTS OF CRUSADERS
Edward Michael Supranowicz


Ghost of Crusaders

Gouge, Hannah

Studio One 
Volume 49 Article 41 
2025 
The Painting 
Hannah Gouge 
hannahgouge@outlook.com 
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been accepted for inclusion in Studio One by an authorized editor of CSB and SJU Digital Commons. For more 
information, please contact digitalcommons@csbsju.edu. 
GougeS162
THE PAINTING
Hannah Gouge
Life here is boring. Stationary, with one point of view, hung on a wall. Sometimes I truly 
hate it, being able to hear all the people and their remarks.  
“His [body part] is far too small proportionally.” – Wannabe art critic. Often wearing 
a Beret or some other artsy looking hat. 
“Why did they even suggest coming here?” – Moody teenager. Glued to their phone, 
mainly looking through social media. 
“Where are we going to get food?” “How about [kind of expensive restaurant].” “Oh 
no, after spending a fortune on tickets we are only going to use once I am not spending that 
much on food.” “Fine. We’ll just have to settle for [generic fast-food chain].”– Parents who 
want to expose their kids to the arts a young age. Parents who also think it’s far too expensive 
to do so. 
At least I am hung in front of a bench. You see so much more this way. Nothing too 
exciting, people waiting mainly, but it’s fun trying to come up with stories for people you 
don’t know. Like why a young man holding a handbag even came to the art gallery if it was 
as boring as it seemed to be for him. He could be on a date with a very pretty, young woman 
who he’s trying to impress or appeal to. He must pretend all these old paintings, made by 
people who are long gone and who he cares very little about, are interesting. I half feel sorry 
for him, and half admire him. He obviously doesn’t want to be here, but he went for love. Or 
perhaps he is lost in thought of someone he used to spend his days walking around talking 
about art and history. But like every good thing it came to an end, and he is left to sculk-
ing around where they would spend hours in one another’s company. Here he is taking just 
a moment to let the memories take over. At least that’s what I tell myself until his mother 
comes back and he starts complaining again. 
Some of the stories don’t last long as they are swept away by their friends or part-
ners or even other paintings. Some do last though, reoccurring characters. Lots of them 
are very similar too. Lots about waiting for love; some about losing it. Like the security 
man who sat by the door sipping ‘tea’ from his thermos. He drank from it a little too
Gouge S1 63
frequently for it to be just tea and his expressions weren’t helping the ruse either. Holding 
on so tight till it was all gone then fiddling with the band on his ring finger. I sometimes 
thought he is moments away from throwing it in the bin. His story has been ever evolving 
over the months he has been stationed here. The stronger reactions to his ‘tea’, the syrup for 
sore throats and the ache in his back. However, every story must end. The day a new guard 
took his place I knew it was nearing that end. I didn’t lose hope for a resolution. I did start 
to wonder whether it would be a nice one or, more likely, not. One day, a week or so later 
he came back without the band around his finger and no flask. All I can say is I’m happy for 
him. He has seemed far healthier since. With that day his story ended but I always like think-
ing there is always a possibility for a sequel. Though I suppose if there was, there is a chance 
that it would be a cheap knock-off. I hate cheap knock-offs. 
Like the time a young couple came into the gallery. Holding hands commenting on 
all the painting, taking their time. They spent ages in my room, just talking. It was really 
sweet. Obviously, I saw them again, and again. Then they stopped coming. Then she came 
alone. Then with a different boy. Less mature, less interested. She was interested. They won-
dered round my room at twice the speed, he said nothing. He smiled and listened, but he 
simply wasn’t interested. They came again and then she was alone. The next time I saw her 
she was with a different boy. Now he didn’t care at all. She’d talk to him about the paintings; 
he would ask the time. She’d talk about the artist; he’d say he was hungry. She’d mention her 
favourites and he’d sigh. I felt sorry for her. She didn’t seem to care though. I didn’t see them 
again. She came back one more time, sat on my bench for the first time and waited. To this 
day I don’t know why, but she looked out to the room for twenty minutes, maybe, then left. 
I wonder if there was another boy or if she was waiting for the first to come back around, 
who knows. She deserved better. 
I don’t necessarily think all the stories I come up with are true or even close to it, 
but there are times when I am almost positive I simply couldn’t be wrong. There is one that 
came to an end a couple weeks ago but it’s one I would retell as fact not fiction. It’s the story 
of an older woman who often visits the gallery. She made her way around the room strolling 
like most people do, vaguely interested in the paintings (at least pretending to be). However, 
unlike most, on her walk she always stopped at my bench, and she would sit and stare for 
longer than anyone else. 
GougeS164
She would come roughly once a week, often on the same day every week. I must admit I 
counted the number of days between her visits, can you blame me when there is so little else 
to do. She would almost always come alone but when she didn’t, she would come with a 
young woman or a young man, who I presume to be either her children or her grandchildren 
(I think the latter based on how old they looked). They’d stroll through the room arm in arm, 
and they’d sit with her when they reached me. Sometimes they’d go off to get drinks or to the 
toilet, but she’d always still be exactly where they left her when they came back, just staring. 
I sometimes wondered if it wasn’t me, she was really looking at. He must have been a special 
man, whoever he was, if she kept coming back every week, and her relatives knew it too. 
They’d never tell her they should go, they let her leave when she was ready, and they’d wait 
for as long as it would take. I wish I could have met him. Perhaps I did, when he was young-
er, and I simply don’t remember. Maybe I met them both when they were young, happy 
and so in love. And that love lasted to the very end. I haven’t seen her for a while now, but I 
learned from her that there are people out there who not only appreciate us but consider us a 
part of people who have left. 
I suppose there is one nice part about being hung on a wall, stationary, having this 
forced perspective. The world around me keeps moving and I get to see it all. 
  


The Painting

The St. Cloud hydroelectric dam is a smaller dam located in central Minnesota on the Mississippi river. The dam causes many environmental issues related to stopping freshwater fish migration, lack of nutrient loading at the bottom of the dam, and a general loss of biodiversity on the Mississippi. Dam removal is an option to solve many of the problems that the dam produces, but it will remove a large amount of renewable energy that powers St Cloud. Do the renewable energy benefits of the St Cloud dam outweigh the ecological benefits of its removal? This poster examines whether the renewable energy generation of the St Cloud hydroelectric dam outweigh the environmental benefits of its removal

Novak, Adam

College of Saint Benedict and Saint John's University 
CSB and SJU Digital Commons 
Celebrating Scholarship and Creativity Day 
(2018-) Office of Undergraduate Research and Scholars 
5-1-2025 
St. Cloud Dam: Is the Renewable Energy Worth the Ecological 
Consequences 
Adam Novak 
College of Saint Benedict and Saint John's University 
Follow this and additional works at: https://digitalcommons.csbsju.edu/ur_cscday 
 Part of the Higher Education Commons 
Recommended Citation 
Novak, Adam, "St. Cloud Dam: Is the Renewable Energy Worth the Ecological Consequences" (2025). 
Celebrating Scholarship and Creativity Day (2018-). 271. 
https://digitalcommons.csbsju.edu/ur_cscday/271 
This Poster is brought to you for free and open access by CSB and SJU Digital Commons. It has been accepted for 
inclusion in Celebrating Scholarship and Creativity Day (2018-) by an authorized administrator of CSB and SJU 
Digital Commons. For more information, please contact digitalcommons@csbsju.edu. 
 The St. Cloud hydroelectric dam is a smaller dam located in 
central Minnesota on the Mississippi river. The dam causes many 
environmental issues related to stopping freshwater fish migration, 
lack of nutrient loading at the bottom of the dam, and a general loss 
of biodiversity on the Mississippi. Dam removal is an option to solve 
many of the problems that the dam produces, but it will remove a 
large amount of renewable energy that powers St Cloud. Do the 
renewable energy benefits of the St Cloud dam outweigh the 
ecological benefits of its removal? This poster examines whether 
the renewable energy generation of the St Cloud hydroelectric 
dam outweigh the environmental benefits of its removal.
St. Cloud Dam: Is the Renewable Energy Worth the 
Ecological Consequences
Adam Novak
Faculty Advisor: Joe Storlien
ENVR 320 | Spring 2025
 A large-scale literature review of relevant articles and books was 
conducted. Research focused on dam removal benefits, and 
downsides, as well as the environmental factors that go into dam 
removal, along with associated federal and local politics. Catch 
data off the Elwha river in different years as well as different catch 
areas was found, the total catches were put into a graph, and the 
data before and after the 2011 dam removal was analyzed. Data 
showing the main regional threats to wildlife populations was 
found, and average share of threatened wildlife was put into a bar 
graph and split up by continents. Results were weighted on whether 
a removal would be beneficial to the river and to the St. Cloud 
community.
  The St. Cloud Dam generates renewable energy for approximately 5,000 
homes each year. While it does have some negative impacts on the local 
ecosystem such as habitat fragmentation, sediment contamination, and a 
reduction in biodiversity, these environmental effects are relatively limited. The 
benefits of the dam do outweigh its drawbacks, and therefore, it should not be 
removed. If, in the future, the removal of the Sartell Dam were considered, then 
alternative solutions for energy generation at the St. Cloud Dam could be 
explored. However, given its current value to the local community and the 
comparatively minor environmental costs, the St. Cloud hydroelectric dam 
should remain in place.
Bibliography:
Table 1: 1 “Wind Turbine Cost.”      2 “How Much Does a Solar Farm Cost (2025).”      3 chatterbuzz, “Is Renewable Energy Expensive?”     4 “Hydroelectric Power – Roof Insulation.” 
5 “How Long Do Wind Turbines Last?”    6 “Solar Panel Longevity.” 
Figure 1: Esri. "Topographic" [basemap]. Scale Not Given. "World Topographic Map". February 19, 2012. http://www.arcgis.com/home/item.html?id=30e5fe3149c34df1ba922e6f5bbf808f.
U-Spatial. (Feb 8, 2024), dams_all_and_nartives_mn_nov_2023, [Feature Service]. Retrieved from dams_all_and_fail_nartivs_mn_nov_2023 – Overview
Rosen656_UMN. (jul 6, 2020), mnrivers, [Feature Service]. Retrieved from mnrivers - Overview
Figure 2: Figure 3: Kinsey E. Frick, Anna N. Kagley, Kurt L. Fresh, Jameal F. Samhouri, Larry S. Ward, Justin T. Stapleton, Andrew O. Shelton, Spatiotemporal Variation in Distribution, Size, and 
Relative Abundance within a Salish Sea Nearshore Forage Fish Community, Marine and Coastal Fisheries, Volume 14, Issue 2, April 2022, e210202, https://doi.org/10.1002/mcf2.10202
Figure 3: St. Cloud, MN. “Hydroelectric Utility,” n.d. https://ci.stcloud.mn.us/1504/Hydroelectric-Utility.
Figure 2. Total near shore catch data from the Elwha River in Washington. Elwha river dam 
was was removed in 2011Figure 1. Mississippi river and the closest dams to the St Cloud dam.
Table 1.  Initial cost, cost per unit, and average lifespan of different renewable 
energy sources (1 MWh = 1,000 KWh)
Discussion
Impact on Fish & Habitat (Figure 2):
• Freshwater fish populations drastically decreased due to the dam.
• After Elwha River dam removal, fish count improved by 3.5 times.
• Dam trapped sedimentation, reducing nutrients and harming 
macroinvertebrates.
• This nutrient loss led to degraded river vegetation.
• Dam removal enhances river biodiversity.
Geographic Impact (Figure 1):
• St. Cloud Dam is near Sartell, with about 7 miles of river between.
• Full removal of St. Cloud Dam would open this river stretch.
• However, it would release sediment downstream, potentially 
overwhelming vegetation with excess nutrients.
Energy Production (Table 1):
• Dam supports the local power grid with hydroelectric energy.
• It produces between 40-60M KWh
• It can power between 4,000-6,000 homes annually
• Output is equivalent to:
• 6 wind turbines
• 41 football fields of solar panels
Figure 3. St. Cloud Hydroelectric dam 
Introduction
Methods
Conclusion


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