Suchergebnisse

[This corrects the article DOI: 10.1371/journal.pone.0256740.].

During the initial phase of the COVID-19 pandemic, U.S. conservative politicians and the media downplayed the risk of both contracting COVID-19 and the effectiveness of recommended health behaviors. Health behavior theories suggest perceived vulnerability to a health threat and perceived effectiveness of recommended health-protective behaviors determine motivation to follow recommendations. Accordingly, we predicted that-as a result of politicization of the pandemic-politically conservative Americans would be less likely to enact recommended health-protective behaviors. In two longitudinal studies of U.S. residents, political conservatism was inversely associated with perceived health risk and adoption of health-protective behaviors over time. The effects of political orientation on health-protective behaviors were mediated by perceived risk of infection, perceived severity of infection, and perceived effectiveness of the health-protective behaviors. In a global cross-national analysis, effects were stronger in the U.S. (N = 10,923) than in an international sample (total N = 51,986), highlighting the increased and overt politicization of health behaviors in the U.S.

Background. The effective implementation of government policies and measures for controlling the coronavirus disease 2019 (COVID-19) pandemic requires compliance from the public. This study aimed to examine cross-sectional and longitudinal associations of trust ingovernment regarding COVID-19 control with the adoption of recommended health behaviours and prosocial behaviours, and potential determinants of trust in government duringthe pandemic.Methods. This study analysed data from the PsyCorona Survey, an international project onCOVID-19 that included 23 733 participants from 23 countries (representative in age andgender distributions by country) at baseline survey and 7785 participants who also completedfollow-up surveys. Specification curve analysis was used to examine concurrent associationsbetween trust in government and self-reported behaviours. We further used structural equation model to explore potential determinants of trust in government. Multilevel linear regressions were used to examine associations between baseline trust and longitudinal behavioural changes.Results. Higher trust in government regarding COVID-19 control was significantly associatedwith higher adoption of health behaviours (handwashing, avoiding crowded space, self-quarantine) and prosocial behaviours in specification curve analyses (median standardised β =0.173 and 0.229, p < 0.001). Government perceived as well organised, disseminating clear messages and knowledge on COVID-19, and perceived fairness were positively associated withtrust in government (standardised β = 0.358, 0.230, 0.056, and 0.249, p < 0.01). Higher trustat baseline survey was significantly associated with lower rate of decline in health behavioursover time ( p for interaction = 0.001).Conclusions. These results highlighted the importance of trust in government in the control of Covid-19.

The present paper examines longitudinally how subjective perceptions about COVID-19, one's community, and the government predict adherence to public health measures to reduce the spread of the virus. Using an international survey (N = 3040), we test how infection risk perception, trust in the governmental response and communications about COVID-19, conspiracy beliefs, social norms on distancing, tightness of culture, and community punishment predict various containment-related attitudes and behavior. Autoregressive analyses indicate that, at the personal level, personal hygiene behavior was predicted by personal infection risk perception. At social level, social distancing behaviors such as abstaining from face-to-face contact were predicted by perceived social norms. Support for behavioral mandates was predicted by confidence in the government and cultural tightness, whereas support for anti-lockdown protests was predicted by (lower) perceived clarity of communication about the virus. Results are discussed in light of policy implications and creating effective interventions.

ZWEY HISTORISCHE ABHANDLUNGEN NEBST EINEM ANHANGE VON URKUNDEN Beiträge zur Geschichte des Landes Oesterreich ob der Enns (-) Zwey historische Abhandlungen nebst einem Anhange von Urkunden (2 / 1808) ( - ) Einband ( - ) [Abb.]: Heinrich Wilh. v. Starhemberg. ( - ) Titelseite ([I]) Titelseite ([III]) Vorrede. ([V]) Um alle Mißverstande vorzubauen, setze ich hier die auffallendsten Druckfehler an, die den Sinn der Erzählung verwirren könnten; die übrigen wird der gütige Leser selbst verbessern. (XIII) Inhalt. ([XVII]) Erste historische Abhandlung. ([XVII]) Erstes Hauptstück. ([XVII]) Zweytes Hauptstück. (XVIII) Drittes Hauptstück. (XVIII) Viertes Hauptstück. (XIX) Zweyte historische Abhandlung. (XX) Anhang. (XX) Einleitung. ([I]) Geschichte des Aufruhrs im Hausruckviertel. ([45]) Erstes Hauptstück. Der Präsident Jakob Greimbl zettelt in mehreren Pfarren einen Aufruhr an. Ecklehner begiebt sich nach Nürnberg zum Könige Gustav, der den Bauern in Oesterreich seinen Beistand zusagt. Ausbruch der Empörung. Die Rebellen erobern Peurbach, und ermorden den dortigen Pfleger. Berathschlagungen in Linz, wie man sich gegen die Rebellen verhalten solle. Die getreuen Bauern werden gegen die Rebellen bewaffnet, und beziehen ein Lager: Heinrich Willhelm von Starhemberg wird ihr Kommandant. In Wels wird eine Kommission niedergesetzt, die mit den Bauern unterhandeln sollte. Die Bauern nehmen Lambach ein, werden aber durch die getreuen Bauern am weiteren Vorrücken verhindert. Wallensteins Schreiben an den Landeshauptmann. ([45]) Zweytes Hauptstück. Kommission in Wels. Die Kommissäre erlassen ein Patent an die Rebellen, welche in ihrer Antwort friedliche Gesinnungen äußern. Schutzbrief, welchen die Bauern dem Pfarrer zu Schwannenstadt ertheilet haben. Mehrere Pfarrer schicken Ausschüsse nach Wels. Greimbl läßt ein Aufgeboth ergehen. Neue Feindseligkeiten der Bauern. Bericht aus dem Mühlviertel. Die Rebellen kommen nach Neukirchen am Wald. Die Rebellen übergeben den Kommissären in Wels ihre Beschwerden. Zwey kaiserliche Patente an die Bauern. Unterhandlung der Kommissäre mit den Bauern. Die Herrschaften müssen eine bestimmte Anzahl Leute in das Lager der Getreuen stellen. Die Mühlviertler zeigen sich aufrührerisch. Graf Khevenhiller kommt nach Oberösterreich. Die Rebellen verlassen Lambach. Mehrere Pfarren stellen in Wels Reverse aus, zum Gehorsam zurück zu kehren. Der Landeshauptmann erlaubt den Kommissaren, Wels zu verlassen. (97) Drittes Hauptstück. Die Bauern nehmen ganz unvermuthet Aschau ein, und zünden die Vorstadt zu Eferding an. Sie besetzen Wolfseck und Schwannenstadt, und eine Abtheilung derselben bezieht ein Lager auf der Hagleithen bey Eferding. Der Anmarsch der Truppen wird befördert. Vöcklabruck ergiebt sich an die Bauern. Man wünscht wieder eine Unterhandlung mit den Bauern, die aber nicht zu Stande kommt. Heinrich Wilhelm von Starhemberg wird den Exekutions-Kommissären beygegeben. Starhemberg unterhandelt mit den Bauern. Anstalten, die Bauern mit Gewalt zur Ruhe zu bringen. In allen vier Vierteln werden Kommissäre aufgestellt. Khevenhiller schlägt die Rebellen, und erobert Vöcklabruck und Wolfseck. Aktion bey Lambach. Tilly wird bey Eferding zurückgetrieben. Die Rebellen suchen das Mühlviertel aufzuwiegeln, und finden dort Anhänger. Oberst Traun kommt mit 2 Regimentern im Mühlviertel an, und zertrennt die Bauern. Verhandlungen mit den Kommissären zu Perg, welche die Entfernung des Militärs aus dem Mühlviertel für gefährlich halten. (134) Viertes Hauptstück. Khevenhiller schlägt die Rebellen bey Köppach zurück. Starhemberg wird abgeschickt, um mit ihnen zu verhandeln. Aktion bey Eferding, nach welcher sich die Bauern von einander begeben. Die Bauern versprechen Treue und Gehorsam. Die Truppen werden im Lande einquartiert. Der Prädikant Greimbl wird gefangen genommen. Der Kaiser ordnet eine Exekutions-Kommission an. Gutachten der Kommissäre. Die Soldaten betragen sich übel, besonders ab der Neugeworbenen aus dem Bauernstande, welche das Militär wieder ausliefern mußte. Ursachen der letzten Empörung. Die Reformation wird neuerdings befohlen. Strafe der Rädlsführer. (207) Ergänzungen zu Seite 262. Hubert Fuchs ( - ) Beylagen zur Geschichte des Aufruhrs im Hausruckviertel. ([267]) Beylage Nro I. ([269]) Beylage Nro II. (295) Der Kaiser an die Stände. (309) Verzaichnus [Verzeichnis]. (311) Prälatenstand. (311) Herrnstand. (312) Ritterstand. (312) Die sieben Städte. (313) Vollmacht der Bairischen Kommissäre. (313) Die kaiserlichen Kommissäre zeigen den Ständen an, daß die Abtretung des Landes an den Kaiser am ersten May nicht geschehen könne. (320) Det Statthalter kündigt den Ständen die Uebergabe des Landes an. (322) Beylage Nro III. Herberstorf wird Landeshauptmann. (330) Beylage Nro IV. Wallenstein weiset einer Truppenabtheilung das Quartier in Oberösterreich an. (335) Beylage Nro V. Schreiben des Königs von Schweden, Gustav, an Friederich, welchen sich die rebellischen Böhmen zu ihrem Könige erwählet haben. Eine Abschrift davon theilet Friedrich seinen Verbündeten Oesterreichern mit. (344) Beylage Nro VI. Aufruf der Rebellen an die Pfarr Offenhausen. (349) Beylage Nro VII. P. Amand Krenner, Kapitular des Klosters Lambach, erzählt in seinen noch ungedruckten Annalen Lambachs Eroberung durch die Bauern auf folgende Weise: (350) Beylage Nro VIII. Patent des Landeshauptmannes an die Herrschaften. (352) Beylage Nro IX. Die Kommissäre zu Wels an die rebellischen Bauern. (354) Beylage Nro X. Der Prädikant Greimbl, der sich immer selbst den Herrn Pfarrer am Ecklehen nennt, weil er sich bey dem Ecklehner aufhielt, schreibt an den Hauptmann der Rebellen von Peurbach. (357) Beylage Nro XI. Patent des Kaisers an die rebellischen Bauern. (358) Beylage Nro XII. Starhemberg fordert die Pfarr Prambachkirchen auf, Ausschüsse zu schicken. (362) Beylage Nro XIII. Patent des Landeshauptmannes wegen Stellung der Artillerie-Pferde, sammt dem Verzeichnisse, wie viele Pferde eine jede Herrschaft zu stellen hatte. (364) Verzaichniß der vonnöthen habenden Roß und Wägen. (365) Specifikation der Wägen, Roß und Knecht. (366) Beylage Nro XIV. Der Kaiser an Kufstein. (367) Beylage Nro XV. Starhembergs Plan, die Bauern aus ihrem Lager bey Eferding zu vertreiben. (369) Beylage Nro XVI. Starhembergs Relation an die Stände über seine vollendete Kommission. (372) Beylage Nro XVII. Kufsteins Patent an die Herrschaften im Hausruckviertel. (376) Beylage Nro XVIII. Kaiserliches Eitations-Patent an Bartholomäus von Dietrichstein. (380) Beylage Nro XIX. Der Propst von Schlegl erhält seiner Verdienste wegen die Würde eines kaiserlichen Rathes. (382) Beylage Nro XX. (386) [Abb.]: Caspar von Starhemberg. ( - ) II. Geschichte der Unruhen welche Martin Laimbauer im Jahre 1636 im Machlandviertel erregt hat. ([391]) III. Anhang. Sammlung der vorzüglichsten Urkunden der Klöster Lambach und Garsten. ([421]) Vorerinnerung. ([423]) Sammlung der vorzüglicheren Urkunden des Klosters Lambach. ([429]) Nro. I. Compositio litis inter episcopum Passaviensem Christianum, et Comitem Arnoldum de Lambach. Ex copia Saec. XI. descripta. (432) Nro. II. Henricus Rex confirmant possessiones ecclesiae Lambacensis. 1061. Ex autographo. (434) Nro. III. Born, homo ingenuus, tradit episcopo Herbipolensi Emehardo, quiet Eginhardus vel Ainhardus dicebatur, Udalricum quemdam. 1096. Ex copia Saec XII. (436) Nro. IV. Eginhardus episcopus, Herbipolensis ecclesiae Lambacensis servos, predia, silvas, et piscationes dorat. 1103. Ex autographo. (438) Nro. V. Hubertus episcopus tradit monasterio familiam Berwini clerici. Sine nota anni, sed certo 1106. Ex autographo. (440) Nro. VI. Conradus episcopus Passav. monasterio liberam sepulturam concedit. 1155. Ex autographo. (441) Nro. VII. Henricus episcopus Herbipol. donat monasterio plura praedia, et silvam Grünau. 1160. Ex autographo. (442) Nro. VIII. Fridericus Imperator confirmat diploma Henrici IV. 1162. Ex autographo. (444) Nro. IX. Conradus episcopus Passav. donat monasterio praedium in Selling. 1163. Ex autographo. (446) Nro. X. Heroldus episcopus Herbipol. declarat Truihildem et liberos ejus ministeriales ecclesiae Lambacensis. 1166. Ex autographo. (448) Nro. XI. Reinhardus episcopus Herbipol. confirmat donationem praedii, ab Erchenberto de Urtal monasterio factam. 1180. Ex autographo. (449) Nro. XII. Leopoldus Dux Austriae eximit monasterium ab onere advocatiae; abbas e contra illi omnia iura cedit, quae monasterium in civitatem Wels habuit 1222. Ex autographo. (450) Nro. XIII. Fridericus Dux confirmat exemptionem monasterii ab aduocatia. 1232. Ex autographo. (453) Nro. XIV. Fridericus Imperator monasterium in suam protectionem recipit. 1237. Ex autographo. (454) Nro. XV. Ottocarus Rex confirmat monasterio exemptionem ab aduacatia, quam sibi Gundacarus de Starhemberg vendicare voluit. 1251. Ex autographo. (455) Nro. XVI. (457) Nro. XVII. Henricus Supan, Marschalcus Austriae, spondet, se nullum porro damnum monasterio illaturum. 1255. Ex autographo. (459) Nro. XVIII. Henricus Dux Bavariae monasterio privilegia confirmat. 1276. Ex autographo. (461) Nro. XIX. Henricus Dux Bavariae componit litem, inter Gundacartum de Starhemberg et abbatem Lambacensem denuo de iuribus advocatiae ortam. 1277. Ex autographo. (462) Nro. XX. Wichardus de Arnstein spondet, se nil citra jus a monasterio postulaturum. Sine nota anni, sed certo saec. XIII. Ex autographo. (464) Nro. XXI. Der Herzog Rudolph befreyet das Kloster auf sechs Jahre von der Gastfreyheit. 1359. Aus einer alten Abschrift. (465) Sammlung der vorzüglicheren Urkunden des Klosters Garsten. ([467]) Nro. I. Der Bischof Altmann von Passau übergibt 1082 dem Markgrafen Ottokar von Steyrmark die Pfarr Garsten, und erhält dafür die Pfarr Behemsberg. Diese Urkunde hat Frölich ziemlich genau abgeschrieben geliefert; nur ist folgende Stelle in Rücksicht der eigenen Namen zu verbessern, welche im Original also lautet: (472) Nro. II. Ottocarus III. Sine nota anni. Ex codice traditionum. (473) Nro. III. Adalbero, frater Ottocari III., marchionis Styriae. Sine nota anni. Ex codice traditionum. (474) Nro. IV. Udalricus, episcopus Passaviensis, confirmat concambium preadecessoris sui, episcopi Altmani. Sine nota anni. Ex autographo. (475) Nro. V. Ottocarus IV. donat monasterio capellam in Haselpach, hodie ad S. Magdalenae nuncupatam. Sine nota anni. Ex autographo. (477) Nro. VI. Bernhardus ad S. Floriani decidit litem inter abbatem Garstensem et parochum in Tauersheim de capella in Haselbach ortam. 1234. Ex autographo. (480) Nro. VII. Propter capellam in Haselpach, 1255. Ex autographo. (482) Nro. VIII. Eberhards von Reichenau Revers wegen St. Magdalena, 1523. Aus dem Oroginal. (483) Nro. IX. (484) Nro. X. (485) Nro. XI. (485) Nro. XII. Nro. XIII. (486) Nro. XIV. (486) Nro. XV. (487) Nro. XVI. (487) Nro. XVII. (488) Nro. XVIII. (488) Nro. XIX. (489) Nro. XX. (490) Nro. XXI. Nro. XXII. (491) Nro. XXIII. (491) Nro. XXIV. Bischof Reginbert weiht die Kirche zu Gaflenz, und erhebt sie zu einer Pfarrkirche. 1140. Aus dem Original. (492) Nro. XXV. (493) Nro. XXVI. König Konrad schenkt dem Kloster Garsten eine Strecke Waldes in der Riedmarch. 1142. Aus dem Original. (495) Nro. XXVII. (498) Nro. XXVIII. (507) Nro. XXIX. (508) Nro. XXX. (508) Nro. XXXI. (510) Nro. XXXII. Konrad von Retz schenkte dem Kloster Garsten einen Wald. Ich habe keine darüber ausgestellte Urkunde gefunden; das Urkundenbuch enthält aber Folgendes: (510) Nro. XXXIII. (512) Nro. XXXIV. (512) Nro. XXXV. Epistola Conradi, Archiepiscopi Moguntini, ad papam. (514) Nro. XXXVI. Epistola Conradi, abbatis garstiensis, ad papam. (516) Nro. XXXVII. Papst Alexander erfüllte die Bitten der zwey Erzbischöfe und des Abbtes Konrad, und bestätigte die Stiftung und die Besitzungen des Klosters Garsten im Jahre 1179. Bey Frölich ist eine Abschrift dieser Bulle p. 51 zu finden, die bis auf eine einzige Stelle mit dem Original gut übereinstimmt; sie lautet also: (518) Nro. XXXVIII. Herzog Leopold von Oesterreich befreyet das Kloster Garsten von aller Mauthabgabe auf der Donau, beyläufig um das Jahr 1182. Aus dem Original. (519) Nro. XXXIX. Ottokar bestätigt die Schenkung, welche Heinrich von Tonchenstein und dessen Ehefrau Linkhard dem Kloster Garsten gemacht haben. Aus dem Original ohne Jahresangabe. (520) Nro. XL. (523) Nro. XLI. Nro. XLII. (524) Nro. XLIII. Nro. XLIV. (525) Nro. XLV. Nro. XLVI. (526) Nro. XLVII. (526) Nro. XLVIII. Nro. XLIX. (527) Nro. L. (528) Nro. LI. (528) Nro. LII. Nro. LIII. (529) Nro. LIV. (529) Nro. LV. (530) Nro. LVI. (530) Nro. LVII. (531) Nro. LVIII. (531) Nro. LIX. (532) Nro. LX. (533) Nro. LXI. (534) Nro. LXII. (534) Nro. LXIII. (535) Nro. LXIV. (539) Nro. LXV. Herzog Leopold bestätigt dem Kloster den Besitz des Gutes Tern. 1205. Aus dem Original. (542) Nro. LXVI. Revers des Herzoges Leopold 1213. Aus dem Original. (544) Nro. LXVII. Brief des Bischofes Gebhard von Passau an den Herzog Friedrich von Oesterreich. Aus dem Original. (545) Nro. LXVIII. Herzog Friedrich befreyet das Kloster von allen Anmassungen der Kirchenvögte. 1235. Aus dem Original. (546) Nro. LXIX. Herzog Friedrich nimmt das Kloster Garsten gegen die Kirchenvögte in seinen Schutz. 1240. Aus dem Original. (548) Nro. LXX. Kaiser Friederich bestätigt das Privilegium des Herzoges wegen der Kirchenvögte. 1248. Aus dem Original. (550) Nro. LXXI. Heinrich von Chunring sichert dem Meinhard Tröstel einen Schaden-Ersatz zu. 1255. Aus dem Original. (553) Nro. LXXII. König Ottokar schenkt dem Kloster Garsten einige Güter. 1255. Aus dem Original. (555) Nro. LXXIII. Die Aebte von Admont und St. Lambert schreiben an den Papst Urban IV., und bitten ihn um die Bestätigung der Besitzungen des Klosters Garsten. Zwischen den Jahren 1261 und 1264. Aus dem Original. (557) Nro. LXXIV. Urtheil über das Gut Speke, welches der Landeshauptmann Konrad von Summerau dem Kloster Garsten zuerkannt hat. 1264. Aus dem Original. (558) Nro. LXXV. König Ottokar bestätigte dem Kloster im allgemeinen alle Privilegien, die demselben von den Steyrischen Markgrafen sind verliehen worden, und dann besonders den Besitz von Gaflenz. Das Datum ist folgendes. (559) Nro. LXXVI. In einem anderen sehr weitläufigen Diplom bestätigt Ottokar dem Kloster alle alten Privilegien, besonders die Befreyung von aller Vogtey, die ihnen schon der Herzog Friederich bestätigt hat, und die Befreyung von dem Landgerichte. Einige Lateinische Worte werden zugleich in Deutscher Sprache beygefügt; so heißen z. B. die doli nocturni vulgariter Heimsuch sive Schach - vielleicht soll letzteres Schlach heißen; und die raptus, deflorationes, et oppressiones vulgo notnumph. In einer alten Deutschen Uebersetzung wird letzteres Wort notnuft geschrieben. (560) Nro. LXXVII. Kaiser Rudolph bestätigt dem Kloster die Befreyung vom Landgerichte, so wie auch den Inhalt der Urkunde des Herzogs Leopold von 1213, die unter Nro LXVI. ist angeführt worden. (561) Nro. LXXVIII. Heinrich, Herzog in Baiern, macht einen Tausch mit dem Kloster. 1277. Aus dem Original. (561) Nro. LXXIX. Kaiser Rudolph bestätigt dem Kloster das Diplom Kaiser Friederichs II. von 1248, welches oben Nro. LXX. vorkam, und wiederholte wörtlich. (562) Nro. LXXX. Herzog Albert befreyet das Kloster auf drey Jahre von der Gastfreyheit. 1380. Aus dem Original. (563) Druckfehler. (464) Einband ( - ) Einband ( - )

LINZ, EINST UND JETZT Linz, Einst und Jetzt ( - ) [Abb.]: B. Pillwein ( - ) [Abb.]: Linsum Austriae Lintz. ( - ) Linz, Einst und Jetzt, von den ältesten Zeiten bis auf die neuesten Tage. Erster Theil. ([I]) Titelseite ([I]) [Motto] ([II]) Der Reinertrag ist für das Institut der barmherzigen Schwestern dahier bestimmt. ([III]) Den hohen Herren Herren Staenden des Landes ob der Enns ([V]) Vorrede. ([VII]) Inhalt des ersten Theils. ([XV]) [Gedicht]: Die Nachtwache der barmherzigen Schwester. ([1]) I. Abschnitt. Die ersten, etwas vollständigeren Nachrichten über Oberösterreich überhaupt, und über Linz insbesondere von 1594, wie sie bisher nur wenigen Gelehrten und Bibliothekaren bekannt waren, im lateinischen Urtexte und in deutscher Uebersetzung von dem Herausgeber. ([3]) Uebersetzung dieser Nachrichten. (9) II. Abschnitt. Die wunderschönen Verse des Caspar Bruschius über Linz mit der Uebersetzung derselben von Ferdinand Fähtz. (17) Metrische Übersetzung. (19) III. Abschnitt. Die Chronik von Linz nach den 6 Hauptmomenten der Geschichte, mit stätem Hinblicke auf die Privilegien der Stadt. (21) I. Linz und Oberösterreich vor und während der Anwesenheit der Römer. (46 Jahre vor Christus bis 488 nach Christus.) (21) Erste Ansiedlung. Findlinge bei Linz aus der Urwelt. (21) Ankunft und Abzug der Römer. (23) Die Einfälle der Gränzvölker in das unglückliche Norikum. (24) Die ersten Spuren der Christus-Religion in und um Linz. (24) Linz zum Erstenmale genannt (25) Westgothen. (25) Rugier. (26) Römische Findlinge. (26) II. Linz und Oberösterreich nach dem Abzuge der Römer unter den Gothen und unter den Baiern während der Regierung Agilolfinger. (Von 493 bis 788.) (30) Die Gothen. Die erste Kirche in Linz im sechsten Jahrhunderte. Bestand der Stadt nach dem Abzuge der Römer im sechsten Jahrhunderte. (30) Die Baieren unter den Agilolfingern. Erste angebliche Belagerung von Linz. Natur- und andere Plagen im 5., 6., 7. und 8. Jahrhunderte. (31) III. Linz und Oberösterreich unter den Karolingern und anderen deutschen Kaisern. (Von 788 bis 1139) (32) Markgrafen und Gränzgrafen. Linz in Urkunden des achten Jahrhunderts. Kriege Karls, des großen, gegen die Avaren. (32) Das Schloß und die St. Martinskirche in Linz. Erster adeliger Güterbesitzer bei Linz. Linz unter Ludwig I. Linz bald ein Hauptort. (32) Natur- und andere Plagen im 9., 10., 11., und 12. Jahrhundert. (34) Einfälle der Ungarn. (34) Zollregulirung, Straßen, Slaven u. Der Eybelspergerhof bei Linz. (35) Das Erlöschen der Karolinger. Linz mit einer Taufkirche und mit Zehenten. (36) Linz mit einem Graben, einer Ringmauer und mit Thoren. (36) Die erste Brücke zu Linz in ganz unwahrer Angabe, hier berichtigt. Weingärten in und um Linz. (37) IV. Linz und Oberösterreich unter den ruhmbekränzten Babenbergern. (Von 1139 bis 1246.) (38) Der Titel der Babenberger auf Oesterreich. (38) Baiern kommt mit Linz an die Babenberger. (40) Die Vereinigung des Landes ob und unter der Enns. (40) Wochenmärkte in Linz. (41) Die erste, aber nicht wahre Feuersbrunst in der Stadt. (41) Erste Meldung von den Landständen. Vergrabungen an Gleink. Entrichtung landesfürstlicher Zölle. Linz ein Ort mit Gericht. (42) Bau der Pfarrkirche und Ankunft der Minoriten. (42) Linz wird belagert. (43) Oesterreichs neuer Wappenschild. Richter und Bürger von Linz; Kirchenabgabe. (44) V. Linz und Oberösterreich nach dem Erlöschen der Babenberger, während der Anarchie und unter Kaiser Otokar von Böhmen. (Von 1246 bis 1276). (45) Linz und Oberösterreich im Zustande der Anarchie. (45) Otokar II., Herr von Oesterreich. (46) Otokar II. in Linz, und was sich um diese Zeit in dieser Stadt und im Lande selbst noch Merkwürdiges zutrug. (46) Einfälle der Baiern unter Otokar. (48) Mautfreiheit und Meilenrecht der Linzer unter Ottokar. Steuerbefreyung für das Domkapitel in Salzburg. (49) VI. Linz und Oberösterreich unter dem glorreichen Hause Habsburg-Lothringen. (Von 1276 bis auf gegenwärtige Tage.) (49) I. Kaiser Rudolph I. zieht gegen Ottokar u. besiegt ihn. (49) II. Rudolph I. in den Lagern bei Linz und bei Enns. (50) III. Erste Verpfändung von Oberösterreich. (51) IV. Steuer-Vergleich zwischen Rudolph und Otakar; Ende des Letzteren. (51) Verleihungen für Wilhering. Die Linzer müssan an die Wiener Schadenersatz leisten. (52) Kaiser Rudolph in Linz. (52) Rudolphs Belehnung seiner Söhne mit Oesterreich. Herzog Albrecht in Linz. (53) Waarenzoll in Linz oder erstes Privilegium dieser Stadt. (53) Schiedspruch des Rathes in Linz. (54) Beilegung der Feindseligkeiten wegen der Salzquelle zu Gosach in Linz. (54) Ansehnliche Zusammenkünfte in Linz; Bewilligungen für Spital. Die ältesten wohltätigen Stiftungen in Linz. Die ältesten hiesigen Zechen. (55) Erste Gerichtsordnung für Oberösterreich. (55) Natur- und andere Plagen im XIII. Jahrhunderte, auch Himmelsphänomene. (56) Juden in Linz und ihre Geschichte. (57) Die Entstehung der Lederergasse, Wehrmauer und Pfarrthor. Albrecht I. , das letzte Mal in Linz. Linz wird um Hilfsmittel zum Kriege angegangen. (58) Vertrag zwischen Ludwig, dem Baier, und den österreichischen Herzogen. Eine Belehung in Linz durch König Heinrich von Böhmen. (59) Drangsale des Landes und der Stadt im Kriege um die deutsche Kaiserkrone; merkwürdige Worte Friedrichs vor der Entscheidungsschlacht. (59) Linz mit Stadtfreiheiten. Eine Kultursverleihung für Schlägel aus Linz. Hülfe der Stadt gegen die Einfälle der Böhmen. Privilegium für Kremsmünster. (60) Wichtige und seltene Beiträge zum Finanzwesen des Mittelalters, namentlich im 14. Jahrhunderte. (61) Zollfreiheit für Berchtesgaden. Stadtrichter und Bürgermeister in Linz. Privilegien für St. Florian nebst einigen Verleihungen für die Capeller. (63) Belehnung der österreichischen Herzoge in Linz mit Kärnthen und Tyrol durch Ludwig, dem Baier, nebst späterer Erlangung Tyrols. (63) Die St. Anna-Kapelle. Friedensunterhandlungen mit Böhmen in Linz; Steuer wegen dieses Krieges. (64) Bürgerrecht und Handel in der Stadt gegen Verbindlichkeiten. Darlehen der Ennser. Michaelbeuern-Haus. (65) Kaiser Karl IV. in Linz. (65) Hanns-Grafenamt in Linz. Fehden österreichischer und böhmischer Adeliger in der Nähe von Linz. (66) Schirmbrief für Gleink aus Linz. Linz mit Blutgericht. (67) Linz, der nun beständige Ort des hauptmännischen Gerichtes. Das Geschlecht der Walich. Herzog Albrecht drei Tage in Linz. (68) Einführung des Umgeldes; das Land ob- und unter der Enns. (68) Die Straße über Zeyring. Wohltat für Wilhering. (69) Das Meilenrecht der Linzer. Die Streitigkeiten der Steyrer mit den Linzern. Zeugniß der Linzer gegen die Pettauer. Entrichtung einer Abgabe von Wein in Linz. (70) Die Stiftung des ewigen Lichtes von den Bäckerjungen in Linz. (70) Mautbefreyung der Welser in Linz. Bestätigung alter Priviliegien. Geringe Jahressteuer der Stadt. Streit der Linzer mit den Freystädtern wegen Salz und Judenfleisch. (71) Haupttheilung zwischen Albrecht und Leopold. (71) Krieg des Herzogs Albrecht III. gegen den Grafen Heinrich v. Schaumburg, in welchem Linz eine Hauptrolle spielt. (72) Gnadenbrief für Kremsmünster. (73) Verleihung des Bartholomäi-Jahrmarktes und Entstehung des Ostermarktes. Verordnung an die Linzer zu Gunsten der Steyerer. (74) Die St. Margarethen-Kapelle. (74) Revers vom Herzoge Albrecht III. Pfändungs-Recht für die Ennser. Beilegung des Streites über die Eisen-Niederlage. Abermals erwiesene Tapferkeit der Linzer gegen die Schaumburger. (75) Vertrag mit Baiern zu Gunsten österreichischer Kaufleute. Gesetzlicher Unterschied zwischen Handwerkern und andern Bürgern in Linz. Privilegium für Linz über das Wagensalz. (76) Zeugniß der Linzer gegen die Freystädter. Wohltat für das Spital in Freystadt. Befehl für den Richter in Wels aus Linz, nebst Vortheilen für Freystadt. Die Linzer dürfen mit fremden Kaufleuten handeln. (77) Befehl an die Stadt Linz wegen Geldverehrung an die Herzoginn Johanna. (77) Bestätigung der Privilegien aller Städte in Oberösterreich. Verboth des Handels in Linz durch landesfürstl. Beamte. Neues Münz-Patent wegen schlechten Münzen. (78) Natur- und andere Plagen im XIV. Jahrhunderte nebst einigen besseren Erscheinungen. (78) Gemählde des Zustandes des Landes Österreich überhaupt im XV. Jahrhundert. (80) Entstehung der Vorstädte. (80) Bestätigung früherer Schirmbriefe für Kremsmünster. (81) Wichtige und neue Notizen aus der Finanzgeschichte des XV. Jahrhunderts, namentlich von 1402 bis 1496 von Linz. (81) Übler Zustand des Landes. (85) Steuer zur Zähmung des losen Gesindels und der Raubritter. der Werd und die Luedl; die Verlängerung der Lederergasse; die Strasser-Au. (86) Hauptursache des Rathhaus-Baues. Handelsgerechtigkeit unmündiger Kinder. Auffallend mildes fruchtbares Jahr. Die älteste Urkunde der Stände Oberösterreichs. (87) Krieg gegen die Hussiten; ihre Gräuel. (87) Fischweids-Gerechtsame. Gesuch der Städte Stein und Krems an die Bürger von Linz. (88) Beitrag der Stadt zu einer Reise des Herzogs Albrecht. Entschädigung durch Herzog Albrecht für die Herren und Ritter (89) Ein neuer bisher unbekannter Adeliger in Linz. (89) Das Stadt-Zeughaus. (90) Wichtige Landtage in Wien, Krems und Wartberg in Beiseyn der oberösterreichischen Stände. (90) Schwörung einer Urfehde. Hülfe gegen die Ungarn. Revers wegen der Burghut in Linz (91) Die Linzer mit dem päpstlichen Banne bedroht; betrübter Zustand des Landes. Abmahnung wegen der Eyzinger. (92) Der Titel Herzoge von Österreich in jenen der Erzherzoge verändert. (92) Aufforderung zur Wachsamkeit gegen den Grafen von Cilly. (93) Ereignisse in Linz während der Jahre 1458 bis 1463 unter Herzog Albrecht VI., namentlich über sein Münzwerfen und über seine Privilegien-Verleihungen u. daselbst; die Lerochen. (93) Wichtige Landtags-Verhandlungen 1464 in Linz; Bestätigung der Privilegien der Stadt. (96) Lasten aller Art. (97) Georg v. Stein und Ritter v. Puchheim. (97) Langer Aufenthalt des Kaisers in Linz. Belehnung der Volkenstorfer. (98) Rüstungen gegen die Böhmen. (98) Zum Glücke eine wohlfeile Zeit! Neues Aufgeboth gegen böhmische Einfälle. (99) Zwei nicht mehr bekannte Dörfer in der Linzer Pfarre; Neubau. (99) Krieg zwischen Kaiser Friedrich und dem Könige Mathias von Ungarn. (100) Verschiedene Verhandlungen und Landtage in Linz wegen böhmischen und ungarischen Einfällen und wegen anderen Wirren. (101) Erste Meldung von den vier Ständen des Landes. (102) Einige Zwischen-Akte von 1479, 1482, 1485 während des Kriegsgetümmels. (103) Belohnung der Bürger von Mecheln; erstes Turnier in Linz; Schlichtung kasierlicher Familien-Angelegenheiten. (104) Ende des Drama mit Mathias Corvinius, aber nicht seiner Folgen. (105) Kaiser Freidrich IV. ein großer Wohltäter für Kremsmünster, namentlich aber für die Stadt Linz als nunmehrige Hauptstadt. Neue Sorgen und Unsicherheit. (107) Fortwährende Anwesenheit Kaiser Friedrichs IV. in Linz; sein letztes Wirken; sein Tod. (108) Ausfertigung verschiedener Instrumente zu Linz im XV. und XVI. Jahrhunderte. (108) Natur- und andere Landplagen im XV. Jahrhunderte. (109) Maximilian tritt seine Regierung an; sein Äußeres und sein Character. (111) Die Anstalten Maximilians gegen die Türken. (111) Der Sitz des sogenannten Regimentes in Linz. (112) Beiträge des Landes wegen des ungarischen Krieges, und neuer Truppenstellung. (112) Beehrung der Bürger von Linz durch kaiser Maximilian und ihre Aufmerksamkeit für ihn. Der endliche Brückenbau. (113) Das Vicedom-Amt und die Buchhalter. Heirathsteuer. Das Schwesternhaus. (114) Die Krönung des schlesischen Dichters, Vinzenz Longius, durch Kaiser Maximilian im Schloße zu Linz. (114) Maximilians Wohlthaten für Kremsmünster. (115) Fortschreitende Lösung der Fesseln des Handels. Kreuzzug gegen die Türken. Kaiserliche Empfehlung beim Stadtmagistrate. Aufgeboth. (116) Emporbringung der Pferdezucht; zwei Steuer-Termine. Das einstige Pischenhaus. Maximilians Sorge für das Wohl der Stadt. (117) Landlibelle des Kaisers. (117) Krieg gegen die Venetianer. (118) Bewilligung für die Steyerer bei Siegelungen. (118) Erste in Linz gedruckte Urkunde. Gehalt des Landeshauptmannes. Maximilians Bedachtnahme für Mauthausen; seine Anwesenheit mit Großen. Die Landgerichts-Ordnung des Kaisers Maximilian. (119) König Sigmund von Pohlen und Maximilian in Linz. (120) Der Umgelder Prandstetter. (120) Maximilians Anwesenheit bei einem Landtage in Linz. Anwesenheit des Kardinals Kajetan in Linz. Kleider-Ordnung für die österreichischen Länder. Steinböcke und Hirschen im Graben zu Linz. (121) Das Testament Kaiser Maximilian I., seine Ansichten vom Lande ob der Enns. Landeshauptmanns-Gericht nach dem Tode Kaiser Maximilian I. (122) Aufgeboth gegen herumstreifendes Gesindel. (123) Ferdinand erhält 5 Herzogthümer; seine Ankunft in Linz; Feyerlichkeiten daselbst; Der Lohn des übermüthigen Stolzes und der Heckenreiterei; Kremsmünster. (123) Umsichgreifen des Protestantismus, Ursachen davon; Ferdinands Character. (125) Die Stadt-Wage. Allgemeiner Bauern-Aufruhr. (126) Geburt der Erzherzogin Elisabeth in Linz. (126) Vorrücken der Türken; Maßregeln dagegen. (127) Neue Einlage; das ständische Verordneten Kollegium. (127) Abschließung eines Streites zwischen Städten und Märkten. (128) Gesandtschaft Ferdinands von Linz nach Böhmen. (128) Anordnungen aus Linz für Böhmen; große Lasten wegen Türkengefahr; Absendungen von Gesandtschaften an Soliman. (129) Die Wiedertäufer. Geburt des Erzherzogs Ferdinand in Linz. (130) Stets wachsende Türkengefahr; allerlei Lasten; allerlei Vorkehrungen. (130) Ferdinands fortdauernde Bemühungen zur Abwehre der Türken; dessen Verordnungen für Böhmen aus Linz. (133) Im Allgemeinen dauerte die Türkengefahr für Österreich 150 Jahre. (133) Wein- und Bierschank hiesiger Gewerbsleute. Türkischer Spion; Kirchen-Kleinodien; Entschädigungs-Projekt für Zapolya. (134) Fünfte Gesandtschaft an Soliman; Ankunft des Kaisers mit einem Kriegsheere in Linz. (134) Wechselseitige Gesandtschaften; der geänderte Titel des Landes-Chefs. (135) Neue Anträge zu Rüstungen; Vertrag mit Baiern. (135) Großer Landtag in Wien; Befestigungen; Musterung in Linz. (136) Antrag einer Trennung der Stände. Differenzen mit Pohlen; Anordnung für Prag. (137) Fortwährendes Wachsen der Türkengefahr; neue Anstalten dagegen; neue Steuern; Falschmünzer in Linz; Protestantismus. (137) Erste Landkarte über Oberösterreich für sich. (138) Oberösterreich auf der Bahn der Religions-Neuerung; allmähliges Fortschreiten; hemmender Befehl. Landtag wegen Raubgesindel. Die Deichselwägen in Oberösterreich. (139) Ereignisse zu Linz bei den unruhigen Bewegungen der Unterthanen im Garstnerthale. (139) Entstehung und Zuwachs höherer Bildungs-Anstalten in Oberösterreich und Linz. (140) Münzen der Stadt Linz. (141) Abermalige Türkensteuer. Abbrennung des Siechenhauses sammt dessen Mayerhofe; unbestimmte Anzahl von Landräthen. (143) Die wohltätigen Stiftungen des XVI., XVII. und XVIII. Jahrhunderts. (143) Salz- und Wein-Niederlage dahier; bessere Beobachtung der Landes- und Stadt-Privilegien; Landraths-Besoldung. (144) Die Entstehung des Landhauses. (144) Neue Türkengefahr; Rüstungen dagegen. (145) Die Königin Katharina von Pohlen bis zu ihrem Tode in Linz. (145) Linz eine Niederlagstadt; Vereinigung der 2 vorzüglichen Kanzleyen; die religions-Concession; Wiedereinführung der katholischen Religion. (146) Die Gartgeher in Oberösterreich; Anwalds-Besoldung. (147) Linzer Elle, Maß und Gewicht; Raubgesindel; Bolleten zur Legitimation; Böhmerstraße (147) Bezeichnung mehrerer größerer Gebäude im XVI., XVII. und XVIII. Jahrhunderte, um die sich bald neue Ansiedlungen ergaben. (148) Erste Instruktion für einen oberösterreichischen Landeshauptmann; der Tod. K. Maximilians II. (149) Kaiser Rudolph II. in Enns und Linz. (149) Linz, die Residenz des Erzherzoges Mathias. Erste Straßenbesserung an der jetzigen Landstraße. (150) Brunnen und Platze; die Rockenrais. (150) Kaiser Rudolph bei der Frohnleichnams-Prozession in Linz. (151) Allgemeiner Bauern-Aufruhr in Oberösterreich; Stillung desselben. (151) Der Dieb und Mörder Freß. (152) Die Bürgerspital-Mühle an der Donau; ansehnliches Scheibenschießen. (152) Abermalige Anwesenheit mehrerer Großen in Linz. Abschaffung des Strandungsrechtes. Erzherzog Mathias, Statthalter in Österreich. Abermaliges liederliches Gesindel. (154) Das Stadtbräuhaus. Kirchliche Feyerlichkeiten wegen erlangter Vortheile über die Türken. (155) Erster Prospekt von Linz; Ansässigmachung der Jesuiten; Türkenfurcht; Abgeordnete von Steyer dahier; Schlichtung von Streitigkeiten. (155) Natur- und Landplagen im XVI. Jahrhunderte, nebst Blicken auf Theure und wohlfeile Jahre. (156) Schönere Bauart der Häuser, besonders am Platze, und an der Seilerstätte; Beschwerden der Bürgerschaft. (159) Das XVII. Jahrhundert überhaupt. (160) Fromme Stiftungen. (161) Berufung der Steyerer wegen Reformation. Glückshafen. Handels-Prozesse und Verordnungen. (162) Rebellen-Bestrafungen. Bruderzwist zwischen Rudolph II. und Mathias. Besitz von Kremsmünster. (163) Zwistigkeiten mit Mathias; dessen Kapitulations-Resolution; Huldigung der oberösterreichischen Stände. (163) Das Passauer Volk in Oberösterreich und in Linz. (167) Keppler in Linz; erster Kupferstich dahier; Vergrößerung der Stadt; große Versammlungen. (168) Erste Druckwerke in Linz. (170) Landtafel von Oberösterreich. (170) Burgfriedens-Schätzung; Häuser-Zahl. Die kaiserliche Gruft bei den Kapuzinern in Wien. (171) Nachfolger des Kaisers Mathias; sein Tod; die Funktion der Stände; Ferdinand II. (171) Einfall aus Oberösterreich in das Land unter der Enns. (172) Das Land ob der Enns an Baiern verpfändet. (173) Fortsetzung der Schritte und Anordnungen zur Abwehrung des Protestantismus; Tumulte. (175) Neuhäuseln. Erstes Gasthaus in der Vorstadt. (178) Der große Bauern-Aufruhr; das harte Loos der Stadt. (178) Kläglicher Zustand in ganz Oberösterreich nach dem Bauernkriege. (180) Huldigung für Ferdinand III. Landes-Besatzung; Mangel an Lebensmitteln. (181) Aufruhr durch Jakob Greimbl; patriotische Männer. (181) Häuser im Weingarten und in der Steingasse. (186) Aufruhr durch Martin Laimbauer. (186) Die einstige und jetzige Schießstätte. (189) Blicke auf Oberösterreich im dreißigjährigen Kriege; Joh. von der Werth, damals in Linz. (189) Der Schuellerberg, Weyerhof und Stockhof. (190) Schwedengefahr; Mondseer Privilegien. (190) Linzer Pacification; Protestanten-Verhältniß in Ungarn. (191) Unruhen in den Herrschaften Kammer und Mondsee. Vermählung des Kaisers Ferdinand III., und der Tod seines Sohnes Joseph in Linz. (192) Der westphälische Friede wegen den Protestanten in Österreich ob der Enns. (192) Huldigung für Ferdinand IV. Einführung der Taufbücher. (193) Kaiser Leopold I. zur Huldigung in Linz. (193) Vertrag der Landstände mit dem Kloster Mondsee. Die Kreuzpoint. (194) Erblühen des Landes ob der Enns unter den Landständen. (194) Die Nonnen von Niedernburg zu Passau in Linz. Die Feyer des Leopoldstages in Österreich. Getreide-Märkte. (195) Türkensteuer; Stiege am Kalvarienberge; die Entstehung der hiesigen Fabrik mit neuen Daten. (195) Der Name Bürger für alle Gewerbsgenossen der Stadt. Festlichkeiten wegen Kaiser Leopold I. Bauten außerhalb des Schmidtthores. (196) Die Türken das zweitemal vor Wien; Vertheidigungs-Anstalten in Linz; Gesindel; neue Lasten und Steuern. (197) Max Emmanuel in Linz. (197) Das Nordikum; glücklicher Zustand Österreichs. Joseph I., römischer König; seine Anwesenheit in Linz. (198) Zugeständnisse für Passau. Bethlehemgasse. Die Braut Kaiser Joseph I. in Linz. (199) Natur- und andere Plagen, nebst Himmels-Phänomenen im XVII. Jahrhunderte. (199) Fromme Stiftungen im XVIII. Jahrhunderte. (201) Spanischer Erbfolgekrieg; Bestand der Stadt um diese Zeit. (202) Sieges-Dankamt. (206) Ordens-Feyerlichkeiten bei den Kapuzinern, bei den Minoriten, Jesuiten und Ursulinen. (206) Karl VI. und seine Gemahlin zu Linz, nebst Münzen von den Ständen des Landes. (207) Zusammen gewachsene Zwillinge. Stadt-Banko und Mauthpacht. (208) Vorbereitung zur Enstehung der schönen Dreifaltigkeits-Säule. (208) Unruhen von Wilheringer Unterthanen. (209) Die pragmatische Sanction; Erhaltung des Hauses Österreich. (209) Bestrafung der Wilderei. Linzer Advokaten bei einem Teufelsspucke. Pulverthürme in Linz; Kalvarienwänd. (210) Der Protestantismus in Oberösterreich unter Karl VI. und Maria Theresia. (211) Kaiser Karl VI. in Linz zur Erbhuldigung. (212) Der baier`sche Erbfolgekrieg; der denkwürdige Landtag in Preßburg mit neuen Daten; feindliche Besitznahme des Landes, und die Erlösung davon. (213) Huldigung für Maria Theresia. (220) Der Vertrag zu Niederschönfeld. (221) Mordbrenner. (221) Zuwachs des Burgfriedens. Öffentliche religiöse Feyerlichkeiten. (222) Militärische Exekution an Gefangenen. Mozart in Linz und Wien. Die Kößla fällt an Österreich. Erste Häuser-Nummerierung. (223) Die Aufhebung der Jesuiten. (223) Entstehung der deutschen Normalschule. Erste Lotto-Ziehung dahier. (224) Mehrere Verordnungen aus der Regierungs-Periode von Maria Theresia. (224) Wie die Fehden und Kriege des XVIII. Jahrhunderts namentlich auf den Stand der Bevölkerung und der Geldmittel der Unterthanen höchst nachtheilig einwirken mußten, wie aber alle Leistungen von den Unterthanen bereitwillig geschahen. (229) Das Innviertel fällt an Österreich. (234) Tod von Maria Theresia; Kaiser Joseph II. als Regent. (234) Characteristische Beiträge zu Kaiser Joseph II. aus seinen Reisen nach Oberösterreich. (235) Censurs-Edikt und Toleranz; Nonnen-Klöster-Aufhebungen. (242) Papst Pius VI. in Linz. (244) Bisthum in Linz; neue Pfarren in Oberösterreich; neue Diöcesan-Eintheilungen; Klöster-Aufhebungen. (245) Der Türkenkrieg. (246) Der Tod Josephs II. (247) Kaiser Leopold III. (247) Die Dotation des Bisthums in Linz mit Güterbesitz. Leopolds Tod. (248) Kaiser Franz I.; Krieg gegen Frankreich; Alterthümer-Auffindung; die oftmalige Anwesenheit des Kaisers in Linz. (249) Ein Blick in die Ferne. (251) Innere Einrichtungen unter Kaiser Franz I. (252) Natur- und andere Plagen im XVIII. Jahrhunderte. (253) Linz, Einst und Jetzt, von den ältesten Zeiten bis auf die neuesten Tage. Zweiter Theil. ( - ) Titelseite ( - ) Inhalt des zweiten Theils. ([I]) Ereignisse im XIX. Jahrhunderte. ([1]) Der erste Einfall der Neufranken; Friede zu Luneville. ([1]) Reichsreputationsschluß. (12) Punzirung von Gold und Silber. Veränderter Titel der Erzherzoge von Österreich. (15) Der dritte Einfall der Franzosen; Wiener Friede. (15) Kreiswundärzte. Österreich in seiner Wieder-Erhebung. (18) Jubiläum der Dreifaltigkeits-Säule dahier. (19) Kaiser Ferdinand I. (Karl Leopold Joseph Franz Marcellin) (21) Einwirken des österreichischen Kaisers Ferdinand I. für Linz und Oberösterreich. (23) Neuere geistliche Stiftungen in und um Linz. Anwesenheit des Königs von Preußen dahier. (24) Bethhaus der Augsburger Confession. (24) Straßen-Verbesserungen, Kanäle, Neubauten und sonstige Verschönerungen in Linz und im Urfahr. (25) Industrie-Mandatariate für Oberösterreich. Landwirtschafts-Verein für Oberösterreich. (26) Natur- und andere Plagen im XIX. Jahrhundert nebst Blicken auf bessere Zeiten; Natur-Seltenheiten und Maulbeerbaumzucht; nebst Winter-Wasserfahrt in Linz und Oberösterreich. (27) Neuerungen und Verschönerungen. (30) Merkwürdige Männer und Frauen, welche in Linz geboren wurden, oder daselbst gestorben sind. (31) Merkwürdige Gestorbene. (41) Hauptmänner, Landes-Hauptmänner, Landes-Präsidenten. (41) Landes-Anwälte. Vicedome. (43) Landschreiber bei der Landes-Hauptmannschaft. (43) Landrichter ob der Enns (welche über Blut zu richten hatten). (44) Gelehrte, Staatsmänner, Prälaten (44) IV. Abschnitt. Beschreibung aller und jeder Häuser der ganzen Stadt und Vorstadt Linz 1644. (48) [Stadt] (48) Am Platze um und von dem Brücken-Thore an zur rechten herauf. (48) In der Klostergasse zu beiden Seiten vom Platze hinauf. (50) In der alten Stadt vom Landhause zu beiden Seiten hinum. (50) Gäßchen beim Schloßberge. Im Hahnengäßchen. (51) Wieder in der alten Stadt. (51) Am Schloßberge. Auf dem Leinwandmarkte. In der Hofgasse zur Rechten gegen den Platz. (52) Die andere Seite wieder zurück gegen den Leinwandmarkt. (52) Wieder auf dem Leinwandmarkte. Gegenüber zur Linken gegen das obere Wasserthor. Die andere Seite wieder hinauf. (53) In der oberen Badgasse hinum gegen den Platz. (53) In der unteren Badgasse vom Platze hinum. (54) In der unteren Pfarrgasse gegen den Platz zur Rechten. Die andere Seite zurück. In der oberen Pfarrgasse zur Rechten gegen den Platz. (55) Auf der anderen Seite zurück. (55) In der Schmid- oder Jesuitengasse. (56) Linzer Vorstadt. (56) Vor dem Schmidthore der Gasse gegen Ebelsberg zur Linken. (56) Die andere Seite zurück herauf. (57) In der Welsergasse zur Linken hinab. (58) Im Werd vom Brückel hinab. (58) In der Lederergasse zur Linken hinaus. (59) Im Graben hinum gegen das Schmidthor. (60) V. Abschnitt. Linz, wie es 1771 bei der ersten vollständigen Nummerirung bestand; (1800 und 1812 geschahen wieder andere Nummerirungen, und besonders von 1827 an die Neubauten). (61) [Tabelle]: I. Abtheilung. Innere Stadt. Anfang beim k. k. Schloße, dann links herunter am Hofberge und um das Eck hinum bis zum halben Bruckboden (vom dortigen Prügelwege.) (62) [Tabelle]: II. Abtheilung. Die untere Vorstadt sammt der in derselben zur linzer Pfarre gehörigen Gegend. (76) [Tabelle]: III. Abtheilung. Die obere Vorstadt sammt der in derselben zur Linzer Pfarre gehörigen Gegend. (95) [Tabelle]: IV. Abtheilung. Die Kalvarienwänd, ein Theil der Linzer Stadtpfarre. (124) [Tabelle]: Anhang oder letzter Theil der Stadt Linzer Pfarre. (127) VI. Abschnitt. Die gegenwärtige Häuser-Nummerirung der k. k. Provizial-Hauptstadt Linz sammt dem Markte Urfahr. (129) VII. Abschnitt. Die einstigen und jetzigen Freihäuser in Linz. (130) I. Die einstigen Freihäuser der Stadt. (130) II. Die jetzigen Freihäuser in und um Linz. (141) Anhang. (146) I. Der bürgl. Lebzelter, Mathias Panlechner, ein merkwürdiger, bisher ganz unbekannt gebliebener Mann der Stadt Linz. (146) II. Die vollständige Biographie des großen Menschenfreundes, Johann Adam Pruner, in Linz. (147) III. Der Nekrolog des bürgl. Apothekers, Johann Georg Scharitzer, in Linz. (152) IV. Der Nekrolog des bürgerlichen Handelsmannes, Ignaz Pichler, in Linz. (157) Einband ( - )

Green plants (Viridiplantae) include around 450,000-500,000 species(1,2) of great diversity and have important roles in terrestrial and aquatic ecosystems. Here, as part of the One Thousand Plant Transcriptomes Initiative, we sequenced the vegetative transcriptomes of 1,124 species that span the diversity of plants in a broad sense (Archaeplastida), including green plants (Viridiplantae), glaucophytes (Glaucophyta) and red algae (Rhodophyta). Our analysis provides a robust phylogenomic framework for examining the evolution of green plants. Most inferred species relationships are well supported across multiple species tree and supermatrix analyses, but discordance among plastid and nuclear gene trees at a few important nodes highlights the complexity of plant genome evolution, including polyploidy, periods of rapid speciation, and extinction. Incomplete sorting of ancestral variation, polyploidization and massive expansions of gene families punctuate the evolutionary history of green plants. Notably, we find that large expansions of gene families preceded the origins of green plants, land plants and vascular plants, whereas whole-genome duplications are inferred to have occurred repeatedly throughout the evolution of flowering plants and ferns. The increasing availability of high-quality plant genome sequences and advances in functional genomics are enabling research on genome evolution across the green tree of life. ; Alberta Ministry of Advanced Education; Alberta Innovates AITF/iCORE Strategic Chair [RES0010334]; Musea Ventures; National Key Research and Development Program of China [2016YFE0122000]; Ministry of Science and Technology of the People's Republic of ChinaMinistry of Science and Technology, China [2015BAD04B01/2015BAD04B03]; State Key Laboratory of Agricultural Genomics [2011DQ782025]; Guangdong Provincial Key Laboratory of core collection of crop genetic resources research and application [2011A091000047]; Shenzhen Municipal Government of China [CXZZ20140421112021913/JCYJ20150529150409546/JCYJ20150529150505656]; National Science FoundationNational Science Foundation (NSF) [DBI-1265383, IOS 0922742, IOS-1339156, DEB 0830009, EF-0629817, EF-1550838, DEB 0733029, DBI 1062335, 1461364]; National Institutes of HealthUnited States Department of Health & Human ServicesNational Institutes of Health (NIH) - USA [1R01DA025197]; Deutsche ForschungsgemeinschaftGerman Research Foundation (DFG) [Qu 141/5-1, Qu 141/6-1, GR 3526/7-1, GR 3526/8-1]; Natural Sciences and Engineering Research Council of CanadaNatural Sciences and Engineering Research Council of Canada ; The 1KP initiative was funded by the Alberta Ministry of Advanced Education and Alberta Innovates AITF/iCORE Strategic Chair (RES0010334) to G.K.-S.W., Musea Ventures, The National Key Research and Development Program of China (2016YFE0122000), The Ministry of Science and Technology of the People's Republic of China (2015BAD04B01/2015BAD04B03), the State Key Laboratory of Agricultural Genomics (2011DQ782025) and the Guangdong Provincial Key Laboratory of core collection of crop genetic resources research and application (2011A091000047). Sequencing activities at BGI were also supported by the Shenzhen Municipal Government of China (CXZZ20140421112021913/JCYJ20150529150409546/JCYJ20150529150505656). Computation support was provided by the China National GeneBank (CNGB), the Texas Advanced Computing Center (TACC), WestGrid and Compute Canada; considerable support, including personnel, computational resources and data hosting, was also provided by the iPlant Collaborative (CyVerse) funded by the National Science Foundation (DBI-1265383), National Science Foundation grants IOS 0922742 (to C.W.d., P.S.S., D.E.S. and J.H.L.-M.), IOS-1339156 (to M.S.B.), DEB 0830009 (to J.H.L.-M., C.W.d., S.W.G. and D.W.S.), EF-0629817 (to S.W.G. and D.W.S.), EF-1550838 (to M.S.B.), DEB 0733029 (to T.W. and J.H.L.-M.), and DBI 1062335 and 1461364 (to T.W.), a National Institutes of Health Grant 1R01DA025197 (to T.M.K., C.W.d. and J.H.L.-M.), Deutsche Forschungsgemeinschaft grants Qu 141/5-1, Qu 141/6-1, GR 3526/7-1, GR 3526/8-1 (to M.Q. and I.G.) and a Natural Sciences and Engineering Research Council of Canada Discovery grant (to S.W.G.). We thank all national, state, provincial and regional resource management authorities, including those of province Nord and province Sud of New Caledonia, for permitting collections of material for this research. ; Public domain authored by a U.S. government employee

GESCHICHTE DES CISTERCIENSER-KLOSTERS WILHERING Geschichte des Cistercienser-Klosters Wilhering ( - ) Einband ( - ) Titelseite ([I]) Seiner Hochwürden und Wohlgeborn dem Herrn Johann Baptist Schober, k. k. Regierungsrathe, und Abbte des Cistercienser-Klosters Wilhering, erfurchtsvoll gewidmet vom Verfasser ([III]) Vorrede. ([V]) Gründung des Klosters Wilhering. Seine ersten Schicksale. ([1]) Wilhering unter Ebrach. Zunehmender Wohlstand. (7) Stiftung des Klosters Erfurt und der Pfarre Zwetel. Beilgung mehrerer Streitigkeiten. Erwerbungen. (20) Theilung der Pfarre Gramastetten. Erwerbung der Pfarre Teras. Stiftung von Engelszell. Häusliche Uneinigkeit. Erwerbungen. (32) Stiftung von Seifenstein. Visitation. Rechtliche Entscheidungen in Betreff des Verhältnisses der Pfarrer von Leonfelden zum Kloster. Bestätigung der Freiheiten des Klosters. Erwerbungen. Stiftungen. (46) Streitigkeiten wegen der Pfarren und endliche Einverleibung derselben. Wohlthäter der Kirchen. (55) Freiheiten, welche dem Kloster ertheilt oder bestätigt wurden. Gerichtshändel, Stiftungen und anderwertige Erwerbungen. (58) Die völlige Einverleibung (Incorporation) der Pfarren Gramastetten, Leonfelden und Teras (62) Bestätigung der Freiheiten. Erwerbungen. Gerichtliche Verhandlungen. Zustand des Klosters. (65) Pontificalkleidung. Stiftungen und Erwerbungen. Mißliche Umstände des Klosters. Ein Heiratsbrief. (68) Bestätigung alter, und Ertheilung neuer Gnadenbriefe. Stiftungen und Schenkungen. (70) Zustand des Klosters. Visitation. Gerichtsbriefe. (73) Zur Geschichte der Pfarren des Klosters. (76) Die Reformation in ihrem Angange und in ihren Folgen. Anstrengungen gegen die vordringenden Türken. (77) Zustand des Klosters Wilhering. Leistungen desselben. Ein Gerichtsbrief. (87) Fortschritte der Reformation. Ihr Eindringen in die Klöster, und insbesondere in das zu Wilhering. (91) Seifenstein. (98) Vergebliche Bemühungen K. Ferdinand's, dem Abfalle seiner Länder von der katholischen Religion Einhalt zu thun. Sein Sohn K. Maximilian. (99) K. Maximilian's Verhalten gegen die protestant. Stände. Religions-Concession. Kloster-Visitation und Kloster-Reformation. (104) Zustand des Klosters Wilhering. Ernennung der Aebbte durch den Kaiser. Instruction derselben. Güterverpfändung. Rechtsstreit. (114) Abermals ein kaiserlicher Abbt. Sittlicher Zustand des Klosters. Administration des Klosters nach Entfernung des Abbtes. Verkauf des Gutes Eckendorf. (117) Versuche der geistlichen und westlichen Obrigkeit zur Erhebung des Klerus, und zur Wiederherstellung der katholischen Religion. Allgemeine Verwilderung. (120) Wilhering erhält wieder einen Abbt. Versuch, die Pfarren mit katholischen Priestern zu bestellen. Sittlicher Verfall der Mönche. (127) Die Pfarren des Klosters. (129) Engelszell. (133) Versuche zur Wiederherstellung der katholischen Religion. (134) Alexander vom See, Abbt zu Wilhering. (136) .der Pfarre Ottensheim. (138) Gramastetten. (141) Zwetel. (142) Leonfelden. (143) Oberneukirchen. (144) Weissenbach. (145) Kloster Engelszell. (145) Das Kloster Schlägel. (147) Reformation der Unterthanen, und ihre Folgen. (150) Prälatenstands-Angelegenheiten. (158) Bauernaufruhr. Kaiserliche Commission. Erneuerte Reformationsversuche. Gegenbemühungen der Stände. (163) Die Pfarren des Klosters Wilhering. (171) Zustand des Klosters Wilhering. Vertrag mit den Unterthanen. (175) Abbt Alexander wünscht eine andere Abbtei und erhält Garsten. (178) Interregnum. (180) Reformation. Die Stände in ihrem Verhalten gegen den Kaiser und den Erzherzog Matthias. Capitulations-Resolution. (181) Zustand des Klosters Wilhering. Commission zu Mansee. Tod des Abbtes Johann. (206) Die Pfarren des Klosters. (207) Das Kloster Seifenstein. (208) Abbt Anton Wolfradt. (209) Anordnung des Kaisers zum Besten der Klöster. (209) Vergleich der katholischen und protestantischen Stände. (210) Georg Grill wird Abbt zu Wilhering. (211) Der Landtag zu Prag. Verhandlung zwischen den Prälaten und den politischen Ständen wegen Errichtung der Landtafel. (213) Der böhmische Aufruhr. Verhalten der österreich. Stände bis zum Tode des Kaisers Matthias. (215) Benehmen der Stände gegen König Ferdinand bis zur Besetzung des Landes durch Herzog Maximilian von Baiern. (224) Das Land ob der Ens wird von Herzog Maximilian von Bayern unterworfen, und ihm vom Kaiser verpfändet. (250) Verhandlungen der Stände in München und Wien bis zur unbedingten Unterwerfung und zur Aussöhnung mit dem Kaiser. (266) Der Bauernkrieg. (299) Fernere Verhandlung bis zur Einlösung des Landes. Bestätigung der Privilegien. Oberösterreich dem Kaiser zurückgegeben. (305) Fortsetzung der Reformation. (310) Das Kloster Engelszell. (316) Seifenstein. (318) Hohenfurt. (318) Schlierbach. (320) Das Kloster Goldenkron (Spinea Corona). (320) Die Pfarre Ottensheim. (321) Gramastetten. (323) Leonfelden. (323) Weissenbach, Oberneukirchen, Zwetel. (324) Zustand des Klosters Wilhering. (326) Abbt Caspar Orlacher. (331) Leistungen des Landes und des Klosters. (331) Erwerbungen durch Ankauf und Vermächtnisse. (334) Reformation. (335) Engelszell. (338) Seifenstein. (339) Hohenfurt. (341) Patronatspfarren. (344) Zustand des Klosters Wilhering. (347) Abbt Malachias und dessen Verwaltung. (349) Abbt Bernhart's Verwaltung. (350) Engelszell. (351) Verwaltung des Abbtes Hilarius. Unruhe der Bauern wegen der Jagd. (352) Bonus Pömerl. Brand des Klosters. Erwerbung der Pfarre Heinrichsschlag. (354) Abbt Johann Baptist. Der österreichische Erbfolgekrieg. (356) Ankauf des Hochwildbanns und des kais. Forstes am Kürnberg; der Herrschaften Mühldorf, Mühllacken. (357) Die Pfarren des Klosters. (359) Engelszell. (360) Das Kloster Baumgartenberg. Abbt. Raimund. (364) Protestantische Bewegung in Oberösterreich. (364) Die Aebbte Alan, Johann Baptist, Bruno und Johann Baptist. (369) Reihenfolge der Aebbte [1146 - 1832]. (373) Zur Genealogie des Geschlechtes der Herren von Wilhering, Waschenberg und Griesbach. (375) [Abb]: Zum Schlusse fügen wir in einer genealogischen Tabelle das Resultat unserer kleinen Untersuchung zur leichteren Uebersicht bei. (387) Unruhige Bewegungen der Unterthanen im Garstenthale. (388) Urkundenbuch. ([433]) I. Aus dem Necrologium Wilhering. (435) II. Eine alte Aufschreibung über die Gründung und die frühern Schicksale des Stiftes Wilhering. (449) III. 1287. Ein Urbar von Wilhering, auf Pergament. (459) IV. Dat. bruuiningen 1154, den 25. September. Bischof Eberhard bestätigt die Stiftung des Klosters Wilhering. (467) V. Sine loco et die 1154. Aus einer Abschrift des 12. Jahrhunderts. Bischof Eberhard nimmt die Stiftung des Klosters Wilhering in den Schutz der Kirche zu Bamberg. (468) VI. Sine loco et anno. circa 1154. Bischof Eberhard von Bamberg übernimmt die Schenkung des Ortes Wilhering durch den Edlen Colo, an welchem eine Cistercienser-Abbtei gegründet wurde (470) VII. 1155 s. loc. et die. Abbt Gebhard von Wilhering erwirbt einige Güter zu Hilting und Rute. (471) VIII. Sine loco et anno. Ein Tauschvertrag zwischen dem Kloster Wilhering und Gerold von Kürnberg. (473) IX. Dat. Ebelleperghc 1159, 23. Juni. Bischof Konrad von Passau bestätigt einen Tausch zwischen dem Kloster Wilhering und dem Pfarrer zu Schönhering, zwischen jenem und dem Markgrafen Ottokar von Steyr. (474) X. Dat. Patauie 1159, 23. September. Bischof Konrad von Passau genehmigt einen Tausch zwischen dem Kloster Wilhering und dem Pfarrer zu Schönhering, welcher für die Zehente um Wilhering einen Hof zu Straßheim erhält. (476) XI. 1161 sine loco et die. Abbt Gebhard von Wilhering tauscht das Gut Kogel ein gegen einen Hof und eine Mühle zu Siggenfurt, und erwirbt ein anderes von Wernhart von Traun. (478) XII. 1161, sine loco et die. Uebergabe der Güter Ederamsberg und eines Hofes zu Rotele an das Kloster Wilhering. (479) XIII. 1161, sine loco et die. Eine Aufzeichnung des Abbtes Gebhart, betreffend die Erwerbung des Gutes Misgingen, durch Ankauf von einem Dienstmanne Adelberts von Berg erworben. (481) XIV. 1167 den 14. Juli. Dat. apud Ebilsperch. Abono (alias Albinus), Bischof von Passau, bestätigt dem Abbte Gebhard von Wilhering das Burgrecht auf einem Hofe zu Eferding und einen Tausch seiner Vorfahren mit dem Kloster. (482) XV. 1180 s. die Act. Patauie. Bischof Diepold von Passau bekräftigt einen Tausch, den er schon früher in einem Capitel zu Ens mit dem Abbte Gebhard von Wilhering gemacht hatte, betreffend den Zehent in der Scharten und zu Arbenberg, welchen der Abbt für einige Besitzungen zu Duringsteten erhält. (484) XVI. 1188 den 24. Februar. Acta ad curiam Imperatoris Friderici. Herzog Luipold von Oesterreich nimmt im Auftrage des Kaisers das Kloster Wilhering unter seinen Schutz. (485) XVII. 1188 den 20. Februar. Dat. Patauie. Herzog Leopold VI. von Oesterreich verleiht dem Kloster Wilhering die Freiheit von der Maut. (486) XVIII. Actum in Euerdingen 1189 den 7. März. Bischof Diepold bestätigt auf die Bitte des Abbtes Hiltger von Wilhering einen Tauschvertrag zwischen dem Kloster und dem Pfarrer zu Schönhering. (487) XIX. 190. Abbt Hilteger von Wilhering beurkundet, daß das Kloster einem gewissen Rechwin für Ueberlassung eines Weingartens jährlich 2 Fuder Wein geben soll. (489) XX. 1193 - 1200. Abfindung des Abbtes Otto von Wilhering mit Otto von Buchberg wegen seiner Ansprüche auf das Gut Zemleub. (489) XXI. 1197 den 26. April. Dat. Salchenowe. Herzog Friedrich der Katholische von Oesterreich bestätigt dem Kloster Wilhering die Mautfreiheit, und erläßt ihm das Marschfutter eines Hofes. (490) XXII. 1200. S. l. Der Edle Otto von Grubeh legte das Prädium Kürnberg auf den Altar zu Wilhering zur Verbesserung der Pfründen. Hierüber stellt der Abbt Otto einen Revers aus. (491) XXIII. 1202 den 15. December. Dat. aput Newenbruch. Herzog Leopold VII. erneuert dem Kloster Wilhering die Mautfreiheit (1188 den 29. Februar und 1197 den 26. April) und spricht es frei vom Marschfutter auf den Höfen zu Cemleub, Sarabulcha und Teuffenbach. (492) XXIV. 1206 den 4. Februar. Dat. Patavie. Bischof Poppo bestätigt eine Uebergabe von 2 Huben zu Edramsberg an das Kloster Wilhering, welche sein Vorgänger Wolfker schon bewilligt hatte. (493) XXV. Sine loco. 1206 den 10. Juni. Bischof Manegold von Passau willigt in einen Zehenttausch zwischen dem Kloster Wilhering und der Pfarre Gramastetten. (495) XXVI. Dat. Patauie 1212 am 24. Januar. Manegold, Bischof von Passau, verleiht die Zehente von den Neugereuten in der Herrschaft Wildberg dem Gundacker von Steyr, zur Erbauung einer neuen Kirche (zu Zwetl.) (497) XXVII. 1212 am 24. Januar. Act. Patauie. Bischof Manegold bestimmt die Grenzen einer durch Gundacker von Steyr zu errichtenden Pfarre und schenkt ihr den Zehent der Neugereute Wildberg. (498) XXVIII. 1214 - 1216. s. l. et die. Papst Innocenz bestätigt alle Güter und Freiheiten des Klosters Wilhering, und nimmt es in den Schutz des heil. Stuhles auf. (499) [Abb.]: (504) XXIX. Sine loco et anno. 1215 - 21. Bischof Ulrich von Passau beurkundet eine Uebereinkunft des Klosters Wilhering mit Heinrich von Tretena wegen eines Hofes zu Wrgeldorf. (504) XXX. 1236 am 20. Februar. Dat. apud Wiennam. K. Friedrich II. bestimmt dem Kloster Wilhering den Albero von Polheim, Hauptmann ob der Ens, zum Vogte. (506) XXXI. 1236 am 28. Februar. Dat. apud Wiennam. Bestätigung der Mautfreiheit des Stiftes Wilhering durch K. Friedrich II. (507) XXXII. 1236 im Februar. Dat. apud Wiennam. K. Friedrich II. bestätigt dem Kloster Wilhering die dem Orden der Cistercienser eigenthümliche Freiheit unter keinem Vogte zu stehen; und erklärt es von jedem weltlichen Gerichtszwange befreit. (507) XXXIII. 1237 am 2. März. Dat. apud Wiennam. Bischof Eckbert von Bamberg bestätigt die Stiftungsurkunde seines Vorfahrens Eberhard für das Kloster Wilhering. (511) XXXIV. Sine loco et anno 1230 - 46. Herzog Friedrich II. von Oesterreich erklärt das Kloster Wilhering zufolge der Freiheiten des Cistercienser-Ordens frei von jeder Vogtei. (514) XXXV. Dat Patauie 1241 am 23. Februar. Bischof Rudiger von Passau bekräftigt die Schenkung Friedrich II., Herzogs von Oesterreich (1240 den 31. Januar), welcher das Patronatsrecht der Pfarrkirche Gramastetten dem Kloster Wilhering verliehen. (515) XXXVI. 1241 am 25. September. Dat in Chremse. Herzog Friedrich II. von Oesterreich schenkt dem Kloster Wilhering das Dorf Eckendorf, 2 Höfe zu Pasching und zu Zeilach, erklärt diese und alle übrigen Besitzungen des Klosters von aller Gerichtsbarkeit befreit, ausgenommen in Fällen des Todes, und erlaubt jährlich über den Bedarf noch ein Talent Salz mautfrei einzuführen. (516) XXXVII. Sine loco 1242 am 1. März. Sieghard Piber gibt dem Kloster Wilhering zum Ersatze für zugefügten Schaden ein Gut zu Waldenstein. (517) XXXVIII. Sine loco 1242 am 16. August. Herzog Friedrich II. bestätigt dem Kloster Wilhering die Mautfreiheit. (518) XXXIX. Dat Salzburch am 12. Mai 1246. Erzbischof Eberhart von Salzburg verleiht dem Kloster Wilhering jährlich 1/2 Pfund Küffelsalz (talentum dimidium Cuppularum) aus seiner Saline. (519) XL. Dat. Patauie 1247 am 1 December. Bischof Rudiger von Passau erklärt, daß dem Kloster Wilhering für alle seine Weinberge nur ein Pfund Pfenninge jährlich statt des Zehents zu reichen obliege. (520) XLI. Datum Patauie 1248 am 20. Januar. Das Capitel von Passau gibt seine Zustimmung zu einem Briefe des Bischofes Rudiger ddo. 1247 am 1. December. (520) XLII. Dat. Lintz am 12. December 1248. Herzog Otto von Bayern bestätigt dem Kloster Wilhering die Mautfreiheit durch Oesterreich. (521) XLIII. S. l. 1250. Die Brüder Heinrich und Wernhart von Schaunberg beurkunden einen Vertrag zwischen dem Kloster Wilhering und ihrem Ritter Konrad von Furt. (522) XLIV: S. l. um 1250. Mehrere Adeliche bezeugen, daß Herzog Friedrich der Streitbare das Dorf Eckendorf dem Kloster Wilhering geschenkt habe. (523) XLV. Sine loco et die. Act. 1250. Hertnid, Sohn Leutold's des Druchseßen von Schaunberg, gibt der Kirche Wilhering 2 Güter zum Seelgeräth; ein anderes Konrad von Furt. (523) XLVI. Dat. in Linza am 28. November 1252. H. Ottokar bestätigt dem Stifte Wilhering die Mautfreiheit. (524) XLVII. 1252 am 28. November. Dat. in Lynza. H. Ottokar bestätigt die Freiheit des Klosters Wilhering von der Vogtei. (525) XLVIII. Act. Lintz am 28. November 1252. H. Ottokar von Böhmen bestätigt die Schenkung seines Vorfahrs Friedrich II., welcher dem Kloster Wilhering die Pfarre Gramastetten übergeben hatte. (526) XLIX. Dat. in Linz 1252. K. Ottokar von Böhmen bestätigt das Diplom des Herzogs Friedrich II., ddo. Krems 1241 am 25. September für Wilhering. (527) L. S. l. 1253. Die Brüder Albero und Wichart von Polheim geben nach Wilhering zum Seelgeräthe für ihren Vater den Hof in Lintha. (527) LI. Sine die et loco, 1258. Wernhart von Schaunberg und Hedwig seine Gemalin vergaben nach Wilhering ein Gut zu Ceilach und ein Lehen zu Piberau. (528) LII. Sine loco et anno, um 1260. Wok von Rosenberg bittet den Abbt und das Capitel zu Citeaur, seine Stiftung (Hoehfurt) dem Orden einzuverleiben. (530) LIII. Dat. Patuie am 16. August 1260. Bischof Otto erlaubt, daß Leutold von Pruschink der Kirche Wilhering einen Zehent zu Ederamsperg, welcher Lehen des Stiftes Passau ist, übergeben dürfe. (530) LIV. S. l. 1262 am 26. April. Bernhart von Schaunberg bestätigt den Spruch der ehehaften Teiding zu Freiham, daß eine Veräußerung der Güter des Klosters Wilhering zur Nutznießung auf Lebenszeit durch den Abbt ohne des Comvents Einwilligung kraftlos sey. (531) LV. Dat. in Schowenberc am 26. December 1262. Heinrich von Schaunberg erlaubt seinem Druchseß Hertnid, 2 Güter nach Wilhering zu geben. (532) LVI. Dat in Schauenberch am 17. April 1263. Heinrich und Wernhart von Schaunberg versichern dem Kloster Wilhering ein Anleihe von 12 Talenten auf 2 Lehen zu Chalhamting. (533) LVII. Act. in Greimharsteten am 24. Juni 1264. Heinrich und Bernhart von Schaunburg bestätigen einen Tausch zwischen Wilhering und den Brüdern von Zell. (533) LVIII. S. l. 1264 am 15. August. Gründung der Pfarrkirche zu Zwetel durch Ulrich von Lobenstein. (535) LIX. S. l. am 24. August 1264. Abbt Ernst von Wilhering übernimmt die durch Ulrich von Lobenstein gestiftete Pfarre Zwetel. (536) LX. Act. in Schawnbergk am 29. September 1264. Die Brüder Heinrich und Bernhart von Schaunberg entsagen aller Jurisdiction über die Leute und die Güter des Gotteshauses Wilhering. (537) LXI. Dat. in Schaunbergk am 29. September 1264. Bernhart von Schaunberg schenkt dem Kloster Wilhering 2 Höfe zu Pasching und zu Zeilach. (538) LXII. S. l. 1265 am 11. November. Ulrich von Lobenstein verkauft dem Kloster Wilhering seine Besitzungen zu Piberawe um 60 Pfund Pfenninge. (539) LXIII. Dat. in Schaunbergk 1265. Bernhart von Schaunberg stiftet sich einen Jahrtag zu Wilhering mit seinen Besitzungen zu Breitwiesen, einem Hofe und einer Mühle zu Furt. (539) LXIV. S. l. 1270 am 25. Januar. Heinrich von Schaunberg bekräftigt einen Tausch des Abbtes von Wilhering mit Wernhart dem Zeller. (540) LXV. Dat. Wiennae am 27. Jänner 1270. K. Ottokar bestätigt eine Schenkung Herzog Friedrich II. vom Jahre 1241 am 25. September, wörtlich dessen Diplom einschaltend. (541) LXVI. Dat. Wienne am 27. Jänner 1270. K. Ottokar bestätigt dem Kloster Wilhering eine Urkunde Herzog Leopold VII. von 1202 am 15. December, indem er selbe wörtlich einschaltet. (542) LXVII. Dat. Wienne am 27. Jänner 1270. König Ottokar bestätigt dem Kloster Wilhering die Freiheit von der Advocatie, wie 1252 am 28. November. (543) LXVIII. Sine loco, am 27. Jänner 1270. König Ottokar bestätigt dem Kloster Wilhering die Pfarre Gramastetten. (544) LXIX. Dat. Wienne am 29. Jänner 1270. K. Ottokar bestätigt die Mautfreiheit des Klosters Wilhering. (545) LXX. Dat. Wienne am 13. Jänner 1277. König Rudolf bestätigt den Freiheitsbrief, welchen Herzog Friedrich II. von Oesterreich dem Stifte Wilhering 1241 am 25. September verliehen. (545) LXXXI. S. l. 1278 am 24. Februar. Berthold von Tanneberg gibt nach Wilhering die Güter Oprechtsberg und Bircheh für die Seelenruhe seines Vaters und seiner Mutter. (546) LXXXII. Dat. Wienne 1277 am 22. April. König Rudolf I. bestätigt einen Schiedspruch Wernhart's von Schaunberg zwischen dem Kloster Wilhering und den Brüdern von Ruspach, das Dorf Eckendorf betreffend. (547) LXXIII. Dat. Lintz am 29. November 1278. Herzog Heinrich von Bayern bestätigt die Immunität des Klosters Wilhering, dessen Mautfreiheit und die Erlaubniß, ein Talent Salzes über das Bedürfniß einführen zu dürfen. (549) LXXIV. Dat. Lintz 1278 am 11. December. Herzog Heinrich von Bayern befiehlt seinen Mautnern zu Linz, die Klosterleute von Wilhering mautfreier Durchführung eines Talentes Salz über die Nothdurft nicht zu stören oder zu hindern. (550) LXXXV. Sine loco am 1. Jänner 1282. Wernhart und heinrich von Schaunberg vergaben an Wilhering ihre Besitzung in der untern Mumenau, und den Dienst von 6 Höfen. (551) LXXVI. Sine loco et die 1282. Espin von Wolfstein gibt tauschweise dem Kloster Wilhering einen Hof an der Leiten statt eines andern beim Schlosse Wolfstein, Marhorn genannt. (552) LXXVII. Dat. Wienn am 13. März 1285. Herzog Albrecht bestätigt dem Kloster Wilhering seine Freiheiten: die Exemption, die Mautfreiheit und die Erlaubniß, jährlich ein Talent Salzes über den Bedarf mautfrei einführen zu dürfen. (553) LXXVIII. S. l. 1285 am 25. Juli. Ruger und Ottacher von Biberstein geben nach Wilhering ihr Eigen zu Biberau und zu Chunode zum Seelgeräth für ihren Vater. (555) LXXIX. Sine loco 1285. Ulrich's und Konrad's von Chapellen Willebrief, daß Alram von Attersee an Wilhering 36 Pfenninge ihres Rechtslehens geben dürfe. (556) LXXX. S. l. 1287 am 2. Februar. Ein Tauschvertrag zwischen Wilhering und den Brüdern von Hartheim, welche statt einer Hube zu Hartheim, und 3 Schäffel Getreid zu Straßheim einen Hof zu Geroldsdorf erhalten. (557) LXXXI. Dat. apud Strubingham am 6. Mai 1290. Otto, Herzog von Bayern, verleiht dem Kloster Wilhering die Freiheit, ein Talent Salzes mautfrei zu Burghausen und Schärding durchführen zu dürfen. (558) LXXXII. Dat. Wienne 1291 am 11. Jänner. Herzog Albrecht von Oesterreich befiehlt seinem Hauptmanne ob der Ens, Eberharden von Wallsee, die Klosterleute von Wilhering sogleich in den Besitz der Pfarre Leonfelden zu setzen. (559) LXXXIII. Dat. Wienne 1291 am 13. Jänner. Heinrich der Aeltere, Heinrich der Jüngere und Wernhart von Schaunberg schenken dem Kloster Wilhering das Patronat der Kirche zu Teras. (560) LXXXIV. Dat. Wienne am 19. Februar 1291. Herzog Albrecht von Oesterreich bestätigt dem Kloster Wilhering die Schenkung der Pfarre Gramastetten. (562) LXXXV. Dat. Patauie 1291 am 27. Februar. Bischof Wernhart von Passau bestätigt auf die Bitte des Abbtes Konrad von Wilhering das Diplom seines Vorfahrs Wolfger von 1204 am 29. Juli (bei Kurz Beiträge IV. 533) wegen der Pfarrkirche. (562) LXXXVI. Dat. Patauie 1291 am 15. März. Bischof Wernhart von Passau erlaubt dem Abbte Konrad von Wilhering jährlich 10 Pfund aus den Einkünften der Pfarre Gramastetten zum Besten seines Klosters verwenden zu dürfen. (563) LXXXVII. S. l. 1291 am 1. September. Heinrich von Schaunburg verkauft dem Kloster Wilhering den Kochlerhof an der Palfenz. (564) LXXXVIII. Dat. Wienne 1291 am 4. October. Bischof Wernhart bestätigt die Schenkung des Patronatsrechtes der Kirche Teras an das Kloster Wilhering. (565) LXXXIX. S. l. 1291 am 13. Jänner. Heinrich der ältere von Schaunberg verzichtet auf alle seine Rechte an der Kirche zu Leonfelden zu Gunsten von Wilhering. (565) XC. S. l. 1293 am 2. Februar. Konrad von Chapelle, welcher das Landgericht von den Herren von Schaunberg zu Lehen empfangen, bekennt, daß ihm über die Leute des Klosters Wilhering keine Gerichtsbarkeit, außer in 3 Fällen, zustehe. (566) XCI. Act. et dat. in Wilhering 1293 am 1. März. Heinrich von Inn, Domherr und Vitzdom von Passau und Dechant von Krems, stiftet mit 19 Pfund Pfenninge jährlich eine Spende für die Armen im Spitale zu Wilhering. (567) XCII. Dat. Patauie 1293 am 12. März. Stiftbrief des Cistercienser-Klosters Engelszell. (569) XCIII. Dat. in Wilhering am 6. Juli 1293. Ulrich, Dekan von Tauersheim, schenkt dem Kloster Wilhering ein Almosen, vermacht ihm seine Bücher und erwählt sich daselbst seine Grabstätte. (571) XCIV. Dat. Ebilsperch 1294 am 15. November. Bischof Wernhart von Passau erlaubt, dem Kloster den Fruchtgenuß des Zehents zu Lebrorn, der Kirche zu Passau lehnbar, bis zur Einlösung zu übergeben. (572) XCV. S. l. 1294. Berthold, Graf von Hardeck, mit seiner Gemalin Wilbirg schenkt dem Kloster Wilhering das Patronatsrecht der Pfarrkirche zu Teras. (573) XCVI. Sine loco 1295 am 27. Jänner oder 9. December. Die Aebbte von Ebrach und Fürstenzell übernehmen im Namen des Cistercienser-Ordens die Stiftung von Engelszell aus der Hand des Stifters. (574) XCVII. Dat. Patauie 1296 am 7. August. Bischof Wernhart von Passau gestattet, die Einkünfte der Pfarre Teras mit Vorbehalt des Unterhaltes für einen Vikar zum Kloster Wilhering zu ziehen. (575) XCVIII. Dat. Ebelsperch am 2. August 1311. Bischof Wernhart von Passau bezeugt die Erklärung des Pfarrers zu Gramastetten, statt eines Absentgeldes von 8 Pfund jährlich, am künftigen St. Georgstag 43 Pfund zu erlegen, widrigenfalls er suspendirt seyn würde. (576) XCIX. S. l. 1316 am 14. September. Seifried von Perchaim schenkt Wilhering die Eigenschaft, welche ihm zusteht, an dem Zimmermann zu Perchaim. (577) C. S. l. 1318 am 30. Juli. Graf Heinrich von Schaunberg bestätigt alle Briefe seiner Vorfahren zu Gunsten des Klosters Wilhering und namentlich den über die Exemption von jeder Gerichtsbarkeit. (578) CI. Actum et datum Noua domo 1319 am 3. November. Ulrich von Neuhaus schenkt zum Seelgeräthe für seine Schwetser Agnes von Schaunberg und seine Schwestersöhne Meinher von Lisnik und Wernhart von Schaunberg einige Güter zu Rudweins nach Wilhering. (580) CII. Dat. Patauie. am 15. Februar 1323. Bischof Albert bestätigt alles dasjenige, was der Abbt von Ebrach in der Visitation des Klosters Wilhering, wo Zwietracht geherrscht hatte, anzuordnen nöthig erachtete. (581) CIII. S. l. am 12. Juli 1323. Die Grafen von Schaunberg verleihen dem Kloster Wilhering Mautfreiheit zu Aschach. (583) CIV. Dat. Lyncz am 4. December 1323. Herzog Heinrich von Oesterreich entladet das Kloster Wilhering auf ein Jahr der Gastung. (584) CV. Dat. Wilhering am 22. Mai 1324. Otto von Perkhaim schenkt dem Kloster Wilhering mehrere Eigenleute zu einem jährlichen Zins von 2 Pfenningen. (585) CVI. Dat. Euerding am 25. Juli 1328. Die Brüder Otto und Bernhart von Lichtenwinchel versprechen bis zum nächsten St. Michaelstag eine Au und eine Hub zu Tratwerd dem Abbte Heinrich von Wilhering zu übergeben, oder das Einlager in Eferding zu leisten. (586) CVII. S. l. am 19. September 1336. Eberhart von Wallsee übergibt die Stiftung von Seifenstein dem Kloster Wilhering. (587) CVIII. S. l. 1343 am 10. Jänner. Seibot der Sweinpech stiftet sich einen Jahrtag zu Wilhering an seiner Grabstätte mit 21 Pfund Pfenninge. (589) CIX. Dat. Senis am 28. Februar 1458. Papst Pius II. verleiht den Aebbten von Wilhering den Gebrauch der Pontificalien. (590) CX. Dat. Wienne 1362 am 18. März. Herzog Rudolf erlaubt Wilhering das Vermächtniß eines Bürgers von Linz, bestehend in einem bürgerl. Haus in Linz und in Weingärten zu Neuburg und Krems, annehmen zu dürfen. (591) CXI. Dat. Wienne am 4. Juni 1362. Herzog Rudolf IV. bestätigt den Freiheitsbrief König Rudolf's I. ddo. Wien 1277 am 13. Jänner für das Kloster Wilhering. (591) CXII. S. l. am 22. Mai 1365. Stiftung eines ewigen Lichtes bei der Grabstätte der Herrn von Schaunberg zu Wilhering durch die Grafen Ulrich und Heinrich. (593) CXIII. Dat. Pazzawe am 12. August 1368. Bischof Albert von Passau erlaubt dem Abbte Andre und dem Capitel zu Wilhering jährlich ein Pfund Salzes mautfrei durchzuführen. (594) CXIV. Dat. Schawnbergkh am 15. August 1398. Elsbeth, Gräfin von Schaunberg, geb. von Abensberg, stiftet einen wöchentlichen Gottesdienst an der Grabstätte der Schaunberge zu Wilhering. (595) CXV. S. l. am 27. Juni 1404. Herzog Heinrich von Bayern bestätigt Wilhering die Freiheit, ein Pfund Salz jährlich ohne Maut durchführen zu dürfen. (598) CXVI. Dat. Lyntz am 11. November 1412. Gerichtsurkunde Herzogs Albrecht V. von Oesterreich, betreffend einen Streit wegen der Vogtei über den Hof zu Zembleu zwischen Wilhering und Josten von Hofkirchen. (599) CXVII. Dat. Wien am 1. Mai 1423. Herzog Albrecht V. von Oesterreich empfiehlt das Stift Wilhering dem besonderen Schutze des Hauptmannes ob der Ens, Reinprecht's von Wallsee. (600) CXVIII. Dat. Wilhering 1451 am 23. Mai. Der Abbt von Morimond, welcher das Kloster Wilhering visitirte, gestattet dem Abbte, einige kleinere Einkünfte ohne Verrechnung einnehmen zu dürfen. (601) CXIX. Dat. Lynntz am 14. Jänner 1493. Kaiser Friedrich IV. verleiht dem Kloster Wilhering die Fischweide auf der Donau, oberhalb und unterhalb des Klosters, so weit sein Gründe reichen bis in die Mitte des Flusses. (602) CXX. Geben zu Lynntz am 4. August 1493. K. Friedrich IV. bestätigt die Freiheiten des Klosters Wilhering, und bestimmt einige Fälle genauer. (603) CXXI. S. l. am 10. October 1494. K. Maximilian verbietet seinem Pfleger zu Wachsenberg, Michael von Traun, des Gotteshauses Wilhering Holden Steuern zu belegen. (606) CXXII. Dat. Wilhering am 6. Mai 1507. Visitations-Befund des Klosters Wilhering. (607) CXXIII. Georg Major zu Wittenberg an Grafen Hanns von Schaunberg. (607) CXXIV. Fragen, welche vom Herzog Max dem Abbte Georg von Wilhering in Geheim vorgelegt wurden. (608) CXXV. Anfang des Bauernkriegs 1626. 1626 am 21. Mai (in die Ascensionis domini). Ein Brief des Hofrichters Martin Wulf zu Wilhering an seinen Abbt Georg in Wien, betreffend den Ausbruch des Bauernkriegs. (611) CXXVI. Auszüge aus einem berichte des Propstes zu Spital, Christoph Milleder, über das Vertragen Karl's von Jörger im Garstenthale. (613) Einband ( - ) Einband ( - )

DER VÖLKERKRIEG BAND 3 Der Völkerkrieg (-) Der Völkerkrieg Band 3 (3 / 1915) ( - ) Titelseite (-) Einband ( - ) [Abb.]: ( - ) Impressum ( - ) Der Völkerkrieg. Die Ereignisse auf den serbisch-montenegrinischen Kriegsschauplätzen / Die russischen Kriegsschauplätze bis zur Winterschlacht in Masuren / Die Türkei und der heilige Krieg bis zu den Dardanellenkämpfen / Rußland während des ersten Kriegshalbjahres / Der Seekrieg bis zur Erklärung der Unterseebootsblockade gegen England / Der Krieg in den deutschen Schutzgebieten / Zeittafel der Ereignisse des ersten Kriegshalbjahrs ( - ) [Abb.]: Soltan Muhammed Reschad Chan V. Kaiser der Osmanen ( - ) Die Ereignisse auf den serbisch-montenegrinischen Kriegsschauplätzen. Von Ende oktober 1914 bis Mitte Februar 1915 (1) Der große Vorstoß der Oesterreicher nach Serbien (1) Chronologische Uebersicht der Kämpfe (1) [2 Abb.]: (1)König Peter von Serbien beobachtet seine Truppen während eines Kampfes (2)Serbische Armee-Reserven ( - ) [2 Abb.]: (1)Eine serbische Patrouille im Gebirge (2)Ein serbisches Maschinengewehr russischer Herkunft in Stellung bei Obrenovac ( - ) [Karte]: Uebersichtskarte über das Kriegsgebiet im nordwestlichen Teil Serbiens (Vgl. die Karte II, S. 83.) (5) Personalien (9) Wiederaufnahme der Kämpfe in der Macva und die Einnahme von Sabac (11) [3 Abb.]: (1)Feldzeugmeister Oskar Potiorek (2)General d. I. L. Ritter v. Frank (3)Beim Bau einer österreichisch-ungarischen Feldbahn bei Rača in Macva (Serbien) ( - ) [2 Abb.]: (1)Aus den österreichisch-ungarischen Befestigungen in den Bitvasümpfen in der Macva (2)Aus einem verlassenen befestigten serbischen Lager nördlich von Glušci in der Macva ( - ) Die Schlacht beu Krupanj und die Einnahme von Valjevo (13) Die Siege an der Kolubara und bei Lazarevac und Einnahme von Uzice (16) Die Einnahme von Belgrad (17) Der Rückzug der Oesterreicher (18) [2 Abb.]: (1)Ein Zug von gefangenen serbischen Komitadschi in Mitrovica (2)Serbische Landbevölkerung auf der Flucht ( - ) [2 Abb.]: (1)Die von den österreichisch-ungarischen Truppen erbaute Kriegsbrücke über die Save zwischen Klenak und Sabac (2)S. M. S. Donaumonitor "Bodrog" ( - ) Episoden (21) Der Zug der Gefangenen (21) Der Bote (22) Der Serbe und die "Barbaren" (22) In Belgrad (23) Vom serbischen Heere (23) Die Kämpfe gegen die Montenegriner (25) Die amtlichen österreichisch-ungarischen Meldungen (25) Kurze Zusammenfassung (25) Die Beschießung des Lovcen (26) Vom Entsatz der Feste Bilek (27) [2 Abb.]: (1)Lager österreichisch-ungarischer Infanterie bei Krupanj in Serbien (2)Lager einer österreichisch-ungarischen Verpflegungskolonne bei Autovac an der montenegrinischen Grenze ( - ) [2 Abb.]: (1)Österreichisch-ungarisches Zeltlager an der montenegrinischen Grenze (2)Österreichisch-ungarische Gebirgsartillerie auf dem Marsch in Kluz an der montenegrinischen Grenze ( - ) Serbiens und Montenegros innere Lage (29) Hof und Regierung in Serbien (29) Die Zustände in Alt-Serbien (30) Die Zustände in Neu-Serbien (31) Montenegros innere Lage (32) [Karte]: Übersichtskarte der Kämpfe in Polen ( - ) Die russischen Kriegsschauplätze bis zur Winterschlacht in Masuren. Von Ende Oktober 1914 bis Ende Februar 1915. Fortsetzung von Band II, Seiten 1 - 69 und 193 - 248 (33) Die gemeinsame Offensive (33) Zusammenfassende Darstellung (33) Das Zusammenarbeiten der Verbündeten (37) Die Schlacht in Polen (39) Chronologische Uebersicht nach den Generalstabsmeldungen (39) Von der Schlacht und den Schlachtfeldern bei Kutno (48) Der Durchbruch bei Brzeziny (52) [3 Abb.]: (1)General d. Inf. Freiherr v. Scheffer-Boyadel (2)Generalleutnant von Litzmann (3)Eine verlassenen russische Feldstellung bei Lodz ( - ) [2 Abb.]: (1)Russische Truppen, die aus dem Schützengraben hervorkommen, um sich zu ergeben (2)Drahtverhaue vor einer russischen Feldstellung bei Lodz ( - ) [Karte]: Übersichtskarte des Gebietes der Kämpfe bei Lodz und des Durchbruchs bei Brzeziny (53) Die Kämpfe bei Lodz und Augustynow (57) Aus den Kämpfen um Lowicz (60) [2 Abb.]: (1)Bei einer deutschen Batterie während eines Gefechts in Polen (2)Deutsche Pioniere bei der Herstellung eines Unterstandes in Polen ( - ) [2 Abb.]: (1)Aufklärung durch deutsche Vorposten in Polen (2)Eine radfahrende Jägerabteilung bei einem plötzlichen Angriff in Polen ( - ) Von den Schlachtfeldern an der Bzura und Rawka (63) [2 Abb.]: (1)Deutsche schwere Feldhaubitzen beschießen eine russische Artilleriestellung in Zgierz bei Lodz (2)Die Wiederherstellung der zerstörten Eisenbahnbrücke über die Warthe an der Linie Kalisch-Warschau ( - ) [2 Abb.]: (1)Deutsche Pioniere mit Pontons und Brückenmaterial auf dem Marsch bei Lodz (2)Deutsche Truppen auf dem Marsch in Polen ( - ) Der Vormarsch auf Warschau und der Sturm auf Humin (65) [Karte]: Uebersichtskarte über das Kampfgebiet bei Lowicz und den Vorstoß über Bolimow und die Rawka gegen Humin sowie den Suchafluß. Vergleiche auch die Uebersichtskarte über Polen nach Seite 32. ([67]) [2 Abb.]: (1)Der Stab einer deutschen Heeresabteilung auf einem Hügel bei Mlawa. Im Vordergrund ein Maschinengewehr (2)Vorgeschobener Schützengraben hinter Mlawa ( - ) [2 Abb.]: (1)Deutsche Maschinengewehr-Abteilung in einem Wäldchen in Russisch-Polen (2)Abtransport russischer Truppen, die von den Deutschen bei Plonsk gefangen genommen wurden ( - ) Warschau in Erwartung der Deutschen (70) Von den Kämpfen in Nordpolen nördlich der Weichsel (72) Die Kämpfe in Südpolen und Westgalizien (73) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen (73) [2 Abb.]: (1)Österreichisch-ungarischer 30,5 cm Mörser in gedeckter Stellung bei den Kämpfen in Russisch-Polen (2)Eine österreichisch-ungarische Maschinengewehr-Abteilung mit Tragtieren während der Kämpfe bei Tomaschow ( - ) [2 Abb.]: (1)Russische und ungarischer Pferde bei einer österreichisch-ungarischen Sanitätskolonne (2)Österreichisch-ungarisch schweres Geschütz in einem Wald Polens während des Ladens ( - ) [Karte]: Übersichtskarte zu den Kämpfen in Südpolen und Westgalizien. ([77]) Zusammenfassende Darstellung (80) [2 Abb.]: (1)Der Hauptplatz in Limanowa (2)Österreichisch-ungarische Schützenlinie an der Nida in Süd-Polen (-) [2 Abb.]: (1)Eine befestigte Stellung österreichisch-ungarischer Truppen in Ost-Galizien (2)In der Schlacht bei Limanowa gefallene Russen werden in einem Massengrab beerdigt ( - ) Die Schlacht bei Limanowa (82) [2 Abb.]: (1)Österreichisch-ungarische Schützengräben an einem Flusse Ostgaliziens (2)Die von den Russen zerstörte Dunajec-Brücke bei Neu-Sandek wird von österreichisch-ungarischen Pionieren wieder hergestell (-) [3 Abb.]: (1)Ungarischer "Honved"-Vorposten verjagt eine Kosaken-Patrouille bei Krakau (2)Distanzmessen einer österreichisch-ungarischen Maschinengewehr-Abteilung bei grodek (3)In den Schützengräben bei Zakliczyn gefallene Russen ( - ) Aus den siegreichen Kämpfen bei Zakliczyn ( - ) Die Kämpfe in Galizien und in den Karpathen (87) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsmeldungen (87) [Karte]: Übersichtskarte zu den Kämpfen in Galizien und in den Karpathen ([91]) [2 Abb.]: (1)Österreichisch-ungarische Infanterie im Schützengraben in Galizien (2)Österreichisch-ungarische Infanterie im Schützengraben in Galizien ( - ) [2 Abb.]: (1)Österreichisch-ungarische Schnehschuh-Patrouille in den Karpathen (2)Ein österreichisch-ungarisches Feldgeschütz in Galizien während des Ladens mit einem Schrapnell ( - ) [2 Abb.]: (1)Deutsche und österreichisch-ungarische Truppen vor einem Bauernhause in der Nähe des Uzsok-Passes in den Karpathen (2)Österreichisch-ungarische Kolonne in den Karpathen, die auf Pferden und Maultieren Munition zur Front befördert ( - ) [2 Abb.]: (1)Eine österreichisch-ungarische Patrouille auf der Rast in den Karpathen (2)Ein österreichisch-ungarischer Panzerzug in den Karpathen ( - ) Zusammenfassende Darstellung (97) Aus den Kämpfen in Galizien und in den Karpathen (100) Die Erstürmung des Duklapasses (103) Die Wiedergewinnung des Uzoker Passes (106) Von der zweiten Belagerung der Festung Przemysl (107) Von der Russenherrschaft in den befreiten Gebieten Galiziens und in Ungarn (108) Die Kämpfe in der Bukowina (111) Chronologische Uebersicht nach den österreichisch-ungarischen Generalstabsberichten (111) Zusammenfassende Darstellung (112) [2 Abb.]: (1)Ein Geschützstand österreichisch-ungarischer Feldartillerie diesseits des Pruth in der Bukowina (2)Aus einem von den Russen niedergebrannten Dorfe der Bukowina ( - ) [2 Abb.]: (1)Ungarische Gendarmen als Grenzschutz an der rumänischen grenze (2)Österreichisch-ungarische Infanterie am Ufer des Pruth in der Bukowina ( - ) [Karte]: Uebersichtskarte zu den Kämpfen in der Bukowina (113) Die Russenherrschaft in der Bukowina (115) [2 Abb.]: (1)General der Infanterie Otto von Below mit seinem engeren Stabe (2)Eine deutsche Maschinengewehr-Kompagnie während der Kämpfe bei Darkehmen ( - ) [3 Abb.]: (1)Generalleutnant von Kosch (2)Generaloberst Hermann v. Eichhorn (3)In einem Schützengraben bei Darkehmen nach der Schlacht ( - ) Die Kämpfe in Ostpreußen (117) Chronologische Uebersicht nach den deutschen Generalstabsmeldungen (117) [Karte]: Uebersichtskarte zu den Kämpfen in Ostpreußen. (119) Die zusammenfassenden Berichte des Großen Hauptquartiers (122) [2 Abb.]: (1)Der Kassensaal des Bankgebäudes zu Pilkallen nach dem Rückzug der Russen (2)Das von den Russen vor ihrem Rückzug zerstörte Gerdauen ( - ) [2 Abb.]: (1)Auf dem Vormarsch in Ostpreußen mit Schlittenkufen an den Rädern der Wagen (2)Deutsche Landwehrmänner in Schafpelzen in Ostpreußen ( - ) Aus den Kämpfen der Grenzschutztruppen (126) Aus der Winterschlacht an den Masurischen Seen. Vom 10. - 18. Februar 1915 (129) [2 Abb.]: (1)Aus der Winterschlacht in Masuren. - Eine Munitionskolonne auf dem Marsche (2)In der Winterschlacht in Masuren gefangene Russen auf dem Marsch zwischen Sejny und Suwalki ( - ) [2 Abb.]: (1)Die letzten Befestigungen der Russen in den Wäldern vor Augustow (2)Im deutschen Feuer gefallene Russen, die versuchten, die Drahthindernisse zu durchkriechen ( - ) Die Einkreisung des russischen Heeres (133) Die russischen Verluste in der Winterschlacht (137) Auf den Spuren russischer Kultur in Masuren (139) [2 Abb.]: (1)Vierzehn in der Winterschlacht in Masuren gefangene russische Offiziere, darunter ein Oberstleutnant und ein Oberst bei Wilkowischki (2)In der Winterschlacht in Masuren gefangene Russen während des Abmarsches ( - ) [2 Abb.]: (1)Deutsche Fuhrpark-Kolonne in der Ebene von Suwalki (2)Zweistöckige Erdhütten deutscher Truppen an der Ostfront ( - ) Weihnachten auf dem östlichen Kriegsschauplatz (141) Episoden aus den russischen Kriegsschauplätzen (144) Aus den Kämpfen in Polen (144) Die kühnen Hessen (144) Der Soldat von Janow (144) Die Braut im Felde (145) Wie ein Deutscher 30 Russen "umzingelte" (146) Heldentod eines deutschen Husarenoffiziers (146) Heimaterde (147) Aus den Kämpfen in Galizien und in den Karpathen (147) Das treue Mutterherz (147) "Echt österreichisch!" (148) [2 Abb.]: (1)Die Ausgabe von Kohlen an die arme Bevölkerung von Lodz durch die deutschen Behörden (2)Deutsche Soldaten verteilen Extrablätter in jüdischer Sprache an die Juden einer Stadt in Russisch-Polen ( - ) [2 Abb.]: (1)Das Leben in der Petrikauerstraße zu Lodz nach der Einnahme durch die deutschen Truppen (2)Deutsche Offiziere durchreiten die Warschauerstraße in Mlawa ( - ) Spione bei der Arbeit (149) Aus den Kämpfen in der Bukowina. Ein Held von zwölf Jahren (149) Aus den Kämpfen in Ostpreußen (150) Wie der Leutnant dem Ernst Zickermann das Leben rettete (150) Kameradschaft (151) Ein Soldatengrab (152) Von den Fürsten und Heerführern der Verbündeten (153) Personalien (153) [2 Abb.]: (1)Generaloberst Hermann v. Eichhorn, der Führer der zehnten Armee mit seinem engeren Stabe (2)Generalfeldmarschall Paul v. Hindenburg mit seinem Stabe ( - ) [2 Abb.]: (1)Der Stab einer deutschen Truppenabteilung verfolgt von einem Hügel den Verlauf der Kämpfe (2)Deutsche Sanitätssoldaten mit Sanitätshunden zum Absuchen des Schlachtfeldes bereit ( - ) Kaiser Wilhelm auf dem östlichen Kriegsschauplatz (158) Der Erzherzog-Thronfolger Karl Franz Josef an der Front (160) [2 Abb.]: (1)Der deutsche Kaiser Wilhelm II. verfolgt den Gang der Winterschlacht in Masuren bei Grabnik (2)Erzherzog-Thronfolger Karl Franz Josef im österreichischen Hauptquartier ( - ) [2 Abb.]: (1)Ein Feldgottesdienst in Ostpreußen vor einer Schlacht (2)Der deutsche Kaiser Wilhelm II. im wiedereroberten Lyck umjubelt von seinen siegreichen Truppen ( - ) Bei Hindenburg (161) Vom Zaren und den russischen heerführern (164) Personalien (164) Die Besuche des Zaren an der Front (164) [2 Abb.]: (1)Der russische Generalissimus Nikolai Nikolajewitsch im Hauptquartier (2)Ein russischer Schützengraben in der Nähe der ostpreußischen Grenze ( - ) [3 Abb.]: (1)Der russische Generalfeldmarschall Radko Dimitriew (2)Der Kommandant der russ. Nordwestarmee General Rußki (3)Russische Infanterie in Feuerstellung ( - ) Im russischen Hauptquartier (165) Die Mannschaftsverluste der Russen bis Ende Februar 1915 (167) Von der Verwaltung der von den Verbündeten besetzten Teile Russisch-Polens (168) Die Türkei und der heilige Krieg bis zu den Dardanellen-Kämpfen. Von Ende August 1914 bis Ende Februar 1915 ([169]) Die Türkei bis zum Ausbruch des heiligen Krieges (170) Die türkische Armee (170) Die inneren Verhältnisse der Türkei und ihre Beziehungen zu den kriegsführenden Mächten (171) Aegypten vor dem heiligen Kriege (179) [2 Abb.]: (1)Generalleutnant Liman v. Sanders im Kreise der mit ihm im türkischen Heere tätigen deutschen Offiziere (2)Türkische Soldaten vor der Jeni-Walidé-Moschee in Konstantinopel ([uncounted]) [2 Abb.]: (1)Türkische Kavallerie (2)Türkische Infanterie ([uncounted]) Persien und Afghanistan bis zur Verkündigung des heiligen Krieges (182) Vorbemerkung (182) Chronologische Uebersicht der Ereignisse in Persien (182) Aus Afghanistan (186) Von der türkischen Politik Englands (187) In Aegypten (187) [2 Abb.]: (1)Abbas Hilmi II. Pascha. Der rechtmäßige Khedive von Aegypten (2)Parade vor dem Palais des Khediven zu Kairo anläßlich der Einsetzung des Prinzen Hussein Kamel zum Sultan von Aegypten durch die Engländer ( - ) [2 Abb.]: (1)Der Suezkanal etwa 80 Kilometer nördlich von Aden (2)Port Aid und der Suezkanal ( - ) Der Suezkanal (190) In Kleinasien (192) [Abb.]: Enver Pascha der türkische Kriegsminister und Vizegeneralissimus der ottomanischen Armee ( - ) [2 Abb.]: (1)Der Kommandant von Jaffa hält eine Ansprache an die ausrückenden Truppen und das Volk (2)Dschemal Pascha, der Oberkommandeur der türkischen Truppen am Suezkanal verläßt die Omar-Moschee in Jerusalem ( - ) Die Verkündigung des Heiligen Krieges (193) Die türkischen Proklamationen (193) Der Fetwa (195) Die Rechtfertigungsversuche der Dreiverbandsmächte und die Entgegnung der Türkei (198) Die Begrüßungstelegramme der verbündeten Fürsten und Heerführer (201) Der Feldzug im Kaukasus (203) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers und ergänzenden Berichten (203) [Karte]: Uebersichtskarte zu den Kämpfen im Kaukasus. Links die Küste des Schwarzen Meeres, rechts oben die Küste des Kaspischen Meeres. Ueber die Gegend östlich des Wansees vgl. die Karte S. 213. (207) [2 Abb.]: (1)Türkische Kamelkarawanen mit Militärbedarf im Taurusgebirge (2)Türkische Artilllerie auf dem Marsch durch Syrien ( - ) [2 Abb.]: (1)Eine Kamelkarawane im Dienste des Roten Kreuzes in Bozanti (2)Türkische Vorposten vor einem Han (Einkehrhaus) im Taurus ( - ) Zusammenfassende Darstellung (210) Der Persische Kriegsschauplatz (212) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers (212) [2 Abb.]: (1)Der Beduinen-Scheich Ibn Reschid, der sich den türkischen Truppen angeschlossen und einen von den Engländern aufgewiegelten Beduinenstamm besiegt hat. Der Hut des anführenden englischen Obersten, der im Kampfe fiel, als Siegestrophäe auf der Fahnenspitze (2)Blick auf die Stadt Täbris ( - ) [2 Abb.]: (1)Schemal Pascha und der die Waffen segnende Hoscha verabschieden die nach dem Suezkanal abziehenden türkischen Truppen (2)Landsturm-Freiwillige Beduinen ( - ) [Karte]: Uebersichtskarte zu den Kämpfen an den persischen Grenzen und am Urmia-See (213) Zusammenfassende Darstellung (215) Die Kämpfe am Persischen Golf (216) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers (216) [Karte]: Uebersichtskarte der Kämpfe am Persischen Golf (217) Zusammenfassende Darstellung (218) Der Feldzug gegen Aegypten (219) Chronologische Uebersicht nach den Meldungen des türkischen Hauptquartiers (219) [2 Abb.]: (1)Exz. Schemal Pascha, der Oberkommandierende der türkischen Truppen am Suezkanal und der deutsche Oberst von Frankenberg (2)Türkische Artillerie bringt ihre Geschütze (mit Wüstenbereifung) in Stellung ( - ) [2 Abb.]: (1)Lager australischer Hilfstruppen in Aegypten am Fuße der Pyramiden (2)Türkische Artillerie im Feuer am Suezkanal ( - ) Die Kämpfe am Suezkanal (221) [Karte]: Uebersichtskarte des Suezkanals (223) Die Türkei im Seekampf mit dem Dreiverband (225) Die türkische Flotte und Rußlands Streitkräfte im Schwarzen Meer (225) Die Kriegsereignisse im Schwarzen Meer (226) Der Seekrieg im Mittelländischen Meer und vor den Dardanellen (228) [2 Abb.]: (1)Kapitän v. Kettner und die Offiziere des ehemals deutschen jetzt türkischen kleinen Kreuzers "Breslau", "Midillih" (2)Blick auf das Goldene Horn mit den Kreuzern Breslau-Midillih und Hamidjeh ( - ) [2 Abb.]: (1)Der Eingang in die Dardanellen mit den türkischen Forts (2)Alte türkische Befestigungen am Eingang zum Bosporus ( - ) Von den Seekämpfen im Schwarzen Meer und vor den Dardanellen (230) Von den Fürsten und Heerführern (233) Personalien der türkischen und deutschen Heerführern (233) Vom Zaren (234) Die Türkei, Aegypten und Persien während der ersten Kriegsmonate (234) Maßnahmen der türkischen Regierung (234) Die Kriegstagung des türkischen Parlaments (236) Die Eröffnungssitzung (236) [Abb.]: Prinz Said Halim Pascha. Der türkische Großvezier ( - ) [2 Abb.]: (1)Die Verkündigung des Fetwa in der Fethie-Moschee zu Konstantinopel (2)Der Sultan Mohammed Reschad Chan auf der Fahrt zur Parlaments-Eröffnung ( - ) Aus den Geschäftssitzungen (238) Nachrichten über die innerpolitischen Verhältnisse Aegyptens (239) Nachrichten aus Persien (240) Rußland während des ersten Kriegshalbjahres ([241]) Das russische Kulturproblem ([241]) Die zweite Kriegstagung des russischen Parlaments (243) Die Tagung des Reichsrats (243) Die Tagung der Duma (244) [2 Abb.]: (1)Der Metropolit von St. Petersburg besucht die Verwundeten in der Halle der Adelsgesellschaft die der Regierung zur Verfügung gestellt wurde (2)Ein Pope predigt verwundeten russischen Soldaten in einem Feldlazarett ( - ) [2 Abb.]: (1)Russische Krankenschwestern bei der Beerdigung des Arztes (2)Russische Soldaten auf der Reise nach der Front während des Aufenthalts auf einer Eisenbahnstation ( - ) Die Maßnahmen des Zaren und der Regierung (249) Verwaltungsmaßnahmen, Kundgebungen und Personalien (249) Militärische Maßnahmen (250) Maßnahmen gegen die Angehörigen der feindlichen Staaten (251) [2 Abb.]: (1)Der russische Finanzminister Bark (2)Russische Offiziere küssen das heilige Kreuz vor ihrer Abreise zur Front ( - ) [2 Abb.]: (1)Ein russisches Infanterie-Regiment in Winterausrüstung verläßt Petersburg (2)Feldgottesdienst russischer Truppen vor der Schlacht ( - ) Rußlands wirtschaftliche Verhältnisse. Der Reichshaushalt und die wirtschaftlichen Maßnahmen der Regierung (253) Vom russischen Volk (259) Stimmungen und Wandlungen (259) In Moskau und in St. Petersburg (262) Die russische Sozialdemokratie und der Krieg (263) Das russische Problem (265) Der Seekrieg bis zur Erklärung der Unterseeblockade gegen England. Von Mitte November 1914 bis Mitte Februar 1915 ([267]) Die Kämpfe in der Nordsee ([267]) [3 Abb.]: (1)Englische Minenfischer versuchen eine schwimmende Mine durch Gewehrfeuer zum Explodieren zu bringen (2)Die Explosion einer Wassermine mit dem von dem amerikan. Leutnant C. H. Woodward neu erfundenen Explosivstoff (3)Das auf eine Mine aufgelaufene schwedische Dampfschiff "Svartön" im Trockendock in Amsterdam ( - ) [2 Abb.]: (1)Blick auf die englische Stadt Cromer, die wie Yarmouth und Sheringham am 20. Januar 1915 von einem deutschen Luftschiff beschossen wurde (2)Blick auf den Hafen und die Küstenwerke von Dover, die am 4. November 1914 von einem deutschen Flugzeug beschossen wurden ( - ) Schiffsverluste der Verbündeten (269) Deutscher Vorstoß an die englische Ostküste (270) [2 Abb.]: (1)Vizeadmiral Sir David Beatty. Der Kommandant der englischen Streitkräfte in dem Seegefecht bei Helgoland (2)Ein englisches Torpedoboot ( - ) [2 Abb.]: (1)Blick von Witby auf die befestigte Küstenstadt Hartlepool, die am 16. Dezember 1914 von deutschen beschossen wurde (2)Die Südseite der befestigung von Scarborough, die am 16. Dezember 1914 von deutschen Schiffen beschossen wurden ( - ) Englischer Vorstoß gegen die deutsche Bucht (273) Das Seegefecht bei Helgoland (274) [2 Abb.]: (1)Konter-Admiral Hipper. Kommandant des deutschen Geschwaders in dem Seegefecht bei Helgoland (2)Das englische Linienschiff "Formidable", das in der Neujahrsnacht 1914/1915 unweit Plymouth von einem deutschen Unterseeboot durch Torpedoschuß zum Sinken gebracht wurde ( - ) [2 Abb.]: (1)Korvetten-Kapitän Erdmann. Kommandant von S. M. Panzerkreuzer Blücher in englischer Gefangenschaft † (2)S. M. Panzerkreuzer Blücher, gesunken im Seegefecht bei Helgoland am 24. Januar 1915 ( - ) Der Handelskrieg in der Nordsee (279) Vorbemerkung (279) Zur Minengefahr in der Nordsee (279) Die deutsche Blockadeerklärung (281) [Karte]: Der deutsche Blockadering um Großbritannien. (283) In der Ostsee (284) [Abb.]: Kapitänleutnant v. Mücke. Führer eines Teils der Emden-Mannschaft auf S. M. Schiff "Ayesha" ( - ) [2 Abb.]: (1)Der französische Dreadnought "Courbet". Ein Schiff dieses Typs, der "Jean Bart", ist am 21. Dezember von dem österreichisch-ungarischen Unterseeboot 12 torpediert worden. Auch der Dreadnought "Courbet" ist später versenkt worden. (2)Das französische Unterseeboot "Curie", das Ende Dezember 1914 an der österreichisch-ungarischen Adriaküste von Strandbatterien und Wachfahrzeugen zum Sinken gebracht wurde ( - ) Im Mittlemeer (285) Vorbemerkung (285) In der Adria (285) Die Jagd auf die deutschen Uebersee-Kreuzer (287) Chronologische Uebersicht (287) [2 Abb.]: (1)Vizeadmiral Sir Frederic C. D. Sturdee. Der Kommandant des britischen Geschwaders in der Seeschlacht bei den Falklandinseln (2)Eine 6-inch-Kanone in Tätigkeit auf der "Highflyer" ( - ) [2 Abb.]: (1)Fregatten-Kapitän Lüdecke. Kommandant von S. M. kl. Kreuzer "Dresden" (2)Das englische Kriegsschiff "Hibernia" mit einem Flugzeug an Board ( - ) Die Seeschlacht bei den Falklandinseln (289) [Karte]: Skizze über den Verlauf der Seeschlacht bei den Falklandinseln (291) [2 Abb.]: (1)Geh. Reg.-Rat Dr. A. H. H. Schnee. Der Gouverneur von Deutsch-Ostafrika (2)Ein Negerdorf am Fuße des Kilimandscharo in Deutsch-Ostafrika ( - ) [2 Abb.]: (1)Straßenbild aus dem Eingeborenenviertel von Muanza in Deutsch-Ostafrika (2)Straßenbild aus dem Eingeborenenviertel von Lindi in Deutsch-Ostafrika ( - ) Der Krieg in den deutschen Schutzgebieten. Von Anfang November 1914 bis Mitte Februar 1915. Vgl. Band II, Seiten 295 - 320. ([293]) Englands afrikanischer Kolonialkrieg ([293]) Deutsch-Ostafrika (295) Verspätete Meldung (295) Amtliche Meldungen und Private Mitteilungen (295) Deutsch-Südwestafrika (298) Verspätete Meldung (298) Amtliche Meldungen und private Mitteilungen (298) [2 Abb.]: (1)Oberstleutnant Victor Franke. Der Kommandeur der Schutztruppe in Deutsch-Südwestafrika (2)Eine Abteilung der deutschen südwestafrikanischen Schutztruppe ( - ) [2 Abb.]: (1)Ein Burendetachement auf dem Marsche (2)Deutsche Truppen in Deutsch-Südwestafrika beim Abkochen ( - ) Die Vorgänge an der Grenze zu Angola (301) Kamerun (302) Verspätete Meldungen (302) Amtliche Meldungen und private Mitteilungen (303) [2 Abb.]: (1)Geh. Ober.-Reg.-Rat Ebermaier. Der deutsche Gouverneur von Kamerun (2)Blick auf die alte Mole in Swakopmund in Deutsch-Südwestafrika ( - ) [2 Abb.]: (1)Oberstleutnant Zimmermann. Kommandeur der Schutztruppe in Kamerun (2)Eine deutsche Polizeitruppe auf dem Marsch in Gadha am Afu ( - ) Togo. Von der englischen und französischen Verwaltung (309) In der Südsee. Deutsch.Neuguinea (311) 1. Altes Schutzgebiet. (311) 2. Inselgebiet. (313) Samoa (314) Zeittafel der Ereignisse des ersten Kriegshalbjahres. Von Ende Juni 1914 bis Ende Januar 1915. Band I - IV des Gesamtwerkes (314) Der Völkerkrieg. Die Ereignisse an der Westfront von Mitte Januar bis Mai 1915 / Der Seekrieg bis zur Torpedierung der Lusitania ( - ) [2 Abb.]: (1)Der deutsche Kaiser beobachtet durch das Scherenfernrohr eine feindliche Stellung auf dem westlichen Kriegsschauplatz (2)Der deutsche Kaiser und Generaloberst v. Einem bei einer Parade auf dem Marktplatz von Bouziers ( - ) [2 Abb.]: (1)Ein deutscher Fesselballon wird zum Auftsieg gebracht. (2)Deutsche Truppen in einem Steinbruch bei Soissons ( - ) Die Ereignisse an der Westfront von Mitte Januar bis Mai 1915. Fortsetzung von Band III, Seiten 65 - 240 (1) Drei Kriegslieder (1) Zusammenfassende Darstellung der Kämpfe an der Westfront bis zur Schlacht von Arras (2) Die Kämpfe im Zentrum der Schlachtfront (5) Chronologische Uebersicht nach den deutschen Generalstabsmeldungen (5) [Karte]: Uebersichtskarte zur Winterschlacht in der Champagne. (Vgl. auch die Karten Bd. III, S. 75, 125 u. 127.) ([11]) Der Kampf um den "Granathof" (14) Das Gefecht von Hurtebise auf der Hochebene von Craonne. (16) [3 Abb]: (1)General von Gersdorff (2)General der Infanterie d'Elsa (3)Straßenbarrikaden in einem von den Deutschen gestürmten Dorfe auf den Höhen von Craonne ([uncounted]) [2 Abb]: (1)Blick auf die Stadt Craonne; im Vordergrund Hindernisse, die von den deutschen Truppen im Sturm genommen wurden (2)Unterstände deutscher Infanterie bei Craonne ([uncounted]) Der deutsche Vorstoß bei Massiges vom 2. bis 12. Februar 1915 (19) [2 Abb]: (1)Ein französischer Infanterist schleudert Handgranaten aus dem Schützengraben (2)Ein Maschinengewehr wird in einem deutschen Schützengraben aufgebaut ( - ) [2 Abb]: (1)Beobachtungsposten in einem deutschen Schützengraben während der Ruhe der Mannschaften (2)Deutsche Soldaten verlassen beim Morgengrauen die Unterstände und begeben sich auf ihre Posten ( - ) Aus dem bombadierten Reims (22) Die Winterschlacht in der Champagne Ende Februar bis 10. März 1915 (23) [2 Abb]: (1)Generaloberst von Einem (2)Deutsche Truppen im Schützengraben. Rechts vorn ein Minenwurfapparat; der vorderste liegende Mann hält eine Minenbombe. Im Hintergrund eine auf einem Holzgestell montierte Gewehrgranate, davor kniend zwei Mann mit Handgranaten ( - ) [2 Abb]: (1)Generalleutnant Fleck (2)Ein stark ausgebauter deutscher Schützengraben in der Champagne ( - ) Die Menschen der Champagne-Schlacht (29) Episoden (31) Wie wir unseren toten Leutnant bargen. (31) Kugeln, die nicht trafen (32) Die Kämpfe im Abschnitt Lille - Arras (33) Chronologische Uebersicht nach den deutschen Generalstabsmeldungen (33) [Karte]: Uebersichtskarte über das Kampfgebiet Lille - Arras. (Vgl. auch die Karten Bd. III, S. 75 u. 109.) (35) [2 Abb]: (1)Teil eines französischen, von den Deutschen eroberten Laufgrabens, der den Schützengraben mit einem Gehöft verbindet (2)Eine deutsche Sanitätkolonne sucht das Kampfgebiet ab ( - ) [2 Abb]: (1)Eine Zusammengeschossene Straße in Neuville, nördlich von Arras (Aus den Kämpfen um den Südhang der Lorettohöhe ( - ) Von den Kämpfen am Kanal von La Bassée Ende Januar 1915 (37) Die Kämpfe um die Lorettohöhe Anfang und Mitte März 1915 (38) Die Schlacht von Neuve-Chapelle vom 10. - 15. März 1915 (43) [2 Abb]: (1)Ein von deutscher Artillerie aus einer Höhe von 2000 m heruntergeschossenes englisches Flugzeug (2)Deutsche Unterstände nördlich Neuve-Chapelle ( - ) [2 Abb]: (1)Indische Hilfstruppen der englischen Armee (2)Neu eingetroffene englische Truppen mit ihren Offizieren auf einer Landstraße in Nordfrankreich ( - ) [2 Abb]: (1)Vor einem gestürmten französischen Schützengraben (2)Von den Deutschen gefangene Engländer auf dem Wege nach Lille ( - ) [2 Abb]: (1)Ein deutsches Zeltlager für die Verwundeten hinter der Front in Nordfrankreich (2)Deutsche Unterstände an einem Bahndamm in Nordfrankreich ( - ) Episoden (50) Die beiden Musketiere. (50) Unsere Pioniere unter der Erde. (51) In den Schanzen bei Contalmaison (bei Albert). (51) Englische Niedertracht. Anmarsch. (52) Der Waldkrieg in den Argonnen (53) Chronologische Uebersicht nach den deutschen Generalstabsmeldungen (53) Die Kämpfe der Württemberger bei Vauquois vom 29. Januar bis März 1915 (55) Aus Kampf- und Ruhetagen im Argonnenwald (58) Episoden (62) Die Stadt im Lehm (62) Heldengräber. (63) Nachtwanderungen (64) [2 Abb]: (1)Deutsche Kriegergräber, von einem deutschen Landsturm-Bataillon geschmückt (2)Ein französischer Vorposten in den Argonnen ( - ) [2 Abb]: (1)Deutsche Pioniere vor ihren Blockhäusern (2)Eine Unteroffiziersstube in den deutschen Unterständen in den Argonnen ( - ) Die Kämpfe zwischen Maas und Mosel (65) Aus den Kämpfen im Priesterwald (-) Episoden (-) Er geht auf Patroull'! (-) Aus Französisch-Lothringen (-) Chronologische Uebersicht nach den deutschen Generalstabsmeldungen (65) [2 Abb]: (1)Ein deutscher Schützengraben auf der Combreshöhe (2)Ein Beobachtungsstand der deutschen Feldartillerie vor Verdun ( - ) [2 Abb]: (1)Erdhöhlen der französischen Truppen in einem Walde zwischen Maas und Mosel (2)Küche französischer Vorposten in einem zerstörten Hause ( - ) Die Kämpfe um Norroy und die französischen Vorstöße bei Combres vom 13. - 20. Februar 1915 (71) Die französische Offensive zwischen Maas und Mosel vom 5. bis 16. April 1915 nach den amtlichen französischen Meldungen (76) [2 Abb]: (1)Eingebautes Maschinengewehr in einem deutschen Schützengraben (2)Ein Periskop in einem französischen Schützengraben ( - ) [2 Abb]: (1)Das Begräbnis zweier Offiziere, die in den Kämpfen zwischen Maas und Mosel fielen (2)Verladen von Verwundeten nach einem Gefecht in der Woëvre-Ebene auf der Verwundetenversandstelle Vigneulles ( - ) [Karte]: Uebersichtskarte über die Kämpfe zwischen Maas und Mosel. Vgl. die Karten Band III, S. 75 sowie Band I, S. 241 und Band II, S. 123. (79) Richtigstellung des deutschen Großen Hauptquartiers. (82) Die französische Offensive zwischen Maas und Mosel vom 5. - 20. April 1915 nach den Berichten aus dem deutschen Großen Hauptquartier. Vergleiche die amtlichen französischen Meldungen und Berichte S. 67 ff. (83) Bericht vom 7. April 1915 (83) Bericht vom 9. April 1915 (84) [2 Abb]: (1)Der französische Generalissimus Joffre beim Studium der Karte an der Front (2)Ein deutscher Infanterie-Stützpunkt im Walde ( - ) [2 Abb]: (1)Die Berliner Straße in der deutschen Laubenkolonie "Grunewalden-Woëvre" (2)Deutsche Unterstände in einem Walde zwischen Maas und Mosel ( - ) Bericht vom 12. April 1915 (85) Bericht vom 16. April 1915 (86) Bericht vom 21. April 1915 (88) Von den Kämpfen um die Combreshöhe und die Côte-Lorraine um Ostern 1915 (89) [2 Abb.]: (1)Franzosen, die im Walde von Ailly gefangen genommen wurden, auf dem Marsch durch Vigneulles (2)Deutsche Soldaten in der Kirche eines Dorfes zwischen Maas und Mosel ( - ) [2 Abb.]: (1)Deutsche Pioniere in Frankreich bei der Anfertigung von Drahtverhauen, sogenannten "Spanischen Reitern" (2)Eine deutsche Feldhaubitze während der Gefechtspause ( - ) Die Kämpfe in Lothringen, in den Vogesen und im Sundgau (97) Chronologischer Uebersicht nach den deutschen Generalstabsmeldungen (97) [2 Abb.]: (1)Französische Patrouille in einem Dorfe in französisch Lothringen (2)Aus einem französischen Schützengraben in den Vogesen ( - ) [2 Abb.]: (1)Die Gesamtansicht von Altkirch im Elsaß (2)Aus Sennheim im Elsaß nach der Beschießung ( - ) Die Entwicklung der Kämpfe im Oberelsaß. Ein Rückblick (102) [Karte]: Uebersichtskarte über die Südvogesen und den Sundgau (103) Die Wacht am Rhein (105) Die erste Erstürmung des Hartmannsweilerkopfes durch die Deutschen am 19. Januar und die Durchbruchsversuche der Franzosen am 27. Januar 1915 (107) [2 Abb.]: (1)Französische Befestigungen auf dem Donon (2)Französische Alpenjäger in den Vogesen ( - ) [2 Abb.]: (1)Französische Bagagewagen mit fußkranken Farbigen hinter der Vogesenfront (2)Aus einem deutschen Schützengraben in den Vogesen ( - ) Die Kämpfe nordöstlich von Badonviller vom 27. Februar bis März 1915 (110) [Karte]: Uebersichtskarte des Kampfgebietes nördöstlich von Badonviller ([111]) [2 Abb.]: (1)Generaloberst Freiherr von Falkenhausen (2)Deutsche Erdhütten in den Vogesen ( - ) [2 Abb.]: (1)Französische Alpenjäger mit einem Scheinwerfer in den Vogesen (2)Aus einem deutschen Schützengraben in den Vogesen ( - ) Die Erstürmung und Behauptung des Reichsackerkopfes von Mitte Februar bis Ende April 1915 (117) [Karte]: Uebersichtskarte über das Kampfgebiet beim Reichsackerkopf (Vgl. auch die Karte S. 103) (119) [2 Abb.]: (1)Gesamtansicht der Stadt Münster im Elsaß (2)Deutsche Unterstände in den Vogesen ( - ) [2 Abb.]: (1)Die feierliche Beerdigung eines deutschen Soldaten in Feindesland (2)Ein französisches Soldaten-Begräbnis in französisch Lothringen ( - ) Der Verlust und die Wiederbesetzung des Hartmannsweilerkopfes von Ende Februar bis Ende April 1915 (129) Die zweite Erstürmung des Hartmannsweilerkopfes am 25. April 1915 (132) [2 Abb.]: (1)Deutsche Schneeschuhtruppen im Gefecht in den Vogesen (2)Halt einer deutschen Bagage-Kolonne bei einer Etappenstation ( - ) [2 Abb.]: (1)Ein deutscher Badezug: Wasserwagen, Badewagen, An- und Auskleidewagen und Wohnwagen (2)Blick in das Innere des Badewagens eines deutschen Badezug. Jeder Wagen enthält 16 Brausen; der dritte Wagen nur 10 Brausen und ein Wannenbad ( - ) Die Vogesenwacht der deutschen Schneeschuhtruppe (135) Vom Luftkampf im Oberelsaß (137) Episoden (139) Kameradschaft (139) Schritt für Schritt (139) Die verirrte Kugel (140) [2 Abb.]: (1)Patrouille der deutschen Schneeschuhtruppen in den Vogesen (2)Ein französisches Flugzeug, das von deutschen Abwehrtruppen in den Vogesen heruntergeschossen wurde ( - ) [2 Abb.]: (1)Ein Sonntag-Nachmittag in den deutschen Unterständen in den Vogesen (2)Eine deutsche Munitionskolonne bei einer Rast in den Vogesen ( - ) Der flandrische Kriegsschauplatz (141) Chronologische Uebersicht nach den deutschen Generalstabsmeldungen (141) [Karte]: Uebersichtskarte über das Kampfgebiet bei Ypern (147) [2 Abb.]: (1)Blick in einen deutschen Schützengraben. Rechts Höhlen zur Ruhe während des Tages links Hohlräume zur Aufbewahrung von Ausrüstungsstücken (2)Sorgfältig ausgebauter deutscher Schützengraben mit Holzrosten am Boden, bombensicheren Unterständen und stufenartigen Auftritten für die Schützen ( - ) [2 Abb.]: (1)Ein belgisches Panzerautomobil auf der Fahrt zur Front (2)Ermüdete Turkos auf der Rast in den Dünen ( - ) Der zusammenfassende Bericht des Generals French über die Kämpfe bei Ypern. Ende April bis Mitte Mai 1915 (154) Ueber die Berechtigung der Verwendung von betäubenden Gasen im Kriege (156) [2 Abb.]: (1)Ein englisches Militärautomobil hinter der Front (2)Eine englische Feldküche hinter der Front ( - ) [2 Abb.]: (1)Französische Infanterie auf dem Wege zur Front durch die Dünen Flanderns (2)Englische Infanterie auf dem Marsche in Flandern ( - ) [2 Abb.]: (1)General d. Inf. Freiherr v. Hügel (2)Ein von den Deutschen erobertes Gehöft bei Zonnebecke, das stark befestigt war ( - ) [2 Abb.]: (1)Eine Ruhepause in einem englischen Schützengraben (2)Deutsche Truppen beim Bau von Unterständen ( - ) Aus den Kämpfen bei Ypern von Ende April bis Mitte Mai 1915 (161) [2 Abb.]: (1)Blockhäuser der Kanadier im Polygonwald (2)Eigenartig angelegte englische Schützengräben in Flandern ( - ) [2 Abb.]: (1)Engländer, die von den Deutschen bei Ypern gefangen genommen wurden (2)Ein bei Ypern von den Deutschen heruntergeschossenes englisches Flugzeug mit eingebautem Maschinengewehr ( - ) Die Kanadier bei Ypern (169) [2 Abb.]: (1)Aus einem deutschen Schützengraben in Flandern (2)Aus einem deutschen Schützengraben in Flandern. Die Schlafstätten gegen den Regen und Kälte geschützt ( - ) [2 Abb.]: (1)Eine englische Reparaturwerkstätte unmittelbar hinter der Front (2)Deutsche Truppen in Laufgräben an der flandrischen Küste ( - ) Aus dem zerstörten Flandern (174) [2 Abb.]: (1)Eine deutsche Küstenbatterie wird auf der Promenade von Ostende eingegraben (2)Deutsche Marine Infanterie an der flandrischen Küste ( - ) [2 Abb.]: (1)Blick auf den Hafen in Dünkirchen (2)Französische Infanterie auf dem Marsch durch die Dünen Nordfrankreichs ( - ) Die Kämpfe an der flandrischen Küste (177) Die deutschen Luftangriffe auf die französischen Kanalfestungen (180) Die Beschießung von Dünkirchen (181) Die Engländer in Calais und Dünkirchen (184) Episoden (186) Hinrichtung eines englischen Deserteurs (186) Belgische Nonnen und deutsche Soldaten (187) Die Gefangennahme des französischen Fliegers Garros (188) Einquartierung (189) Die Verluste der Westmächte bis Anfang Mai 1915 (191) Fliegerangriffe auf deutsche Städte und die deutschen Vergeltungsmaßnahmen. Von Ende Januar bis Anfang Mai 1915 (193) [2 Abb.]: (1)Der württembergische Fliegeroffizier Leutnant Hellmut Hirth (2)Der bayrische Fliegeroffizier Hauptmann Stadelmeyer, die Oberleutnants König und Hailer und Leutnant Schlemmer, die für ihre kühnen Erkundungsflüge das eiserne Kreuz zweiter und erster Klasse erhielten ( - ) [2 Abb.]: (1)Deutsche Abwehrtruppen auf der Wacht gegen feindliche Flieger (2)Die gepanzerte Gondel eines französischen lenkbaren Luftschiffs ( - ) Die amtliche Kriegsberichterstattung der Franzosen und Engländer (201) Von den deutschen Fürsten und Heerführern (204) Personalien (204) [2 Abb.]: (1)Der Generalquartiermeister Generalleutnant Freiherr v. Freytag-Loringhoven (2)Kronprinz Rupprecht von Bayern nimmt zu Lille am Geburtstag des deutschen Kaisers die Parade der bayrischen Truppen ab (27. Januar 1915) ( - ) [2 Abb.]: (1)Kaiser Wilhelm besucht das Hauptquartier des deutschen Kronprinzen; ganz rechts Prinz Oskar von Preußen (2)Prinz Eitel Friedrich von Preußen auf dem westlichen Kriegsschauplatz ( - ) Vom Besuch deutscher Fürsten an der Westfront (208) [Abb.]: Kaiser Wilhelm II. im Felde ( - ) [2 Abb.]: (1)König Wilhelm II. von Württemberg beim Besuch der württembergischen Truppen an der Westfront (2)König Ludwig III. von Bayern beim Besuch der bayrischen Truppen an der Westfront ( - ) Des Kaisers Geburtstag am 27. Januar 1915 (210) Von den feindlichen Staatsoberhäuptern und Heerführern (214) Personalien (214) Besuche an der Front und Kundgebungen (215) [2 Abb.]: (1)Der französische Generalissimus Joffre begrüßt den englischen Feldmarschall Sir John French bei einem Besuch im Hauptquartier. Rechts im Vordergrund der englische General Wilson (2)Der französische Generalissimus Joffre überreicht dem Alpenjäger Lamadon die Militärmedaille. Links General Dubail, rechts im Hintergrund die Generale de Maud 'hui und Ponydraguin ( - ) [2 Abb.]: (1)Der französische Generalissimus Joffre überreicht einem französischen Soldaten gemeinsam mit zwölf Generälen die französische Militärmedaille (2)Ein belgischer General besichtigt in Paris eine belgische Radfahrer-Abteilung ( - ) Das Ende der Garibaldiner in Frankreich (218) Der Seekrieg bis zur Torpedierung der "Lusitania". Von Mitte Februar bis Mitte Mai 1915. Fortsetzung von Band IV, Seite 267 - 292 ([219]) In der Nordsee ([219]) Der Unterseeboot-Krieg und die Tätigkeit der deutschen Hochseeflotte ([219]) Schiffsverluste der Kriegsflotten (221) Die Seeschlacht zwischen britischen Geschwadern bei Bergen am 7./8. April 1915 (225) Deutsche Flugzeuge und Luftschiffe über der Nordsee und England (226) [2 Abb.]: (1)Der Fliegeroffizier Leutnant Caspar, der als erster den Kanal überflog und Dover bombadierte (2)Die befestigte englische Küste bei Dover ( - ) [2 Abb.]: (1)Eine deutsche Fliegerstation an der Westfront (2)Die äußerste Spitze Frankreichs, die England am nächsten liegt ( - ) Der Handelskrieg in der Nordsee (231) Von der Minengefahr (231) Die Maßnahmen der englischen, französischen und deutschen Regierungen (232) Die Kampfesweise im Handelskrieg (235) [Abb.]: Ein deutsches Hochseegeschwader ( - ) [2 Abb.]: (1)Engländer bei der Untersuchung einer explodierten Zeppelin-Bombe (2)Die Überreste des deutschen Luftschiffes L 4 bei Esbjerg (Dänemark) ( - ) Die Wirkung der Unterseeboot-Blockade (238) [Tabelle]: Die Verluste der feindlichen Handelsmarine an der englischen Küste in der Zeit vom 18. Februar bis 7. Mai 1915 (240) [Abb.]: Ein deutsches Torpedoboot in Fahrt ( - ) [2 Abb.]: (1)Der Eunard-Dampfer "Lusitania" (2)Ein Offizier am Periskop im Innern eines Unterseeboots ( - ) Die Versenkung der "Lusitania" (241) Die Behandlung der gefangenen Unterseeboots-Mannschaften in England (248) Episoden. Die Wachsamkeit der deutschen "U"-Boote (253) In der Ostsee (254) Im Mittelmeer (255) [2 Abb.]: (1)Linienschiffsleutnant Georg Ritter von Trapp (2)Der versenkte französische Panzerkreuzer "Léon Gambetta" ( - ) [2 Abb.]: (1)Die Bucht von Cattaro (2)Ein französosches Unterseeboot ( - ) [Karte]: Übersichtskarte des Deutsch-Französischen Kriegsschauplatzes. ( - ) [Karte]: Übersichtskarte des Deutsch-Französischen Kriegsschauplatzes. ( - ) [Karte]: Karte des Österreichisch-Italienischen Grenzgebietes. ( - ) Einband ( - ) Einband ( - )

ILLUSTRIERTE GESCHICHTE DES WELTKRIEGES 1914/15. ERSTER BAND. Illustrierte Geschichte des Weltkrieges (-) Illustrierte Geschichte des Weltkrieges 1914/15. Erster Band. (Erster Band) ( - ) Einband ( - ) Titelseite ([I]) Impressum ([II]) Inhaltsverzeichnis. ([III]) Kunstbeilagen. (IV) Karten. (IV) Kriegskalender zur Original-Einbanddecke der Illustrierten Geschichte des Weltkrieges 1914/15. Erster Band enthaltend die Ereignisse bis Ende 1914. ( - ) Juni. Juli. August. September. ( - ) Oktober. November. Dezember. ( - ) [Tabelle]: Schiffsbestand der Kaiserlichen Marine bei Kriegsausbruch ( - ) [Abb.]: ( - ) 1. Linienschiffe ( - ) 2. Küstenpanzerschiffe. 3. Panzerkreuzer. ( - ) 4. Geschützte Kreuzer ( - ) 5. Kanonenboote. 6. Flußkanonenboote. 7. Torpedoboote. 8. Unterseeboote. ( - ) Die Geschichte des Weltkrieges 1914. Heft 1 (Heft 1) ([1]) [Abb.]: Ein Blick auf Sarajewo, die Hauptstadt Bosniens, von Nordost. Das große Gebäude im Vordergrund rechts vom Miljackafluß ist das Rathaus, dem der Erzherzog Franz Ferdinand und seine Gemahlin einen Besuch abstatteten. Vom Rathaus zieht den Fluß entlang der Appelkai. Das Attentat wurde vor der letzten Brücke (im Hintergrund), wo die Franz-Joseph-Straße auf den Appelkai stößt, ausgeführt. Das große weiße Gebäude im Mittelgrunde links ist die Franz-Josephs-Kaserne, das von Pappeln umgebene Gebäude der Konak. ([1]) [Gedicht]: ([1]) [4 Abb.]: (1)Graf Leopold v. Berchthold, österreichisch-ungarischer Minister des Äußern. (2)Kronprinz Alexander von Serbien, Oberbefehlshaber der serbischen Streitkräfte im Kampfe gegen Österreich-Ungarn. (3)Erzherzog Friedrich, der neue Generalinspekteur der österreichisch-ungarischen Armee. (4)Der serbische Ministerpräsident Paschitsch. (2) [4 Abb.]: (1)v. Putnik, serbischer Generalstabschef. (2)Freiherr v. Hötzendorf, österreichisch-unagrischer Generalstabschef. (3)v. Krobatin, österreichisch-ungarischer Kriegsminister. (4)Stefanowitsch, serbischer Kriegsminister. (3) [Abb.]: Das Attentat auf den Erzherzog-Thronfolger Franz Ferdinand von Österreich und seine Gemahlin in Sarajewo am 28. Juni 1914. ([4]) [Abb.]: Der Gottesdienst am Bismarckdenkmal in Berlin am 2. August 1914. ([5]) [Abb.]: Wilhelm II., Deutscher Kaiser, König von Preußen. .Wir sind im tiefsten Frieden in des Wortes wahrhafter Bedeutung überfallen worden. Dem Gegner werden wir zeigen, was es heißt, Deutschland in so niederträchtiger Weise zu reizen, und nun empfehle Ich Euch Gott. (Aus der Ansprache Kaiser Wilhelms vom Balkon des königl. Schlosses zu Berlin am Abend des 31. Juli.) (6) [Abb.]: Franz Joseph I., Kaiser von Österreich und König von Ungarn. In dieser ernsten Stunde bin Ich Wir der ganzen Tragweite Meines Entschlusses und Meiner Verantwortung vor dem Allmächtigen bewußt. Ich habe alles geprüft und erwogen. Mit ruhigem Gewissen betrete Ich den Weg, den die Pflicht mir weist. Ich vertraue auf Meine Völker, die sich in allen Stürmen stets in Einigkeit und Treue um Meinen Thron geschart haben und für die Ehre, Größe und Macht des Vaterlandes zu schwersten Opfern immer bereit waren. Ich vertraue auf Österreich-Ungarns tapfere und von hingebungsvoller Begesiterung erfüllte Wehrmacht. Un Ich vertraue auf den Allmächtigen, daß er Meinen Waffen den Sieg verleihen werde. (Aus dem Manifest des Kaisers Franz Joseph: An meine Völker!) (7) [Abb.]: Der Zeppelinkreuzer "Z VI" bombadiert Lüttich in der Nacht vom 6. August. ( - ) [2 Abb.]: (1)Reservisten auf dem Marsche zum Bahnhof. (2)Bei der Abfahrt auf dem Bahnhof. (10) [Abb.]: Der Abschied vom Hausgenossen. ([11]) Illustrierte Kriegsberichte. (12) Die patriotischen Kundgebungen in der Reichshauptstadt. (12) [Karte]: Übersichtskarte des deutsch-französischen Kriegschauplatzes. ([13]) [2 Abb.]: (1)Bewachung eines Tunnels durch österreichisches Militär. (2)Bewachung von Eisenbahnen und Brücken an der österreichisch=serbischen Grenze. (14) Kriegszustand und Mobilmachung. (14) Sicherung der Wege und Bahnen. (15) Unsere Gegner. (15) [Abb.]: Französischer Wachtposten vor einem Signalapparat auf dem Bahnhof St. Lazare. (15) [Karte]: Übersichtskarte der deutsch-russischen Grenze. ([16]) [Abb.]: Das Aufhalten eines Verdächtigen Automobils an der oberschlesischen Grenze. ([17]) [2 Abb.]: (1)Eine russische Schützenlinie. (2)Französische Infanterie zum Angriff vorgehend. (18) Die Schlacht bei Mülhausen. (19) [Abb.]: Typen vom belgischen Heer. Feldartillerie. Infanterie. (Feldanzug) Regiment Chaffeurs à cheval. Grenadier-Reg. (Tambour). Regiment des Guides (Trompeter). Lancier-Regiment. Geniertruppe (Mineur). Carabinier-Regiment. Im Hintergrund: Reitende Artillerie (Offiziere). General (kleiner Anzug). Jäger zu Pferde (Offizier). 2. Lancier-Regiment (Offizier, Feldanzug). (19) [2 Abb.]: (1)Die Stadt Mühlhausen im Oberelsaß, der Schauplatz des ersten deutsch-französischen Zusammenstoßes, durch den ein französisches Armeekorps und eine Divison von ihrem Stützpnkt Belfort nach Süden abgedrängt wurden. (2)Die Stadt Markirch im Elsaß-Lothringen, Kreis Rappoltsweiler, die noch vor der Kriegserklärung von den längst vorbereiteten französischen Truppen überrumpelt und nebst den Ortschaften Gottesthal, Metzeral, sowie dem Schluchtpaß vorübergehend besetzt wurde, obwohl die französische Regierung die Innehaltung einer unbesetzten Zone von 10 km zugesagt hatte. (20) Der Sturm auf Lüttich. (21) [2 Abb.]: (1)General der Infanterie v. Emmich, der den Sturm auf Lüttich persönlich befehligte und die glänzende Waffentat der Eroberung der Festung vom Kaiser durch Verleihung des Ordens pour le mérite ausgezeichnet wurde. (2)Ansicht von Lüttich. (21) [Karte]: Brialmontisches Fortin (nach Schröter, Moderne Festungen). (22) [Abb.]: Ansicht der Festung Namur. (22) Namur. (23) [Abb.]: Die verheerende Wirkung eines deutschen 42-cm-Geschosses auf das Panzerfort Lancin der Festung Lüttich. (23) [Karte]: Die Festung Lüttich und ihre Forts. (24) [Gedicht]: Zwischen Metz und den Vogesen. 20. August 1914. (24) [Abb.]: Die Heldentat des deutschen Minenlegers "Königin Luise" vor der Themsemündung am 8. August. ( - ) Die Geschichte des Weltkrieges 1914. Heft 2 (Heft 2) ([25]) [Abb.]: Ankunft der ersten gefangenen Franzosen in Stuttgart. ([25]) [Abb.]: In Berlin vor dem königlichen Schloss nach der Schlacht bei Metz. ([27]) [Abb.]: Anreitende russische Kavallerie wird von drei deutschen Infanteristen beschossen. (28 - 29) [Brief]: Am 1. August nachmittags veröffentlichte der "Reichsanzeiger" in einer Sonderausgabe folgenden kaiserlichen Erlaß: (31) [2 Abb.]: (1)Schwestern vom Roten Kreuz beim Kochen von Krankenkost. (2)Deutsche Verwundete werden in Automobilen in Stuttgarter Lazarette überführt. (32) [Tabelle]: die Mobilmachungstage waren im ganzen Reiche die gleichen. Es hieß da: (32) [Abb.]: Abschied der Königin Charlotte von Württemberg von einem Lazarettrupp des Württembergischen Landesvereins vom Roten Kreuz. (33) Illustrierte Kriegsgeschichte. (34) Das Gefecht bei Lagarde. (34) [Abb.]: Eroberung der ersten französischen Fahne und der der ersten Geschüzte bei Lagarde. ([35]) Die Beschießung von Libau durch den kleinen Kreuzer "Augsburg" am 2. August. (36) Drei gegen fünfzig. (36) [Abb.]: Bedrohung verhafteter Deutscher durch belgische Behörden. ([37]) Minensperrung in der Themse. Die Beschießung von Libau. (38) Auf dem Weg zur Grenze. (38) [8 Abb.]: (1)General der Infanterie v. Moltke, Chef des deutschen Generalstabs. (2)Generaloberst Herzog Albrecht von Württemberg. (3)Generaloberst Großherzog Friedrich II. von Baden. (4)Generalfeldmarschall Kronprinz Rupprecht von Bayern. (5)Großadmiral Prinz Heinrich von Preußen, Generalinspekteur der Marine. (6)Admiral v. Pohl, Chef des Admiralstabs der Marine. (7)Vizeadmiral Friedrich v. Ingenohl, der neue Chef der Hochseeflotte. (8)Großadmiral v. Tirpitz, Staatssekretär des Reichsmarineamts. (38) [8 Abb.]: (1)Generalleutnant v. Falkenhayn, Kriegsminister. (2)Generaloberst v. Bülow. (3)E. Freiherr v. d. Goltz, Generalfeldmarschall und Gouverneur von Belgien. (4)Gottlieb Graf v. Häfeler, Generalfeldmarschall, (5)General der Infanterie v. Heeringen. (6)Generaloberst v. Prittwitz und Gassron. (7)Generaloberst v. Eichhorn. (8)General der Infanterie v. Kluck. (39) Zur Schlacht bei Metz. (40) [Abb.]: In Erwartung der Abfahrt. (40) Belgische Ausschreitungen gegen die Deutschen. (40) Vom Roten Kreuz. (41) [Abb.]: Eine auf der Fahrt zum Kriegschauplatz befindliche Truppe hält auf freier Strecke. (41) Der Sturm auf Schabatz. (42) Belfort. (42) [Abb.]: Strassenkampf in Schabatz. ([43]) [Abb.]: Blick auf die Festung Belfort. (44) [Abb.]: Plan von Belfort und Umgebung. (44) [Abb.]: Landung englischer Truppen in Nordfrankreich. ( - ) Die Geschichte des Weltkrieges 1915 Heft 3 (Heft 3) ([45]) [Abb.]: Generaloberst von Beneckendorff und Hindenburg, der Held von Gilgenburg. ([45]) [Abb.]: Das Einbringen der ersten französischen Geschütze in Strassburg. ([47]) [Abb.]: Vernichtung einer russischen Kavalleriebrigade durch deutsche Infanterie. (48 - 49) [5 Brief]:(1) Der Kaiser an den Zaren: Vom 28. Juli, 10 Uhr 45 nachm. (2)Der Zar an den Kaiser: Peterhof, Palais, 29. Juli, 1 Uhr nachm. (3) Der Kaiser an den Zaren: Vom 29. Juli, 6 Uhr 30 nachm. (4)Der Kaiser an den Zaren: Vom 30. Juli, 1 Uhr vorm. (5)Der Zar an den Kaiser: Peterhof, 30. Juli, 1 Uhr 20 nachm. (50) [Abb.]: Der ostpreusische Kriegschauplatz. (51) Illustrierte Kriegsberichte. (52) Die Schlacht bei Ortelsburg und Gilgenburg. (52) [Abb.]: Flüchtende englische Kavallerie bei St. Quentin. ([53]) Die ersten eroberten Geschütze in Strassburg. (54) Bei St. Quentin. (55) Die Bewaffnung der französischen Feldartillerie. (55) [Abb.]: König Wilhelm II. von Württemberg besichtigt eines der bei Longwy erbeuteten französischen Feldgeschütze. (55) [Abb.]: Ungarischer Bajonettangriff auf russische Infanterie in der Schlacht bei Krasnik ([56 - 57]) Poincaré. (58) [2Abb.]: (1)Albert I., König der Belgier. (2)Georg V., König von Grossbritannien und Irland. (58) Albert (58) [2 Abb.]: (1)Nikolaus II., Kaiser von Russland. (2)Raymond Poincaré, Präsident der Französischen Republik. (58) [2 Abb.]: (1)Grossfürst Nikolai Nikolajewitsch, Generalissimus der russischen Armee. (2)General Joffre, Oberbefehlshaber der französischen Armee. (59) Georg V. (59) [2 Abb.]: (1)Generalfeldmarschall Sir John French, Oberbefehlshaber der englischen Expeditionstruppen, die zur Verstärkung des französischen und des belgischen Heeres nach dem Festland entsandt wurden. (2)Lord Kitchener, der neue englische Kriegsminister, der die Aufgabe hat, das englische Landheer zu reorganisieren. (59) Nikolaus II. Alexandrowitsch (60) Die gegnerischen führenden Generale. (60) [Abb.]: Festnahme eines zur Notlandung gezwungenen feindlichen Fliegers. ([61]) Von unseren kühnen Fliegern. (62) Die Riesenschlachten der österreichisch=ungarischen Armee. (62) Generaloberst von Beneckendorff und Hindenburg (63) [Abb.]: Karte des österreichisch=russischen Kriegschauplatzes. (63) Landung englischer Truppen auf dem Kontinent. (63) Die Befestigungen von Paris. (64) [Abb.]: Plan von Paris. (64) [Karte]: Karte vom westlichen Kriegschauplatz. (64) Die Geschichte des Weltkrieges 1914. Heft 4 (Heft 4) ([65]) [Abb.]: Das erste Gefecht der Einundachtziger. ([65]) [2 Abb.]: (1)Rast ostpreussischer Flüchtlinge. (2)Erfrischung ostpreussischer Flüchtlinge durch das Rote Kreuz. (68) [Abb.]: Russische Kosaken plündern und brennen ein Dorf nieder. ([69]) [Abb.]: Im Kampf gegen französische Gebirgstruppen bei Epinal. ([73]) Illustrierte Kriegsberichte. (74) Die Landwehr in den Vogesen. (74) Prinz Friedrich Karl von Hessen und die "81 er". (75) [Abb.]: Schülerinnen der höheren Mädchenschule des Direktors Richter in Berlin beim Stricken von Strümpfen für die im Felde stehenden Soldaten. (75) Sanitätshunde. (76) [Abb.]: Von den Kämpfen der österreichischen Gebirgsbrigaden auf dem montenegrinischen Kriegschauplatz. ([77]) Deutsche Flieger über Paris. (78) Die Kämpfe auf dem montenegrinischen Kriegschauplatz. (79) [Abb.]: Unsere Kriegs=Sanitätshunde. (79) Ostpreussische Flüchtlinge. (79) [Abb.]: Der Kriegschauplatz im Südwesten. (80) [Abb.]: Verpflegunsstation im Aufmarschgebiet. ( - ) [Abb.]: Deutsche Flieger über Paris. ([81]) Die Attacke bei Perwez. (82) [Abb.]: Ansicht von Antwerpen. Blick von der Kathedrale auf Stadt. (82) [Abb.]: Attacke deutscher Ulanen gegen französische Dragoner bei Perwez. ([83]) [Abb.]: Plan von Antwerpen und Umgebung. (84) Die Festung Antwerpen. (84) [Gedicht]: Das Lied vom Hass. (84) Die Geschichte des Weltkrieges 1914. Heft 5 (Heft 5) ([85]) [2 Abb.]: (1)General Viktor Dankl. (2)General Moritz Ritter v. Aussenberg, der Sieger von Zamosc. ([85]) [Abb.]: Russische Verwundete in deutscher Verpflegung. (88) [Abb.]: Im Kampf mit Franktireurs. ([89]) [Abb.]: Eroberung russischer Geschütz durch deutsche Kavallerie in den Kämpfen bei Soldau. (91) [Abb.]: Wasserversorgungswagen. (93) Illustrierte Kriegsberichte. (93) Die Verpflegung unserer Heere. (93) [2 Abb.]: (1)Fahrbare Feldküche. (2)Abkochen im Biwak. (94) [Abb.]: Rast im Heerlager mit den Proviant= und Bagagenwagen. (95) Die Nacht von Andenne. (Ein Kampf mit Franktireurs.) (96) [Abb.]: Gefangennahme meuchelmörderischer belgischer Bauern. (97) [Abb.]: Die deutschen Maschinengewehre in der Schlacht bei Löwen. ([98 - 99]) Die Kämpfe bei Löwen. (100) [Abb.]: Das Rathaus von Löwen, das bei dem Brande der Stadt unversehrt blieb. (101) Von der Schlacht bei Longuyon (101) [Abbl.]: Eines der erbeuteten russischen Maschinengewehre mit russischem Vorspann wird in Berlin am 2. September eingebracht. (102) Die Generale Dankl und v. Aussenberg. (102) [Abb.]: Blick über den Pariser Platz in Berlin während des Einholens eroberter Geschütze. - Im Hintergrund das Brandenburger Tor. Am 2. September wurden die ersten in der Reichshauptstadt eingetroffenen erbeuteten französischen, belgischen und russischen Geschütze, Maschinengewehre und Trophäen unter feierlichem Glockengeläute und Salutschüssen deutscher Artillerie eingebracht und im Schlosshof aufgestellt. ([103]) [Karte]: Karte vom westlichen Kriegschauplatz. (Südliche Hälfte). ( - ) Die Geschichte des Weltkrieges 1914. Heft 6 (Heft 6) ([105]) [Abb.]: Österreich=ungarische Infanterie besetzt ein Dorf an der serbischen Grenze. ([105]) [Abb.]: Österreich=ungarische Infanterie=Patrouille im kalksteinreichen Grenzgebiet. (107) [Abb.]: Attacke österreichischer Ulanen auf russische Infanterie in der Schlacht bei Zamosc. ([108 - 109]) [Abb.]: Der nordwestliche Kriegschauplatz. (111) [Abb.]: Von deutschen Truppen mit Maschinengewehren heruntergeschossener französischer Flieger bei Lunéville. (112) [Abb.]: Ein Kampf in den Lüften. ([113]) [Abb.]: Deutsches Massengrab bei Lauterfingen nach der Schlacht vom 16. August. (115) Illustrierte Kriegsberichte. (116) Die Schlacht bei Zamosc. (116) [Abb.]: Unser freiwilliges Automobilkorps in Feindesland. ([117]) [Abb.]: Lastselbstfahrer der Verkehrstruppe. (118) Selbstfahrer im Kriegsdienst. (118) Brief eines Verwundeten. (119) [Abb.]: Ein Kraftwagenzug. (119) [Abb.]: Das Grenadier=Regiment Königin Olga (1. Württembergisches) Nr. 119 vor einem brennenden Dorf. (120) Ein Kampf in den Lüften. (120) Mein erstes Gefecht. (121) [Abb.]: Während des Feuers der Artillerie hat sich die Infanterie vor das Dorf zurückgezogen. (121) [Abb.]: ".Mit Inbrunst werden Liebesgaben verzehrt." (122) Gebirgskrieg in Serbien. (122) [2 Abb.]: (1)Ein Landsturmmann als Bahnwache in Feindesland. (2)"Spanischer Reiter", Eisengitter zur Strassensperrung für Autos und Räder. (123) Wie es auf Helgoland aussieht. (124) [Abb.]: Helgoland (124) [Abb.]: Kronprinz Rupprecht von Bayern auf dem Schlachtfeld bei Saarburg. ( - ) Die Geschichte des Weltkrieges 1914 Heft 7 (Heft 7) ([125]) [Abb.]: Das neueste Heft der "Illustrierten Geschichte des Weltkrieges 1914" im Lazarett. ([125]) [Abb.]: Eroberung französischer Geschütze durch deutsche Kavallerie. ([127]) [2 Abb.]: (1)Dorf Rouvres bei Stain nach den Kämpfen zwischen Longwy und Verdun. (2)Dorf Romain bei Longwy an der französisch=belgischen Grenze. (128) [Abb.]: Reserveinfanterieregiment vor dem Gefecht bei Mittersheim in Lothringen (Kreis Saarburg). (129) [Abb.]: Der Donaumonitor "Körös" im Kampf gegen die Belgrader Festungswerke. (130) [Abb.]: Österreich=ungarische Artillerie an der serbischen Grenze. ([131]) [Abb.]: Semlin a. d. Donau (132) [Abb.]: Verbrüderung der deutschen Skukariktruppen mit den österreich=ungarischen Soldaten in Wien. (133) Illustrierte Kriegsberichte. (134) Von der Schlacht bei Saarburg. (134) Übergang über die Maas. (135) [Abb.]: Deutsche Truppen überschreiten die Maas bei Méziéres. ([136 - 137]) Die Kirche in St. B . . . . e. (138) Kriegsneurosen. (138) [Abb.]: Von den Belgiern zerstörte Maasbrücke bei Lüttich. (139) Die Seekämpfe bei Helgoland und Hoek von Holland. (140) [Abb.]: Vorpostengefecht bei Helgoland. (140) Die Feldpost. (140) [Abb.]: Vernichtung der englischen Panzerkreuzer "Aboukir", "Hogue" und "Cressy" durch das deutsche Unterseeboot "U 9" am Morgen des 22. September etwa 20 Seemeilen nordwestlich von Hoek van Holland. ([141]) [2 Abb.]: (1)Ein Aushilfs=Feldpostwagen. (2)Ein Etappenwagen der Feldpost. (142) [Abb.]: Deutsche Feldpost nimmt vor der Abfahrt von vorbeimarschierenden Truppen Briefe in die Heimat mit. (143) [Abb.]: Dumdumgeschosse. (144) Die Dumdumgeschosse unserer Feinde. (144) [Karte]: Karte vom serbisch=montenegrinischen Kriegschauplatz. ( - ) Die Geschichte des Weltkrieges 1914. Heft 8 (Heft 8) ([145]) [Abb.]: Mittagsmahl einer deutschen Truppe bei Mercy=le=Haut im Departement Meurthe=et=Moselle im nordöstlichen Frankreich. ([145]) [Abb.]: Erstürmung des Boussois vor Maubeuge. ([148 - 149]) [Abb.]: Maubeuge und Umgebung nach einer französischen Skizze. (150) [Abb.]: Die Panzerkreuzer "Goeben" und "Breslau" vor Messina. In der Nacht zum 6. August gelang es den Panzerkreuzern "Goeben" und "Breslau", mit abgeblendeten Lichtern aus dem Hafen von Messina auszulaufen und die englische und französische Flotte zu durchbrechen. (151) [2 Abb.]: (1)Eine von den Russen niedergebrannte Strasse in Hohenstein. (2)Ruinen eine an der deutsch=russischen Grenze gelegenen Städtchens. (152) [2 Abb.]: (1)Russische Infanterie lagert auf dem Marktplatz in Johannisburg. (2)Das Innere eines von den Russen zerstörten Geschäftshauses in Gerdauen, Ostpr. (153) Illustrierte Kriegsberichte (154) Die Eroberung von Maubeuge. (154) [Abb.]: Erbeutete russische Geschütze vor dem Arsenal in Wien. (155) Das moderne Unterseeboot. (155) [Abb.]: Auf dem Schlachtfeld bei Czernowitz. ([156 - 157]) [Abb.]: Das Periskop dient in einem Unterseeboot zur Beobachtung der Vorgänge auf der Wasseroberfläche. (158) Wie die Russen an der deutschen Grenze gehaust haben. (158) Aus der Vier=Tage=Schlacht bei Baubecourt. Brief eines verwundeten Mittkämpfers. (159) [2 Abb.]: (1)Der Held von "U 9", Kapitänleutnant Weddigen, erhielt das Eiserne Kreuz 1. und 2. Klasse. (2)Das kühne deutsche Unterseeboot U 9, in der Mitte zwischen zwei anderen Unterseebooten, das am 22. September drei englische Panzerkreuzer vernichtete. (159) An der Grenze der Bukowina. (160) Das bedrohte Tsingtau. (161) [Abb.]: Beim Auswerfen von Schützengräben. (161) 2 [Abb.]: (1)Tsingtau mit Umgebung (2)Prinz Heinrich von Preussen mit dem Gouverneur von Tsingtau, Kapitän z. S. Meyer=Waldeck. (162) [2 Abb.]: (1)Tsingtau. (2)Eine Abteilung der Matrosenartillerie in Tsingtau. (163) Die Kämpfe um Nancy. (164) [2 Abb.]: (1)Gesamtansicht von Nancy. (2)Skizze von Nancy und Umgebung. (164) Die Geschichte des Weltkrieges 1914. Heft 9 (Heft 9) ([165]) [Abb.]: Die ehemalige deutsch=russische Grenze Endtkuhnen-Kibarty: Zollhaus Kibarty. ([165]) [Abb.]: Wirkung einer deutschen Granate am Burgunder Tor in Longtwy. (166) [2 Abb.]: (1)Der Kaiser in Beuveille am 31. August 1914. (2)Von Pionieren wiederhergestellte Brücke über die Maas bei Stenay. (167) [Abb.]: Übergabe der Festung Longwy. ([168 - 169]) [2 Abb.]: (1)Deutsche Truppen in Brüssel. Im Hintergrund der Lunapark. (2)Auf dem Platz Sainctelette in Brüssel. Deutsche Soldaten sorgen für die Feldküche. ([171]) [Abb.] Verfolgung der russischen Armee nach der Schlacht bei Tannenberg. ([173]) [Abb.]: Russische Gebirgsartillerie. (174) Illustrierte Kriegsberichte. (174) Etwas von der russischen Armee. (174) [Abb.]: Truppen vom 8. Ostsibirischen Schützenregiment. (174) [3 Abb.]: (1)Russische Artillerieoffiziere im Feldlager an der ostpreussischen Grenze. (2)Ein russisches Kosakenregiment beim Abzug durch eine ostpreussische Grenzstadt. (3)Gefangene von der Njemenarmee werden nach den deutschen Festungen abgeführt. (175) [Abb.]: Die niederlage der Serben im Kampf an der Save. (176 - 177) Die Übergabe der Festung Longwy. (176 - 177) [Abb.]: Übersichtskarte des österreichisch=serbischen Kriegschauplatzes. (178) Ein zurückgeworfener Einfall der Serben. (178) [6 Abb.]: (1)Erzherzog Franz Salvator verabschiedet sich von den Ärzten und Offizieren des Roten Kreuzes vor ihrer Abfahrt aus Wien nach dem Kriegschauplatz. (2)Fahnenweihe des ersten Honved=Infanterie=Regiments in Budapest. (3)Abschied der nach Galizien fahrenden ungarischen Soldaten (4)Rückkehr leichtverwundeter ungarischer Soldaten nach der Schlacht bei Lemberg. (5)Ankunft serbischer Kriegsgefangener in Budapest. (6)Gefangene verwundete algerische und französische Soldaten. ([179]) [Abb.]: Die Kathedrale von Reims. (180) Das Heldengrab bei Pewlingen. (180) [Abb.]: Einzug deutscher Husaren in Reims. ([181]) Reims. (182) [Abb.]: Steilfeuergeschütze der Fussartillerie, aus gedeckter Stellung feuernd. (182) [Abb.]: In die Luft geworfene Panzerdecken eines Forts, die umgekehrt zurückfielen (183) "Die fleissige Berta". (183) [Abb.]: Die mehrere Meter starke Betondeckung eines belgischen Forts, die ebenso wie die beweglichen Panzertürme durch einen Schuss der deutschen 42=cm=Haubitzen zerstört wurde. Der Schuss drang bis zur Munitionskammer durch, so dass das ganze Fort in die Luft flog. (184) [Gedicht]: Ein Vater seinen ausmarschierenden beiden Söhnen. (184) [Abb.]: Einzug der deutschen Truppen in Brüssel. Aufmarsch auf dem Marktplatz vor der Parade. - Links Rathaus, rechts Gildenhäuser. ( - ) Die Geschichte des Weltkrieges 1914. Heft 10 (Heft 10) ([185]) [Abb.]: Generaloberst v. Kluck. ([185]) [2 Abb]: (1)Die Zitadelle in Lüttich von deutschen Truppen bewacht. (2)Ein Blick in das innere der Zitadelle von Lüttich. (186) [Abb.]: Deutsche Soldaten vor dem Hauptbahnhof in Lüttich. (187) [2 Abb.]: (1)Stimmungsbild aus den Strassen von Brüssel. (2)Rast deutscher Soldaten in Schaerbeek bei Brüssel. ([188]) [2 Abb.]: (1)Deutsche Feldöfen auf der Grande Place in Brüssel. (2)Deutsche Maschinengewehre in Schaerbeek bei Brüssel. ([189]) [Abb.]: Deutsche Soldatenpatrouille auf dem Boulevard Anspach in Brüssel. (190) [Abb.]: Gefecht bei Tirlemont. (191) [2 Abb.]: (1)Eine Strassensperre hinter Gravelotte. (2)Kaserne der 15. Ulanenregiments in Saarburg, in der sich die Franzosen verschanzt hatten, nach der Beschiessung. (192) [2 Abb.]: (1)Ausgebrannte Häuser bei der Kirche in Bruderdorf bei Saarburg, aus denen Freischärler auf deutsche Truppen geschossen hatten. (2)Innere Ansicht der von den Franzosen verwüsteten und geplünderten alten Reichsbank in Saarburg. ([193]) Illustrierte Kriegsberichte. (194) Mit dem Rad auf den Schlachtfeldern von Saarburg. (194) [2 Abb.]: (1)Ein Wagen mit Leichtverwundeten in Stenay. (2)Der deutsche Kronprinz im Gespräch mit dem Kommandierenden General des XVI. Armeekorps in Romagne=fous=Montfaucon am 20. September 1914. (195) König Ludwig III. begrüsst seine Bayern. (196 - 197) [Abb.]: König Ludwig III. begrüsst seine siegreichen Truppen in der Nähe von Cháteau=Salins am 13. September 1914. (196 - 197) Die Schlacht an den masurischen Seen. (196 - 197) [Abb.]: Deutsche Truppengepäckwagen auf der Petersburger Strasse in Suwalki. (198) Bericht eines bei Ausbruch des Krieges in England zurückgehaltenen Deutschen. (198) [Abb.]: Wasserträger in Suwalki (198) [Abb.]: Die Grodnoer Reservearmee wird in der Schlacht bei Lyck geschlagen. ([199]) [Abb.]: Schauplatz der Kämpfe im Osten an den masurischen Seen. (200) Generaloberst v. Kluck. (200) [Abb.]: Deutsche Soldaten in einer russischen Droschke in Suwalki. (201) Die österreichisch=ungarischen Kraftfahrhaubitzen. (201) Krieg und Volkswirtschaft. (201) [Abb.]: Stehen gebliebene Wand eines von den Russen zerstörten Gehöftes bei Lyck. (201) [Abb.]: Ein schweres Geschütz wird durch Motorkraft befördert. (202) Hindenburg und die Masurischen Seen. (203) [2 Abb.]: (1)Österreichisch=ungarische Truppen mit ihren 30,5=cm=Kanonen in Brüssel. (2)Eine der österreichisch=ungarischen Motorkanonen vor der Artilleriekaserne in Brüssel. (203) Englische Kriegsgefangene. (204) [2 Abb.]: (1)Englische Kriegsgefangene im Munsterlager. (2)Gefangene Engländer und Franzosen im Sennelager bei Paderborn. (204) [Abb.]: Beschiessung von Antwerpen. Der Anblick ist von Westen nach Osten gegeben, von wo aus die Beschiessung erfolgte und wo das Gelände von vielen sich kreuzenden Bahndämmen durchzogen ist. Vor der Stadt liegen die inneren Forts, von denen man die Schüsse aufblitzen sieht. Im Vordergrund eine zur Aufklärung vorgesandte Ulanenabteilung. ( - ) Die Geschichte des Weltkrieges 1914. Heft 11 (Heft 11) ([205]) [Abb.]: Aus der Schlacht bei Sadweitschen. Das Generalkommando beobachtet im Feuer schwerer Artillerie den Fortgang der Schlacht; im Hintergrund einschlagende Granaten. ([205]) [Abb.]: Aus der Schlacht bei Sadweitschen. Der Beobachtungsposten im Fesselballon meldet telephonisch dem Generalkommando, dass unser linker Flügel von einer feindlichen Batterie in der Flanke bedroht wird. Ein Ordonnanzoffizier schreibt die Meldung nieder, die dann sofort an das Generalkommando weitergegeben wird. (206) [Abb.]: Fesselballon als Beobachtungsstation über einem der masurischen Seen; im Vordergrund Fernsprechwagen. (207) [Abb.]: Der afrikanische Besitz der Grossmächte. (208) [Abb.]: Die " roten Teufel". ([209]) [ 6 Abb.]: Unsere Soldaten im Felde: Wie sie sich zu helfen wissen. (1)Morgenwäsche. (2)Rasieren im Felde. (3)Ungewohnte Arbeit. Deutsche Soldaten beim Stopfen ihrer Socken vor einem Hause in Belgien. (4)Abziehen des Rasiermessers am Gewehrriemen. (5)Beim Frühstück auf der Schulbank. (6)Melken einer Kuh. ([211]) [Abb.]: Stellung der 3. Kompanie des Reserve=Infanterie=Regiments Nr. 121 vom 1.-11. September bei St.=Dié. (212) [Abb.]: Der Turbinenkreuzer "Dresden" jagt den englischen Riesendampfer "Mauretania". ([213]) Illustrierte Kriegsberichte. (214) Die Schlacht bei Soissons. (214) [Abb.]: Eine neue französische Aeroplan=Mitrailleuse, wie solche während des jetzigen Krieges von unseren Feinden verwendet werden. Man hat diese Aufnahme als Postkarte von französischen Flugzeugen auf deutschem Gebiet abgeworfen, um die Grenzbevölkerung in Schrecken zu versetzen. (214) Die neuen Kriegsmittel. (215) [Abb.]: Eingegrabene deutsche Artillerie im Feuer. (215) [Abb.]: Nachtangriff in der Schlacht bei Soissons gegen die Engländer. ([216 - 217]) [Abb.]: Deutsche Militärflieger im Aufklärungsdienst. (218) Feldpostbrief aus den Vogesen. (219) [3 Abb.]: (1)Unsere Feldtelefunkenstation in Feindesland. (2)Legen einer Feldtelegraphenleitung durch serbisches Militär. (3)Eine deutsche Feldtelephonleitung. (219) Dampferjagd auf hoher See. (220) [3 Abb.]: (1)Verankerte Minen. (2)Galvanische Schlagmine. Schema der Lage der galvanischen Strömung. (3)Die gebräuchlichste Art der Seeminen. (220) [Abb.]: Die Wirkung von Minen. (221) Die tapferen Bosniaken. (221) Der Fall von Antwerpen. (221) [Abb.]: Einrückendes bosnisches Regiment auf dem Weg zum Bahnhof. (222) Die Schlacht bei Sadweitschen. (222) Generalleutnant v. Stein. (223) [2 Abb.]: (1)General v. Beseler, leitete den Angriff auf Antwerpen. (2)Zerstörte Kirche vor Antwerpen. (223) [Abb.]: Mag ringsum noch so stark die Lüge sein: Die Wahrheit siegt, sie ist - von Stein! (224) [Lied]: Der Honvedhusar. Ein Reiterlied aus Österreich=Ungarn grosser Zeit. (224) [Abb.]: Tätigkeit einer Sanitätskolonne auf dem Schlachtfelde. ( - ) Die Geschichte des Weltkrieges 1914. Heft 12 (Heft 12) ([225]) [Abb.]: Generalleutnant v. Stein. ([225]) [Abb.]:Untergang eines französischen Kriegschiffes bei Cattaro. (226) [Abb.]: Die Bucht von Cattaro. (227) [Abb.]: Leutnant v. R. Matthes erobert mit seinem Zuge eine feindliche Batterie bei Rongiville in der Nähe von St. Dié. ([228 - 229]) [2 Abb.]: (1)Lublin. (2)Lemberg. (230) [Abb.]: Der Kriegschauplatz in Galizien und Russisch=Polen. ([231]) [2 Abb.]: (1)Divissions=Brückentrain im Anmarsch. (2)Von unseren Pionieren errichtete Schiffbrücke. (232) [Abb.]: Übergang über die Meurthe. ([233]) [2 Abb.]: (1)Baccarat nach der Räumung seitens der Franzosen. (2)Zerstörtes Franktireurdorf an der Meurthe. (234) [Abb.]: Batterie Galopp! Artillerie zum Angriff vorgehend. (235) Illustrierte Kriegsberichte. (236) Über die Meurthe. (236) [6 Abb.]: (1)Strasse in Mecheln. Die Belgier schossen auf die Stadt, um unsere Truppen zu vertreiben. Links die Kathedrale, die nur leicht beschädigt ist, rechts das Gildehaus. (2)Von feindlichen Granaten zerstörtes Haus. (3)Unsere Blaujacken als Feuerwehrleute bei den Aufräumungsarbeiten und dem Löschen in den Vororten Antwerpens. (4)Die Wirkung der Geschosse bei einer Villa in des Nähe von Vilvorde in Belgien. (5)Die Wirkung von Schrapnellen.Die Eisenbahnschienen haben sich unter der Wucht des Schusses vollständig verbogen. (6)Ein zerschossener Panzerturm, der zur Deckung feindlicher Kanonen diente und von einem Schuss unserer schweren Geschütze vollständig abgedeckt wurde. Unser Bild zeigt den zerschossenen Panzerturm in der Festung Maubeuge. ([237]) Ein Seekampf vor Cattaro. (238) [2 Abb.]: (1)Österreichisch=ungarisches Automobil im Dienste der Verpflegung auf dem russischen Kriegschauplatz.(2)Sanitätsautomobil, geöffnet. (238) [Abb.]: Leichtverwundete werden durch Mitglieder des Roten Kreuzes zum Lazarett geführt. (239) Kriegsanitätswesen. (239) [Abb.]: Ein deutscher Verwundetentransport in Conflans (Französisch=Lothringen). (240) [2 Abb.]: (1)Leiterwagen zum Fortschaffen von acht Schwerverwundeten. (2)Tätigkeit der freiwilligen Sanitätskolonne bei Ankunft Verwundeter. (241) Ein Schwabenstreich. (241) [Abb.]: Abfeuern einer Breitseite von einem englischen Flaggschiff. (242) Kriegseindrücke in Ostfrankreich. (242) [Abb.]: Zum Einsetzen in die Lafette fertiges Rohr einer englischen Schiffskanone. Der Preis einer solchen Kanone beträgt etwa 200 000 Mark. (243) [Abb.]: Zerschossene Silbermünzen aus dem Brustbeutel eines Gefreiten. Die Geldstücke retteten dem Getroffenen das Leben. (244) Englische Schiffsgeschütze. (244) [Abb.]: Der deutsche kleine Kreuzer "Emden" beschiesst Madras. ( - ) Die Geschichte des Weltkrieges 1914. Heft 13 (Heft 13) ([245]) [Abb.]: Im eroberten Fort Wavre St. Catherine vor Antwerpen. Soldaten auf den erbeuteten belgischen Geschützen. ([245]) [3 Abb.]: Serben in österreichisch=ungarischer Gefangenschaft. (1)Serbische Bauern von der bosnischen Grenze, wo Spionage im grössten Umfang getrieben wurde. (2)Gefangene serbische Komitatschi (Freischärler) in einem österreichisch=ungarischen Gefangenenlager. (3)Von Österreich=Ungarn eingebrachte serbische Gefangene. (246) [Abb.]: Bilder vom russisch=polnischen Kriegschauplatz. (1)Eingedeckter Unterschlupf, aus dem die Russen von den österreichisch=ungarischen Truppen vertrieben wurden. (2)Gefangene Russen beim Brettspiel in einem österreichisch=ungarischen Gefangenenlager. (3)Halb in die Erde gegrabenes russsisches Feldlager. (247) [Abb.]: Rückzug russischer Kolonnen über die bukowinische Grenze b ei Nowosielica. ([248 - 249]) [2 Abb.]: (1)Russischer militärischer Grenzposten. (2)Erbeutete russische Feldküchen. (250) [2 Abb.]: (1)Insterburg, das die Russen zwei Wochen lang besetzt hielten. Partie an der Angerapp. (2)Deutsche Infanterie in einem Kriegslager an der russischen Grenze. (251) [3 Abb.]: (1)Ostpreussische Trümmerstätte nach dem Abzug der Russenhorden. (2)Ein durch die Russen in Brand gesteckter und vernichteter deutscher Güterzug an der Ostgrenze. (3)Ruinen eines von den Russen in Brand gesteckten ostpreussischen Rittergutes bei Tannenberg. (252) [Abb.]: Erkundungsfahrt nach Russland auf einer Tenderlokomotive. (253) [Abb.]: Fregattenkapitän v. Müller, Kommandant der "Emden". (254) Illustrierte Kriegsberichte. (254) Der deutsche Kreuzer "Emden". (254) Der Kampf des 1. bayrischen Armeekorps bei Rommelfingen und Rieding. (255) [Abb.]: Russische Haubitzen in der Schanze. (255) [Abb.]: Das 1. bayrische Armeekorps in der Schlacht bei Rommelfingen und Rieding. Das 1. bayrische Armeekorps hatte den Befehl, seine Stellung zwischen Rommelfingen und Rieding entscheidend zu verteidigen. In der Nacht vom 19. zum 20. August traf der Befehl ein, am kommenden Tage zum allgemeinen Angriff auf der ganzen Linie überzugehen. Das Bild zeigt das Scheitern des französischen Angriffs und das Vorgehen unserer Truppen gegen die Höhen dicht westlich Saaraltdorf. Das in der Talmulde gelegene Dorf brennt bereits mehrfach. Das französische 8. und 13. Armeekorps wurde an diesem Tage geworfen. (256 - 257) Die Teilnahme unserer Marine am Landkriege. (258) [2 Abb.]: (1)Deutsche Matrosen auf dem Durchmarsch durch Brüssel. (2)Die Stellungen der deutschen und französischen Truppen in der Schlacht bei Saarburg. (258) Aus der Nordmark des Reiches. (258) [Abb.]: Ein warmes Frühstück auf Feldwacht vor Antwerpen. Offiziere und Mannschaften vom Seebataillon und der Marinedivision (259) Beim Vormarsch über Montfaucon. (260) Vom westlichen Kriegschauplatz: General v. Gotzler während der Schlacht bei Montfaucon. (260) [Abb.]: Durchzug deutscher Truppen durch Montfaucon. ([261]) [Abb.]: Von deutschen Pionieren wiederhergestellte Eisenbahnbrücke bei Piwianowice. (262) Der Pionier in Feindesland. (262) Was kostet ein Weltkrieg? (262) [Abb.]: Pioniere beim Bau einer durch belgische Soldaten zerstörten Brücke bei Visé. (263) Toul. (264) [2 Abb.]: (1)Ein erbeuteter französischer Munitionswagen. Nach einer Aufnahme vom Kriegschauplatz. (2)Die Festung Toul mit ihren Forts. (264) [Gedicht]: Landsturmmanns Abschied. (264) [Abb.]: Leutnant Mayer von den reitenden Jägern fällt als erster deutscher Offizier auf seinem Patouillenritt in den Vogesen. ( - ) Die Geschichte des Weltkrieges 1914. Heft 14 (Heft 14) ([265]) [Abb.]: Deutsche Soldten verteilen Brot an die arme Bevölkerung Mechelns. ([265]) [Abb.]: Rast im Strassengraben. Oben auf der Strasse: Die Feldküche in Tätigkeit. (267) [4 Abb.]: (1)Wachtposten am Abhang des Donon. (2)Patrouille im Klein=Auto auf dem Donon. (3)Grandfontaine bei Schirmeck mit Gipfel des Donon im Hintergrund. (4)Der Tempel auf dem Gipfel des Donon. (268) [Abb.]: Kampf um den Donon. ([269]) [3 Abb.]: Aus dem Lagerleben der österreichisch=ungarischen Truppen. (1)Feldbäckerei. (2)Feldmetzgerei. (3)Raststation an der russischen Grenze. ([271]) [Abb.]: Durchziehende Infanterie vor Dieuze am Bergaviller Torhaus. (272) Illustrierte Kriegsberichte. (272) Musson, Baranzy, Signeulr. (272) [2 Abb.] (1)Nach der Schlacht von Dieuze-Saarburg. Auf der Höhe das Dorf Oberstinzel. Dahinter die bayrische Artillerie=Stellung, von wo aus die Saareckmühle an dem von den Franzosen besetzten Walde in Brand geschossen wurde. (2)Nach der Schlacht von Dieuze-Saarburg. Blick von der Höhe von Oberstinzel auf die Waldungen in der Richtung Dieuze. Diese waren weithin von Franzosen besetzt. Die Höhen - Saarburg=Finstingen - hielten bayrische Infanterie und Artillerie, die nach dem Gefecht siegreich vordrangen. Im Vordergrund eine deutsche Artilleriescheinstellung, markiert durch Wasserleitungsröhren. ([273]) [2 Abb.]: (1)Herzog Albrecht von Württemberg und General v. Schenck während eines Gefechtes. (2)Zum Artikel Russon, Baranzy, Signeulr. (274) Die Offizierfernpatrouille der Kavallerie. (275) [Abb.]: Gefecht bei Musson-Baranzy. (275) [Abb.]: Vernichtung einer montenegrinischen Brigade bei Foca. ([276 - 277]) Der Sieg über die Montenegriner bei Foca. (278) Am Donon. (278) [4 Abb.]: (1)Eine Flüchtlingswohnung im Freien in der Nähe von Antwerpen. (2)Erste Ankunft des neutralen Zuges von Eschen aus Holland, mit dem die ersten belgischen Flüchtlinge wieder zurückkamen. (3)Zerstörtes Haus in Berchem bei Antwerpen. Die Wirkung einer 18=cm=Granate. (4)Der verbarrikadierte Hauptbahnhof in Antwerpen. Hinter den Säcken stehen zwei Maschinengewehre. ([279]) Die Schlacht bei Kirlibaba. (280) Die Schlacht von Dieuze. (280) [Abb.]: Was die belgischen Soldaten in Antwerpen zurückgelassen haben. Bekleidungsstücke und zertrümmertes Hausgerät liegen in wirrem Durcheinander auf den Strassen. (281) Moderne Festungen. (281) [3 Abb.]: (1)Der Fortgürtel der Festung Mamur, deren Aussenbefestigung aus einem Gürtel von neun Panzerforts bestand. Die Einnahme erlangte am 25. August. (2)Versenkbare Panzertürme in den belgischen Forts: 1. Panzerkuppel mit Schnellfeuergeschützen, die zum Verschwinden eingerichtet sind. 2. Panzerturm in Schussbereitschaft. 3. Panzerturm mit möglichst geringer Angriffsfläche. 4. Vorpostenhaus im Festungsgelände. 5. Fort mit Panzerturm, aus der Ferne gesehen. (3)Versenkbare Panzertürme in den belgischen Forts: 1. Ein durch Buschwerk versteckter Geschützturm. 2. Panzerturm 3. 22=cm=Festungsgeschütze in einem drehbaren Panzerturm. 4. 22=cm=Festungsgeschütze in Panzerung und Betoneindeckung. 5. Drehbarer Panzerturm mit Schnellfeuergeschützen. (282 - 283) [2 Abb.]: (1)Durchschnitt eines zwischen zwei belgischen Forts gelegenen Zwischenwerkes mit den Verteidigungsmassnahmen und den Hindernissen, die die deutschen Truppen im Sturm zu nehmen hatten. 1. Ein Fort von der Seite gesehen. 2. Sturmkolonne mit Wurfbrücken zur Überwindung der Drahthindernisse. 3. Ausgedehntes Drahthindernis. 4. Elektrische Mine, aus der der anstürmende Gegner während des Überschreitens mit einem Steinregen überschüttet wird. 5. Zweites kleines Drahthindernis. 6. Infanterie=Feuerstellung mit Eindeckung und schusssicheren Unterständen. 7. Feldgeschütze in ausgebauter Batterie mit Schutzräumen und Munitionsdepots. 8. Flankierendes Maschinengewehr in gedeckter Stellung. 9. Feldhaubitzstellung. 10. Stellung der Belagerungsgeschütze. 11. Verbindungsgraben mit Zufuhrgraben. (2)Durchschnitt eines Panzerforts von Lüttich mit drehbarem Panzergeschütz. Ein solches Panzerfort galt bisher wegen seiner Beton= und Panzerdeckung wie auch infolge der ausgedehnten Drahthindernisse und hohen Böschungen im Vorfeld als uneinnehmbar. (284) Von der Ostgrenze Galiziens. Ein tapferer Infanterist. (284) [Abb.]: Nach der Belagerung der Festung Mamur: Die Besetzung durch deutsche Truppen. ( - ) Die Geschichte des Weltkrieges 1914. Heft 15 (Heft 15) ([285]) [Abb.]: In den Vogesen: Eine bayrische Infanteriekolonne mit französischem Schlachtvieh, das zum Ziehen des Wagens benutzt wird. ([285]) [Abb.]: Fuhrkolonnen auf dem Markt in Goldap, im Hintergrunde eine abrückene Fuhrkolonne. (286) [Abb.]: Etappenstrasse auf dem Kriegschauplatz. Auf der linken Seite Gepäckkolonne, rechts marschierende Infanterie. Die Mitte der Strasse ist für den Autoverkehr freigehalten. (287) [Abb.]: Eingreifen der Artillerie in der Schlacht bei Allenburg-Nordenburg-Angerburg. (288 - 289) [6 Abb.]: Fremdländische Hilfstruppen auf dem westlichen Kriegschauplatz. (1)Allgerische Schützen. (2)Indische Reiterei auf dem Marsch. (3)Turko und Franzose im Gefangenenlager zu Friedrichsfeld. (4)Zwei in englischen Diensten stehende indische Offiziere. (5)Einmarsch eines kanadischen Rifleregiments in London. (6)Schwarze Senegaltruppen. ([291]) Illustrierte Kriegsberichte. (292) In der Etappe. (292) [Abb.]: Der Kriegschauplatz in Belgien und Nordwestfrankreich. (292) [Abb.]: Angriff deutscher Kavallerie bei Hazebrouck am 10. Oktober 1914. ([293]) [Abb.]: Deutsche Vorhut in St. Amand auf dem Vormarsch nach Lille. (294) Die Reiterschlacht bei Lille. (294) Die Schlacht bei Wehlau-Allenburg-Nordenburg-Angerburg. (295) [Abb.]: Deutsche Vorposten tränken ihre Pferde in St. Amand. (295) [Abb.]: Eroberung einer Fahne in der Schlacht bei Zamosc. (296 - 297) Eroberung einer Fahne bei Zamosc. (296 - 297) Fremdländische Hilfsvölker unsrer Gegner. (296 - 297) [Abb.]: Drei Brüder, die sich freiwillig beim Feldartillerieregiment Nr. 76 meldeten und nicht nur bei der gleichen Batterie, sondern sogar beim gleichen Geschütz als Fahrer dienen. (298) Bei Montigny. (298) [Abb.]: Der älteste Bürgergardist in Budapest, der 73jährige Fuhrmann Ludwig Weiss. In Budapest bildete sich unter der Führung des Grafen Andrassy eine "Bürgergarde", die nach einer kurzen militärischen Ausbildung den Wachdienst über öffentliche Bauten, Brücken, Krankenhäuser usw. zu versehen hat. Die Budapester Bürgergarde oder, wie sie amtlich genannt wird, das "f r e i w i l l i g e W a c h k o r p s" setzt sich aus militärdienstfreien Bürgern der ungarischen Hauptstadt zusammen, die sich freiwillig melden und den Dienst freiwillig versehen. Die erste, bereits ausgebildete Truppe hat im Oktober einige wichtige Wachposten übernommen. Zweck der Bürgergarde ist, durch Übernahme des Wachdienstes dem aktiven Militär zu ermöglichen, sich auf den Kriegschauplatz zu betätigen. (298) [Abb.]: Russischer Angriff auf einen österreichisch=ungarischen Proviantzug auf der Bahnlinie Lemberg-Grodek wird von einem k. u. k. Infanterieregiment mit dem Bajonett abgewiesen. (299) Ein österreichisch=ungarischer Proviantzug bei Lemberg. (300) Untergang des englischen Kreuzers "Hawke". (300) Die Tätigkeit unserer Pioniere. (300) [Abb.]: Der englische Kreuzer "Hawke" wird von einem deutschen Unterseeboot in den Grund gebohrt. ([301]) [2 Abb.]: (1)Wiederherstellung eines zerstörten Tunnels durch unsere Truppen. (2)Aufschütten von Befestigungen bei Lierre. Im Vordergrund Feldpostbriefe schreibende Soldaten. ([302]) [2 Abb.]: Deutsche Pioniere beim Neubau einer durch die Belgier zerstörten Eisenbahnbrücke. (1)Errichtung der hölzernen Brückenpfeiler. (2)Eiserne Brückenträger werden mittels Dampfkran über die Holzpfeiler gelegt. ([303]) [Abb.]: Unsere Pioniere beim Bau einer Umgehungsbahn. (304) [Gedicht]: Penny und Blut. (304) [Abb.]: Aushebung des Landsturms in einem ungarischen Dorfe. ( - ) Die Geschichte des Weltkrieges 1914. Heft 16 (Heft 16) ([305]) [Abb.]: Generaloberst v. Bülow. ([305]) [6 Abb.]: (1)Schwieriges Überschreiten der von den Belgiern zerstörten Eisenbahnstrecke bei Merxem. (2)Die Feldpoststelle in Antwerpen. (3)In Merxem bei Antwerpen halfen unsere Marinesoldaten, die daselbst den Überwachungsdienst ausübten, den Flüchtlingen in jeder Weise und trugen ihnen bis zu den Wagen das schwere Gepäck. (4)Die neue elektrische Bahn Brüssel-Antwerpen, die hauptsächlich dem Verwundetentransport dient. (5)Die telegraphische Verbindung zwischen Antwerpen und Brüssel wird von den Deutschen wiederhergestellt. Das Bild wurde in dem ganz zerstörten Dorfe Waelhem aufgenommen. (6)Bewohner von Berchem bei der Wiederherstellung ihrer zerstörten Wohnungen: ein Zeichen, dass sie sich unter dem Schutz der Deutschen geborgen fühlen. ([307]) [Abb.]: Deutsche Artillerie zwingt die englische Flotte an der belgischen Küste zum Rückzug. (308 - 309) [Abb.]: Transport eines Flugzeuges. (310) [Abb.]: Die Kaserne in Maubeuge, deren Fenster zum Teil noch mit Sandsäcken verbarrikadiert sind. (311) [Abb.]: Das Innere der Festung Longwy, in der ein grosser Bombenvorrat von den Franzosen zurückgelassen wurde. (312) Illustrierte Kriegsberichte. (312) Zu den Kämpfen bei Longwy. (312) [Abb.]: Aus den Kämpfen bei Lonwy. ([313]) [Abb.]: Longwy am 27. August 1914 nach der Belagerung. (314) Die Einberufung der ungarischen Landwehr und des Landsturms. (315) Deutsch=französische Schützengrabenkorrespondenz. (315) [Abb.]: Der grosse Marktplatz in Longwy mit erbeuteten Geschützen. (315) [Abb.]: Kundgebung vor dem Gebäude des Festungskommandos in Przemysl nach glücklich überstandener Belagerung. Der Festungskommandant und Verteidiger der Stadt, Exzellenz v. Kusmanek, bringt ein dreifaches Hoch auf den Kaiser aus. (316) Belagerung und Entsatz von Przemys. (316) [Abb.]: Die Russen im vergeblichen Ansturm auf das Aussenfort Duckowiczky der Festung Przemys. ([317]) [Abb.]: Berliner Wiedergabe des von Generalfeldmarschall Freiherrn v.d. Goltz erlassenen Aufrufs an die Bevölkerung des in deutsche Verwaltung übergegangenen belgischen Gebietes. (318) Generaloberst Karl v. Bülow. (319) [Abb.]: Die Zitadelle von Namur mit zerstörter Brücke. (319) Deutsche Artillerie an der belgischen Küste. (320) [Abb.]: Ankunft Leichtverwundeter auf Lazarettkähnen in Berlin. (320) Mit Liebesgaben an die Front. (320) [3 Abb.]: (1)Soldaten bei der Morgenwäsche im Alarmquartier. (2)In gedeckter Haubitzenstellung vor dem Feind. (3)Unser Liebesgabenauto im Alarmquartier. (321) [2 Abb.]: (1)Deutsche Maschinengewehre auf dem Dache eines Hauses zur Abwehr feindlicher Flieger. (2)Eine österreichisch=ungarische Maschinengewehrabteilung in Gefechtsbereitschaft. ([322]) [2 Abb.]: (1)Französische Alpenjäger mit Maschinengewehr in den Bergen. (Der Lauf des Gewehrs liegt frei, ohne Kühlwassermantel; er hat nur Luftkühlung und erscheint daher weniger dick als bei den deutschen und österreichisch=ungarischen Maschinengewehren.) (2)Französisches Maschinengewehr auf einem Automobil in Tätigkeit. ([323]) [Abb.]: Maschinengewehrabteilung auf dem Marsch. (324) Maschinengewehre. (324) [Abb.]: Begegnung Kaiser Wilhelms II. mit dem deutschen Kronprinzen bei dem Dorfe Sorbey am 2. September 1914. ( - ) Die Geschichte des Weltkrieges 1914. Heft 17 (Heft 17) ([325]) [Abb.]: Honvedhusaren verfolgen die bei Lancut geschlagenen russischen Truppen. ([325]) [Abb.]: Ausmarsch türkischer Truppen aus Konstantinopel. (326) [3 Abb.]: (1)General Enver Pascha, türkischer Kriegsminister und Generalissimus der türkischen Streitkräfte. (2)Feldmarschalleutnant Hermann v. Kuzmanek, der heldenmütige Verteidiger von Przemysl. (3) General der Infanterie Svetozar Boroevic v. Bojna, der Führer der 3. österreichisch=ungarischen Armee, die bei Przemysl siegreich gegen die Russen kämpfte. (327) [2 Abb.]: (1)Bordeux vom Zollamt aus gesehen. (2) Wegeskizze. Zu dem Artikel: Das Schlachtfeld von Noers (328) [Abb.]: Das Schlachtfeld südlich von dem brennenden Dorfe Noers mit Front nach St. Laurent und Grand Failly. Links die Strasse Noers-Laurent, von der links sich die Stellungen des Grenadierregiments Königin Olga, rechts die Stellungen des Kaiser=Regiments befanden. ([329]) [Abb.]: Eine von den Russen zerstörte Eisenbahnsterecke auf dem Wege nach Warschau wird von einer deutschen Patrouille untersucht. (331) [Abb.]: Rast einer Brückentrainabteilung in Russisch-Polen. (332) Illustrierte Kriegsberichte. (332) Das Schlachtfeld von Noers*). (332) [2 Abb.]: Infanterie im strömenden Regen vor Kielce in Russisch=Polen mit Aufklärungspatrouillen. (2)Artilleriemunitionskolonne in Russisch=Polen (333) Honvedhusaren bei Lancut. (334) Kämpfe an der schleschisch=russischen Grenze. (334) Die Millionenschlacht an der Marne und Aisne. (334) [Abb.]: Strassengefecht in einem Dorfe Russisch=Polens. ([335]) [Abb.]: Abwehr eines französischen Kavallerieangriffs an der Marne. ([336 - 337]) Begegnung Kaiser Wilhelms mit dem Kronprinzen bei Sorbey. (339) [Abb.]: Feldküche während der Fahrt in Feindesland. Die Mahlzeit wird während der Fahrt in der Feldküche angesetzt, so dass die Truppen schon unterwegs oder sofort bei der Ankunft am Ziel mit warmer Nahrung versehen werden können. Zur Verhütung des Anbrennens hängt der Kochtopf in einem mit Öl gefüllten Kessel. (339) Die Generale Hermann v. Kuzmanek und Svetozar Boroevic v. Bojna. (340) Die Gesundheit des Soldaten im Felde. (340) [2 Abb.]: (1)Feldbacköfen, im Hintergrunde die grossen wasserdichten Zelte, in denen der Brotteig hergerichtet wird. (2)Bäckereikolonne im Felde. Einige der Feldbäcker sind gerade beim Mittagessen. Die Backöfen werden alle vier Stunden neu mit Brot beschickt. (341) [Karte): Karte des russisch=türkischen Kriegschauplatzes. ([342]) [Abb.]: Die türkischen Kreuzer "Sultan Yawus Selim" und "Midilli" beschiessen den russischen Hafen Odessa am Schwarzen Meer. ([343]) [Abb.]: Deutsche, österreichische und ungarische Soldaten in einem österreichischen Lazarett. (344) Enver Pascha und das Eingreifen der Türkei in den Weltkrieg. (344) [Gedicht]: Emden. (344) [Abb.]: Die Seeschlacht bei Coronel. ( - ) Die Geschichte des Weltkrieges 1914. Heft 18 (Heft 18) ([345]) [Abb.]: General v. Francois, Führer der achten Armee, im Gespräch mit General v. Briefen auf der Landstrasse nach Sarajewo in Russisch=Polen an der ostpreussischen Grenze. ([345]) [Abb.]: Das 34. Landwehr=Infanterieregiment rastet auf dem Marsche nach Suwalki vor einem polnische Gehöft. (346) [Abb.]: Der Eingang zu dem Dorfe Filipowo in Russisch=Polen. Im Vordergrunde Mannschaften vom 3. Landsturmbataillon. (347) [Abb.]: Erstürmung des Forts Camp des Romains. ([348 - 349]) [2 Abb.]: (1)Ostpreussische Landsturmpatrouille, die sich zum Schutz gegen die Kälte mit Decken versehen hat.(2)Blockhaus an der deutsch=russischen Grenze, in dem eine Landsturmwache untergebracht ist. (350) [2 Abb.]: (1)Wasserschöpfen an einem galizischen Brunnen für die grosse Wäsche. (2)Österreichisch=ungarische Soldaten in Galizien beim Wäschereinigen. (351) [2 Abb.]: (1)Plan der Festung Warschau mit Umgebung. (2)Eine Strasse in Sosnowice an der polnisch=galizischen Grenze. (352) [Abb.]: Die Wiedererstürmung der Höhe Magiera durch die österreichisch=ungarischen Truppen am 20. Oktober 1914. Die Tiroler Landeschützen zeichneten sich hierbei durch einen Heldenmut ohnegleichen aus und lösten eine Aufgabe, die drei Regimentern gestellt war. ([353]) Illustrierte Kriegsberichte. (354) Unser Seesieg bei Coronel. (354) Die russischen Festungen. (354) [ 2 Abb.]: (1) Vizeadmiral Graf v. Spee, der Chef des deutschen Kreuzergeschwaders, das an der chilenischen Küste ein englisches Geschwader vernichtete (2)Zum Seesieg bei Coronel: Das Wirkungsfeld unserer Kreuzer im Stillen Ozean. (355) Der Sturm auf Dixmuiden. (356) [2 Abb.]: (1)Eine Abteilung deutscher Soldaten am Strande von Ostende. (2)Unsere Blaujacken graben auf der Kurpromenade in Ostende die Küstenbatterien ein. (356) Aus deutschen Schützengräben. (356) [Abb.]: Unsere Freiwilligen in den Kämpfen an der Yser bei Nieuport am 10. November 1914. (Achtmal hintereinander wiederholter Bajonettangriff auf französische Artillerie und Maschinengewehre.) ([357]) [2 Abb.]: (1)Deutsche Infanterie hebt einen Schützengraben aus. (2)Eine Ruhepause im Schützengraben. (358) Tiroler Landeschützen erstürmen die Höhe bei Magiera. (359) [Abb.]: Wie sich ein findiger Batteriechef im Schützengraben wohnlich einzurichten wusste. (359) Der Sturm auf Camp des Romains. (360) [Abb.]: Österreichisch=ungarische Infanterie auf dem Durchmarsch in Medjedje an der bosnisch=serbischen Grenze. (360) [2 Abb.]: (1)Hofarkaden in der zum Reservelazarett eingerichteten Universität Wien. (2)Österreichisch=ungarische Fuhrparkkolonne mit deutscher Militärbedeckung. (361) Das Elsass im Kriege. (362) [Abb.]: Offizierspatrouille in den Strassen einer elsässischen Stadt kurz nach der Kriegserklärung. (362) [2 Abb.]: (1)Thann im Oberelsass, vom Raugenkreuz gesehen, mit dem umgestürzten Turm der Engelsburg rechts. Im Hintergrunde der Rossberg. (2)Rotenbacher Kopf (Südvogesen) mit dem Steilabfall nach der deutschen Seite; rechts ein Stück des Grenzgrabens. (363) [2 Abb.]: (1)Grenzkamm bei Hohneck (Elsass). (2)Vogelschaukarte zu den Kämpfen im Oberelsass und in den Vogesen. (364) [Abb.]: Zusammenbruch der Attacke afrikanischer Jäger unter dem Feuer deutscher Landwehr bei Mühlhausen am 20. August 1914. ( - ) Die Geschichte des Weltkrieges 1914. Heft 19 (Heft 19) ([365]) [Abb.]: König Wilhelm II. von Württemberg (X) verabschiedet sich von den Offizieren seiner siegreichen Truppen im Felde. ([365]) [Abb.]: Eine Sotnie des Nertschinski=Kosakenregiments. (366) [Abb.]: Russische Kosaken. (367) [Abb.]: Erstürmung eines französischen Schützengrabens zwischen der Aisne und dem Argonner Wald. ([368 - 369]) [Abb.]: Die 27 bei der Reiterattacke bei Tagsdorf (Oberelsass gefangen genommenen Chaffeurs d´Afrique (afrikanische Jäger) auf dem Abmarsch vom Bezirkskommando in Lörrach zum Bahnhof. (371) [Abb.]: Wegeskizze zum Pionierüberfall bei Brandeville (372) Illustrierte Kriegsberichgte. (372) Ein Todesritt afrikanischer Jäger im Oberelsass. (372) [Abb.]: Vernehmung russischer Gefangener durch einen deutschen Generalstabsoffizier und einen Dolmetscher in Soldap. (372) [Abb.]: Pionierüberfal bei Brandeville. (373) Zwischen der Aisne und dem Argonner Wald. (374) [Abb.]: Englische Marineinfanterie bei den Kämpfen am Yserkanal. (374) Der Pionierüberfall bei Brandeville. (375) [Abb.]: Gefangene Turkos von der Kampffront bei Nieuport. (375) Das Heldenmädchen von Rawaruska. (376) [Abb.]: Abwehr eines Durchbruchversuchs der französischen Ostarmee im Vorgelände der Festung Spinal. ([377]) [Abb.]: Rosa Zenoch, die Heldin von Rawaruska. (378) Ein Durchbruchsversuch der französischen Ostarmee. (378) [Abb.]: Aus Frankreich zurückgekehrte Deutsche begeben sich in die in Singen bereitgestellten Unterkunftsräume. (378) Aus Frankreich zurück. (379) [2 Abb.]: (1)Österreichisch=ungarische Regimenter vor dem Abmarsch nach dem russisch=galizischen Kriegschauplatz. (2)Österreichisch=ungarischen Vorposten bei Frampol in Russisch=Polen. (379) Das Schwarze Meer und der Kaukasus. (380) [2 Abb.]: (1)Zwei Typen persischer Kosaken, die, als tapfer bekannt, im jetzigen Kriege gegen Russland zu Felde ziehen. (2)Türkische Kavallerie. (380) [2 Abb.]: (1)Senussi, die bisher gegen Italien gekämpft haben, ziehen auf die Verkündigung des Heiligen Krieges hin über die ägyptische Grenze, um gegen die Engländer zu kämpfen. (2)Eine Gruppe Kaschkainomanden, die jetzigen Kämpfer gegen die Engländer und Russen in Persien. (381) Kosaken. (382 - 383) [Abb.]: Die Kreuzer "Gneisenau" und "Scharnhorst" beschiessen Papeete, die Hauptstadt von Tahiti (382 - 383) [Abb.]: Rast nach einem Gefecht in der Nähe von Verdun. (384) Verdun. (384) [Abb.]: Die Festung Verun und ihre Forts. (384) [Abb.]: Der grosse Marktplatz in Mecheln mit Tausenden von belgischen Soldaten, die bei der Eroberung Antwerpens gefangen genommen wurden. ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 20 (Heft 20) ([385]) [Abb.]: Generaloberst v. Moltke, zu Beginn des Krieges Chef des Generalstabs der deutschen Armee. ([385]) [2 Abb.]: (1)Erzherzog Friedrich und Conrad v. Hötzendorf nehmen im Hauptquartier eine Meldung entgegen. (2)Österreichisch=ungarische Truppen in ihren in die Erde eingegrabenen Höhlenwohnungen bei Diszkovica. (387) [3 Abb.]: (1)Eine österreichisch=ungarische Batterie in gedeckter Feuerstellung (2)Französische Artillerie und französische Flugmaschine im Felde. (3)Schwere Feldhaubitzen im Argonnenwald beschiessen die feindlichen Stellungen. Links und rechts im Vordergrund Flechtkörbe zum Herbeischaffen der Geschosse. (388 - 389) [Abb.]: Feldtelephon im Schützengraben. (390) [Abb.]: Eine Artillerie=Telephonstation im Strassengraben. Sämtliche Befehle werden den zurückliegenden Batterien oft auf 2-3000 Meter telephonisch übermittelt. (391) Illustrierte Kriegsberichte. (391) Zu den Kämpfen in den Argonnen. (391) [Abb.]: Karte des Kriegschauplatzes: Toul-Verdun-Reims. ([392]) [Abb.]: Erstürmung eines Bauerngehöfts in den Argonnen. ([393]) Wie Ulanen und Husaren zwei französische Kavalleriebrigaden vernichteten. (394) [2 Abb.]: (1)In weit vorgeschobener Stellung durch das Feldtelephon in Verbindung mit dem Kommando. (2)Prinz Leopold von Bayern (X), der Führer der Bayern vor Verdun, kehrt von einer Truppenbesichtigung in sein Hauptquartier zurück. (394) [Abb.]: Aus der Verteidigungstellung von Toul übergelaufene französische Soldaten werden durch bayrische schwere Reiter als Gefangene abgeführt. (395) Unsere Haubitzen. (395) [Abb.]: Die Vernichtung zweier französischer Kavalleriebrigaden durch deutsche Reiter am 4. Oktober 1914. ([396 - 397]) Generaloberst v. Moltke. (398) [Abb.]: In jeder Familie unseres deutschen Vaterlandes befindet sich heute wohl eine Karte vom Kriegschauplatz. Mit regem Interesse verfolgt alt und jung, wie auf unserem Bilde, die allgemeine Kriegslage und freut sich, wenn unsere Truppen weiter in Feindesland vorrücken. (398) Die Operationsziele der Türkei. (399) [Abb.]: Karte des türkisch=ägyptischen Kriegschauplatzes. (399) Das Gefecht bei Soldau. (400) [Abb.]. Blick auf Tiflis im Kaukasus. (400) [6 Abb.]: (1)Gefangene Russen auf dem Bahnhof Eydtkuhnen. (2)Das Dorf Wirballen; Zugang von der Gefechtslinie aus. (3)Fliegende Händler in Eydtkuhnen. (4)Durch Granaten zerstörtes Haus in Pillkallen. (5)Kochkisten auf erbeuteten Russenkarren. Das Essen wird über dem Feuer angekocht und dann in die Kochkisten gestellt. (8)Truppenkolonnen auf dem Marsch. Den Schluss bildet die Feldküche. ([401]) Das Telephon im Kriege. (402) [2 Abb.]: (1)Das Schlachtfeld bei Soldau wird von deutschen Landsturmmännern nach Gefallenen abgesucht. (2)Deutsche Infanterie zieht auf dem Marsche nach Mlawa durch das von den Russen zerstörte Städtchen Soldau. (402) [Abb.]: Russische Kavallerie wird von deutscher Infanterie in den Kämpfen bei Soldau am 18. November 1914 zurückgeworfen. ([403]) [Abb.]: Feldkriegskasse eines bayrischen Armeekorps, die einen Wert von mehreren Millionen Mark darstellt. Die Regimenter sowie die höheren Verbände führen grosse Kriegskassen mit sich, da die Überweisungen der Löhne und Gehälter an die Truppen regelmässig in bar erfolgen. (404) Frieden mitten im Krieg. (404) [Abb.]: Ein Zeppelinkreuzer über Antwerpen. ( - ) Die Geschichte des Weltkrieges 1914/15 Hef 21 (Heft 21) ([405]) [Abb.]: Panzerturm auf Fort Lierre, den ein Schuss eines 42=cm=Mörsers völlig blosslegte. ([405]) [Abb.]: Maschinengewehre und Infanterie im Schützengraben beim Angriff auf Fort Wavre bei Antwerpen. (406) [Abb.]: Strassenbild aus Lierre nach der Beschiessung. (407) [Abb.]: Im Kampf um Lihons. ([408 - 409]) [Abb.]: Von englischen Seesoldaten und belgischen Artilleristen bediente Panzerkanonen auf den Wällen der Forts von Antwerpen. (410) [2 Abb.]: (1)Englische Soldaten in Laufgräben vor Antwerpen. Im Vordergrund ein Maschinengewehr. (2)Englische und belgische Verwundete verlassen die Laufgräben vor Antwerpen. Vorn ein Engländer, der durch eine Granate schwer am Kopf verwundet ist. (411) [Abb.]: Eine von den Engländern auf ihrer Flucht verlassene Artilleriestellung vor Antwerpen. (412) [Abb.]: Wegnahme englischer Geschütze vor Antwerpen. ([413]) [Abb.]: Vom Einzug der deutschen Truppen in Antwerpen. Im Hintergrund die berühmte Kathedrale, auf deren höchster Kreuzblume ein wagemutiger Krieger eine grosse deutsche Flagge hisste. (414) Illustrierte Kriegsberichte. (414) Die Gefechte bei Curtigny und Lihons. (414) [Abb.]: Vom Einzug der deutschen Truppen in Antwerpen. Im Hintergrund das Mansee de S.een. (415) Überfall eines sächsischen Liebesgabentransports. (416) Englische Artillerie vor Antwerpen. (416) [Proclamation]: (416) [Abb.]: Überfall eines sächsischen Liebesgabentransports. ([417]) [Abb.]: Serbische Gefangene. (418) Feldzeugmeister Potiorek und der Feldzug gegen Serbien. (418) [ 2 Abb.]: (1)Feldzeugmeister Oskar Potiorek, der siegreiche Oberbefehlshaber der österreichisch=ungarischen Balkanarmee. (2)Truppenlager in Serbien. (419) Der Maasübergang der 26. Infanteriedivision. (419) [Abb.]: Wegeskizze zum Maasübergang der 26. Infanteriedivision. (420) [Abb.]: Der Maasübergang der 26. Infanteriedivision. ([421]) Eine Eilbotenfahrt in der Nähe von Przemysl. (422) [Abb.]: Zurückkehrende Bewohner von Antwerpen zeigen den deutschen Wachtposten ihre Pässe vor. (422) Die Granate, das Schrapnell und ihre Zünder. (423) [3 Abb]: (1)Landleute bringen von der Militärbehörde verlangtes Getreide, das von dieser sofort bei Übernahme bezahlt wird. (2)Unsere Feldgrauen bei einer russischen Teeverkäuferin. (3)Zwei Landsturmleute beim Obstkaufen. (423) [2 Abb.]: (1)Deutscher Landsturmmann auf Wachtposten in Winterausrüstung. Zum Schutz gegen die Kälte sind die Posten mit Schafpelzen und Ohrenschützern versehen. (2)Verkleinerte Wiedergabe einer von Generalfeldmarschall v. Hindenburg eigenhändig geschriebenen Feldpostkarte an die Verwundeten in der Prof. Riedingerschen Privatklinik in Würzburg. (424) [Abb.]: Beschiessung Belgrads durch österreichisch=ungarische Monitore. ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 22 (Heft 22) ([425]) [Abb.]: Fort Boussois bei Maubeuge. ([425]) [Abb.]: Österreichisch=ungarische Sappeure beim Festungsbau. (426) [Abb.]: Bau einer Seilhängebrücke zum Überqueren von Schluchten im Gebirge durch Pioniere der österreichisch=ungarischen Armee. (427) [Abb.]: Kavallerieschlacht bei Kolo am 6. November 1914. ([428 - 429]) [Abb.]: Übersetzen deutscher Truppen über die Schelde. Die Schiffe im Flusse waren zuvor durch Eisenbrücken verbunden, um den Belgiern und Engländern zur Flucht zu dienen. (430) [Abb.]: Die deutschen Truppen auf dem Wege von Antwerpen nach Gent und Ostende. Der Übergang über die schmale Brücke in Vilvorde dauerte siebeneinhalb Stunden. (431) [2 Abb.]: (1)Die berüchtigte Ernagora zwischen Virpazar und Antivari. (2)Die montenegrinische Grenzfeste Virpazar am Scutarisee. ([432]) [Abb.]: Wegnahme des montenegrinischen "Langen Tom" bei Bileca. (433) [2 Abb.]: (1)Die Festung Belgrad. (2)Mühlenwache in Masny-St.Pierre (Nordfrankreich)- (434) Illustrierte Kriegsberichte. (435) Beschiessunglund Erstürmung Belgrads. (435) [Abb.]: Ein deutsches Motorboot mit Maschinengewehr auf einer Patrouillenfahrt. (435) Das Treffen bei Kolo. (436) [Abb.]: General v. Rennenkampf. (436) [Abb.]: Der Sturm auf Chevillecourt am 20. September 1914. ([437]) General v. Rennenkampf. (438) Von den tapferen Schwaben. (438) Die von Schneckenbusch. (439) [Abb.]: Das erste Kriegerdenkmal 1914 auf dem Dünkelsberg bei Saarburg. Zur Erinnerung an die im Kriege gegen Frankreich bisher gefallenen Kameraden errichtet vom Landsturm=Infanteriebataillon Neustadt a. d. H. (439) Die "technischen Truppen" Österreich=Ungarns. (440) Französische Fliegerpfeile. (440) Saphis auf Feldwache. (440) [Abb.]: Algerische Spahis und Chasseurs d`Afrique im Oberelsass auf Feldwache im Morgengrauen. ([441]) Die Eroberung des "Langen Tom". (442) 2 [Abb.]: (1)Deutscher Mars=Doppeldecker (auch im englischen Heere vertreten). (2)Deutscher L.=V.=G.=Renn=Eindecker mit deutschem Gnomemotor. Vertritt den Typ der schnellen französischen Eindecker. (442) Die Flugzeuge der kriegführenden Staaten. (443) [2 Abb.]: (1)Deutscher Albatros=Militär=Doppeldecker mit Mercedesmotor. (2)Deutscher Jeannin=Eindecker 1914. (Verbesserte Taube.) (443) [2 Abb.]: (1)Fliegerleutnant Caspar und der Beobachtungsoffizier Oberleutnant Roos werden bei ihrer Rückkehr vom ersten Flug nach England von der Mannschaft ihrer Fliegerabteilung begrüsst. (2)Stahlpfeile aus einem französischen Flugzeug. (444) [Abb.]: Erstürmung von Valjevo durch die Österreichisch=ungarischen Balkanstreitkräfte. ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 23 (Heft 23) ([445]) [Abb.]: Auf Vorposten im Schnee in Westflandern. ([445]) [Abb.]: Vom Kriegschauplatz in Westflandern: Der Schauplatz der erbitterten Kämpfe um Vecelaere. (446) [Abb.]: Das Rathaus in Ypern. Infolge der Überschwemmung der Küstengebiete um Nieuport ist Ypern zum Mittelpunkt der schweren Kämpfe in Westflandern geworden, in deren Verlauf auch das altertümliche Rathaus schwer gelitten hat. Die Stadt, einst Sitz ausgebreiteter Tuchfabrikation, zählt etwa 20 000 Einwohner und liegt an der kanalisierten Yperlée. Sie war schon in früheren Jahrhunderten, während der Kriege mit Frankreich und Spanien, der Schauplatz häufiger Belagerungen und Beschiessungen. (447) [Abb.]: Sturmangriff des achten preussischen Jägerbataillons auf englische Schutzgräben am 30. Oktober 1914 bei Zandvoorde in der Schlacht bei Ypern. ([448 - 449]) [Abb.]: Aus den Kämpfen am Yserkanal: Mit Stroh ausgelegte deutsche Stellung bei Nieuport, hinter aufgeworfener Erddeckung. (450) [3 Abb.]: (1)Unterkunfsthütte einer Schweizer Grenzwacht. (2)Signalposten auf einem Berggipfel an der Schweizer Grenze. (3)Schweizer Grenzposten. (451) [Abb.]: Drahtverhau auf dem östlichen Kriegschauplatz zur Verhinderung des feindlichen Vorgehens. (452) [Abb.]: Verteidigungstellung bei Tapiau. ([453]) [Abb.]: Der erste Brief nach Hause aus Lodz. (454) Illustrierte Kriegsberichte. (454) Feldpostbrief aus der Schlacht bei Lodz. (454) Die Erstürmung von Valjevo. (455) [Abb.]: In den Kämpfen um Lodz gefangene Russen, darunter auch Leibkosaken des Zaren (an ihren hohen Mützen kenntlich). (455) [Abb.]: Die Beschiessung von Zeebrügge durch deutsche Kriegschiffe am 23. November 1914. (456 - 457) Der Sturm auf Zandvoorde. (456 - 457) Das Bombardement von Zeebrügge. (456 - 457) Die Schweizer an der Grenze. (458) [Abb.]: Deutsche Kavallerie reitet über eine Brücke des Kais in Ostende. (458) [Abb.}: Eine Abteilung des deutschen Seebataillons in den Dünen von Ostende. Oben ein Telephonist in Tätigkeit. ([459]) Der Tag von Vailly. (460) Der polnische Winter. (460) [Abb.]: Der Sturm auf Vailly. ([461]) [3 Abb.]: (1)Mühseliger Transport eines österreichisch=ungarischen Munitionswagens auf grundlosen Wegen. (2)Inneres eines verlassenen serbischen befestigten Lagers nördlich von Glusci. (3)Infanterielager österreichisch=ungarischer Truppen an der russischen Grenze. (462 - 463) Die Verteidigung der Deimestellung bei Tapiau. (462 - 463) [Abb.]: Auszug von Kriegsfreiwilligen aus Berlin am 30. November 1914. (464) [Gedicht]: Wir Mütter. (464) [Abb.]: Die Einnahme von Lodz am 6. Dezember 1914. (464) Die Geschichte des Weltkrieges 1914/15. (Heft 24) ([465]) [Abb.]: Vertreibung der Russen aus den Karpathenpässen. ([465]) [Abb.]: Österreichisch=ungarische Feldbahn mit deutscher Begleitmannschaft in Russisch=Polen. (466) [3 Abb.]: (1)General vom Mackensen. (2)General Ludendorff. (3)General v. Morgen. (467) [2 Abb.]: (1)Besetzung der kleinen französischen Ortschaft Cunel vor Verdun durch deutsche Truppen. (2)Das von den Deutschen besetzte Epinonville im Departement Meuse wurde vollständig zerstört; links die Überreste der Kirche. ([468]) [Abb.]: Sprengung unterminierter französischer Schützengräben bei Chauvoncourt, einem Vorort von St.=Mihiel, auf dem jenseitigen Ufer der Maas. ([469]) [Abb.]: Beobachtungsposten der schweren Gardeartillerie mit Scherenfernrohr. Auf dem östlichen Kriegschauplatz. (470) [Abb.]: Soldaten mahlen sich ihr Mehl zum Brotbacken selbst. (471) [2 Abb.]: (1)Strasse in Lodz. (2)Gesamtansicht von Lodz. (472) [Abb.]: Typen der von unseren Truppen in Polen gefangenen Russen: Baschkiren, Kirgisen und Tataren. (473) Illustrierte Kriegsberichte. (474) Die Vertreibung der Russen aus den Karpathenpässen. (474) Die Sprengung französischer Schützengräben bei Chauvoncourt. (474) [6 Abb.]: Österreichisch=ungarische Truppen im winterlichen Karpathengelände. (1)Schutzhütten in den Karpathen. (2)Vorzügliche Deckung der Truppen in den Karpathen. Die Höhlen im Schnee sind durch Gänge miteinander verbunden. (3)Feind in Sicht. (4)Geschützstand diesseit des Pruth. Auf der anderen Seite der Hügelkette lagern Russen. (5)Notbrücke in der Bukowina. (6)Wetterfeste Pferdestände am Pruth. ([475]) [Abb.]: Die verbündeten deutschen und österreichisch=ungarischen Truppen in den Kämpfen bei Czenstochau am 25. November 1914. ([476 - 477]) Die Kämpfe bei Czenstochau. (478) [Abb.]: Nachtquartier dreier deutscher Soldaten im Hof eines russischen Bauernhauses bei Ziechanow in Russisch=Polen. (478) Die Generale v. Mackensen, Ludendorff und v. Morgen, Hindenburgs erfolgreiche Mitkämpfer in Polen. (478) [2 Abb.]: (1)Eine deutsche Infanteriekolonne marschiert bei bitterer Kälte gegen Ziechanow nördlich von Warschau. (2)Proviantausgabe an deutsche Truppen in der Gegend von Ziechanow. (479) [Abb.]: Unsere Artillerie in Charpentry bei Varennes. (480) Artilleriepatrouille. (480) [Abb.]: Vorgeschobener Artillerieposten. ([481]) Schützengräben. (482) [3 Abb.]: (1)Entwicklung der Schützengräben. Fig. 1. Liegender und stehender Schütze. Fig. 2. knieender und stehender Schütze. Fig. 3. Stehender Schütze mit Umgang. (2)Entwicklung der Schützengräben.Fig. 4. Der deutsche einfache und der Schützengraben mit Umgang. Fig. 5. Schützengraben mit Eindeckung. (3)Entwicklung der Schützengräben.Fig. 6, In einem Strassengraben hergestellter Schützengraben bei Dirmuiden. (482) Die Schlacht um Lodz. (483) [Abb.]: Deutscher Schützengraben auf dem östlichen Kriegschauplatz. (483) [2 Abb.]: (1)Als Schmuckgegenstände gefasste Geschossteile. Nach Entwürfen von Otto Zahn in Pforzheim. (2)Ein deutscher Soldat teilt seine Suppe mit hungrigen belgischen Kindern. (484) Kriegsgedenkschmuck. (484) [Abb.]: Ein nächtlicher Angriff auf die englischen Stellungen an der Yser. ( - ) Die Geschichte des Weltkrieges 1914/15. Heft 25 (Heft 25) ([485]) [Abb.]: Deutsche und österreichisch=ungarische Truppen in treuer Waffenbrüderschaft auf dem Marsch in Russisch=Polen. ([485]) [2 Abb.]:(1) Panorama von Daressalam. (2)Ansicht von Lome: Blick über die Stadt. (487) [3 Abb.]: (1)Eine Kompanie der Schutztruppe von Deutsch=Ostafrika in Daressalam. (2)Schutztruppenkommando Soppo. (3)Viktoria mit grossem und kleinem Kamerunberg. (488 - 489) [2 Abb.]: Patrouille im Überschwemmungsgebiet am Yserkanal. (2)Der westflandrische Ort Ramscapelle in dem Überschwemmungsgebiet am Yserkanal bei Nieuport. (490) [Abb.]: Strasse in der von den Engländern, Belgiern und Franzosen mit äusserster Hartnäckigkeit verteidigten Satdt Nieuport. (491) Illustrierte Kriegsberichte. (492) Marschtage. (492) [Abb.]: Wegeskizze zum Artikel: Marschtage. (492) [Abb.]: Rast des Infanterieregiments Kaiser Friedrich Nr. 125 vor St. Juvin. ([493]) [Abb.]: Karte der Dardanellenfestungen. (494) Aus den Kämpfen an der Yser. (495) [2 Abb.]: (1) Die wichtigsten Kriegsverdienstorden Deutschlands und Österreich=Ungarn. I. 1. Der Orden Pour le Mérite. 2. Das Eiserne Kreuz. 3. Der bayrische Militär=Max=Josephs=Orden. 4. Der sächsische Militär=St.=Heinrichs=Orden. 5. Der württembergische Militär=Verdienstorden. 6. Der badische Militär=Karl=Friedrichs=Orden. 7. Der hessische Philippsorden. 8. Der Maria=Theresia=Orden (Österreich=Ungarn). (2)Die wichtigsten Kriegsverdienstorden Deutschlands und Österreich=Ungarns. II. 9 u. 9a. Das Mecklenburg=Schwerinsche Militärverdienstkreuz. 10. Das Verdienstkreuz für Frauen und Jungfrauen (Preussen). 11. Der bayrische Militärverdienstorden. 12. Die österreichisch=ungarische Tapferkeitsmedaille. 13. Das preussische Militärehrenzeichen. (495) Die Dardanellenfestungen. (495) [Abb.]: Gefangennahme des Gouverneurs von Warschau, Baron v. Korff, durch Metzer Dragoner in der Nähe von Kutno. ([496 - 497]) Die Gefangennahme des Gouverneurs von Warschau. (498) [Abb.]: 15=cm=Gechütz beim Abfeuern. (498) Artilleriewirkung. (498) [Abb.]: Das Artilleriefeuer. 1. Wirkung des Schrapnells mit Streuungskegel. 2. "Rafale=Feuer" - der Feuerüberfall, den die französische Feldartillerie gegen Infanterieangriffe anwendet. 3. Haubitzfeuer aus verdeckter Stellung sowie unwirksames Flachbahnfeuer. 4. Wirkung einer Granate gegen lebende Ziele hinter Deckungen. 5. Wirkung einer Granate mit Aufschlagzünder gegen Panzertürme im Bogenschuss des Steilfeuergeschützes sowie im Flachbahnschluss, der ohne Wirkung bleibt. - Die Artillerie verwendet nach der verschiedenen Art und Lage der Ziele verschiedene Geschütze und Geschosse. Lebende, sich bewegende und ungedeckte Ziele werden mit Flachbahngeschützen, den F e l d k a n o n e n (Abb. 1 und 2). Ziele hinter oder unter feldmässigen Deckungen (Abb. 3 und 4), die nur von oben zu treffen sind, werden durch Steilfeuergeschütze mit mässigem Bogenschuss, die leichten H a u b i t z e n , bekämpft; gegen sehr widerstandsfähige wagerechte Deckungen, z. b. Panzertürme (Abb. 5), wird aus Steilfeuergeschützen mit stark gekrümmter Flugbahn, den s c h w e r e n H a u b i t z e n und M ö r s e rn, gefeuert. Die Steilfeuergeschütze schiessen meist aus verdeckter Stellung. Als Geschoss kommt gegen alle lebenden, nicht dicht hinter Deckungen oder unter Eindeckungen befindlichen Ziele (Schützenlinien, Kolonnen) das S c h r a p n e l l zur Anwendung, das zu einem bestimmten Zeitpunkt vor oder über dem Ziel platzt und durch seine Füllkugeln und Sprengteile, die sich in einem Streuungskegel in der Flugbahnrichtung ausbreiten, auf das Ziel wirkt (Abb. 1 und 2). Gegen lebende Ziele hinter Deckungen oder unter schwachen Schutzwehren wird die G r a n a t e mit B r e n n z ü n d e r benutzt, deren zahlreiche Sprengstücke nach dem Platzen nach allen Seiten mit verheerender Wirkung fortgeschleudert werden. Zum Zerstören widerstandsfähiger Ziele werden die G r a n a t e n mitA u f s c h l a g z ü n d e r im Bogenschuss der Steilfeuergeschütze verwendet (Abb. 4 und 5), die weniger durch ihr Gewicht und ihre Geschwindigkeit als durch die Kraft ihrer Sprengladung wirken. ([499]) [2 Abb.]: (1)Der österreichisch=ungarische Thronfolger Karl Franz Joseph (X) im Felde. (2)Deutsche und österreichisch=ungarische Generalstbsoffiziere im Hauptquartier. (500) Aus dem österreichisch=ungarischen Hauptquartier. (501) [Abb.]: Der österreichisch=ungarische Kriegsminister, Exzellenz Krobatin (X), im Hauptquartier. (501) Englisch=indischer Truppentransport verlässt den Hafen von Port Said. (501) Deutsche und österreichisch=ungarische Kriegsorden. (502 - 502) [Abb.]: Englisch=indischer Truppentransport verlässt, von zwei französischen Linienschiffen der Charlemagneklasse begleitet, nachdem er Kohlen gefasst hat, den Hafen von Port Said. (502 - 502) [Abb.]: Eisbrecher auf der Angerapp bei Mühle Kisselen. Im Hintergrund eine von den Russen erbaute Notbrücke. (504) [Einband]: ( - ) [Einband]: ( - )

Issue 58.4 of the Review for Religious, July/August 1999. ; Review for Religious is a forum for shared reflection on the lived experience of all who ~nd that the church's rich heritages of spirituality support their personal and apostolic Christian lives, The articles in the journal are meant to be informative, practical; historical, or inspirational, written from a theological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: foppema@slu.edu Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP P.O. Box 29260; YVashington, D.C. 20017 POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1999 Review for Re!igious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission ~nust bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Adviso.ry Board David L. Fleming sJ Clare Boehmer ASC Philip C. Fischer sJ Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla $3 David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living JULY-AUGUST1999 ¯ VOLUME58 ¯ NUMBER4 contents 342 feature U.S. Catholic Re!igious and Slavery: A Seldom Told Story James Fitz SM examines the significant 19th-century issue of social justice and human transformation, the story of slavery, and how relig!ous in the United States were involved. 364 372 witness Edith Stein: St. Teresa Benedicta of the Cross OCD Rita E. Goldman reviews the life of Edith Stein and points out ways she models a contemporary holy life. At Home by the S~a: ' Isabel Green SCN and the House of Prayer Experience C. Walker Golla~ PhD tells the story of Sister Isabel SCN and her influence in the development .of the Hou~se of Prayer movement for spiritual renewal. 384 393 consecrated life Vita Consecrata and the Anthropology of the Vows Dennis J. Billy CSSR develops five basic anthropological dimensions of human existence for a more thorough understanding of the vows of chastity, poverty, and obedience. Authority among Religious in South Asia Nihal Abeyasingha CSSR explores some of the issues dealing with the religious tradition of authority and obedience within different cultural contexts. 403 424 discerning Becoming a Nun: A General Model of Entering Religious Life Barbara Zajac proposes from her sociological research that personal contact and visibility are key elements in fostering vocations to consecrated life. Discerning Community Leadership Mary Benet McKinney OSB presents the advantages and the difficulties that are involved in a community's use of the discernment process. departments 340 Prisms 429 Canonical Counsel: Admission to an Institute of Consecrated Life 435 Book Reviews July-August 1999 prisms In this year dedicated to God the Father, we would do well to bring into sharper focus to whom we pray. For the sake of our prayer life, we might examine how our praying is shaped by Jesus' teaching the Our Father. What are the ordinary elements that we as Christ's disciples appropriately bring to our day-to-day way of l~raying? Our Father Our prayer begins with our, not my, "hello" to One who has loved us into life, the One we call upon as the "God of our life," "Giver of all good gifts," "Abba" (Jesus' love word). who art in heaven One so close, so totally present to us, and yet not in the world of our control--beyond the sphere of limitation and death. hallowed be thy name You are holy--totally other than us; you are God, and we are not. It is your world; we are your creation. Awe-filled, we say "Holy your name!" thy kingdom come For us and for the world, we want what you want. Why? because it is out of love you create and you act and you seek out. thy will be done on earth as it is in heaven May your desires become our desires and so let us act with you--as ones who love. give us this day our daily brei~d Daily let us be with you and work with you for all that sustains our life with Review for Religious and forgive us our trespasses as we forgive those who trespass against us There are times we pay no heed to you; we become so caught up in our own way of finding life and in our own way of seeking love. Forgive us for receiving your love so awkwardly, sometimes so grudgingly. Help us to act like you in offering forgiveness to others who hurt us in any way. and lead us not into temptation You know our limits; please be gentle with us in your unquenchable love. Even more we ask you to be strong within us as together we face the things that might make us less than the human persons you call us to be. but deliver us from evil We know that you are always a saving God, and we stand always in your presence as ones who need saving--so we believe, so we trust, so we love. Moved by Christ's Spirit, our praying may take shape in any and all of these reflections of Jesus' way of teaching us to pray. So we pray in Jesus' name. There are some changes within the Review for Religious staffing that I would like all of you, our readers, to know about. Miss Jean Read is retiring after serving some twenty-three years after her first "retirement" from a variety of Jesuit works. Sister Regina Siegfried ASC is returning to full-time teaching and student counseling after six years on our editorial staff. We remain grate-ful for their lasting contributions. We welcome Sister Clare Boehmer ASC to the editorial staff, who assumes special care for the Reviews department. David L. Fleming sJ P.S. To honor Jean Read, who has shouldered a major respon-sibility for the publishing of all the books in the Best of the Review series, we are publishing a new book, Life through a Poet's Eyes, The Best of the Review - 6. See the insert page at the end of this issue. L___2,4.1__ JAMES FITZ U.S. Catholic Religious and Slavery: A Seldom Told Story feature For religious of the United States, actions for social jus-tice and human transformation have become a signifi-cant aspect of our mission since the promulgation of Gaudium et spes at the conclusion of the Second Vatican Council. "The joys and the hopes, the griefs and anxi-eties of the people of- this age, especially those who are poor or in any way afflicted, these are the joys and the hopes, the griefs and anxieties of the followers of Christ" (§1). The (all to social justice and human transforma-tion was notably addressed to religious in a 1981 docu-ment from the Sacred Congregation for Religious and Secular Institutes (SCRIS) titled "Religious and Human Advancement" (Le scelte evangdiche). l This call was reaf-firmed most recently by the Synod on Consecrated Life in 1994 and the postsynodal apostolic exhortation Vita consecrata (see §82) in 1996. In June 1997 Representative Tony Hall, Democrat from Dayton, Ohio, and a bipartisan group of eleven members of the United States House of Representatives introduced a one-sentence resolution that the U.S. Congress apologize to African Americans, "whose ances-tors suffered as slaves under the Constitution and laws of the United States until 1865:."2 Thi~ resolution, a James Fitz SM returns to our pages after a busy twelve-year absence. His address is Office of Campus Ministry; University of Dayton; 300 College Park; Dayton, Ohio 45469. Review for Religious response to President Clinton's initiative to heal racial division in this country, began a national debate over whether a national ~apol-ogy for slavery is necessary or useful. The recent movie Amistad has heightened awareness of this issue. In this article I examine this significant 19th-century issue of social justice and human transformation, the story of slavery, and how religious in the U.S.A. were involved in and responded to this critical issue in our American social history. This story is sel-dom told. Hardly one of the glorious moments in the history of American religious life, this story can give us religious a perspec-tive and context for understanding present-day events and can teach us multiple ways of bringing our Christian commitment and tradition to contemporary issues. Also, as history has a way of doing, it witnesses to "development of doctrine," with implica-tions for new issues facing the church today. History challenges its students to remember so they will not repeat mistakes of the past. As Elie Wiesel (Jewish scholar, sur-vivor of the Holocaust, and Nobel Prize winner) has pointed out many times, remembering is important. From remembering and pondering the American practice and eventual proscription of slav-ery, what can we religious learn? In the history of the United States, the Civil War (1861-1865) was a profound trial and test of liberty and equality. As President Abraham Lincoln said at Gettysburg, the "nation was "engaged in a great civil war, testing whether that nation, or any nation so con-ceived and so dedicated, can long endure." This struggle split the country. Among the various causes of the war, the different approaches to slavery in the North and the South were clearly one, and the abolition of slavery was one of the social transfor-mations that resulted from the war. This article examines how religious in the United States responded to the "peculiar institution" of slavery and to its trans-formation. 3 First, how did the overall U.S. Catholic Church respond to slavery? Second, what was the involvement of religious with slaves and with ministry to slaves? Third, what was the atti-tude of religious toward slaves and the institution of slavery? Lastly, what tentative conclusions can be drawn fo~ religious living in today's world? Besides some primary ~ources, there are significant studies (by Jesuits and Vincentians, for example) on the involvement of their particular religious orders with slavery.4 Many religious commu- July-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery nities either have not written or are in the process of writing or rewriting histories of their foundations in this country. Once com-pleted, these congregational histories will be valuable in nuanc-ing any conclusions drawn from the information now available. A thorough study of the archives of religious orders and congrega-tions throughout the country could reveal some significant details and interesting historical anecdotes to complete the picture. The information already available, however, is enough for an overview of the response of U.S. religious to slavery. Attitude toward Slavery in the Catholic Church of the United States I suspect that for most American religious of the 20th cen-tury, the ownership of sla~es by their forebears in religion is dis-turbing. For religious formed since Vatican Council II, this fact might seem incomprehensible. That council places slavery among the crimes against the dignity of the human person and calls the church to work to eliminate all forms of slavery: The varieties of crime are numerous:., all offenses against human dignity, such as subhuman living conditions, arbi-trary imprisonment, deportation, slavery, prostitution, the selling of women and children, degrading working condi-tions where people are treated as mere tools for profit rathe.r than free and responsible persons: all these and the like are criminal; they poison civilization; and they debase the per-petrators more than the victims and militate against the honor of the creator . Human institutions, both private and public, must labor to minister to the dignity and purpose of the human person. At the same time let them put up a stubborn fight against any kind of slavery, whether social or political, and safeguard the basic rights of the human person under every political system. (GS §§27, 29) In the Catholic Church of the early 19th century, no formal and absolute condemnation of slavery as an institution existed. Although recognizing abuses in the system, the ch~arch did not see slavery as a moral evil in itself, but as a result of original sin, Christians found no condemnation of slavery in the Scriptures or in the writings of early church theologians. "From Genesis to Philemon one could find no condemnation of the practice. Jesus did not utter one word of censure against slavery even though it was in full existence-in,his day. St. Paul, who claimed to have met Review for Religious the resurrected Christ, did nothing to abolish it--in fact, he did just the opposite when he said, 'Slaves, be obedient to your masters.'" Although slavery per se was not condemned, Pope Pius II in 1482 and Pope Urban viii in 1639 had condemned the slave trade. Pope Benedict XlV condemned the continued enslavement of native peoples in 1741.5 By the end of the 18th century, abolition movements began in various countries and in some of the states of the United States. In 1839 Pope Gregory Xvi issued an apostolic letter again calling for the elimination of the African slave trade.6 Voices opposing slavery began to arise among Catholics in European countries.7 Catholics in the United States, how-ever, did not take a lead in the aboli-tionist movement. Of the few significant Catholic voices, the most prominent came from outside the United States--the Irish leader Daniel O'Connell. His voice did not, however, receive a warm welcome in the United States) Catholic leaders consistently tended to identify the abolitionists with anti-Catholic and In the Catholic Church of the early 19th century, no formal and absolute condemnation of slavery as an institution existed. nativist sentiments. The Know-Nothing party platform of 1855, which combined anti-slavery, nativist, and anti-Catholic concerns, did nothing to win Catholic converts to the antislavery movement.9 Catholics leaders tended to avoid the slavery issue, which divided the nation. In their 1859 provincial council meeting in Baltimore, the bishops of the United States avoided taking a stand on the issues. Although Catholic leaders admitted that human bondage was not an ideal system, they differed on the gravity of the evil and the practicality of proposals to end the system. The only element upon which they agreed was that the principles and methods of the abolitionists were a threat to the safety of the country2° At time of the Civil War, northern church leaders generally supported the position of the union, and southern church leaders generally supported the confederacy. In 1862 Orestes Brownson, a prominent American Catholic layman and thinker, wrote that in the mind of Catholics the preservation of the union took prece-dence over the abolition of slavery. As a northerner he wrote that it was his impression that the majority of Catholics opposed the July-August 1999 Fit~ * U.S. C~tbolic Religious and Slavery abolitionists, but were neither in favor of slavery nor opposed to gradual emancipation. At the time he himself supported emanci-pation as a political and military necessity.1~ In his manual of moral theology written in the early 1840s, Francis Patrick Kenrick, bishop of Philadelphia and later archbishop of Baltimore, regretted the institution of slavery as it was practiced in the United States, but generally acquiesced in the prevailing conditions in the country. Although especially concerned about the restrictions on the edu-cation of slaves and on the slaves' freedom to practice religion, he nevertheless opposed violation of laws controlling slavery. He encouraged slaves to be obedient and masters to be just and kind. Though he considered the original seizure of slaves to be immoral, he argued that the descendants of those who originally purchased the slaves should not be held accountable.~2 Kenrick represented Catholic opinion in the United States, which generally supported the status quo. Those Catholics who saw slavery as an evil were generally for gradual, not forced, emancipation. Southern Catholic Church leaders defended slavery, although some, like Bishop Augustin Verot of St. Augustine, Florida, also pointed out that many southern masters had abused slaves, and that the war might be God's punishment for this. Among the abuses Verot listed were masters separating families, masters taking advan-tage of female slaves, and masters providing neither religious instruction nor proper clothing, food, and dwellings for slaves.~3 Like many of their fellow Americans, many Catholics also had racist attitudes toward the slaves. Although Catholics recognized slaves as human persons, they did not necessarily accept them as equals. Reflecting this belief, Orestes Brownson could write, "We recognize in the Negro a man, and assert for him in their plenitude the natural rights of man, but we do not believe him the equal of the white man, and we would not give him in society with white men equality of respect to those rights derived not immediately from manhood, but mediately from political and civil society, and in this we express, we apprehend, the general sentiment of the Catholic population of this country." 14 Religious Involvement with Slaves In his first report to the prefect of the Congregation de Propaganda Fide, Father John Carroll, superior of the priests in the missions of Maryland (and later the first American bishop), sent the Review for Religious statistics concerning Catholics in the United States. African slaves were a significant part of the Catholic Church in Maryland, about twenty percent of the Catholic population.~s Catholics owned most of these slaves. In the period before the Civil War, some American religious, like their American compatriots and fellow Catholics, owned slaves, Most early American Catholics lived in Maryland and Kentucky, states that permitted slavery. The owning of slaves was an adaptation religious made to living in America. Records document that both men and women religious owned slaves. The Jesuits were major slave owners. Lord Baltimore had granted them extensive lands. They owned four large estates in Maryland in Prince Georges, Charles, and St. Mary's counties and two smaller plan-tations on the Eastern Shore. They also had two farms in eastern Pennsylvania. At first they relied upon indentured servants, a practice they never completely aban-doned. "As this form of labor became increasingly difficult to secure and retain in Maryland, the Jesuit missionaries, like their secular fellow planters, turned to slave labor." The first explicit reference to slaves is from 1711, although they probably had slaves before then. By 1765 they had 192 slaves.~6 The Jesuits also owned slaves in the Louisiana Territory, in both St. Louis and New Orleans27 Two congregations of men came to America to establish sem-inaries: the Sulpicians and the Vincentians (Congregation of the Mission). Because the Sulpicians were not large landowners, they did not own 'a large number of slaves. Individual Sulpicians in Emmitsburg and Louisville (Bardstown) owned slaves28 At the invitation of William DuBourg, apostolic administrator of the Louisiana territory, the Vincentians staffed St. Mary's Seminary in Perry County, Missouri, beginning in 1818. DuBourg provided them slaves. The first Vincentian superior of the American mission, Father Felix DeAndreis, hesitated to accept them, but did so because there were no lay brothers who could do the manual labor. In fact, DeAndreis considered the possibility of.enlisting free blacks and mulattoes into the Vincentian community, but discarded the idea because he was convinced, probably rightly at the time, that no white men would enter the community. The introduction of slaves was considered a necessary adaptation to the American sit- The owning of slaves was an adaptation religious made to living in America. Jtdy-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery uation. A'major concern of the Vincentian superiors in Rome was that a woman was admitted to the kitchen and thus within the com-munity living quarters. There was no comment about the fact that she was a slave. In 1830 the seminary had twenty-seven slaves; this appears to be the highest number at any one time.~9 Of the first eight permanent communities of women religious founded within the original boundaries of the United States, six had Slaves: three in Maryland (the Carmelites of Port Tobacco, the Visitation Sisters of Georgetown, the Sisters of Charity of Emmitsburg) and three in Kentucky (the Sisters of Loretto, the Sisters of Charity of Nazareth, and 'the Dominican Sisters of St. Catherine). The annals and traditions of these six communities refer to "Negro" or "colored" servants" brought by some women as part of their down. For example, at the Carmelite convent, where the slaves numbered thirty by 1829, they lived "comfort-ably" outside the cloister and did the farm work.2° Of the first eight congregations, the Oblate Sisters of Divine Providence (an order of African American religious in Baltimore) and the Sisters of Our Lady of Mercy (Charleston, South Carolina) were the two con-gregations that did not have slaves. The other major grouping of religious during the time of slav-ery were those who came to the Louisiana Territory, which became part of the United States in 1803. Most of these religious were French-speaking congregations, although Spanish religious served during the time of Spanish control. In the Louisiana Territory, the Capuchins owned slaves to work their plantations. Mready mentioned was the Jesuit ownership of slaves in the territory.2! Among the communities of women, French-speaking Ursulines were the first to come to New Orleans in 1727. They had slaves provided as part of their contract with the Company of the Indies.22 Although at first reluctant to purchase a slave, Mother Hyacinth, of the Daughters of the Cross (Cocoville, Louisiana), accepted the recommendation of the bishop and purchased a slave.23 The Madames (Religious) of the Sacred Heart had slaves at Grand Coteau, Louisiana, and in Missouri.24 There is correspondence from St. Philippine Duchesne requesting a slave from the Vincentians. The Sisters of Loretto of Bethlehem convent across the road from the Vincentians in Perry County, Missouri, also owned slaves.25 The owning of slaves led consequently to the involvement of religious in the purchase and sale of slaves. For the Sisters of Review for Religious Charity of Nazareth, the purchase of slaves in 1840 was an eco-nomic decision: "The Council decided it was better to buy ser-vants for the farm, and so forth, than pay so much for hire and then often get bad ones."26 When the Carmelites left Charles County for Baltimore in 1831, the disposal of their slaves was one of their difficulties. According to the Carmelite centennial histo-rian, the slaves became a source of anxiety because the sisters did not have the resources to grant them their freedom, so they gave them permission to seek their own masters. The sisters received whatever price the new master gave. Older slaves were left to the care of competent persons, and the sisters provided for their neces-sities until their deaths.27 The involvement in the sale of slaves by the Vincentians is documented in the previously mentioned study. The ownership of slaves led the Vincentians to become involved in the sale and purchase of slaves. There was an attempt t9 be faithful to church law. In a letter addressed to the Vincentian general in 1840, the American provincial, Father John Timon, explained that the"pur-pose of the increased buying of slaves was to bring families together. The Vincentians slowly phased out slaveholding during the 1850s and 1860s. Although personally opposed to slavery, Timon justified the decision to sell the slaves in terms of economic and political rather than moral factors. Freeing the slaves was not considered.28 The sale of the Jesuit slaves in Maryland caused great con-troversy. Some Jesuits sought to free the slaves and, in the pro-cess, change the labor force running their farms from slave to free. When the Jesuits were restored in 1814, the civil corpora-tion made a resolution to this effect in that same year; it was, however, never carried out. The Jesuits became embroiled in a dispute with Ambrose Marechal, the new archbishop of Baltimore, who had initiated claims against the Jesuit estates, arguing that they were meant to support the entire church in Maryland, not just the Jesuits.29 Any sales were delayed until the dispute could be settled. By the 1830s the new group of younger Jesuits was becoming uncomfortable with the estates and their status as slave owners. By this time, however, the climate in the country had changed and the policy of deferred emancipation became more difficult to fol-low. Older Jesuits, mostly Europeans, supported keeping the estates. Younger Jesuits, mostly Americans, wanted to sell them July-Augl~St 1999 Fitz ¯ U.S. Catholic Religious and Slavery and the slaves and concentrate on education. The older Jesuits argued that the slaves were a patrimony. Father Francis Dzierozynski wrote, "I consider the blacks under this respect only, that they are our sons, whose care and salvation have been entrusted to us by Divine Providence and who are always happy under our Fathers." For Dzierozynski and~others, the bond between the slaves and the Jesuits was not to be broken for finan-cial reasons. They argued that selling the slaves would lead to the slaves' physical and moral ruin and would give great scandal.3° In October 1836 the superior general approved the sale of the slaves with the condition that their religious needs must be met, families must not be separated (especially spouses), and the money must be invested for the support of Jesuits in training.31 In June, Father Thomas Mulledy, the provincial, sold the slaves to Henry Johnson of Louisiana. The main group of the slaves was sent to Louisiana in November 1838. Mulledy was denounced to the supe-rior general because some of the slave families were separated, and Mulledy was subsequently replaced. The change to tenant farming ended the Jesuit history as slaveholders. Clearly the young Jesuits who advocated sale of the slaves perceived correctly that owning slaves was scandalous. Their manner of handling the sale clearly violated the principles of the church concerning the sale and treatment of slaves, and they did not provide for their even-tual emancipation. This too wa~ a scandal. ~ In general, how did religious treat their slaves? In his study on American Catholics and slavery, Kenneth Zanca notes "that reli-gious orders treated their slaves more humanely than other slave holders and generally saw to their religious education--even in the defiance of state laws. To be a 'priest's slave' or a 'nun's slave' was considered a fortunate circumstance for a slave.''32 Although the slaves of religious may have been treated more humanely than other, slaves, problems persisted. Father Adam Marshall, the Jesuit charged with overseeing the plantations for the corporation, described the dwellings for the slaves as "almost universally unfit for human beings to live in." When possible, Jesuit brothers were given charge of the farms. Father .Peter Kenney, an Irish Jesuit, sent by the Jesuit superior general as a special visitor to evaluate the American mission in 1819, took exception to the arbitrary treatment of the slaves by the brothers. He found general disaffection among the slaves and particular abuses (for example, whipping pregnant women). He also found the Review for Religious behavior of the slaves scandalous and their practice of religion vir-tually nonexistent. Because of the poor financial condition of the Jesuits in general in the early 1820s, the living conditions of the slaves on most of the plantations were less than adequate. However, with new management the material conditions of the slaves seemed to improve by the 1830s. At St. Inigoes, the most thriving of the plantations, Father Joseph Carberry instituted a system of incentives for the slaves, which led to their economic improvement. Concerning their moral and spiritual condition, despite catech-esis and required attendance at Mass, Kenney found the slaves' lives to be a "moral wasteland and scandalous reproach to the Society" of Jesus. "Some Jesuits attributed the moral anarchy to the Society's own failure to discipline the slaves." 3 3 Some accounts about slaves owned by religious report a general affection by the slaves for their religious owners. At St. Catherine, Kentucky, this is how the ~rs~a~e laws. relationship between the Dominican sis-ters and their slaves is reported.34 When the sisters wanted to build a new chapel, some of the slaves who had come to the sisters as part of a dowry voluntarily offered to do without new clothes for a year so that the money might be donated to the chapel fund. Some slaves gave their earnings toward the project. Even after emancipation, some slaves remained with the sisters until their deaths.3s A report about the slaves owned by the Religious of the Sacred Heart indicates that they were "happy as possible in their snug little cabins" and were converted to the Catholic faith and the "love of the Sacred Heart that was the reason for Grand Coteau's existence.''36 An historian of the earlier Jesuit mission in the United States claims that dur-ing the Revolutionary War the slaves of the Jesuits could have abandoned the Jesuit plantations when British ships raided the plantations. The priests' slaves, unlike neighboring slaves, did not do so. The historian takes this as a sign of the slaves' devotion to their masters.37 There are, however, no accounts from the slaves themselves to confirm these impressions. Religious orders treated their slaves more humanely than other slave holders and generally saw to their religious education-- even in the defiance Ju~-dugltst 1999 Fitz * U.S. Catholic Religious and Slaver~ Ministry by Religious to Slaves Before the Civil War the Catholic Church in the South was small, poor, and understaffed. "Catholicism, in short, could not ade-quately minister to either the slave or the free blacks in the South ([whether] Catholic or non-Catholic), nor could Catholicism prac-tically enforce its own teaching on the proper treatment of slaves."3s The church was hesitant and ambivalent in most of its efforts to work among African Americans, whether slave or free.39 John Carroll was concerned about "a general lack of care in instructing their children and especially the Negro slaves in their religion.''4° Although local parish records indicate a high rate of baptisms among slaves throughout the antebellum period, "there is little evidence of high rates of slave identification with Catholicism in terms of attendance at Mass, marriage in the church, or other signs of Catholic activity and devotion.''4~ Despite this general lack of ade, quate ministry, religious provided some ministry to slaves. Most commonly, it was religious-order priests who provided for the slaves the celebration of the Sunday and holy day Eucharists and the celebration of baptism and marriage. The Vincentians and Capuchins ministered to slaves on the plantations in the Louisiana Territory.42 As noted earlier, the Jesuits provided sacramental min-istry for their slaves, both in Louisiana and Maryland, and for the slaves of Catholic masters in Maryland.43 A Jesuit mission band giving revivals on southern Maryland farms in the Jubilee Year 1851 also served slaves.44 Some religious priests tried to protect slaves from abuse. In 1791, for example, Capuchin Father Joaquin de Portillo ordered slaves to stop working on a holy day of obligation and reported the incident to the Louisiana Eovernor because work on a holy day was a violation of the slave code in the colony.~s In general, religious catechized their slaves and sometimes provided them basic education. As mentioned earlier, the Jesuits taught catechism to their slaves. Religious women catechized and educated black slaves, especially children.In a letter of 1856, Mother Hyacinth indicates that they educated their slave named Simon.46 There is evidence that the Visitation Sisters educated free black girls, and this tradition may have "its origins in the instruction given to their slaves.''47 Bishop England founded the Sisters of Our Lady of Mercy in Charleston, South Carolina, for the purpose of establishing a school for "free colored girls, and to give religious instruction to female slaves.''~s A letter of St. Elizabeth Ann Seton provides evidence of catechetical work among African American children.49 The Daughters of Charity organized classes to teach religion to their slaves,s° The Ursulines in New Orleans also catechized slaves,s| Two religious orders of African American women were founded to educate and catechize African American children. "To work for the Christian education of colored children," four Haitian refugees founded the Oblate Sisters of Divine Providence, "a Religious Society of virgins and widows of color." They provided education for African American children who had no other possi-bilities. Some children they educated may have been slave chil-dren, although that is not clear from the sources,s2 Supported at first by the Sulpicians in the person of Father James Joubert and later by the Redemptorists under the direction of Father Thaddeus Anwander, who was influenced by Father John Neumann, the sis-ters went about their mission under difficult circumstances includ-ing years of neglect and hardship. They continued a school in Baltimore that several of the sisters had started before ~their orga-nization as a religious congregation in 1829. The other religious community of African American sisters, the Sisters of the Holy Family, was founded in New Orleans for the purpose of serving and educating the poor. Before she founded the community, Henriette DeLille had entered into the work of teaching religion to slaves,s3 Although much of their educational work and service ministry was with poor free African Americans, they also did catechetical work among the slaves,s4 Care of slaves was also part of the outreach ministry of women religious. The Sisters of the Holy Family, prompted by the wretched condition of old, abandoned slaves; opened a home for the aged.ss The Hotel Dieu, run by the Daughters of Charity in New Orleans, had a slave department that had special rates and "superior advantages" for members of this class,s6 Attitude of Religious toward the Institution of Slavery and toward Slaves Slavery The attitude of religious in the United States toward slavery tended to mirror the attitude of United States Catholics in general. No religious and no Catholic occupied the' forefront of the aboli-tionist movement. ~uly-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery There are, however, records of individual religious who were opposed to slavery. A Sulpician, Father Louis-Regis Deluol, and a Vincentian, Father John Timon, are two examples. In a letter to Charles Carroll's granddaughter, Deluol wrote that his feelings were most violently opposed to slavery. In the same letter, though, he indicated that he did not see slavery as opposed to divine or ecclesiastical law.57 Timon, the Vincentian superior of the American mission who was responsible for ending Vincentian involvement in slavery, accepted the bishopric of Buffalo, New York, because he feared he might be named coadjutor of Bardstown. Timon "would have intensely disliked that appointment because Negro slavery obtains in the state of Kentucky."58 Opposition to slavery did not, in general, lead religious to participate in the abolitionist move-ment or to the manumission of slaves. There were religious who supported slavery. Father John Ryder SJ, of Georgetown University, addressing an audience in Richmond in 183 5, defended slavery "as a positive benefit to the slav.e, while arguing that abolitionism was incompatible with Catholicism."59 One of the most prominent Catholic figures of the 19th cen-tury was Isaac Thomas Hecker, a convert to Roman Catholicism, a religious, and the founder of the Paulists. Oversimplifying, one can say that Hecker saw as his task the adaptation of the Roman Catholic Church to America, "proving to Catholics that their coun-try was not Protestant at its ideological roots, .and to Protestants that Catholics were not inherendy anti-democratic." Like his men-tor Orestes Brownson, Hecker saw Roman Catholic natural-law theory as a stronger grounding for democracy than Protestantism or Lockean liberalism. Hecker's dream of America's conversion to Catholicism never materialized.6° At the time of the Civil War, Hecker was laying the founda-tions of the Paulist community. In his writings and letters he hardly mentions the raging political issues of slavery and expansion.6~ In a sermon written in April 1861 b~t apparently never delivered, Hecker was convinced that the "root of the problem between the states was a lack of common religion.62 In a series of articles before the war, Hecker had written that the Catholic Church was friend of both master and slave. He had cohtrasted the Catholic Church, which supported union and reconciliation, with the fanatic and divisive Protestant abolitionists. I-Iecker saw the war as a perfect example of how the Catholic Church would have prevented hos- Review for Religious tility. "Slavery, under the benign influence of Catholic principles and legislation, voluntarily and insensibly disappears, just as serf-dom was made to give way to modern society without violence or bloodshed." Hecker hoped that the Civil War would lead the coun-try to see the value of Catholicism.63 On the issue of slavery itself, Hecker held views conventional for a Roman Catholic of his day. There is evidence of his views in correspondence with Jane Sedgwick, a convert and friend in Stockbridge, Massachusetts, in the spring of 1861. Hecker's letter to Sedgwick no longer exists, but her response indicates her dis-agreement with his defense of servitude under certain conditions. We have no record of Hecker's response to her questions and argu-ments. "Once the war came, Hecker told friends he had always been opposed to slavery; he even told Bishop Lynch of Charleston that he regarded the war as a punishment of the South for its evils.''64 One of his biographers, David O'Brien, quotes a passage from a letter of September 1861 : The sentiment of loyal Americans whether Catholic or not is getting always [more] and more strong and united every day against slavery and without any change of principle. We have always taken the ground that it is an evil and a disgrace which might be tolerated for a time, but ought to be grad-ually abolished. The Constitutional rights of the states for-bade, however, any direct meddling and made it our duty to protect the institution of slavery against unjust aggression. Now, however, since slavery is so destructive of national prosperity, and the South by its rebellion has forfeited all claim to the forbearance of the North, we think the time will soon come to expel slavery from our entire country.65 Slaves Attitudes toward slaves among religious are similar to those held by other white Catholic Americans. Although some English Protestants held the view that Negroes were incapable of baptism because they were not strictly human, Catholics did baptize slaves when the occasion presented itself, especially when the slaves were their own.6. Father George Hunter, a Jesuit, reminded masters of their duty to treat slaves with charity. "As they are members of Jesus Christ, redeemed by his precious blood, they are to be dealt with in a charitable, Christian, paternal manner; which is at the same time a great means to bring them to do their duty to God, and therefore to gain their souls.".7 Although seen as human, slaves were often treated and described in condescending and paternal- July-August 1999 Fitz * U.S. Catholic Religious and Slavery istic terms. The treatment of slaves as property (moving them from one place to another) manifests the failure of religious to treat slaves as fully human. The language of religious also por-trayed their condescending attitudes toward slaves. Father Joseph Mosley SJ, who came to Maryland at the time of the Jesuit sup-pression in 1773, wrote to his sister the following year: "They ['the Negroes'] are naturally inclined to thieving, lying, and much lechery. I believe want [poverty] makes them worse thieves and liars, and the innate heat .of the climate of Africa and their natu-ral temper of constitution gives them a bent to lechery.''6s Another Jesuit, Brother Mobberly, who managed St. Inigoes from 1806 to 1820, felt that a lack of discipline was the root of the slaves' prob-lems. He developed a racial theory of African subservience.69 Mobberly wrote in his diary: "The better a Negro is treated, the worse he becomes." With this attitude, there is little wonder that Mobberly was removed a month after the visit of Father Kenney in 1820.70 Against the background of slavery, Vincentian lay brothers felt and caused some difficulty within their congregation. "The broth-ers resented the implicit identification of their work with that of slaves and were increasingly reluctant to do certain types of labor, perhaps under the influence of American attitudes." Like many white laborers, the lay brothers disliked doing the kind of work slaves did, considering it degradation. Father Rosati, one of the Vincentian superiors, struggled with the duplicity he saw in the lay brothers: they did not want slaves, but refused to do the work that the slaves were hired or bought to do.71 Some religious felt compassion for the slaves, although this compassion did not always lead to action. Mother Theodore Guerin, who founded the Sisters of Providence of Saint Mary-of-the-Woods in Indiana, wrote the following in her journal about her trip to New Orleans: The most painful sight I saw in New Orleans was the selling of slaves. Every day in the streets at appointed places, Negroes and Negresses in holiday attire are exposed for this shameful traffic, like the meanest of animals at our fairs. This spectacle oppressed my heart. Lo! I said to myself, these Americans, so proud of their liberty, thus make game of the liberty of others. Poor Negroes! I would have wished to buy them all that I might say to them, "Go! Bless Providence. You are free." But such feelings must be concealed from the Louisianians, as this is a point on which they are very sensio tire.72 Review for Religious The Vincentian Father DeAndreis also felt compassion toward the slaves. In a letter of 1819 to the Vincentian community at Monte Citoria, he wrote: .With regard to the situation of the blacks and mulattoes, these are for the most part slaves, who are condemned to eat the bread of sorrow and to bear pondus diei et aestus [the burden of the day and the scorching heat (Mt 20:12)] and, what is worse, in their harsh condition to serve the passions of others and to be in the moral impossibility of knowing and practicing religion. They are commonly forbidden to contract marriage because of the loss that their masters would suffer as a result, something that exposes them to a thou-sand dangers. For the rest these natives of Africa are for the most part simple and disposed to profit by the labors that are undertaken for their salvation. They are moved at seeing a white priest interested in them since they are regarded as the offscouring and refuse of the human race. How many subjects of consolation do not these poor creatures offer me! They are instructed, they make their first communion, and then they frequent the sacraments.73 DeAndreis's writing flowed from personal experience. After arriving in St. Louis in 1818, he made the African Americans of the city an object of his special ministry. His friend Joseph Rosati, who became the first bishop of St. Louis, recollected that people were astonished at seeing a scholar applying himself to this min-istry with special ardor and dedication.74 Conclusion Several general trends can be drawn from this study of American religious and slavery. Like their fellow Catholics, some American religious owned and sold slaves and became entangled in the control and supervision of slaves. Although some commenta-tors indicate that, in general, religious treated their slaves better than .other slave masters, there are few slave witnesses to verify this perception. Religious provided sacramental ministry and edu-cation (mostly catechetical) to their slaves and to the slaves of other Catholic masters. Religious also provided limited social ser-vices to slaves. With regard to the institution of slavery, American religious mirrored American Catholics in general. They did not see slav-ery as intrinsically wrong. If they opposed slavery, they were for gradual emancipation. Although they saw slaves as human, slaves 3%dy-August 1999 Fitz ¯ U.S. Catholic Religious and Slavery were often described in condescending and racist terms. Some compassion was shown, but this did not often lead to action or a desire to eliminate the institution. As an historical account, this article could end at this point. But should more be said? Is there anything we, as religious living near the end of the 20th century, might learn from our forebears in the faith as we grapple with social-justice and social-transformation issues in the world today? There are several important lessons. A first lesson might be a challenge for us as religious to exam-ine more critically our relationship to culture. As religious, we are called to be prophetic. Hopefully, our words, actions, and lives will perform at least two prophetic functions: criticize the existing sinful and unjust social consciousness and energize the world by embodying an alternative way to live that brings hope.7s This prophetic witness can be greatly compromised if we live com-pletely apart from the culture. Conversely, if we are so immersed in the culture that we do not see injustices, and in fact participate in them, our actions become a source of scandal. American reli-gious quickly adapted to the American experience of slavery. Was this an example of being too immersed in the culture to be truly prophetic to it? Were some religious so much outsiders (for exam-ple, Catholic, French extraction, unmarried women) that criticism was muted in order not too offend? The experience of slavery of American religious in the 19th century can challenge religious today to look at our present culture. Are there structures in which we are so immersed that we fail to see injustice present? Are there unjust structures that we are afraid to challenge because the chal-lenge might cost us personally or communally? Are we alert and attentive to the structures of culture that may need prophetic chal-lenge and a witness to :an alternative way? For international institutes, these same questions may be asked concerning new implantations in other cultures. What aspects of the new culture should be accepted as compatible with and expres~ sive of gospel values? What aspects are unjust and need to be opposed? As the first religious in America quickly adapted to the institution of slavery, are there aspects of other cultures to which we are easily adapting without critical thought? These are not easy questions, but they are important if we are to be faithful to our prophetic witness. Second, the slavery issue can be a lesson in listening to and evaluating the message of another. Catholics, including religious, Review for Religqous did not listen to the abolitionists because a significant group of abolitionists was anti-Catholic as well (though this was not true of all of them). Although abolitionists may have been wrong in their anti,Catholicism, they were prophetic in their respect for the dignity of African Americans. In our own day the truth may be proclaimed by someone with whom we have little in common or with whom we disagree on significant issues. Truth can come from anywhere, and we need to hear the truth whether it comes from friend or foe, compan-ion or opponent. Are we today open to the truth, from whatever source? Have we stopped listening to some group where the truth may be present, even in the midst of error? A third lesson concerns the development of doctrine in the history of the Catholic Church. In the area of social justice and trans-formation, there are significant examples of this development. The institution of slavery, once considered a moral way to treat individuals, is now considered immoral. Reflection over the years has helped the church come to a new understanding of the implications of the reign of God as Jesus proclaimed it. As the early church struggled with the issue of accepting Gentiles into the church, so American Christians of the 19th century grappled with the implications of the gospel in terms of slavery. Statements made by bishops over a hun-dred and fifty years ago have been reversed by bishops in our own day. What was once considered not intrinsically wrong is now con-sidered a crime against human dignity. This development of doc-trine, therefore, can be a source of hope as we grapple with new justice issues today. As we deal with right-to-life issues (think of abortion and capital punishment), dignity-of-women issues, and other such issues, what appears as a small glimmer of light (even a light from outside the church) may be the source of new insight and a new living of the reign of God in future generations. A call for change, for which there may be little'support now, may gain considerable support as time passes. Religious in the United States have been called by the church to commit themselves to social justice and social transformation. We have chosen to commit ourselves to these values. Although the story of American religious involvement in and response to Are there structures in which we are so immersed that we fail to see injustice present ? ~uly-August 1999 Fitz * U.S. Catholic Religious and Slavery the institution of slavery in this country is not one of the glorious moments in our history, we can hope that the experience of our forebears in dealing with this issue may bring light and insight to our present-day struggle to discern the call of the Spirit in our world. Notes ~ I am using Austin Flannery's translation of the tide of this document, which has elsewhere been called "Religious and Human Promotion." The document was issued by the congregation in January 1981. See Origins 10, no. 34 (5 February 1981): 529-541. 2 House Concurrent Resolution 96, Congressional Record, 1997, H3890-3891. 3 A term I have borrowed from Kenneth M. Stamp, The Peculiar Institution: Slavery in the Ante-Bellum South (New York: Vintage Books, 1956). 4 R. Emmett Curran, "'Splendid Poverty': Jesuit Slaveholding in Maryland, 1805-1838," in Randall M. Miller and John L. Wakelyn, eds., Catholics in the Old South: Essays on Church and Culture (Macon, Georgia: Mercer University Press, 1983); Stafford Poole CM and Douglas J. Slawson CM, Church and Slave in Perry Country, Missouri, 1818-1865 (Lewistown, New York: Edwin Mellen Press, 1986). s Kenneth J. Zanca, ed., Amen'can Catholics and Slavery, 1789-1866: An Anthology of Primary Documents (Latham, Maryland: University Press of America, 1994), pp. xxxi and 37-39. 6 Madeleine Hooke Rice, American Catholic Opinion in the Slavery Controversy (Gloucester: Peter Smith, 1964), p. 21. 7 John Francis Maxwell, Slavery and the Catholic Church: The History of Catholic Teaching concerning the Moral Legitimacy of the Institution of Slavery (London: Barry Rose Publishers, 1975), pp. 101-110. 8 David J. O'Brien, Public Catholicism, 2nd ed. (Maryknoll: Orbis Books, 1996), p. 65. See also Rice, American Catholic Opinion, pp. 80-85. 90'Brien, Public Catholicism, p. 53. ,0 Rice, American Catholic Opinion, p. 85. ii Zanca, American Catholics, pp. 134-139. This is an article from Brownson 's Quarterly Review. 12 Zanca, American Catholics, p. 200. See also Joseph D. Brokhage, Francis Patrick Kenrick's Opinion on Slavery (Washington, D.C.: Catholic University of America Press, 1955), pp. 122-124. 13 Zanca, American Catholics, pp. 201-209. This is a sermon preached by Verot in 1861. ~ Zanca, American Catholics, p. 136. ts Cyprian Davis, The History of Black Catholics in the United States (New York: Crossroad, 1990), p. 35. Review for Religious ,6 Curran, "Splendid Poverty," p. 126. 17 Poole and Slawson, Church and Slave, pp. 180-181. ~8 Christopher J. Kauffmar~, Tradition and Transformation in Catholic Culture: The Priests of Saint Sulpice in the United States from 1791 to the Present (New York: Macmillan Publishing Company, 1988), p. 146. See also Poole and Slawson, Church and Slave, p. 143. 19 Poole and Slawson, Church and Slave, pp. 144-158 and 162. 20 Barbara Misner, Highly Respectable and Accomplished Ladies: Catholic Women Religious in America, 1790-18~0, Vol. 22 of The Heritage of American Catholicism, ed. Timothy Walch (New York: Garland Publishing, 1988), pp. 75 and 76. See also Mary Ewens OP, "The Role of the Nun in Nineteenth-Century America: Variations on the International Theme" (Doctoral diss., University of Minnesota, 1971), p. 38. 2t Roger Baudier, The Catholic Church in Louisiana (New Orleans, 1939), pp. 89, 108-109, 115-116, 131-132,139, 202. 22 Sister Frances Jerome Woods, "Congregations of Religious Women in the Old South," in Catholics in the Old South: Essays on Church and Culture, ed. Randall M. Miller and Jon L. Wakelyn (Macon, Georgia: Mercer University Press, 1983), p. 112. 23 Woods, "Congregations,,' p. 113. See also Ewens, "Role of the Nun," p. 22. 24 Woods, "Congregations," p. 114. See also Ewens, p. 64, and Davis, History, p. 39. 2s Poole and Slawson, Church andSlave, pp. 171 and 172. 26Misner, Highly Respectable, p. 82, quoting from an archival record. 27Misner, Highly Respectable, p. 77. 28Poole and Slawson, Church and Slave, pp. 186-189. 29Curran, "Splendid Poverty," pp. 134-135. 30Curran, "Splendid Poverty," pp. 138, 140, 141. ~ Curran, "Splendid Poverty," p. 142. 32 Zanca, American Catholics, p. 111. ~3 Curran, "Splendid Poverty," pp. 129, 130, 132. 34 V~Zoods, "Congregations," p. 114. ~5 Misner, Highly Respectable, p. 84, and Woods, "Congregations," p. 114. The two authors seem to be using a common source, Commemorative booklet for American Bicentennial (St. Catherine, 1976). 36 Woods, "Congregations," p. 114, quoting from Margaret Williams, Second Sowing: The Life of Mary Aloysia Hardey (New York, 1942), p. 103. 37 Thomas Hughes SJ, History of the Society of ffesus in North America, Colonial and Federak Text, From 164Y till 1773, Vol. 2 (London: Longmans, Green, and Co., 1917), p. 565. ~8 Michael McNally, "A Minority of a Minority: The Witness of Black July-August 1999 Fitz ¯ U.S. Catholic Religious ~nd Slavery Women Religious in the Antebellum South," Review for Religious 40, no. 2 (March 1981): 261. 39 Margaret Susan Thompson, "Philemon's Dilemma: Nuns and the Black Community in Nineteenth-Century America: Some Findings," in The American Catholic Religious Life: Selected Historical Essays, ed. Joseph M. White (New York: Garland Publishing, 1988), p. 83. 40 John Carroll, "The First American Report to Propaganda on Catholicism in the United States, March 1, 1785," in Documents of American Catholic History, Vol. 1, 1493 to 186~, ed. John Tracy Ellis (Wilmington: Michael Glazier, 1987), p. 149. 4~ Randall M. Miller, "The Failed Mission: The Catholic Church and Black Catholics in the Old South," in Miller and Wakelyn, Catholics in the Old South, p. 152. 42 Baudier, Catholic Church, pp. 76-77. 43 Baudier, Catholic Church, pp. 139, 161. The Capuchins provided ministry to slaves in Louisiana. A dispute arouse between the Jesuits and the Capuchins over whether the Jesuits, who were assigned to the Indian missions, had jurisdiction and could minister to their own slaves (see Baudier, pp. 115-116). ~4 Edward E Beckett SJ, "Listening to Our History: Inculturation and Jesuit Slaveholding," Studies in the Spirituality of Jesuits 28, no. 5 (November 1996): 15. 4s Baudier, p. 213. 4~ Woods, "Congregations," p. 113. 47 Misner, Highly Respectable, p. 203 48 Misner, Highly Respectable, pp. 204-205. 49 Zanca, American Catholics, p. 143. ' 50 Woods, "Congregations," p. 112. s~ Baudier, Catholic Church, p. 183. 52 Sister M. Reginald Gerdes OSP, "To Educate and Evangelize: Black Catholic Schools of the Oblate Sisters of Providence (1828-1880)," U.S. Catholic Historian 7, nos. 2 and 3 (Spring/Summer 1988): 183-199. s3 Woods, "Congregations," p. 115. 54 Davis, History, pp. 105-I10. See also Woods, "Congregations," p. 116, and Baudier, Catholic Church, p. 397. 55 McNally, "Minority," p. 264. ~6 Woods, "Congregations," p. 113, and Baudier, p. 396. Baudier is quoting from the silver-jubilee booklet of the Hotel Dieu School of Nursing in 1927. 57Kauffman, Tradition and Transfomnation, p. 146. 58 Poole and Slawson, Church and Slave, p. 179. 59 Beckett, "Listening to Our History," p. 45, fn. 186. 60 Edward J. Langlois, "Isaac Hecker's Political Thought," in Hecker Review for Religions Studies: Essays on the Thought of Isaac Hecker, ed. John Farina (New York: Paulist Press, 1983), pp. 51 and 66. 6, David J. O'Brien, Isaac Hecker: An American Catholic (New York: Paulist Press, 1992), p. 191. 62 Langlois, "Isaac Hecker's Political Thought," p. 68. See also p. 85, fn. 36. 63 Hecker's sermon, quoted in Langlois, p. 69. 64 O'Brien, lsaac Hecker, p. 192. 6s O'Brien, Isaac Hecko; p. 192. 66Zanca, American Catholics, p. 113 67Hughes,.History, Vol. 2, p. 559. 68Zanca, American Catholics, pp. 1 I3-114. 69Beckett, "Listening to Our History," p. 2 I. 70Curran, "Splendid Poverty," p. 133. 7~ Poole and Slawson, Church and Slave, pp. 156-157. 72 Zanca, American Catholics, p. 117. 73Poole and Slawson, Church and Slave, pp. 145-146. ~4 Poole and Slawson, Church and Slave, p. 147. 75 For further development of the concept of religious life as acted prophecy, see my article "Religious Life as~Acted Prophecy," Review for Religious 41, no. 6 (November-December 1982): 923-927. I Will I will survive even though I have doubts and fears, I will survive when my eyes are full of tears, I will go on with faith in God's hands I will trust my Jesus for I know he understands. Janice Barham July-August 1999 RITA E. GOLDMAN Edith Stein: St. Teresa Benedicta of the Cross OCD witness We might begin by asking ourselves, who is Edith Stein? First and foremost, she is a woman, a Jewish woman, student, nurse, scholar/philosopher, teacher, Carmelite nun, and confessor/martyr saint. She was inscribed in the calendar of saints on 11 October 1998, having been beatified at Cologne, Germany, on 1 May 1987. On the last few pages of her work On the Problem of Empathy, she has left us a short biographic sketch. She writes: "I, Edith Stein, was born on 12 October 1891 in Breslau, the daughter of the deceased merchant Siegfried Stein and his wife, Auguste, n~e Courant. I am a Prussian citizen and Jewish." She tells us that, in the year she was born, 12 October was the greatest Jewish holy day, Yom Kippur, the Day of Atonement. Her mother, a devout Jew, always considered this a great blessing, having her last child on the Day of Atonement. Edith was the youngest of eleven children, of whom only seven sur-vived. Her mother was widowed twenty-one months after Edith was born. She tells of where she went to school and then of beginning the study of philosophy, to be interrupted in 1916 when she served with the Red Cross during the Rita E. Goldman wrote "Frances Cabrini: A Woman for Today" for our November-December 1996 issue, Her address is 3041 North Country Club Road, Apartment 220; Tucson, Arizona 85716. Revie~v for Religious First World War. After the war she became a teacher at a girls' secondary school in Breslau. Later she began work on her doc-torate in phenomenology, becoming an assistant to Edmund Husserl. In 1917 she was asked by the widow of her former teacher Adolf Reinach, who had died at the front, to help put her hus-band's papers in order. Frau Reinach was a devout Christian; and it was from her influence that Edith began to move toward the Christian faith. In the summer of 1921 she read the autobiography of St. Teresa of Avila, the great Carmelite mystic of the 16th cen-tury. "This," she concluded, "is the truth." She was baptized on New Year's Day 1922. After her baptism Edith spent the next eight years teaching German and literature at St. Magdalena's, a teacher training insti-tute run by the Dominican Sisters at Speyer. During this time she continued her philosophic interests, writing a two-volume study of the philosophy of St. Thomas Aquinas. She tried to obtain a pro-fessorship at Freiburg, but was refused because she was a woman. Though she was later to be barred from publishing and lecturing because of being Jewish, at this time she traveled extensively to give lectures in places as varied as Munich, Vienna, Prague, Juvisy (near Paris), and Zurich. In 1932 she accepted a teaching post at the German Institute for Scientific Pedagogy in MOnster. The following year she was denied her lectureship under a Nazi decree aimed at Jews. In October 1933, on the Feast of St. Teresa of Avila, Edith entered the Carmel at Cologne. When the situation in Germany became very bad for Jews, Edith was transferred to the Carmel at Echt, in Holland. But this move did not save her, and in August 1942 she and her sister Rosa were arrested and deported. She died at Auschwitz, on or near 9 August 1942. What I have said above is a general outline of Edith Stein's life, but I think we are more concerned with her thought, what led her to become a Catholic, what called her to become a Carmelite nun, than with the externals of her life. At the age of fifteen, Edith decided she did not believe in God. When she was twenty-four, during her study of phenomenology, a flicker of faith began to catch her ey.e. Then came her contact with Frau Reinach and her reading of the life of St. Teresa of Avila. In St. Teresa's response to Christ's love, Edith found the answer she had sought. She decided to follow Christ's invitation and enter July-Augtlst 1999 GoMman ¯ Edith Stein the Catholic Church. (Even at that time Edith was strongly aware that an attraction to live out her baptismal commitment as a mem-ber of the Discalced Carmelite Order and as a daughter of St. Teresa was inseparable from her resolve to enter the church.) Edith bought a catechism and a missal, studied them thor-oughly, then went to her first Mass in the parish church of Bergzabern, celebrated by the pastor, Monsignor Breitling. Finding that she had no difficulty in following the Mass, she approached Monsignor Breitling afterwards and asked for baptism. The sur-prised pastor told her that there is usually an extended period of preparation before someone is received into the church. But Edith would not relent and asked that he examine her right then on the truths of the faith. The "examination" went so well that her bap-tism was set for the coming New Year's Day. Edith began attend-ing Mass daily--it became the center of her spiritual life. During the years she taught at St. Magdalena's, she was remembered as a teacher who was "modest and unassuming., she went about her work pretty much unseen and unheard, always friendly and ready to be of help." As one student wrote of her rec-ollections of Edith Stein: "Actually, she gave us everything. Though we were all very young at the time, none of us has ever been able to forget the spell that her personality exerted. Her manner alone made her a model for us at that critical time. There's not a single remark of hers that I can repeat--and it isn't that her comments were not memorable, but that she was a quiet, untalkative person who could influence us simply by who she was." These words reflect what Edith herself said of her teaching. She regarded edu-cation as a form of apostolate and generously devoted herself to all the needs of her students. When in 1932-1933 Edith could no longer teach or publish because of the situation in Germany, she at last received permis-sion to enter the Cologne Carmel. This was something she had wanted to do since the day she was baptized, and now it was to be fulfilled. From 16 July to 15 August 1933, she lived in the extern guest quarters at the C.ologne convent while getting acquainted with the sisters. After" that she spent several months in Breslau doing all she could to make her leave-taking easier on her family before her entrance into Carmel on 15 October, the feast of St. Teresa. For six months she was a postulant, being admitted to the novitiate on 15 April 1934. At this time she received her name in religion, Sister Teresa .Benedicta of the Cross. She had taken the Review for Religious name of Teresa at the time of her baptism and took the name Benedicta of the Cross--blessed by the cross--which was her great devotion. She took the name Benedicta also in honor of St. Benedict, since she had been the spiritual child of Archabbot Walzer, who was the abbot at Beuron, the monastery where she had spent much time. In 1935 on Easter Sunday she pronounced her first vows of poverty, chastity, and obedience and three years later, on 21 April 1938, she made her final solemn profession. Life in the monastery was for Edith very different from what she had experienced in the world. She was forty-two years old, and the other novices were in their twenties. She was not accus-tomed to housework and made all kinds of mistakes. The novice mistress had been a bit worried at first when she heard she would have to teach a scholar, but Edith was so amiable and eager to learn that the novice mistress forgot her nervousness. Another thing, her time was not her own--and was very much regulated by bells. After the novitiate, however, much of her assigned work was of an intellectual nature. She revised some of the things she had written while at Speyer. Some of her writings during this period are published in The Hidden Life. At times she also served as receptionist (at the "turn" and on the telephone) and as infirmarian. On 31 December 1938 she was driven across the border to the Carmelite monastery at Echt in Holland. Since Kristallnacht (8 November 1938), Edith had thought it best not to endanger the Cologne Carmel any longer with her presence. Sister Teresa Benedicta spent only a little over three years in the Echt Carmel. During this time she suffered greatly, not know-ing what was happening to her family. Some of her brothers and sisters were able to emigrate to America, but several were not per-mitted to go. Her sister Rosa was with her, having become a Catholic after the death of their mother in 1936. Edith's letters at this time express a central theme: Do everything you can to give joy to others; let God guide you without resistance; fill up She had taken the name of Teresa at the time of her baptism and took the name Benedicta of the Cross-blessed by the cross - which was her great devotion. July-Augv~st 1999 Goldman ¯ Edith Stein the emptiness of your heart with love of God and neighbor. In 1939 she composed her final testament. It reveals more than anything else her conscious acceptance of her particular mis-sion. I quote from the concluding lines: I joyfully accept in advance the death God has appointed for me, in perfect submission to his most holy will. May the Lord accept my life and death for the honor and glory of his name, for the needs of his holy Church (especially the preservation, sanctification, and final perfecting, of our holy order, and in particular for the Carmels of Cologne and Echt), for the Jewish people, that the Lord may be received by his own and his kingdom come in glory, for the deliverance of Germany and peace throughout the world, and finally for all my relatives living and dead and all whom God has given me: may none of them be lost. In late July 1942 the Dutch bishops issued a pastoral letter that was read in all the Catholic parishes of the Netherlands con-demning the deportation of Jews. One week after the bishops' pas-toral letter, on 2 August 1942, the Nazis in a single sweeping operation rounded up all Jewish Catholics, among them Edith and Rosa Stein. On 6 August Edith and Rosa and many other Jewish Catholics were at Westerbork awaiting deportation to the "east." The destination was Auschwitz, where it is believed both Edith and Rosa were executed on 9 August. When the church canonizes someone, it is in essence saying that it is safe to imitate this person. In putting its final approval on Edith Stein by declaring her a saint, the church says to us that we cannot go wrong if we incorporate into our lives the ideals that she professed. Edith Stein gave much to our world by her life and death, and now that she is ranked among the saints in heaven, she is still able to give to us by her example and prayers. I think Edith Stein could easily be the patron saint of academics, school teach-ers, and certainly single people living in the world, since this was her life before she entered Carmel. We may not be called upon to give our lives for our faith, but there are endless possibilities of our practicing virtue as exemplified in Edith Stein's life. First of all, she was a modern woman, one who lived in the world, made her living, and when time permitted spent many hours at home with her family--remember she came from a large fam-ily and her mother died in her eighty-seventh year in 1936. She is a 20th-century woman, one who had a deep regard for the voca-tion of women in our world. I point out her book on woman, Review for Religions where she brings out the vocation of women, their education and professionalism, their life not only in the church, but in civic and national life as well. She had experienced exclusion from a pro-fessorship because she was a'woman--Edith Stein could easily be the patron saint of the feminist movement of our day. Edith Stein is a model for our prayer life. Even from the time before her baptism, daily Mass was on her agenda, and she was very familiar with the other official prayer of the church, the Divine Office, the Breviary, now called the Liturgy of the Hours. She often went to the Benedictine abbey at Beuron and participated in the choral praying of the Liturgy of the Hours. Being there for Holy Week services was something she anticipated yearly. Besides Mass and Office, she was accustomed to spending several hours daily in private prayer before the Blessed Sacrament. She had a great familiarity with Scripture and quotes it often in her letters. Before she entered Carmel, she would accompany her mother to the synagogue and pray the psalms in Latin that her mother was praying in Hebrew. Even in her busy life of teaching, writing, counseling students, giving lectures, and so forth~ she always found time for prayer. I hope that this brief sketch provides some insight into this new saint of ours, one who is very aware of our times. Edith Stein is being proclaimed a martyr and a confessor. At the homily of her beatification, Pope John Paul II declared: "In the extermina-tion camp She died as a daughter of Israel 'for the glory of the Most Holy Name' and, at the same time, as Sister Teresa Benedicta of the Cross, literally, 'blessed b~ the cross.'" The "cause" of her martyrdom, the pope said, was the Dutch bishops' letter of protest against the deportation 6f the Jews. But, he added, because of her great desire to unite with the sufferings of Christ on the cross, she "offered herself to God as a 'sacrifice for genuine peace' and above all for her threatened and humiliated Jewish people." Prudently he left unmentioned her desire to atone for Jewish "unbelief." To many Jewish people the canonization of Edith Stein is an affront. What about the six million Jews who were exterminated and are not saints in the Catholic sense? In my opinion Edith Stein is a Catholic saint who iust happened to have Jewish origins, some-thing she was especially proud of after she came into the church. Edith Stein is a model for our prayer life. July-August 1999 Goldman ¯ Edith Stein Perhaps it is also a mystery. In my own life, being Jewish and Catholic has been a great grace. I have always said that I did not really convert, but just kept going on. Judaism is the beginnings of Christianity, and my own beginnings have been fulfilled in my life. I am sure Edith Stein looked at this in the same way. I close this brief essay with the prayer from the Mass of St. Edith Stein, whose feast will be celebrated.on 9 August: Lord God of our ancestors, you brought St. Teresa Benedicta to the fullness of the science of the cro~s at the hour of her martyrdom. Fill us with that same knowledge; and, through her intercession, allow us always to seek after you, the supreme truth, and to remain faithftil until death to the covenant of love ratified in the blood of your Son for the salvation of all. Grant this through Christ our Lord. Amen. Select Bibliography Works by Edith Stein: Collected Works of Edith Stein. Washington, D.C.: ICS Publications¯ Vol. I: Life in a Jewish Family. Trans. Josephihe Koeppel OCD. Vol. 2: Essays on Woman. Trans. Freda M. Oben PhD. Vol. 3: The Problem of Empathy. Tians. Waltraut Stein PhD. Vol. 4: The Hidden Life. Trans. Waltraut Stein PhD Vol. 5: Self-Portrait in Letters 1916-1942. Trans. Josephine Koeppel OCD. Edith Stein: Selected Writings, ed. Susanne M. Batzdorff. Springfield, Illinois: Templegate Publishers, 1990. On the Problem of Empathy (Zum Problem der Einfiihlung). Trans¯ Waltraut Stein. The Hague: M. Nijhoff, 1964. The Science of the Cross (Kreuzewissenschaf~). Trans. Hilda Graef. Chicago: Regnery, 1960. "Ways to Know God" (Wege der Gotteserkenntnis). Trans. M. Rudolf Mlers. The Thomist, July 1946. Works about Edith Stein: Batzdorff, Susanne M. Aunt Edith: The Jewish Heritage of a Catholic Saint. ~Springfield, Illinois: Templegate Publishers, 1998. Graef, Hilda. Writings of Edith Stein. Westminster, Maryland: Newman Press, 1956. Herbstrith, Waltraud. Edith Stein: A Biography. San Francisco: Harper and Row, 1985¯ ¯ Never Forget¯ Washington, D.C.: ICS Publications, 1998. Oben, Freda Mary, PhD. Edith Stein: Scholar, Feminist, Saint¯ Staten Island: Review for Religious Alba House, 1988). Oesterreicher, John M. Walls Are Crumbling. London: Hollis and Carter, 1953. Pp. 288-329. Woodward, Kenneth L. Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why. New York: Simon and Schuster, 1990. Pp. 135-144. Also articles in various periodicals such as America, London Tablet, Spiritual Life, and Carmelite Digest. In Passing In the morning when Jesus walked with the disciples by his side, he encountered the wildflowers, the grains of wheat caught by the breeze, and the songbirds that greeted him with their unending hosannas. Now as I stroll past the flowers , their colors brightening my path and the trees 'beckoning to me to partake of the lilting songs of birds hidden in their branches, I recall all Jesus said and did as he walked the roads of this life, and I try to keep his great love, compassion and zest for life in the tabernacle of my heart. Neil C. Fitzgerald ~dy-August 1999 C. WALKER GOLLAR At Home by the Sea: Isabel Green SCN and the House of Prayer Experience Teponymous hero of Richard Bach's 1970 book Jonathan ingston Seagull at one point employs a rare maneuver in order to test two other seagulls that caught his eye. Jonathan pre-viously has been obsessed with speed, but, upon seeing these two unusual birds, Jonathan "twisted his wings land] .slowed to a sin-gle mile per hour above stall, [but then, much to his surprise, the] two radiant birds slowed with him, smoothly, locked in position. They knew about slow flying.''1 Like Jonathan Livingston Seagull, the Catholic female reli-gious orders of the 1940s and '50s could demonstrate great skill along with an increasing level of professionalism. As institutions they flew at top speeds, even though their abundance of ritual, order, and bureaucracy often seemed to stray far from their sim-ple beginnings. In the 1960s the Second Vatican Council chal-lenged communities of religious not only to get in touch with their roots, but also to recultivate the equivalent of slow flying, that is, prayer and contemplation. One directive that accompanied this challenge called for the creation of houses of prayer. Several men, including Bernard H~iring, Thomas Merton, and David Steindl- Rast, promoted the idea, but religious women effectively saw to its realization. The House of Prayer Movement grew, not out of a set of theological concepts, but rather out of the very real efforts C. Walker Gollar, an assistant professor of church history, writes from the Department of Theology; Xavier University; 3800 Victory Parkway; Cincinnati, Ohio 45207. Review for Religious of women looking to be regrafted onto their ministry's spiritual roots. The progress made by one woman will illustrate how this prayer initiative enriched not only her life, but also the lives of thousands of other religious women heeding the call of the Second Vatican Council. Eleanor Isabel Green was born on 19 June 1921 in Lebanon, Kentucky, the third child and first daughter of Nell Churchill Putnam Green. Nell's husband, a local dentist named William Spalding Green, died in 1926 of a rare heart condition at the age of forty-three, when Isabel was only five. Isabel's mother never remarried; she raised her five children largely by herself. On Sunday evening, 3 November 1935, when only fourteen, Isabel was in a car accident that resulted in the amputation of her right leg below the knee. By all accounts she quickly accepted this hand-icap as part of God's plan and then got on with her life. She grad-uated from St. Augustine High School in Lebanon in June 1938 and then enrolled at Nazareth College, nineteen miles away, at the Motherhouse of the Sisters of Charity of Nazareth, Kentucky, just north of Bardstown. Sister Catherine Spalding After her second year, the school's chaplain, Father James McGee, persuaded Isabel to become a novice with the Sisters of Charity of Nazareth. She professed vows on 19 July 1941. Her ancestors included the Spalding family of old Kentucky. Archbishop Martin John Spalding of Baltimore and Bishop John Lancaster Spalding of Peoria, Illinois, were her uncles from two different generations. Because of these connections, Isabel was the first sister in the order allowed to assume the name of their foundress, Mother Catherine Spalding, a cousin of Archbishop Spalding. As Sister Catherine Spalding, Isabel immediately fell into the busyness of religious life. Heeding an older nun's advice that "it's better to wear out than to rust out," over the next quar-ter of a century Isabel served the college as registrar, treasurer, dean, financial-aid advisor, director of admissions, and alumnae and public-relations director.2 She recalled that all these skills, and many others as well, were learned "on the.job.''3 During these years, by her own account, she "worked with and dealt with all kinds of people in all kinds of situations--young and old, reli-gious and lay, foreigners and American, black, white, yellow, and July-August 1999 Gollar ¯ /It Home by the Sea red, rich and poor, socially elite and simple, professionals, etc.''4 Into the 1960s she served, in effect, as president of the college even though she did not hold the title. As tireless service to others began to take its toll on Isabel, she listened intently to the admonitions of her neighbor, the Trappist monk Thomas Merton of Gethsemani, which is located just a few miles from Nazareth. "We have to learn to commune with our-selves," he explained, "before we can communicate with other men [and women] and with God.''s At the same time, however, Merton insisted that we become our true selves only through identification with God as the reason and fulfillment of our exis-tence. This identification emerged out of what Merton called "active contemplation."6 Like countless other religious women at this time, Isabel had become highly professional; to use Merton's terminology, she gained her identity primarily through the actions of her external or false self. She soon came to realize, as Merton had written, that there are "times when in order to keep ourselves in existence at all we simply have to sit back for a while and do nothing.''7 As did many though certainly not all religious, Isabel wel-comed the directives of the Second Vatican Council (1961-1965), which called not only for adaptation to the times; but also for fundamental renewal in the religious life. The Decree on the Appropriate Renewal of the Religious Life (Perfectae caritatis) indi-cated that religious should be thoroughly prepared for their min-istry and also be afforded the opportunity and time for ongoing spiritual, doctrinal, and professional development. Such growth must include a "continuous return to the sources of all Christian life," including Scripture and the Eucharist. As Merton had already argued~ this decree likewise maintained that religious communi-ties should make a genuine commitment not only to apostolic love, but also to contemplation aimed at an "intimate union" with Jesus Christ.8 In response to this conciliar exhortation, theologian Bernard Hiiring CSSR suggested that female orders set aside specific places at each convent that would be devoted to prayer. He had been inspired by Isaiah 56:7: "I will make them joyful in my house of prayer." On 12 March 1967 Marie Goldstein RSHM and Ruth Caspar OP convened a spontaneous workshop at Notre Dame University in order to discuss the feasibility of establishing houses of prayer. Several other sisters, two priests, and one layman Review for Religious attended. The group suggested that these houses should seek to balance the pervasive "thrust towards hyperactivism" with "a cor-responding thrust towards radical prayer." Each house should become a center for the study of mysticism and ascetic theology, including the practice of Yoga and Zen. The spirit of poverty and simplicity should reign, with the houses providing a place for divine energy and peace as well as psychological serenity. With these aims, houses of prayer could constitute, the group said, "one of the greatest hopes for an authentic understanding of church renewal." In the September 1967 issue of Review for Religious, the group published under H~iring's name a report on their meet-ing. H~iring had not attended the gathering at Notre Dame, though he was supportive of the proceedings. His name certainly added weight to the report.9 A New Apostolate Thomas Merton's death at Bangkok on 10 December 1968 accelerated Isabel's own movement away from the convent into a house of prayer. Almost exactly one year earlier, Isabel's mother had passed away. With a heavy heart Isabel attended Merton's funeral in Kentucky, then~reevaluated the course of her own life. After twenty-three years of service to the college, Isabel concluded that she had given all she wan~ed to give to the field of'education. Following the directives of Merton, she asked her community for time to pray. In her late forties, she was overworked and, as she said, was "tired." She knew that the college was going to close anyway, but.also sensed a growing need to care for her own spirit. Completely of her own accord she resigned from the position at Nazareth College in Januai'y 1969. The school closed two years later. ~0 From January to June she lived with a group of Sisters of Charity of Nazareth at the Cardinal Cushing Hospital in Brockton, Massachusetts, where, besides praying, she studied what some were calling HOPE, which stood for House of Prayer Experience. At the end of this time she spent seven weeks in a House of Prayer program sponsored by the Sisters of the Immaculate Heart of Mary in Monroe, Michigan. Under the direction of Margaret Brennan and Ann Chester, the IHM sisters had taken the lead in this move-ment. The seven-week program, called HOPE '69, terminated with a retreat under Bernard H~iring. He considered his presence at July-Augv~st 1999 Gollar ¯ At Home by the Sea the end to be providential. After the 136 participants had been living in fourteen different locations for seven weeks, H~iring cel-ebrated the fact that these women had brought to life houses of prayer on their own. During the concluding retreat, one woman suggested that a priest should h'ave been part of each house. To this, H~iring emphatically answered: No-o-o. You are too prone to rely on a priest. This House of Prayer is your charism. Use your own ingenuity to develop it. The best way to produce something new is to trust the charism of those involved, as they are open to the Spirit and to one another. The Holy Spirit does not work through inflexible people.'ll Some men did get involved in the movement, certainly~contributed excellent work, and provided important insights. Ann Chester nonetheless contended "that the leadership in the movement and the main development have been the work of women religious."12 After the experience in Monroe, Isabel ct)nvinced the' Sisters of Charity of Nazareth to offer their support. The 1969 chapter commissioned her to introduce, over six months beginning in September, the House of Prayer Movement to all 110 communi-ties in the order. She stirred up great interest and then, from February to June 1970, while residing back at St. Joseph's Infirmary in Louisville, continued extensive planning. That sum-mer she coordinated the running of~ fourteen houses of. prayer open to various religious communities in the Archdiocese of Louisville. In September 1970 she accepted a two-year grant from the Center for Spiritual Studies at Mount Saviour Benedictine Monastery in Elmira, New York, to assist Brother David Steindl- Rast in the House of Prayer Movement. She lived at the monastery for three months. Gloucester During this time Isabel and Brother David searched for a suit-able place0.for another house of prayer that might s.erve a range of active orders beyond the Sisters of Charity. Since 1957 'the Jesuits had offered high school retreats for boys at Gonzaga, a revamped turn-of-the-century stone mansion that overlooked Brace Cove and the Atlantic Ocean at Eastern Point: in Gloucester, Massachusetts. Next to the retreat house Isabel and Brother David spied a five-bedroom servants' outbuilding that had stood virtually Review for Religious unused for many years. In December 1970 they secured permission from the Jesuits to rent this space for a house of prayer. Isabel and Brother David invited two religious women not of the Sisters of Charity, a Catholic layman, and a Jewish expert in Hatha Yoga, Ravi Baumann, to be a part of the first core group. Over the next few months this team gradually established prayerful routines, while they also cleaned and rearranged the house. Then in late May 1971 Isabel bade adieu to Brother David and the initial core team, which by this time not only had readied the place for its first real guests, but also had begun to discuss what the permanent thrust of the house should be. They had agreed that the door would be open to anyone who wished to come anytime throughout the year, though special emphasis would be placed on the summer, when presum-ably more people could get away from their jobs. Individuals who could stay for up to a year might be asked to become part of new core teams that would take special responsibility for run-ning the house. No 'set fees were charged, though guests would be invited to make donations to help cover operating expenses. In the summer of 1971, for the first time at Gloucester, Isabel sponsored two five-week summer experiences. Seven sisters from at least four different orders con-stituted the first group; several religious men joined other sisters during the second session. They came from all over North America. After this time Isabel decided upon the four essential aspects of her house: simplicity, silence, prayer, and hospitality. Isabel decided upon the four essential aspects of her house: simplicity, silence, prayer, and hospitality. Essential Aspects of the House of Prayer Simplicity was apparent in the furnishing and the free atmo-sphere. The house had no frills, no bedspreads, and no curtains other than fishnet draped across curtain rods. Lobster traps served as tables, while carpet samples donated by a local store decorated the floors of the upstairg hallway and chapel. Since many of the guests who would visit over the next fifteen years left incredibly busy schedules to come to Gloucester, Isabel tried her best to ~u~-August1999 Gollar * At Home by the Sea uncomplicate things for them. "Of intent purpose," she once explained, "not much 'busyness' or 'business' goes on here.''~3 Freed from their jobs and left without much to do, many guests eventually discovered new freedom. Sisters, brothers, priests, and an increasing number of laypersons often found their inner selves again at Gloucester. One woman wrote, "For the first time in my life, I feel free--free to be me.''~4 The simplicity of Gloucester encouraged persons to uncover their true selves in an environ-ment that sanctioned doing nothing. Beyond the simple environment, for Isabel the key to the House of Prayer was the pervasiveness of what she called "life-giv-ing silence." ~s This was not, as a core member once explained, a matter of waiting for what was going to happen next, but rather "a happening in itself."'6 Such silence was rarely found in bustling convents, even though in Isabel's mind silence constituted every-one's "birthright." Conversation at the House of Prayer was lim-ited to the noon meal, while TVs and typewriters were nowhere to be found. One telephone was available, though out of sight in a closet underneath the main stairwell. "If you're going to talk to God," Isabel insisted, "then it's easier when you're not talking to someone else at the same time." ~v The house provided quiet space and time for theological reflection and prayerful discernment, so that visitors might, in Isabel's words, "look at and attempt to answer the questions we all are asking ourselves.''~8 Silence at Gloucester effectively b~came a means to communication both with yourself and with others. One priest, for example, while at the House of Prayer faced for the first time what he called his "shat-tered self." Out on the rocks he discovered "that I was deeply afraid of death and very angry at a 'god' who took my parents in the prime of their lives." He voiced this anger, then in faith began to see that death was not the end he had so desperately feared?9 Other guests often emerged out of their silence, needing to talk to Isabel, and she gladly lent her ear. The group conversations at the noon meal were especially enriching. The Eastern Point House of Prayer never had a name, though, after reading Trina Paulus's Hope for the Flowers,. Isabel once considered calling the place the "Cocoon House.'! Many visitors left Gloucester like beautiful butterflies, reinvigorated and sometimes transformed. Temporary retreat from life's incessant demands encouraged more spirit-filled worldly work.2° In a simple and silent environment, the Eastern Point House Review for Religious of Prayer became, in Isabel's words, primarily "a community of praying people who live in praise of the Lord all day, every day.''2~ In contrast to the complicated, impersonal rote prayers of the con-vent, Isabel encouraged simple encounters with God. Brother David had helped her distinguish between the "prayers" that often get in the way of prayer, and "prayer" as the "total confrontation of the human heart with God.''22 During her months of prepara-tion, Isabel had searched the Hebrew and Christian Scriptures for every name that could be attributed to Jesus and then arranged these titles with a Hare Krishna chant used by Eastern yogis. At Gloucester, with the gong of a melodious bowl, Isabel called guests to gather in the chapel to greet the sunrise, bless the water, and invite God into their hearts with the chanting of this Jesus prayer. This ritual was repeated at noon and often at compline around the living-room fireplace. Each session of prayer ended with the chant "Om shanti," a cry for peace. One core member spoke for many others when she explained that, before her year at Gloucester, prayer "was something I had to do and did, but it seemed never to mean much." After her visit the Jesus prayer became a vital part of her life.23 Many religious traditions met at Gloucester. A small menorah burned in the chapel during Hanukkah, while yoga was adapted to Christianity in order to enrich experiences of prayer. Isabel explained that yoga could be practiced by anyone regardless of his or her faith, for yoga simply encourages relaxation and emotional integration. At this time a Congregational minister and frequent visitor to the House of Prayer, R. Cameron Borton from nearby Rockport, Massachusetts, was happy to note that, while many young persons were leaving Christianity in pursuit of Eastern reli-gions, the House of Prayer demonstrated a way in which both tra-ditions could be integrated. Catholic liturgies were celebrated on most afternoons; these liturgies were, in Isabel's words. "really different.''24 A small group of participants gathered on pillows around a squared piece of drift-wood used as the altar. Gifts from~the sea, as well as a portrait of Robert Kennedy, decorated the walls. The celebrant, wearing only minimal vestments, encouraged everyone to participate especially in the shared homilies. Openly expressing individual concerns kept participants in touch with the larger world community. During these services Reverend Borton witnessed what he called "the Catholic Church in a way free from the overpowering structures, July-August 1999 Gollar ¯ At Home by the Sea massive institudonalism, and impersonalism I had come to associate with the Catholic Church." He saw the House of Prayer as "a very crucial ecumenical bridge for these reasons.''2s To foster reconciliation within the Catholic community, Isabel still insisted that the Eucharist be available for perpetual adoration. For the alarming number of Catholics who had grown alienated from the church during or after the Second Vatican Council, the Eastern Point House of Prayer was a safe place to come. Broken individuals, as well as those simply searching for something more, came to Gloucester. Often, in the chapel before the Eucharist, new direction was found among sisters who might otherwise have lost their vocation, lay people whose only thread of contact with the church was provided at the House of Prayer, and priests in search of the contemplative roots of their ministry. Everyone was welcome at Gloucester. Rooted in Isaiah 55, -Ish_.bel extended her hospitality: "Oh, come to the water, all you who are thirsty; though you have no money, come!. Listen, lis-ten to me, and you will have good things to eat and rich food to enjoy. Pay attention, come to me; listen, and your soul will live." A wide range of persons visited the House of Prayer, including, according to Isabel's ~ecollection, "blacks, Jews, orientals, hus-bands and wives, [the divorced, widowed, and alcoholic], children, married deacons, ministers (both men and women), priests, reli-gious, [seminarians, Pax Christi groups, and Catholic Worker peo-ple].'' 26 As one outsider observed, coming to Eastern Point seemed easy--it was the leaving that was hard.27 Most visitors agreed with one woman who remarked that at Gloucester "I was home.''2~ Wider Significance , With this spirit of simplicity, silence, prayer, and hospitality, the Eastdrn Point House of Prayer quickly became known all .around the country. Brother David had gone on to inspire many other houses of prayer, yet still acclaimed Gloucester as "one of the most successful realizations of the House of Prayer idea.''29 Like most observers, Brother D~vid attributed much of the success of Eastern Point to Isabel's own unique gifts. She was able to inspire many persons who had ~received their "basic training" at Gloucester to start other houses of prayer across the United States and in Canada, Chile, and Ireland as well. Though the House of Prayer Movement lost some steam by the early 1980s, with many houses Review for Relig'ious closing or changing focus, Isabel reported to the Jesuits that over the years very little had changed at Gloucester. She had always been able to maintain the original purpose of the house. The House of Prayer breathed new life into the Jesuit Retreat House next door and also supported other communities like the Wellspring House, started in Gloucester in 1981 by several persons including lay theologian Rosemary Haughton. Occasionally Wellspring did not have enough room to put up some homeless men. Wellspring's director, Nancy Schworer, asked Isabel to help out; Despite her suspi-cion that the Jesuits would not approve, Isabel told Schworer to bring them over, but to cut her lights when she pulled up to the House of Prayer. "I did," Schworer said.3° The Jesuits still grew suspicious of Isabel. Over the years the Jesuits periodically challenged Isabel's use of the property, but despite some battles her days at Eastern Point remained vibrant until she was diag-nosed with terminal cancer in 1985. That summer her family brought her back to Kentucky, to the Nazareth Home in Louisville, where she spent her last days. Once the Jesuits realized she would never return to Gloucester, they began to reno-vate the House of Prayer, eventually mak-ing it an extension of the retreat house, which is what it remains to this day. The Jesuits defended this readaptation, explaining that no one could replace Isabel. Still, the decision to close the House of Prayer must have been linked to periodic suspicions regarding the creative community that existed on their property but was effectively out of their control. Because of its radical openness to God, the House of Prayer invited renewal in ways that undoubt-edly seemed threatening to certain entrenched church str~ctures. Isabel passed away on Wednesday, 15 January 1986. Order was restored at Gloucester, but a certain creativity was lost. In his 1977 novel, Illusions, Richard Bach tells of a creature that dared to let go of the twigs and rocks on the river bottom to which all other creatures previously had clung. The current lifted him free. Thomas Merton, Bernard H~ring, David Steindl-Rast, and the fathers of the Second Vatican Council called for change, To foster reconciliation within the Catholic community, Isabel insisted that the Eucharist be available for perpetual adoration. July-August 1999 Gollar ¯ At Home by the Sea but people in houses of prayer, especially women like Isabel Green, realized the anticipated renewal. Many guests let go of their busy-ness, put behind the patriarchal structures of the past, and tran-scended traditional Catholic boundaries in search of deeper knowledge of themselves. Visitors to houses of prayer replaced detached, regulated prayers with intimate encounters with God, and with all of creation too, especially those who were struggling for personal and social integrity. In. so doing these guests discov-ered new possibilities for their ministries. Like Richard, Bach's courageous river creature, Isabel Green sounded the good news of the Second Vatican Council when, in the silence of the. Eastern Point House of Prayer, she announced: "The [water] delights to lift us free, if only we dare let go.''3~ Notes ~ Richard Bach, Jonathan Livingston Seagull, A Story (New York: Macmillan, 1970), p. 46. 2 Isabel Green papers (hereafter IGP), Isabel Green to Katie Pumam, 10 February 1948, Nazareth, Kentucky. Isabel Green is the aunt of the author of this article; he inherited her papers. 3 IGP, Talk to Jesuits, 7 February 1983 (hereafter Talk), p. 1. 4 IGP, 1974 Resum~ for Brian Duffy SJ, p. 1. 5 Thomas Merton, No Man Is an Island (New York: Harcourt, Brace, and World, 1955), p. 120. 6 Thomas Merton, Woods, Shore, Desert: A Notebook, May 1960 (Santa Fe: Museum of New Mexico Press, 1982), 6 May, p. 10. 7 Thomas Merton, No Man lsan Island, p. 122. 8 Decree on the Appropriate Renewal of the Religious Life (Perfectae caritatis), §§2 and 8. 9 Bernard H~iring, "A Contemplative House: Notes from a Discussion Held at Notre Dame," Review for Religious 26, no. 5 (September 1967): 772; and H~iring, Acting on the Word: The Challenge to Religious Communities in an Age of Renewal (New York: Farrar, Straus, and Giroux, 1968), p. 204. H~ring's book reprinted part of the article and added a few new insights. 10 IGP, Talk, p. 1. " Quoted in Ann Chester, My Journey in the House of Prayer (Monroe, Michigan: Pathways Press, 1991), p. 42. ~2 Chester, MyJourney~ p. 16. ~3 IGP, Open letter of solicitation for "testimonials," by Isabel Green SCN, November 1973, Gloucester, Massachusetts. Review for Religious ~4 IGP, Ann to Isabel Green SCN, 22 January 1975, no place. ~3 IGP, General Statement by Isabel Green SCN directed to Sisters of Charity of Nazareth, 26 February 1984 (hereafter General Statement). ~6 IGP, Michael van der Peer SCJ to Isabel Green SCN, 7 January 1975, Milwaukee, Wisconsin. ~7 Quoted in Gloucester Community News, "Nuns Rise at Dawn for Daily Yoga," 21 November 1975. ~8 IGP, General Statement. 19 IGP, Sister Darlene Kern to Isabel Green SCN, 3 January 1975, St. Pius X Convent, Billings, Montana. 20 IGP, Michael Guimon OSM to Isabel Green SCN, 20 January 1975, Detroit, Michigan. 2~ IGP, Janet L. SSJ to Isabel Green SCN, 11 January 1975, Providence, Rhode Island. 22 IGP, Janine to Isabel Green SCN, undated (c. 1 January 1975). 23 Isabel Green, "Eastern Shoreside House of Prayer," SCNews (April 1973), p. 4; Tina Paulus, Hope for the Flowers (New York: Paulist Press, 1972). 24 IGP, Talk, p. 4 zs Steindl-Rast, "Prayer in the Twenty-first Century," Audiotape by Credence Cassettes, AA2566, 1992. 26 IGP, Jean Kilvin to Isabel Green SCN, 2 February 1975, Halifax, Nova Scotia. 27 IGP, Talk, p. 8. 2.8 IGP, Reverend R. Camer~)n Borton to Isabel Green SCN, 20 January 1975, Rockport, Massachusetts. 29 IGP, Talk, p. 9. Some well-known theologians including Avery Dulles visited the Eastern Point House of Prayer. 30 "At Home by the Sea: Intercommunity Prayer, Often Interfaith Too," Crux of Prayer, February 1976. 3~ IGP, Sheila Ford SCN to Isabel GreenSCN, January 1975, Eastern Point House of Prayer, Gloucester. 32 IGP, David Steindl-Ra~t OSB to Isabel G~'een SCN, 5 January 1975, West Tremont, Maine. 33 Phone interview with Nancy Schworer, 3 March 1998. 34 Richard Bach, Illusions: The Adventures of a Reluctant Messiah (New York: Dell Publishing Co., 1977), p. 17. 57uly-August 1999 consecrated lile DENNIS J. BILLY Vita Consecrata and the Anthropology of the Vows In Vita consecrata (1996), his postsynodal apostolic exhor-tatioff on the consecrated life, Pope John Paul II writes of "the profound anthropological significance of the coun-sels" (§87). He does so while treating the prophetic stance of the consecrated life before some of the difficult chal-lenges facing the church today. This explicit statement of the intricate connection between the theology of the counsels and the character of human existence makes the phrase one of the most important in the entire docu-ment. In it the pope bids us to note not only how the vows relate to our self-understanding, but also how, through them, human understanding itself can be transz formed. My purpose in this essay is to draw out some of the implications of this key anthropological statement. The Right Question What we think about the vows and how we live them tells us something about how we view ourselves and the world we live in. This has always been the case, even long ago in the church's .past when philosophical and theological justifications of the counsels thrived that now seem somewhat dubious and even embarrassing. At one Dennis J. Billy CSSR, a frequent contributor, writes again from Rome, where his address is Accademia Alfonsiana; C.P. 2458; 00100 Roma, Italy. Review for Religio us time, for example, the counsels were seen as a way of rising above the material dimension of human existence and escaping the bonds that the physical world placed on us--including our own sexuality. Lives of perfect chastity, poverty, and obedience were thought to lead religious to a higher plane of existence where they could over-come'bodily passions and be free of attachments to family, pos-sessions, and self-will. Such a conception of the counsels was supported by an ethi-cal dualism in the church's understanding of human existence that manifested itself in a deep distrust of the body and bodily pas-sions. This deep-seated suspicion predated but was galvanized by Augustine's doctrine of original sin, which affirmed its orthodoxy, on the one hand, by condemning the Gnostic equation of matter with evil and Gnostic ascetic rigor and, on the other, by main-taining a close association between sin and sexual intercourse. Traces of this pessimistic estimation of the body and bodily passion (what Augustine called "concupiscence") have filtered through the church's historical memory and continue to exert a subtle influence on our reception and understanding of the counsels. This is so even though many of the anthropological assumptions that presently guide our theological understanding of the vows (and of the doctrine of original sin) are decidedly different. We lack the space to go into any of these assumptions in detail. My point, however, is very simple. In the church's past, every the-ology of the counsels has made certain anthropological assump-tions. The more we are aware of them, the better we can examine them and discern whether they are appropriate expressions of our own self-understanding. The counsels have had and will always have a deep anthropological significance. The question we need to pose is: Which anthropology and what significance? We need to ask these questions today. Vita Consecrata In his apostolic exhortation, the pope describes the anthro-pological significance of the vows in this way: The decision to follow the counsels, far from involving an impoverishment o~ truly human values, leads instead to their transformation. The evangelical counsels should not be considered as a denial of the values inherent in sexual° ity, in the legitimate desire to possess material goods or July-August 1999 Billy * Vita Consecrata and the Anthropology of the Vows to make decisions for oneself. Insofar as these inclinations are based on nature, they are good in themselves. Human beings, however, weakened as they are by original sin, run the risk of acting on them in a way which transgresses the moral norms. The profession of chastity, poverty, and obe-dience is a warning not to underestimate the wound of original sin and, while affirming the value of created goods, it relativizes them by pointing to God as the absolute good. Thus, while those who follow the evangelical counsels seek holiness for themselves, they propose, so to speak, a spir-itual "therapy" for humanity, because they reject the idol-atry of anything created and in a certain way they make visible the living God. The consecrated life, especially in difficult times, is a blessing for human life and for the life of the church. (§87) In this passage John Paul affirms the fundamental goodness of human sexuality, material possessions, and human freedom. At the same time he recognizes the capacity each of us has by reason of our weakened state to abuse these basic human goods and even to idolize them. VChat the evangelical counsels do.is "cut them down to size" by referring them to God, the absolute good of human life, and thus diminishing the exaggerated worth we may be tempted to place in them. This process offers humanity a "spiritual therapy" which, through the operation of grace, promises to heal its wounds and bring about the transformation of all human values. Unfortunately, the pope does not go into detail about how this treatment or ther-apy might function. Nor does he tell us the extent to which this rel-ativizing process takes place. By invoking God as the absolute good to which the counsels point, he simply reminds us that human existence is not an end in itself, but is actually oriented beyond itself. It is precisely by looking beyond itself that humanity is able to discover its truest, deepest meaning. In this presentation of the counsels, the pope affirms (1) the fundamental goodness of all creation, (2) the weakness (and not total corruption) of human nature due to original sin, (3) the abso-lute goodness of God, who alone is worthy of our praise and ado-ration, (4) the eschatological orientation of the vows, which relativize human existence by pointing beyond it and by empha-sizing its inherent creaturely status, and (5) the specific anthro-pological orientation of the vows by virtue of their therapeutic (that is, healing) and transformative (that is, elevating) effect on Review for Religious people's lives. Each of these affirmations is both theological and anthropological in orientation. Together they draw the parame-ters within which the counsels are to be understood and assimilated in our lives. Together they remind us that we are wounded crea-tures capable of being healed and elevated by the grace of a truly plentiful redemption. Within this context the pope speaks about three major chal-lenges facing the church today and how the consecrated life has a prophetic role to play in responding to each of them. The first challenge is "that of a hedonistic culture which separates sexuality from all objective norms, often treating it as a mere diversion and a consumer good and, with the complicity of the means of social communication, justifying a kind of idolatry of the sexual instinct" (§88). Consecrated persons, he states, respond to such values by showing through their lives of chastity that it is possible "to love God with all one's heart, putting him above every other love, and thus to love every creature with the freedom of God" (§88). The second challenge is "that of a materialism which cravespos-sessions, heedless of the needs and sufferings of the weakest, and lacking any concern for the balance of natural resources" (§89). Here again, consecrated persons respond by a life of evangelical poverty, which attests "that God is the true wealth of the human heart" and which "forcefully challenges the idolatry of money, making a prophetic appeal as it were to society, which in so many parts of the developed world risks losing the sense of proportion and the very meaning of things" (§90). The third challenge "comes from those notions of freedom which separate this fundamental human good from its essential relationship to the truth and to moral norms" (§91). To this, con-secrated persons respond th.rough a life which "reproposes the obedience of Christ to the Father and., testifies that there is no contradiction between obedience and freedom" (§91). Consecrated per-sons, in other words, respond to the challenges facing the church in today's world through lives dedicated to the evangelical coun-sels. They do so not alone, but through life in community. This is especially important, since community is "the particular sign, before church and society, of the bond which comes from the same call and the common desire--notwithstanding differences of race and origin, language and culture--to be obedient to that call" (§92). Life in community is nbt only an aid to living the counsels, but also a sign of that toward which both church and July-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows society are tending. It forges the vows into an eschatological sign of the kingdom that is, at one and the same time, already here and yet to come. Further Integration Although the pope provides many fine insights into the anthro-pological dimensions of the consecrated life and the prophetic response it makes to the challenges facing the church today, I can-not help feeling that even further development of his fundamen-tal insights is possible and even necessary for a more thorough understanding of the vows. I would see this development taking place in five basic anthropological dimensions of human existence: the physical, the emotional, the mental, the spiritual, and the social. The Physical. The counsels make sense only if they have a con-crete, physical expression in the world. If they do not, then con-secrated persons need to ask themselves if they are only pretending to lead lives of chastity, poverty, and obedience. It is very easy to talk about the counsels. It is much more difficult to live them and to insure that they have repercussions in the concrete circum-stances of one's life. I am not going into what these concrete expressions might be. They are probably clearer for some counsels (chastity) than others (poverty and obedience)--although not nec-essarily. My point is that we need to take the physical, bodily expressions of the vows seriously. Consecrated persons are called to be chaste, to be poor, to be obedient; and this should be obvi-ous to other people by the lives we lead. We need to be careful not to fall into the trap of self-deception. It is easy for us to ratio-nalize the compromises we make with the counsels. If we are not careful, we can end up being chaste, poor, and obedient in name only. We are called to much more than that. The Emotional. The physical expression of the counsels, how-ever, would be cold and void of meaning if our hearts were not in it. The emotional side of human existence is very complex and, to many, extremely threatening. It too needs to be integrated in a life dedicated to the counsels. If it is not, then there is a strong possibility that we will end up leading double lives, where our out-ward actions do not correspond with our deepest feelings and emo-tions. Integrating our emotions is a lifelong process. One of the mistakes that institutes of consecrated life have made in the past and which, sad to say, some continue to make is to repress or (per- Review for Religious haps worse) completely ignore this dimension of human existence. Like others, consecrated persons need to be taught how to deal with their emotions--those which help them deepen their com-mitment, as well as those which could weaken it--and integrate them into their life commitments. If they are not taught this, they run the risk of just going through the motions or perhaps not even bothering with them. Consecrated persons who have not learned how to integrate their emotions with the rest of their lives are usually very unhappy people who do a good job of making other people unhappy. They can be difficult to get along with in community. The Intellectual. It is important also that we reflect on the counsels regularly--both individually and as a group. Consecrated persons need to keep abreast of the latest developments in the psychological and social sciences with a view to understand-ing more profoundly their own charism within the church. The theology of the counsels has undergone a great deal of change down through the years, especially since the end of the Second Vatican Council. It shall continue to change. If we fail to reflect upon the meaning the counsels have for us, if we fail to read what theologians and spiritual writers are saying about them, if we fail to talk about them among ourselves, then we run the risk of isolating our vowed commitments from the rest of life. When this happens, we can easily get stuck in old patterns of expression that do not help us meet the challenges of the day. Consecrated persons need to be creative in the way they give witness in the world through the counsels. Theological reading, reflection, and conversation are ways of insuring that such ideas will come to us and find expression in our lives and ministry. It is a mistake to think, for example, that religious learn everything they need to know about the vows during the novitiate. In these matters there needs to be lifelong growth; the intellectual component of that growth should not be overlooked. The Spiritual. Consecrated persons also need to be still and let their spirits yearn for God. It is in the deepest dimension of the self that the Spirit of God communes with consecrated persons' own spirits; it is there that they can find strength for living their Consecrated persons need to be creative in the way they give witness in the world through the counsels. ~uly-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows We are social beings by nature. We become who we are called to be through our interaction with others. vowed life. By professing the evangelical counsels, consecrated per-sons seek to follow in the footsteps of Jesus. This life of imitation is not meant to be a cold, external effort.'We are much too weak for that. Rather, it involves an intimate relationship with the Spirit of Jesus, which propels us to live the way he did and to do so with all our heart, mind, soul, and strength. For this to happen, conse-crated people need to be men and women of contemplation. Surely there are many forms of prayer; both as individuals and as communities, we favor certain ones. Among these forms we should not forget the contemplative dimension of our lives. On the contrary, we should give it priority of place. If we do not allow ourselves to be still and to listen, if we do not know how to allow our spirits to yearn, to groan, to breathe, then we are overlooking in our prayer a tremendous help in living the counsels. It is through contemplation that we gradually tame, and integrate into the rest of our lives, the deep, inordi-nate passions that affect us by reason of our weakened state. Through contemplation our spirits gradually become chaste, poor, and obedient to the movements of the Holy Spirit in our lives. Without it, it will become all the more difficult for us to live "in the Spirit" and to see how our vows fit into such a life. The Social. We live the vows individually, but also in community. Consecrated persons cannot go it alone. They need the support of others to help them along. They should be encouraged to have close, intimate friends with whom they feel free and secure enough to share their problems and difficulties. They also need the support of a wider circle of friends and acquaintances. Most of all, they need community. We are social beings by nature. We learn about ourselves and we become who we are called to be through our interaction with others. It is through our interaction with others that we learn the meaning of the counsels and receive help to live them. Consecrated persons are oriented toward community life because the counsels themselves are rooted in a communal under-standing of human existence. If we overlook the social dimensions of our lives as consecrated persons, it is almost certain that we will be overlooking in our lives some aspect of what it means to be chaste, poor, and obedient. Living the counsels and living in com-munity are closely tied. This holds true even for the hermit, who Review for Religious lives alone, but whose life and actions lie hidden in the contem-plative heart of the church. These dimensions are important for living the counsels. That is not to say, however, that they will be understood and incorpo-rated in the same degree in every life dedicated to living them. Differences in personality, family background, and cultural prove-nance all come into play, as do such other factors as level of edu-cation, religious training, and long-standing community traditions. The goal for consecrated persons should be to try to integrate all of these elements into their lives, adverting to them and giving them appropriate expression. To overlook some of them or, worse, simply to refuse to take them into account reveals a severe defi-ciency in living the life of the counsels. Counsels and Challenges All of this helps us to view John Paul's emphasis on the anthro-pological dimensions of the counsels and the challenges facing the church today in a slightly different light. For one thing, it helps us to see the challenge beneath the challenges that face consecrated persons in the church today. The counsels must penetrate every part of our lives, not simply those we find most convenient or accommodating to our needs. We will not be able to give a true prophetic response to the hedonism, materialism, and individual-ism in the world today if we exclude the counsels from any of the dimensions I have mentioned--the physical, the emotional, the intellectual, the spiritual, and the social. If we do, we compart-mentalize the counsels, allowing them to take shape in one or more areas of our lives, but not in all of them. When this hap-pens, we wind up with only a halfhearted commitment to the life of chastity, poverty, and obedience. The result is a diminution of our prophetic call. People will refuse to take us seriously because we do not take ourselves seriously. They will only half-believe the words we say, because they will be convinced that we only half-believe them ourselves. John Paul's reflection on the anthropological significance of the counsels can be applied in a reflective and consistent manner to each of these five dimensions. When this is done, an even deeper sense of the anthropological (ignificance of the counsels results. The goodness of creation, foi" example, extends not only to our physical well-being but to the emotional, the intellectual, the spir- July-August 1999 Billy ¯ Vita Consecrata and the Anthropology of the Vows itual, and the social as well. All of these dimensions, though they are weakened by the results of humanity's primordial fall and seem insignificant in comparison with God the Absolute Good, never-theless have an eschatological significance and hold promise of being both healed and elevated by God's plentiful redeeming grace. It is in these contexts that the counsels deepen our understand-ing of human existence and help us see the whole of life as radically dependent on God. This is what consecrated persons give witness to, live their lives for, and die for. Tidal Wave - Papua New Guinea 7 July 1998 Deadly as a cobra, hooded wide The tidal wave lifts ten meters And sweeps across the Bay Swallowing tall pandanus palms, Crossed timbers of the villages, Once the necklace of the North. Midst the flotsam and jetsam A woman, one foot torn away, grasps a tree top And suddenly gives birth. A scream. And a small brown babe Is lifted above the swirl. "Oh God[ Where are You?" and the wood replies: "He has known the waves of sin His feet were spiked with pain And He, too, died upon a tree." Mary O'Neil RSM Review for Religious NIHAL ABEYASINGHA Authority among Religious in South Asia T[superior general of a male international religious con-gation, after visiting several units of the insftute in South Asia, said he found it difficult to understand the defiance of author-ity and the backbiting that go on in this area. He added that his lack of understanding of this phenomenon was perhaps due to his own foreign cultural perspective. Such an observation from a man of wide experience should at least pose a question to Asian religious. Every culture functions on certain assumptions. They are sel-dom clearly articulated, but they are real and they are operative. For example, in a culture that links equality with freedom, there is a growing awareness that men have, in fact, been afforded greater freedom than women. In order to repair the imbalance, people seek to equalize the position of the sexes by using equality as their criterion. It is not difficult to generate enthusiasm in the public forum for a movement towards equality. Another culture, however, could work from a different assumption. It could consider women to be worthy of much esteem as members of society because of their special role to give birth to and nurture new life in that society. This culture would express that esteem by providing the security of a stable mar-riage and home and by linking this to a limited set of achieve-ments expected of every woman. VChat we tend to forget is that Nihal Abeyasingha CSSR wrote about an approach to refounding in our July-August 1998 issue. Hi

Issue 47.2 of the Review for Religious, March/April 1988. ; A Spirituality of Suffering Issues and .Trends--1987 Advance Health-Care Directives Evaluating Chapters Volume 47 Number,2 March/April 1988 REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The edito-rial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO. 63108-3393. REvmw FOR REL=G=OUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. ©1988 by REvmw FOR RELiGiOUS. Single copies $3.00. Subscriptions: U.S.A. $12.00 a year; $22.00 for two years. Other countries: for surface mail, add $5.00 per year; for airmail, add $20.00 per year. For subscription orders or change of address, write: REVIEW FOR RELIGIOUS; P.O. Box 6070; Duluth, MN 55806. Philip C. Fischer, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read M. Anne Maskey, O.S.F. Acting Editor Associate Editor Review Editor Contributing Editor Assistant Editors March/April, 1988 Volume 47 Number 2 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW VOR REIoU;IOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Rich-ard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave., Berkeley, CA 94709. Back issues and reprints should be ordered from REWEW VOR RE~olt;Iot~S; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. A major portion of each issue is also available on cassette recordings as a service for the visually impaired. Write to the Xavier Society for the Blind; 154 East 23rd Street; New York, NY 10010. Charism as E powerment to Discerff, to, De.cide,, tO Act, to Assess : F:intan D: Sheeran, SS.CC:. ' ~, Fathbr Fint~n D. 'Sheei'an'is a priest ih the" Congregation of, the Sacred Hearts. He works p~'esently as a.consultant.to religious communities and resides in his Congre-gatio, n's formatjo.,.n.~.c.ommunity, in Ch,everly, ,Ma.ryland: This is ,hi~s first contribution to our pages. He may:be addressed. ~ at Damien House; 6013 Inwood Stre~et;,. Chev-. erl~, Maryland 20785. harles de.,Gaulle.is supposed to have puzzled ove.r the possibility of.gov-erning a people who had more,t~.an three hundred diffeyent cheeses. Per-haps Church authoritie~s~are affli.cted with somewhat similar doubts as they cpntemplate the present state,of religiou~s life .and,especially the pre-sent state,of study and writing 9.n,the re.ligious life. ~Prior .to the CQuncil, a narrowly ju.ridic and0institutional~ u~nderstanding ~i'nd interpretation of re,ligious life0dominated practi.caily all writing and reflection on the sub-ject and there was consider~ible:hom.og.eneity in the field, even by pre-conciliar~ standards. Since the Council, there has been.a rich and continu-i, ng outpouring of reflection as atte,mpts have been and go on being made to understand and to.reinterpret,the religious life from various~vantage pojn~ts including in the light of.dev~eloping experience. The author of~one such ,r.ecent .i~nterpretatip.n, ,Sar~dra .Schnei.ders,. ob.serves about .this, "What a).l~ of t.hese attempts have demonstrated is the richness of the phe-nomenon of religious life and,.the,fecun~dity of approachi.ng its mean!ng fnraotemd b_trhoea dtheero.p.looignyt~s ooff 'rveileiwgi othuasn l itfhee a dt olegamsat tsiicn jcuer itdhiec aCl oounnec tihl.aotf h ~arde ndto. m~iz One fairl3~ prominent feature of all, of this.reflection has been the con-siderable ¯ attention given to charism the charism of, religious life, the charism of founders, the charism of particular congregations. This atten- 161 Review for Religious, March-APr~ il 1988 tion has included reflection by religious themselves, u~sually in a pastor-~ ally oriented way, as an element of such enterprises as rewriting consti-tutions, establishing apostolic criteria or mission statements and so on. Then, forthe first time, there have been statements on charism in offi-cial Church documents. These have been well noted. Evangelica Tes-tificatio speaks of the charism of founders (n. I I ) and Mutuae Relationes of the chai'ism of particular congregations (nn. I l, 12). Finally, charism has been touched on, to a greater or lesser degree, by practically every t.heologian writing comprehensively about the religious life since Vati-can II.2 Among theologian~ none has given more particular attention to the nature and role of charism in religious life than Tillard in line with his strong accent on the religious life as the "following of Christ." I will touch briefly on some of his reflections on charism referring in par-ticular to his There Are Charisms and Charisms.3 What I wish to speak about in this pres.ent article is Charism from a dynamic or "functional" perspective rather than from the point ofview of '~'content," meahing ho~ a charism is a particular Gospel orientation with certain evangelical accents and nuances. I am concerned rather with how a charism "func-tions" if one can speak in such a way, in the ongoing life of a congrega-tion, how it can be a source of life, of unity and of dynamic newness. A religious congregation is born of a Personal and particular experi-ence of Christ and his Spirit, a charismatic experience in the sense that it is the Spirit alone who initiates the encounter that leads to such a re-alization. ".the charism~of the religious life, far from being an im-pulse born of flesh and blood . ~. is the fruit of the Holy Spirit." (Evangelica Testifi~atio n. 11). "The 'charism ~f the founders' (ET n. 11) .appears as 'an experience of the Spirit'." (Mutuae Relationes n. 11). The person is ~eized by the Spirit. To iliuminate this experienc,e Til-lard turns to the New Testament narratives of apostolic vocation and re-sponse. 4 It is Jesus who invites; it is he;who takes the initiative, filling the life of the person ~ind leading them to the service of the kingdom. This divine initiative d0e~ not at :all depend upon any moral excellence on the part of the humarl partner in the encounter nor does it of itself im-mediately :add anything to their moral stature. (This point has larger im-plications with which we are not immediately concerned here with ref-erence to the truth that vocation to the religious life is in no way a call to any "higher" degree or form of holiness than the call of every Chris-tian in virtue of baptism.) It is an encounter with the Risen Lord which reorients the persoh's life creating a mysterious enthusiasm in which ex-planation for the otherwise inexplicably radical response is rooted. As Charism as Empowerment / 16~$ John Lozano remarks, commenting on the call of the apostles: ¯ . .They leave e~,erything--family and occupation--and go off with him. As an event in a chronicle, it would not make any sense. But it is not just any "unknown man" who passes through the account . The center of it all is relationship with Christ, understood, of cou~:se, in a post-resurrecti~on sense, when these accounts were shaped as an ex-pression of faith in theoSon of God.5 For the founder and for every religious, as for the apostles, this fol-lowing of Christ originates in an encounter'which is "charismatic"--it is of Christ and his Spirit. At the deepest level the reason a person be-comes a founder (or a member) of a religious congregation is ": . . not a for . . . but a because of. One does. not become a religious for something, ,with a view to something; one enters the religious life be-cause of JesUs Christ and0his ascendancy.''6 I make these remarks and references centering on the fundamental character of the charism of religious life because while my concern in this article is with the ongoing dynamism of charism in our religious com-munities this dynamism is inseparable from what charism is at root. Be-fore moving along it is also worth no~ting some of the marks of authen-ticity of the charism of a congregati6n, marks which continue to have considerable import for the life of a group. Mutuae Relationes mentions a number of the "true marks of an authentic charism" (12). One of these is a distinct quality of newness. "Every authentic charism brings an ele-ment. of real originality in the spiritual life of the Church along with fresh initiatives for action" (12). (The document does'not fail to note that this very newness may be a cause of difficult);. Most religious congregations can offer some testimony from their history to the truth of this. observa-tion. Nor need they always go back.to the archives to obtain it.) It is help-ful to look at something of the nature of this "newness." . The newness of charism is a n~wness of action and realization and not just of thoughts and words. The charism translates into pastoral life and action on behalf of God's people and not just into words and docu-ments. It is an originality which relates intimately and penetratingly to the reality of a particular time and place. Founders and foundresses are people of their own time, place, and culture, and they have a keen aware-ness of their environment. Moreover, they discover their vocation pre-cisely in the context of that environment. It is in terms of their percep-tion of reality and of their vision and articulation of a response that the newness of the Spirit is revealed. Their concrete pastoral response is a "fresh initiative for action"; ~it is new; it is other than the response (or 16~1 / Review forReligious, .March-April 1988 lack of response) customarily being made by'society .or tt~e Church to this part!cular need. In facL it frequently reveals the~pgvert~y of the percep-tion and the.ineptitude.of the response of the Church~and of society ~gener-ally. No wonder, as Mutua'e Relationes delicatel,y remarks, such re-sponses "~ay appear unseasonable to many." A further trem(ndously powerful element of the'freshness and :new-ness of c,harism is an aspect of which we are be(oming more awa~re. It is that the charism empo.wers the ,founders of religiou_s_:congregations to anticipate and to shape the,future in concretely effective~ways. Charism is, by its. very nature futtire-0riented. But it is an,orientation filled with purpose and with the power to achieve its purpose. This becomes clear when we read the histories.of our congregations in. the light of whatis for u~ arelatively recent perception: that history procee~ds, from, the choices, decisions and actidns 9f individuals'and particularly of groups, organized groups,of all osorts--politic'alo parties,, unions, corporations, churches, and so forth. Social realities are, the result, of human choices and decisions made in the context of economic, social,.political alterna-- tires and not simply the product~ of blind 'processes. and intractable natu-ral. forces. These actions ot~ individuals and groups create structures and systems 'whiCh in turn condition and limit our perception and options. The Shape of our society is chosen. The choi(es and action of the Church and its commuhities"fall within this complex. A~social history of eight-eenth- and nineteenth-century Europe."would surely show that society~as it was then constituted required .and secured the existence of large masses of illiierate poor in order to maintain itself as it actually was. When in-spired women and men commiited themselves to creating religious con, gregations who would,educate and care for the. illiterate poor, they did much ~more than perform an immediate work of mercy~--they became ef-fective ~gent.s of social transformation. They anticipated and shaped an alternate, future, a "new" future. The "newness" which has charism as its source is dynamic and creative; it "renews the face of the earth," "In realit.y, the charism of the religious life . . is the fruit of the Holy Spirit, who is always at work within the Church.'. It is precisely here that the dynamism pr.oper.to each religious.famil3) finds its origin" (ET, 11). My concern with charism ~is exactly with the dynamism proper to religious congregations not simply as regards their origins but more as regards their ongoing life and mission. Again the actual experience of the foundersand foundresses is illuminating. Orie significant practi, cal outcome o~f~a renewed .focus on~ charism in many congregatiQns has been the serious study given to the lives of the founders anti, also in some charism as Empowerment / 165 instances to congregations" initial or "'primitive" commt~nities. These studies have been motivat(d by a~desire to rediscover th~ originating his-tory of the community as it really was and especially to know the persoh oLthe founder or foundress freed from the m3~ths and apocrypha which had often accumulated over years of neglect of critical history. Almost invariably, the result has been someth.ing like the restoration or,rediscov-ery of the work of Michaelangelo in the Sistine Chapel. Anyone who has had the opportunity to be present while the work of restoration in' the Chapel has been going on has to have been powerfully impressed by see-ing the ~"old" and the. "new" side by side. From behind the dust and debris of years thereoemerges into the light astonishingly rich and pow-erful portraits, far more striking and iml6ressive than the painting that had been accepted as authentic for years. Similarly, the women and men with whom we come into contact in recent studies of foundress~s and foun-ders ~re~p.eople'of'vividly living faith, of prophetic imagination and origi-nality; they are deeply human people with 'a'great stor~e of practicality arid common sense; men and women who were wholly, given to the Church'e~,en as they'had the insight and courage to name its needs and to confront its resistan~'eg.7 What had passed for authentic portraits had frequently~obscured a more~brilliant reality. Because of the ~i+ailability of many such Studies~ it is also possible to see, in very rough outline certainly, but perhii~ps more clearly than be-fore, something of a c6ifirhon pattern' of'movi~ment marking these jour-neys that culminate in the foundation of ~ congregation. What we are lo6k-ing at is the historical realization of charisms, their taking on concrete form and incarnation in real people, real groups. I beliexie that there is a movem6nt'inv01ved which has a typical~ rhythm, one marked by dis-tinct phases or "moments." There is an initial moment of sear6h~iSt dis: cernment with regard to the'authenticity of the call tO move in the di~'ec-tion of commencing a project; there i~ a moment of definite ch6ice 'or decision; there is a rn'oment.of action and finally a moment of assessment or evaluation. The word "moment" could be misleading. While deci-sion or choice is always in itself a m~tter of a moment'whatever the prece-dents, the actual history of ]~oundations shows clearly that the other so-called moments can be a matter of a Io,ng time, many years even; or of a relatively short period. It'varies greatly from one founder or foundress to another but these moments as such are, I believe, discernible in their histories. Obviously these moments are0quite ordinary in the sense that th~ey represent the elements of any careful decision-making and action process; in that sense they are to be expected,. Our interest in,them, how- 166 / Review for Religious, March-April 1988 ever, is in how in fact they take on a distinctively "charismatic" char-acter, how they embody the "functional dynamics" of charism, how in this sense they. are utterly.di.,stinctive. . The moment of search or discernment is that period when the per-son begins to be aware of being called by God in a special way but as yet lacks assurance about this. They wonder, pray: seek counsel. Clearly there are instances where this moment stretched on for years, where the interval between the first intuition and the moment of decision was con-siderable. The time of search is followed by a moment of decision. The person now sets aside all doubts about their call and embraces the invitation of the Lord wholeheartedly and without reserve. Choice is made and com-plete commitment. One way that this new and profound option is mani-fested in the life of the person concerned i.s by an important change in their language. A confident assurance that their inspiration is from God, prev!ously absent, now marks their expression. What in other circum-stances might be regarded as simply pious phrases or even trite expres-sions take on a clear and undeniable authority and power. Such phrases as, "This is God's will" or "This is the will of ~Divine Providence" or "This is God's work" are now used in reference to their efforts. There is a new transparency of purpose; a clear~, simple and confident assurance marks their speech, as indeed a great courage,° freedom and enthusiasm marks their conduct, about the enterprise. These very quali-ties are, without doubt, key to their capacity to attract others to join them. The third moment is.the moment of actign, of doing the thing that they are called to do, gathering people together in a spirit of mission. The moment of decision and the moment of action are not the same. There c~an be instances where the decision has indeed been made but ac-tion is delayed. In the history of the foundation of my own congregation there is an example of the founder making a decision to commit himself to the project of foundation and then delaying to act on the decision. In the event he felt himself to be called to account by the Lord and repented of his delay. ~. The charism of founding a congregation comes to fruition and real-ity only when the group actually, exists and from,the beginning the un-folding of the project in fact will always involve the unforeseen and un-foreseeable. It may be better not to think of the charis.m of a founder as separated from fits realization in the original group. In a sense the foun-der or foundress must wait to 'see what God has wrought but there is ai- Charism as Empowerment / 167 ways an intuition and sense of what the new community must~be which is key to judgment on its development. While it is never a question of checking against a preexisting blueprint, there is a need to assess and to assure fidelity to the inspiration which called it into being. This moment has parti(ular significance for the founder and for the primitive commu-nity but it is a moment which must continue as long as the community endures. So indeed must all of these moments in their own way. They comprise the charism in action, the "dynamism proper to each religious family." What I wish to suggest now is that this same rhythm, these same mo-ments must continue to mark the "functional dynamics" of the charism as it exists and is exercised in a congregation. Mutuae Relationes (11) speaks of.the charism of the founders which ".hppears as 'an expe-rience of the Spirit' transmitted to their followers to be lived by them, to be preserved, deepened and constantly, developed in harmony with the Body of Christ continually in a process of growth." The charism enables" the group to search and discern what it must be and do, what must be its way of life and of pastoral action in response to the world in which it finds itselfand to do this with a certain perspective, a certain orienta-tion and point of view, a particular spirit. ~ The implication is that the group must actively.commit itself as a group to such search and discernment evdn as the founder or foundress did. It is a search by the group in such fashion that if must guard and foster that level of unity which alone makes corporate search possible. This search in turn deepens and strengthens the real unity of the group. A province, for example, needs to identify and tO sustain the processes and structures which make a group or corporate reflection and search pos-sible as a province in a stable rather than a merely elbisodic manner: Lead-ers need to'know how to promote and foster such processes of reflection and the structures they require. The charism of a group is riot "auto-matic" nor does it function in any magical way. It can remain virtually inoperative for want of sufficient cohesion within the group or for lack of sustained 6ommunal processes. The charism enables the group to search out what it must be and do and to what it must commit itself in the power of the Spirit, animated by precisely those attitudes and values which constitute the "content'" of the charism, meaning that particular Gospel orientation or accent which characterizes every charism. The grbup is enabled to make judgments which are inspired by the same spirit which animated the founding vision. More, they can experience a confi-dence in their capacity for authentic and profoundly religious newness 161~ / Review for Religious, March-April 1988 in their.:pastoral responses. As with the founder 9r f0undress, it is Jesus who in~,ites;.it is he who takes the init!ative.leading us in. service to the kingdom in,this time and this place. Nor is that initiative~depe_ndent on any spl.endid historic achievement b.y the congregation orieven on ;the measure of its present, resources: But process and structure are necess~ary. The processless,~ s~ructure!ess~co.ngregation or.province is a mirage, Which is not to say, ho.wever, that the processes and structures must.be t.his.or, that~type, an.d even less that there i~s only one acceptable _form. While the cultivation and sustenance of process and structure make~ par~ ticular demands on,!eadership, it is also one,area.where the real mean-i. ng o.f" membership"~_ is tested. Real living commitment, to the commu-nity demandsoand is .revealed in a real investment of time, energy and presence in. its pro.cesses and structur.e~. C, ommitm~nt ,to the,"spjrit of the. cgngregation. ," while h.a.ving no time for its. process.es, is commit-ment. to the dance w~hile disdaining the steps; it becomes increasingly, ethe-real. ~ ~. ¯ . ~., ~- .- .~ ~ Secondly,, the .charism enables a group to. make decisions and choices whic_h ar~e faithful expressions of the charism oitself. It is a.grace which leads to and-enables choices made for the sake of the kingd0m,and bear-ing the mark of a certain spirit and orientation. Some groups find it prac-tically impossible~ to make real decisi0.ns and diffiRult choices. People go through .the for.ms and moti0ns~of, decision-makin~g, 9t. chapte.rs ,for ex-a. rnple., only.to, discover in time that no real commitment had been gen-erated and that implementation is_ unlikely or impossi.ble.There had,been only the,~.utward app~earance.of dec.!sion. It is.not a questiQn of .bad faith but.of processes in, adequate to the challenge. Of eyoking commitment at deep level. One of the dynamic ':,fu.nctions" of charism is to empow~er and enable the group to truly choose and gen~uinelydecide; to risk, to surrender, .to be converted. At a time when all of our, congregation~.s.ar~e. confronted~ wit.h, chali,.en.ging choices of serious consequence,, this is, an area where we read.ily experience.both the neeod that, charism play its em-powering ¯ role and tha!0we be open. to .it. -The charism further enables the group,to act and to act corporately. This means that the charism enables in the.group that level of, shared per-ception and vision, of shared aspiration and intent, w, ithout which cor-porate choice and action are impossible. And it empower.s, apos.tolic 9c-tion. "Corporat.e action" js not a .question of everybody, doing the same thing but rather that the members.of t.he group act~by intent in .the~iight of a shared vision of, direction which can give uni.ty and .c.oherenceto quite varied _ministries. For example, a group .may-have achieved a Charism as.Empowerment / 1169 shared understanding of.what '.'evangelization" means in this particu, lar place and time and, though in the.service of that vision:the members. pursfie quite diverse ministries, they are aware that they pursuea com-mon goal,. On the contrary it can happen that people exercise th'e same ministry (even hll te~iching in the'same school; for example) withotit hav-ing any shared visionOf what, they are doing or even having quite 6p-posed perceptions of ~hat it is that.they are about. " ' ~ Finally the charism enables th~ "group to assess its decisions add choices~ i!,s orier~tati~ons and actions in terms of fidelity to th~ founding ifispiratio~i and ~esp~si.veness to current needs. I re~eat here without. ~ilab~ratii~n ~th~t all Of this does not happen aiatomatically. It demands susz' tained effd~t I~y the~r~tip p~ec.i~sely, as a group ~r~d it is ~,i~rtually !n~pos'- sible without having in pla.,Ce;oin a stable way, those processes and struc-tures which ~ak~e bngoin~or~orate rei'lection,~choice 'and'~actiofi the'nor-m'al way Of life of the group~.°These 'processes and structures will vary, greatly from gr6up~°to group depending on their h.~story and trad~tlon~s,. their niamb~rs, ~g~ographical dispersion, and so forth.- I must point Out that while i tiavetried in thi~ ~irticqb to k6ep the "c6n-tent'" of charism and°its' "dyna~aic functi~_.n" separate, in th'~ end this is, of cgurs6, impossible and it'seems more especially so now in these time's thah ever. The "functioning of a religious congregation ~s ~n-s'eparabl~ .from its id~n~ti.ty, 'fro~ the radical meaning of its ~li~;e in°the Chu~'~h "/~ffci just as the f'6under ~nd (o'undress discovered their v~ocation , . .~ ~,; ~ - _ , . ~ o , o "~ ~ . : . - and ~ts meamng and shaped what they d~d and how'they d~d ~t ~n the con-text df their envir6nment, so do we. A sh~arp aware~ness of the i'6ality of our world and of. our place in it is as much a par~ of out vocation's iri-" gredi~nts ~is it was that 6f our fo'u'fiders ~nd foundres'ses. And we have avail~ble to us by God;S gift~,inst~:uha'ents and r~6ans for awareness; for takir~ cri{icai dista~e and for critic~ii~nalysis whicl~ th'.ey did riot. Tti~se are means which can enhance our capacity for pt:ophEtic dis~ernmeni, choice and.action,, means~which are immeasurably deepened and sharp-ened by the charismatic gifts that root the life'of.the congregation. I~'wouli:l conclude with a brief comment on the relationship between the charism of a religious congregation and the place of the c6ngrega-tion in t~ local ChUrch. The first obedience owed by every religi6us ~con-gregati'oia tc~ tile Church isto be faithfully itself. As a ~ift' given by the Spirit io the Churcl~'a congi'~gati6n remaihs "useful" to the extent that it remains faithful to its charism. If it is authentic, this ~lways'r~eans deeper ~olidafity with the olife and' ministry of the Church.This deeper solidarity is not just a matter of rendering more services or of undiscrimi- 170 / Review for Religious, March-April 1988 nated availability. Rather it is a matter of living and acting as a congre-gation in the Church more and more in virtue of the charism. "The re-ligious life is a state within the Church, not just in the sense that it op-erates within the Church, receives grace from the Church and is legally sanctioned by the Church, but in the sense that it shares in a.special way in the mystery of the Church, is one of her organs through which, the Chi~rch perfects her own life."8 The charism is the first medium of our solidarity with the Church as a congregation. And so we bring to the lo-cal Church, for example, not only ministers and services, but a particu-lar point of View, a particular capacity for discernment needed by the Church,~a. capacity for choices, actions~, assessments, illuminated by a definite Gospel inspiration. Solidarity with the Church, in turn, evokes and animates ih~e~charism of a congregation. A congregation can therefore be profoundly obedient to its charism and to the Church to the degree that it is integrated in the life of the Church. Where the local Church strives to be a Church which integrates all of its m~mbers in its life and mission, in its discernment and decision-making, it gre.atly facilitates the deepest obedience of religious congre-gations. Where the local Church integr.ates all of its members in a search for God's ,will for his Church, in choosing direction for its mission and in implementing, its decision~, in such a Church, the charism of the reli-gious congrega[ion, a gift given for the Church, will grow to full stat-ure. Such obedience must never be substituted by a mere rendering of services in an undisce,,rned way even---or especially when there is much regi~rd for service and little appreciation of the meaning of charism and of its role in the Church. I offer here a brief ~uote from Bishoia Stanley Schlarman of Dodge City. In January o~" thins year' I~e wrote a pastoral letter to his people in which he reflected on religious life in the light of the dialogue with the religious of his diocese. , Furthermpre because religious become even more skilled in searching out God's will together, they can initiate new ways of answering the needs of the times, even taking risks, when needed on behalf of the poor and oppressed . In the light of these reflections I want to invite each person in our dibc~san family into a Trinity experience of community through knbwl-edge and love, dialogue and respect, and the mutual s6pport of one an-other's vocation.9 For religious that is an invitation to charismatic life, dynamism and newness. Charism as Empowerment / 17'1 NOTES ~ Sandra M. Schneiders, New Wineskins, (New York: Paulist Press, 1986) p. 28. 2 For a very useful survey of writing on charism see M. Midali, "Contemporary Theo-logical Trends in The Charism of Religious Life: A Gift of the Spirit to Church and World" USG. (Rome, 1981). 3 j. M. R. Tillard, There Are Charisms and Charisms, trans. O. Prendergast, (Brus-sels, Lumen Vitae, 1977). '* lbid, p. 41 ft. 5 John M. Lozano, Life As Parable (New York: Paulist Press, 1986) p. 28. 6 j. M. R. Tillard, op. cit., p. 56. 7 Francis J. Maioney, Disciples and Prophets, (New York: Crossroad, 1986) pp. 161- 2. Maloney stresses especially the prophetic dimension of religious life and of the role of founders and foundresses. 8 Friedrich Wulf, Decree on the Ai~propriate Renewal of Religious Life: Commen-tary on'the Documents of Vatican II, Vol. !I (New York: Herder and Herder, 1968) pp. 669-70. 9 Bishop Stanley Schlarman, "Reflections on a Dialogue With Religious," Origins, March 5, 1987, pp. 669-70. ApostOlate of the Moment Frank Quinlivan, C.S.C. Father Quinlivan,is director of, his novitiate and,has served as a missionary. He may be addressed at Holy Cross Novitiate; P.O. Box 749;,Cascade, Colorado 80809. ~kctive religious life has a rootlessness to it. Religious are a truly pilgrim people. We move on. We are seldom anywhere long enough to put down deep and permanent roots. We enter.into the lives of others and they en-ter our lives, but we pass through each other's lives. It is not uncommon for us to long for more "normalcy" in our lives--what we see as some permanence and stability, a place to pitch our tent for more than a season, a set of relationships which endure. Min-istry today, however, seldom affords us this. Even those whose ministry allows them to be in one place for an ex-tended period of time still find a certain rootlessness because in our highly mobile and nuclear society the people ai'ound us move on. Hos-pitals and schools have a built-in turnover of people. Today urban par-ishes see a large and continuous flow of people in and out. The pace of change is rapid. Perhaps most disconcerting of all is to look back and see that we have left few, if any, permanent marks behind us. So many years and so much effort leave little to show. The things we began, the work we did has ceased to exist or else has been greatly altered. The lives we touched have moved on and changed. We quite literally "lose track." We enter into many lives. That is what ministry is. We enter into people's lives in significant ways. We are there in a special way, invited into the hearts and consciences of people in a moment of pain, of joy, of growth or healing. But where are those people now? Maybe we still get Christmas cards from a few of them. 172 Apostolate of the, Moment / 173 ¯ ' 'Did our ministry make a difference a long-term, lasting differefice? Sometimes we may know, but'usually we.don'-t., In-an effort to p¢ofessionalize our ministry we have learned to do a great deal of lo'ng-ran~e planning and goal setting, of clarification bf ob- ¯ jectives and intensive evaluations. Ou~: experience of ministry, however, is" often that we ehd up walking a path that we did not envision and through areas that w~ 'have not charted. We can take the tools of management and apply them to ministry. They cfin help; 15uttheir applicati6n is ne~r perfect. If we do not lobk at ministry~as often perhaps most often unexpected, unplann+d, mo-meritai'y ~ind without measurable long-term consequences, we will be building up gomething Which can 6nly be frustrated and frustrating. It is important that we see much of ministry as an ap.ostolate of the moment. We are here now in this place with this person and it has, made a difference at this time inthis iife and that is enough. Fieeting contacts between pe~pJe where something human happens, often unplanned and impo.s'sible to follow up on, are how the history of the kipgdom and of ministry are most often written. This pers~)n was min-istered to at this moment,, l,oved, served, ,forgiven, encourage~d. There was,, a pointof huma~n~ con, tact, a sharing, a totJ~hing,, ~eemingly not sig-nificant, nor planned and, perhaps, not even remembered, but,this was the building of the_ kingdom. We move through others' lives and they thro~ugh ours, often in a.jum-ble, but the.points of intersection and meeting are the way. We,do not know, where fully ninety percent of them are-now. It is enough that their Way and our way crossed. ~ When we have aplan, be it for our lives or for only the day; we tend. to get very upset by interruptions. The in,terruptions, perhaps, are what we are meant to be doing. As'ministers we~are meant to be interrupted. ~ This is not an argument against planning and evaluation, or against efforts to make ministers "more professional: It is an argument, however, fOrothe" need to realize that ministry'does not°often ,fit into these catego-ries. It ,is possible .for us, like so many people,, to so live and work in the past or in the future, that we fail to,understand the,importance of the present moment. Yet it is in this.very moment that ministry is done.:" Our very rootlessness, as disboncerting'as it can be for us, is a key factorin our ministry. It allox;vs us to be.present this moment, the time when ministry.is done. It allows us to'be true agents,of the kingdom which is built up by many cups of cold wate~ given~in Jesus? name., 174 / Review for Religious, March-April 1988 The apostolate of the moment is tied to our definition of .success. The normal definition of success hinges on things which we can point to and count, marks left behind which are permanent and observable. Ministry affords us little of this. How are we to know that weare ~uccessful min-isters, ,when. we have so little to "show"? All of us have been to funerals in our community when an elderly religious is laid to rest. We can ihink:of the countless lives he or she has touched. We can think of the thousands of points of intersection where his or her life and works touched ~nother's. Yet when they die, other than the community, there is usually no one else there.~ Most of the peo-ple they ministered to, in those special moments, are not aware of their death, do not remember the moment of ministry, do not recall even their name. Success in ministry, in our apostolate of the moment, cannot be meas-ured by conventional standards of success. Lives, may hav~ been touched profoundly, deep change~ may have occurred, but our rootlessness will mean that we will often never even know this. Jesus speaks of salt and seeds and yeast: They "are little things, seem-ingly insignificant, that effect great works, u~ually unseen, transformed into something else, hidden from notice, known only if they are lack-ing. This is'~how the success of our apostolate of~the moment must be understood. Let us attempt to plan and .to evaluate, but let us also understand our apostolate of the moment. Each human life is God-given and precious, beyond all value. Each moment of each life is precious and invaluable. That we are there in this moment is tremendously important. If there be an enduring effect or long-range consequence, we may never know. It is enough simply that we were there at that moment. A final word. Jesus tells us that he is the vine and we are the branches. When we reflect on ~his and on our rootlessness, there is much to learn. A branch does not have rootsoof its own. Separated from the vine it will die, but it is rooted in and through the vine. What weexperi-ence as rootlessness is, in truth, deeply rooted in Jesus. All ministry is his. The branches may grow in all directions; but the vine ties them to-gether and ~provides them .with root and life. The branches are often pruned and cut back so that there may be new growth in new directions, but they are neveruproote.d or cut off from the vine entirely. Much of our ministry is momentary, but its significance is eternal. Jesus told us that even a cup of cold water, given in passing, was not without lasting, even eternal significance. Apos~tolate of"the Moment / 175 It is difficult ifor us to be content with an apostolate of the moment. It would be satisfying to be able to see enduring effect and accomplish-ment. Our planning actually accounts for little of what we end up doing and there is so little visible to evaluate. It is, in the end, a matter of deep faith that we will not show up empty-handed before the Lord, but rather loaded down with a great deal of fruit despite being so rootless. Thief You kissed me - a Child of five - and stole my heart away. You called me - a girl of fourteen - and became h~y "first love." You covenanted me - a young woman - and bound me to You, eternally. O, gentle Thief, never give me away, nor ever set rile free! Claire Mahaney, R.S.C.J. Valparaiso Community 140 Valparaiso Avenue Menlo Park, California 94025 Eoaluating General and Provincial Chapters Gerald A. A~buckle, s.M. Father Arbuckle continues to give workshops on "refounding" religious life and to write for this review. His "Beyond Frontiers: The Supranational Challenge of the Gospel" appeared in the May/June 1987 isSue. His permanent mailing address is: East Asian Pastoral Institute; P.O. Box ~1815; Manila 2800; Philippines. Come now, let us talk this over, says Yahweh (Is 1.'18). People differ about the effectiveness of general and provincial chapters they attend. In the evaluations of a general chapter held recently, par-ticipants varied in'their assessment. Some were thoroughly satisfied; oth-ers felt that it was a useless experience since ~participants were not.com-mitted to implement the chapter's mission statement and decisions. Oth-ers claimed the chapter ignored'realities, while some felt that they had been manipulated by well-organized groups. Who is right? Without some objective criteria to judge the chapter by, it is impossible to even begin to answer that~question. This article is an attempt to offer sonie ~ciological and faith criteria to help readers evaluate their chapters. It is not in, any way an exhaus-tive study on how to assess the effe~tiyeness of chapters. My aim sim-ply is to answer this question: Are there certain attitudes, ways of look-ing at the world, procedural methods,, and ideologies which hinder or facilitate the work of chapt6i's? I will concentrate on general chapters, but my comments will apply with only very minor adjustments to provincial chapters. To aid in ~y analysis I will list a selection of comments by participants of general chap-ters held from 1971 to 1985 and then use them as catalysts for my own 176 Evaluating Chapters /:177 evaluatiofi of,such gath6rings. Hopefully, readers will be able to iden-tify from their own experience with several of these comments and. then be helped by my .,a.ssessment. I will proceed by defining,the nature and aims of a general chapter; by recording various comments by participants of general chapters; and then by evaluating thes~,corfihaents in lighi 6f sociological and:faith, criteria. ', Aims ~f ~en~r~i,,c]t~pters ,.~ "; ~dd~lly,° 'a general chapter, "aft a ~'ign of unit~, in charity," ~ho~u.ld be "a moment of grace and of the action of the Hbly Spirit in an insti-tute. It should be a joyful, paschal,, and ecclesial'experience which bene-fits the institute itself and also the ,whole Church.-The,general chapter is meant to renew and protect the spiritual patrimony of the institute as well as elect the highest superior ahd councilors; conduct major, matters of business, and issue norms for the whole institute.''~ There are two key emphases in this. desc~ription: the apostolic .calls to w~tness h~r6 a'ntt now and to plan for the futur6. I ffill~expI~iin briefly what ~acl~ em a~is means. In order to ffitnes~ h'ere and now, 'ihe chapter is to I~ a faith experi-ence, a cooperative action of both the Holy Si~irit ~nd the" memb~i's of the chapter. It is to be to the.Church and to the,congregation a vivid com-munity expression of,g.osl~el°charity and joy;:.comm~union will .arise out of a pro~cess bf personal a~nd .corporate convers~ign. ~ , . In planning for the~future, t.he chapter is. to,c.a, II the congregation to be accountable to the ideals of the Gospel and its charism, praising crea-tive apostolic, initiatives' and correcting aberrations since the: last chap-ter. It should establish~policies that~ relate the congregation's-charism, ap-ostolic life, and personnel resources to the ever changing pastoral needs of the People of Gbd. It is to.elect,the,highes(officer and his or her~ as-sistants on the basis of their abiliti~e~ to4ead~and inspire ~the 6ongregation to conversion, to its faith-and-justice mission, and tb the implementation of the chapter's policies and decisions.~ It should, call p.a,~icipants to com-mit themselves to lead within the~pr~ovi~ces i'fi impl~m~i~ing thee policies and decrees of the chapter. The two calls'are" complementary. 0n~ m~st not e~i~t:without the other. If all the chapter does is to formulate polici.es for the coming years, it is no different.than a commercial board of directgr~ which meets to plan and choose its executive officers. If, on the other hand, the mem-bers believe that all they have to doAs pray and live in charity and thus fail to prepare theologically and in every,,other way necessary to make sound pastoral and religious-life policies,, ~then they gravely misunder- 178 / Review for Religious, March-April 1988 stand the incarnational role of the apostolic Christian and so of their con-gregation; they are running away'from serious obligations, taking refuge in a false spirituality or supernaturalism (see Lk 6~46-49). Reflections on Reality Do chapters in fact realize this twofold.call? To help readers answer this question, ~ list some evaluative comments of the participants 0f sev-eral chapters; then I attempt to assess them in tile light of the ideals for cha~ters given above. i. "No outward conflicts, but~there was too much pressure for con-sensus .in all things. The time for divisions was over, we were told. The consensus just covered over deep divisions; I "and others became in-tensely angry because of this. The chapter was not a reconciling event that it is said to have been." 2. "The c~hapter was to be a time for dialogue, yet it was riddled with conflicts. Some group said they were out to bring reality into the chap-ter. They caused conflicts all the time, refusing to listen to contrary views. We agreed on nothing." 3. "I tried to raise the important initial-formation issue, but the emo-tional reaction and pressure of the group against it was so great that I had to drop it. I was marginalized for proposing a discussion. So we strug-gle in ignorance for. six mor6 years about formation." 4. "We had a good chapter, since we stressed the discernment pro-cess, downplayed debates and the study of reports on the congregation." 5. ~'I feel unhappy with our chapter. One national group effectively stopped the discernment process. 'We don't decide things by prayer! That's pre-Vatican pie.ty,' they said." 6. "Some participants held back from sha~ring their views until they had ihe right momeni for maximum impact; they would not listen to others. I thought they used their silence as power to manipulate us." 7. "People say that there sfiould never be conflicts, but only'consensus' on issues. This puzzles me. Perhaps disceinment might'help." 8. "I feel the chapter was an experience of grace. I did not feel the under-" ~urrent of ideological pressure groups, power movements, national/ cultural lobbying, that characterized our last chapter." Evaluating Chapters 9. "There was hardheaded debate, but a spirit of listening, openness to reports of the world we must be evangelizing, an experience 0f rec-onciliation and sisterhood. I believe there was a deep conversion to the Lord in all of us. Discernment, research, and prayerful preparation helped. Decisions are being now implemented." 10. "Every now and then our chapter made self-congratulatory expres-sions or decisions that were so unreal. You would think that the whole world was waiting on every word, yearning to be led by a dynamic con-gregation, well equipped for apostolic action. We wrote a mission state-ment,- but ignored priority of apostolic needs, the insights of theologi-cal e.xperts--anything, it seems, that would have embarrassed us to face the poverty of our spiritual and human resources. We had warm, comfort-ing liturgieS. It made people feel good. What a sad, escapist experi-ence!" I I. "'We wrote many documents, including a mission statement. We felt we had accomplished much because we did a lot of writing, but the real issue of conversion remains unconfronted." 12. "I was frightened by the repeated labeling of participants as 'right-ists' or 'leftists.' If you were classed as a leftist by one vocal group, there was nothing one could do wrong in the chap~ter. Groups, especially some national groups, spoke of 'winning or losing battles,' obviously rejoicing when rivals were 'conquered.' " 13. "It was a prayerful chapter. We got to the painful issues, and made good decisions. Now, several month~ later,participants are not inter-ested in doing anything about the decisions." 14. "Two sma!l, but vocal, groups struggled to dominate or manipu-late our chapter. One group wanted by force of law to restore the status quo, the opposite group wanted.change to be,imposed by law on all of us. Both were humorless, almost fanatical." Some of these comments are optimistic, but, overall, respondents are uneasy about the effectiveness of'their chapters. Given the frequent, un-critical 'use of such value~charged sociological terms as "conflict" and "consensus," I estimate that their unease is justified. I suspect that sev-eral chapters described by participants were insensitive to how power can be manipulated, sometimes by people with immense goodwill but with little knowledge of the social sciences, in ways that are quite contrary to gospel values. Review for Religious, March-April 1988 Because of the confusion that Can exist about how a culture or group functions?internally, a, confusion evideht in the comments listed, my task is now to, ex.plain the n'ature-and function of two popular models of so-cieties: the confliCt arid ~the consensus models; this will necessitate an analysis of the strengths and weaknesses'oUsociological models in gen-eral. Also, after showing how these two models can be misused w~hen applied to the'an, al.ysis of r~li~iOus~congregations., I,shali ~xialain the role of di~ce~'nment in m~k.ing'decisions. Models of Society , - A model, o~: ideal-type, analysis denotes a~particular and popular method of sociological investigation of society. An idea.! type i~ an "ex-aggerat! on',' .of cert,/in features which tend to be present in society; once the type is constructed by ttie researcher; ~i°concrete s'ittiation can then be better understood by means of comparison with the ideal type. For ex-ample, the researcher concludes that a particu, lar society is like, or di-verges from,~the ideal type in this or that way. Ideal-types have been con-structed, for example, of capitalism, communism, bureaucracy, and pre- Vatican II religiouscongregational governments.3 In summary, an ideal type has the following qualitieS: First, it is not "ideal" ir~ an ethical way. Secondly, it is rather "ideal" in a logical sense;it is freely d~signed by the researcher in an effort to better ~om-preh~ nd reality by isolating, accehtuating or emphgsi~ing, arid artiCulat-ing the elements of a recurrent social phenomenon (bureaucracy~ for ex-ample) into an internally consistent system of relationship. Thirdly, an ideal~type in no way em.b~.~ces all details of the~rea!ity; the aim, as opted, is to emphasize or highlight "significant" recurrent social phenomena. This means that various aspects of society are not included in the model because they do, not fit its Overall purpose or focus~ Hence, to get the best possible analysis of a social situation~, it would be.important to construct several ideal types for analytical use. The response can then be integrated to give a fuller picture of the sit'uation. ~ Fourthly, ideal types are not hypotheses; they are not falsified if they are not, fully substantiated in a particular situation or even,at all, but they are research aids in the building of hypotheses, Fifthly, ideal types gen~ erally are~really scientific refinements of~ common sense. ,For example, the fact!that people use,(even correctly) the two models we describe be-low (consensus and conflict models) does not necessarily mean,~they°are trained social scientists. It ma~, mean that they instinctively.feel, for.~what-ever~ reason~ comfortable, with the emphases that .the models describe~ Moreover, some models, such as the two we are to describe, have.~be~ Evaluating. ~hapters / 181 comepopular!zed in all l~inds of literature, so that the nonexpert" readily absorbs the language particular to the models ,and thus uses it in ways that may or may not be sociologically exact. Finally, an ideal type or model is not a caricature of reality. A cari-cature, when made of a person, consists of a graphic distortion of the s~a-lient points of his or her appearance or habitual costume so as to excite amusement oro.contempt; a caric,ature of a society or. group has the same deliberate distortion.An ideal type does not distort reality, but only high-lights particular details to facilitate a better knowledge of a situation. Of course, if an ideal type is ,wrongly, used, it can well become a caricature. Consensus and Conflict Models of Society Cooperation or Consensus and conflict are two basic processes of group life. Consensus is that general agreement in thought a~d feeling which~tends to l~roduce order where the~e was disorder. Conflictu~l'i'ela-tionships c~n be~=ategorized in terms of competition (mutually opposed efforts to obtain the sa~ne objectives), rivalry (conscious competition be-tween particular groups), or~conflict (the struggle over val~es and claims to scarce resources in which the aims of the opponents are to neutralize, injure, or eliminate their rivals). Two commonly used~ideai types have been constructed~ around'these two words: consensus and conflict (see Fig-ure ~1) 4 . Inthe cQnsensus model the.assumption is that people generally agre~e on values and norms; soqial life.is.basically.stable becausecooperatipn is rewarding.A spirit, of interdependenc,e pervades the society. Conflic-tual situations do ,emerge (~r~iters on this-model then tend to speak of "strained," "otense," "rival ".or, "competitive" relationships rather than "conflictual" o.nes), but they, do not threaten the dominant, consen-sus; .conflict resolutionS°in which equilibrium or harmooy 'i~ resto~r.ed, is achi.e~ed othr.~ugh trust :~n~ di,alogue and with ~'he aid of legitimate lead-ershi. p.,5 Maj.or social change comes very siowly and .depends on signifi-cantly large shifts in a~t.itud.e, and belief. The model therefore is conser-vative 'about change; many su~ggestions for chang~e are considered unre-alistic because people hold so firmly to their existing attitudes, vaiues~ and customs. ' In.the conflict model the key characteristic is the domination of some groups~by others, and actual or.potential conflict is at the heart of all so-cial relations. If~consensus exists-it is only a.facade. Behind this mask of.harmony the powerful, including ;the legitimate authorities, in order to maintain their-positions of .influence, manipulate or oppress othi~rs through the use of coercive power. ,Change comes about when existing 112 / Review for Religious, March-April 1988 Key Points I. Basic qualities 2. Social life involves is essentially and depends on or produces 3. Leadership through 4. Social systems are and tend to Figure 1. Models of Society Consensus or Integration Model no'ms/values commitments cohesive consensus, solidarity,. reciprocity, coopera-tion, dialogue legitimate authority integrated remain Conflict or Coercion Model interests inducement and coercion divisive structured conflict, op-position, exclusion, and hostility power ¯malintegrated 9nd con-tain "contradictions" change conflictual situations are further exacerbated and new groups or individu-als emerge who manage to challenge the power structures in a confron-tational manner. Adversaries in conflicts generally judge the outcomes in terms of victories and defeats, wins or losses. In brief, at the heart of the conflict model is the assumption that conflict is the indispensable force in society. Ali relationships are coloreffby' it. The model empha-sizes the role of structures in society and how the powerful can use them to their advantage, and hence emphasiz,es'that change comes about through the alteration of structures through various forms of coercion. The roots of the conflict model go back to .people like Machiavelli and Hobbes. Karl Marx helped to refine the conflict model; conflict leads to revolutionary change rather than fi~aintenance of the system and, in the end, to what Marx claimed Would be a better society. His influence in the social sciences is considerable, though supporters tod~y do not nec-essarily agree with all that he said.6 Uses and Abuses of Models of Society As pointed out above, models are human constructs that articulate emphases in society. The models help us measure particular societies or cultures; enabling us to get a better understanding of their structures and dynamics. Most social scientists today would avoid adopting exclusively either the conflict or the consensus model; depending 9.n the nature of the particular group being studied, they would draw. on the.~trengths of Evaluating Chapters both models. Cultural anthropologists, whose task it is to study in depth a cultural situation, generally feel more comfortable with the consensus rather than the conflict model; they discover that people are more apt to resist change, often vigorously,~ because it threatens their critical need for cultural identity, security, and sense of belonging. People may adopt the jargon of the conflict model and yet remain at heart most unwilling to change. The process of facilitating change is more complex than the en-couragement of conflict; that may have quite the opposite effect. Abuses of the models occur inseveral ways. (A) One way is through the unscientific and exclusive application of one or other of the models to reality. People are then blinded to wider realities and values that may significantly influence the behavior of people. For example, as regards the mainline Filipino culture, it is .unwise to apply the cohsensus model exclusively, even though most key aspects of that model are evidently present. The emphasis is on the external maintenance of smooth, inter-personal, cohesive relationships and consensus in decision, making. If the enforcing of justice endangers harmony, then justice may have to be sac-i'ificed~ However, if theconsensus model is uncritically applied to the culture, it will not bring to light the intense conflictual anger and°resent-ment that can build up within individuals, for example because human rights are being ignored. A pointcan be reached when the anger cannot be contained, and it then breaks out with a feroc!ty and intensity that can stun the.unwary observer.7 On the other hand, the exclusive use of the conflict model blinds peo-ple to the existence of values, held in common and to the attitudinal re-sistance to change that generally exists at any level. The mere change of power structures, without attitudinal change or a chaiige of values, will lead to new forms of oppression. (B) Another abuse of the models occurs through the conscious or un-conscious desire to deny uncomfortable or embarrassing realities. There is the urge in all of us to deny awkward truths about ourselves or others, for if we acknowledged their existence we would have to do something about them. (C) A.-third abuse is the turning of either model into an ideology. By ideology I here mean (I am defining it in its pejorative sense) an action-oriented understanding of the person, of history, and of the world. The understanding is dramatic; the individual identifies ~vith it, is emotion-ally and totally gripped by it; one's :personal identity is constructed around the ideology and one accepts a role within the action drama. An ideology is apt to become for its adherents a dogmatic faith, blocking out 184 / Review for Religious, March-April 1988 all challenge~ to it; people believe.,in it, then they~beheve in beliex;ing in'it.8 Ideologists readily use emotion-'ch~rged'labels.ofithemselves and others, for example; "libei-als, . conservatives," . ~ rightists,"~ "left-ists," o "radicals.",' An ideology is a caricature of an ideal type of soci-ety.~ My e.xperience'is that ideologists can,,~become so fanatically con-sumed by the rightness of their cause that. humor is beyond them, most certainly~,:t~he gift. of being~able to laugh at themselv.es.9 Ideologists are blinded to anything that threatens to undermi~n.e their assumptions. Take the conflict ideologlst. Situations and people are sim-plistically categorized, fo~xample, into '~pEre.ss~rs.and t.he oppressed, so that no gray ar,~e,a in the.a, nalys.is is. perm, itted. A.nyone who .~lares to doub! the analysi.s is lqgically (and emotively) assigned to the category "oppressor." ~0 Sigilarly, the consensus ideologist will not tolerate ai~y-thing~ but "harmony,," so that even ~enuine 90nflictual sitt]ations ar.e cov-ered over.~,,. Consensus/Conflict Model Analysis and'the Church Interest in the conflict perspective ih social'relations revived~ ht least in the Ehglish-speaking 'hations, in the. 1960s: In ~r~ceding decades, the dominant" sbc°ial-science theori~'s a~d:m0del~°d'eiaicted societie's~as founded and maintained o~ consensus ar~l ~ooperatiori. Howe~ier, the po-litical upheavals~ of th~ 1960s, 'botli domestic and international; focused attent~oh;ofi~)cial coffflicts and'~h6ir r~solution~ through ye~hlore con-flicts. For example, as concern for world poverty gi'6~v, people 6~ed the cbnflict rno~l~i to'better appreciate how pbwer (~conomic, l~olit'ical, and military) ~otild be i~ed to'impose unequal'exchanges which lead toga ~vorld system ina?ked by dependency arid pb~?erty. : : ~ ~ At the same time as the conflict"fia-6del was being revitalized and re-fined in the secular world, the Church began to ekperience the impact of'the incarnational and social-justice thrust of Vatican II.'Papal social documents 'and'synodal statements reflected,this trend. Proponents of lib-eratidn theolo~gy pointed'out that the philosophy of'cohsensus was being twisted, into an ideology in South America by the powerful minority to oppress the poor. Structural poverty must be tackled in order to briffg genu-ine relief. The.bishops~-'conference at Medellin in 1968 shocked partici-pants. into an awareness of this fact, and thereafter the small ~eed of lib: eration.theoiogy'sp~routed and grew rapidly. The documents of Medellin clearly show thd powerful influence of~the conflict-model in aiding the bishops to grasp the efiormity of the injustices being experienced by their people. On the wider intbrnational scene,.,Paul VI in his~landmark 197.1 document Octogesima Adveniens and in his Ef;ang~lii Ntintiandi (30-39) . Evaluating. Chapters o.f L975.and the bishops; 1971 ,synod on Justice in the World pinpointed ~he~caus.es of. world pox~erty in terms of the sgci.ological conflict model; but cle.arly rejecte.d ~both conflict and ,~consensus ideologies. , In the late 1970s there developed among concerned pastoral workers what became.known as Structural Analysis. This is a heightened criti-cal~ iselfrawareness of. .the wgys in which we c.an be. biase.d~ oLlimite.d in 9ur own thinking by our soqial, e.conom!c, cultural, or religious-life con-text. Advocacy, for the poor is a~critique of conservative-establishment power, domination, and wealth ideology. Identification with the poor and the oppressed is pictured as a "war waged on a more or less clearly iden-tifiable enem~,. The model is essehtially a conflict one where the promo-tion of a good ~s ,~nextrlcably hnked to a fight w~th a known adversary. ~ Unfprtunately, Structural'Analys~s, when it is used by tl~e amateur so-cial scientist, can r~adily t'~:n into a conflict~ ideology and'~hus"b~ the. cause of inj~Jst'ic~rather than an ~nstrument for its'removal. There are example~ of this in the evaluative coinment~ of genei'al ~ch~l~ters gi~,i~ri above. ' ~: :" " In summary, in the main Church documents that set out evangeliz, a, tion's preferentia! option for the poor: 1. The conflict/coercion/consensus models are used as ins, t.ruments of ~ocial/power ,analy.sis. 13 ,o 2. The limitations a,nd.~the dangers of misusiog the conflict mode!,in pa~rticular are pointed out: (.A) The,model cannot embrace theotransce_~n~ de.n,t; concern for just~ice mustoembrace the fullness of the ggspelme, s.- sage: "the prophetic~proc~l.amation of a herea.fter, man's profound and definitive calling, in both cofltin~uity and dis.cgntinuity with the present situation." 14 o~ ~ (B) The model must not be turned into a violence or conflict ideol-ogy;~ 5 "the action which,[the Church] sanctions is not the struggle of one~ class agai.nst an.other !n ord.er to eliminate the foe. She does not.pro~ ~ce.e.d from a mistaken acceptance of an alleged la~ of history: . . . The~ ~Chris.t~ian :wil~l always prefer the path of dia!ogue and joint action.' ,.~6 Nor should the conflict model be turned.into an °ideology that interprets the special option for the poor as embra~cing evaong.el.ically only;one section of the population: "This option excludes no one. This is whyothe Church cannot express this option by means of re.ducti.ve sociological and ideo-logical categories which would make this preference a partis.an choice and~ a.sourc~e of conflict." ~7 0 (C) Sociological models, 0.r ideologies that use these models, do not take into account the reality of sin; efforts at attitudinal or structural 11t6 / Review for Religious, March-April 1988 change that ignore our proneness to sin are d6omed to failure. The urge to dominate or neutralize one's opponents, and the culpable escape from the realities of mortality, find their causes within our desire to deny God and replace him with gods of our own making.~8 (D) True dialogue between individuals or groups is not based on the ability to dominate, but on a spirituality of powerlessness born of char-ity; charity moves us to be open to others in order to respect and listen to them. 19 iE) E~vangelizers must watch lest they use the models in an amateur, but osten.sibly scientific~ way ~ manipulate and oppress people.2° 3. The~commitment to the social-justice apostolate must come out of a deep spiritual conv6rsion nourished by pra~yer. Prayer brings us to un-derstahd, how injustice is rooted in the sinfulness and selfishness of our hearts, it is prayer which calls on th~ Spirit to create within us both the courage and the love to bring about a conversion in people's hearts and the renewal of all structures of society.2~ Understanding Discernment "Discernment" is another frequently used term in the chapter com-ments noted ~bove. Discernment is a prayerful reflection on a human situ-ation in the light of faith. I must discover and root out all the attitudes, ignorance;, and prejudices that obstruct ~y ~penness to the Holy Spirit. Hence, I turn to whatever can hell~ me sharpen my grasp of truth--to the-ology, to social sciences, to discussion. But for discernment I need more than skilled human insights. I need the openness of a converting listener of the Lord. Discernment is not so much a skill as a presence with the Lord. It is being a Mary, "who sat down at the Lord's feet and listened to him speaking" (Lk 10:38). Father Thomas Green, S.J., points out that there are three presuppo-sitions of genuine discernment in the life of a Christian. First, discern-ment assumes that a person sincerely desires:to do what the Lord wants; secondly, this desire involves an openness to what God wants without reservations. Thirdly, the discerner must know the~ Lord in love, an ex-perienced intimate knowledge of God that a converted person has espe-cially through prayer. Discernment assumes conversion or the fact that the person has responded to God's grace and abandoned himself or her-self to the Lord. As Green says, "Discernment is.a function of a lov-ing, pe~rsonal relationship to the Lord. It can normally be only as deep and as solid as that relationship itself. The true discerner must be a pray-ing, loving person."22 Evaluating Chapters The presuppositions for communaLdiscernment are the logical exten-sion of the requirements for individual discernment.23 Every person of. the community must desire God's will; there must already be that open-nes, s, that intimate union of friendship in Christ. Without these qualities, communal'and individual discernment-remain human actions or tech-niques, not movements .in faith. Only'an individual or,group that has ex-perienced "that peace of God which is so much greater than we can un-derstand," and which ought to "guard your hearts and your thoughts in Christ Jesus" (Ph 4:7), can identify what the Lord is asking. Discernment does not dispense with the need to use every human method possible--for exa~nple, sociological research, theological discus-sion-- to clarify the options that one must choos~ from. At tim6s this may require vigorous debate Or discussion. This is indispensable preparatory activity. To neglect it is to ekpect the Lord to work miracles, and'because of our laziness this he will not do. However, despite the perfection of our research, there are limits to our insights. We are relating to a God and Savior whose ways~ can be humanly inconceivable and unpredic.table; so, once the background material has been clarified, then we take it in a prayerful way, to the Lord and with him we contemplate the options. Evaluation of General ~Chapter Comments In view of the above explanation, many of the evaluative comments on several general chapters are not at all surprising. ShOrtly after the end of Vatican II, congregations initiated a series of provincial and general chapters of renewal aimed at updating legislation arid approving new con-stitutions. In the 1970s and 1980s the j.argon of ihe consensus, and espe-cially the conflict, mode~ls of analysis became increasingly popular and acceptable in secular and theological circles. Participants at congregaz tional chapters merely reflected ~hat was happening in the wider Church and society. Our formation p~ograms unfortunately had not adequat~ely prepared us in the social-gcience disciplines always to use sociologica~l or anthropological models with the needed professional caution. We have used sociological terminology, especially of the conflict model, but have frequently failed to grasp the technical ramifications of the language. In very recent years, as congregations have slipped more and more into the stage of chaos,24 religious have grown suspicious of the simplis-tic use of the conflict model and more aware of the attitudinal and spiri-tual dimensions needed i~ charige. Structural changes have not had the desired miraculous effect. Now the terms "consensus" and "discern-ment" are the "in" words though there is frequent confusion about their 188 / Review for Religious, March-April 1988 meaning, as is evident in the following analysis of the chapter evalu- ¯ ations. Mis'use of tl~e Conflict Model (Reread Con~ments 2, 3, 5, ,,6, 12,~ 14) Delil~erately or otherwise~people coerced other participants. Com-ment 3 p,oints to an~,,atmosphere of subtle,.but effect!ve, coercion; the in-dividual feltemotionally pressured io withdrawoa mgtteroof considergble importance to the congregation~--initial formation. In comment 5 one na-tional group r~efuses to cooperate in the discernment process, so the only option ope.n is the ~use of power politics~ pressure grouping, wins and losses. In comment 6 some manipulate the group through orchestrated sile~nc,e.s; they will not risk shar!ng views~ntil they are in a positio,n to d~minate the g~roup with their own decisions. Christi.an mutuality.d~es np.t. ex!.s,t: In comment ~2 i.ndividuals are thor~ughgoin~g ideglogists; they openly proclaim that nothing will be done except through confhcts initi-ated by .them. MisUse~%f the Consensus Model (Comments 1, 7) In comment 1 participants Were using corisensus ideologically, though they may not have been aware of it. Obviously, they had experi-enced in the past the disruptive b,!tt, erness and failure of.the conflict ide-ology. and wanted to~ avoid it at all-costs., They the.n misunderstood the meaning of consensus. People of comment 7 are se~rc,hing to grasi~ the meaning of discernment. Misufider~.tanding of Discernn~ent (cpmments.4, 9, i3) Comment 9 ~vould suggest that a positive chapter was held; not so with .the chapters referred to in comr~efits 4 and 13. A l~'ey presupposi-tion in dis~ernmen(is, the willingness to do what God wants ~f us, no matter h~ow Oistastefql it may be. The fact that "nothingohas been d~)ne about th6 Chapter decrees" shows that this effective willingness was not present. ~, Escdpism/Denial (Comments V,~' 2,, 3;~ 4, 5, 6, 7) ~ . Ernest Becket claims that the root cause of human evil is that our "natural and inevital~ie .urge" is "to deny mortality and achieve a he-roic self-image."25 Discernment demands that we admit our mortality, our,absolute need~of God. This means f.acing ~up constantly to the reali-ties of our 'own sinfulness and our need to be dying to ourselves in order that we rise in Christ, This is painful. It attacks that which we so enjoy-- our .pride and~ self-sufficiency, ., ' ~ EvaluaiingChapters / t89 ~There are examples and hints of participants denying their own per- ,sonai and corporate mortality and thus avOiding reality, for example'; through the misuse.of conserisus and conflict models and the failure to have the openness to one another that.comes 6nly through the risk of faith. Power, as commonly understood in:the comments, is unilateral; that is, people are out to impose their influenc~ on others while cloging then~selves to the'insights of the'latter. RelationalpoWer is precisely the ability t~O listen to others as well as being available to influence the same people (see comments 2, 3).26 InSistence on conflict or c6nsensus at all costs overlooks, the fact that ultimately there can be nor worthwhile change unless it springs out of one's conversion to the Lord'~ his love, his meekness. Fine documents do not effect conversion (comment~l l')~. In response to.grace we must turn wholehe~rtedly to the Lord. No culture must ever be the norm for the Christian.-A cultu;e may or. ma3? not facilitate dialogue, but ultimately dialogue for tl~e Christian must=have its roots in faith and in imitation of Christ.'He is the exemplar of relational power, the power of mutuality and risk' in .~harity. He thtis teaches us what genuine dialogue means. Ponder how often he asks peo-pie wh~it, they wish of him. He does not tell them what hE thinks they need: "'What do ~,ou want me to do.for you?" he said to the blind man. "Master, let me see again'~' (Mk 10"51). Or take that in~ident~in which Jesus enters into dialogue with the Canaanite woman who persistently begs him to heal her daughter. She does not take no for an answer, and Jesus listens (Mr 15:21-28), just as he does with the Samar.!tan woman at the well and his perplexed follow+r.s on the rgad ,to Emmaus. Then the touching interchange on the cross itself, when Jesus in his agony listens and responds to the repentant thief. The ultimat~e~source of his gift of lis-tenir~ g is the divine/human e£change bf th( incarnation itself:"'Hi~ State was divine, yet he did not cling to his equa!ity with~God, but emptied himself to assume the condition of a slave" (Ph' 2:6-7). Conclusion " Chapters are called to be witnesses of charity to the Church and to their own congregations and to apostolically relate their ~institutes to the needs of a changing world: In order to know these needs, "participants must break through the'barriers of their own pr6judices and ignbrance. An amateurish use of the social sciences, for exampl.e, through the mis-use, of sociological models of analysis, only iincrease~ these barriers. St. Paul was never a trained social scientist, but he had a shrewd in-sight into how people could misuse power. He detested those who sought to divide the Church into exclusive, conflictual, unlistening po~er blocks "191~ / Review for Religious, March-April 1988 that aimed to dominate one another--all in the name of Christ: "What could be~more unspiritual than your slogans, 'I am for Paul' and 'I am for Apollos'?" (1 Co 3:4), That approach, he insists, traps.people and deprives them of their freedom and openness to the Spirit; it. is a "sec-ondhand, empty, rational philosophy based on the principles of this world instead of on Christ;' (Col 2:8). Paul then is condemning ideologies, or any action-oriented beliefs, which claim to legitimize the domi~nation or manipulation of people. At root, "feuds. and wrangling, jealousy, bad temper and quarrels, disagree-ments, factions . . . and similar things" are the fruit of "self-indul-gence," which "is the opposite of the Spirit, and the Spirit is totally agaipst such a thing" (Ga 5:20, 17). The sign of the converting, therefore listening, person or group is love, for "Love is always patient and kind; ~t is never jealous., never rude or selfish., not resentful . [It] delights in the truth; it is al-ways ready to excuse, to trust, to hope, and .to endure whatever comes" (I Co 13:4-7). Such ~people will do all they can to discover God's will, for they take to heart the ever pressing invitation of the Lord: "Come now, let us talk this over, says Yahweh. Though.your sins are like scar-let, they shall be as white as snow; though they are red as crimson, they shall be like wool" (Is 1:18). NOTES t Congregation for Religious and Secular Institutes, Essential Elements in the Church's Teaching on Religious Life, May 1981, par. 51. 2 See G. A. Arbuckle's Strategies for Growth in Religious Life (New York: Alba House, ! 986), pp. I 16- I 19. 3 See Max Weber, TheMeth~gdology of the Social Sciences (Glencoe: The Free Press, 1949), passim. 4'See P. S. Cohen, Modern Social Theory (London: Heinemann, 1968), p. 167. 5 See presentation of model by Talcott Parsons, The Social System (New York: The Free Press, 1949), passim. 6 See Steven Vago, Social Change (New York: Holt, Rinehart & Winston, 1980), pp. 39-44. 7 For a Japanese parallel see lan Buruma, A Japanese Mirror: Heroes and Villains of Japanese Culture (London: Jonathan Cape, 1984), pp. 219ff. 8 See Antonio B. Lambino, "Ideology, Social Change and the Christian Con-science," in Loyola Papers, Manila, 1976, nn. 7/8, pp. I If. 9 See Arbuckle, StrategieS, pp. 67-87. t0 See insights by Renato A. Ocampo and Francisco F. Claver in Pulso, Institute on Church and Social Issues, Manila, voi. I, no. I (1984), pp. 7-16, 48-63. t t John L. Seymour, "Social Analysis and Pastoral Studies: A Critical Theological Assessment," in Pastoral Sciences, vol. 4 (1985), p. 58. Evaluating Chapters / 191 12 See Joe Holland and Peter Henriot, Social Analysis: Linking Faith and Justice (Ma-ryknolh Orbis, 1984); pp. 14-44. 13 See Congregation for the Doctrine of the Faith, Instruction on Christian Freedom and Liberation, 22 March 1986, par. 42; also Donal Dorr, Option for the Poor: A Hundred Years of Vatican Social Teaching (Maryknoih Orbis, 1983), pp. 175,244- 250. 14 Paul VI, Evangelii Nuntiandi, 1975, par. 28. 15 Paul VI, Octogesima Adveniens, 1971, par. 28. 16 Instruction, op. cir., par. 77. ~7 lbid, par. 68. ~8 lbid, pars. 38, 39. ~9 lbid, pars. 55-57. 2o Octogesima Adveniens, pars. 38, 39. 21 Evangelii Nuntiandi, par. 15. 22 Weeds Among the Wheat: Discernment--Where Prayer and Action Meet (Notre Dame: Ave Maria Press, 1984), p. 64. 23 See John Futrell, "Communal Discernment: Reflections on Experience" in Stud-ies in the Spirituality of Jesuits, vol. 4, no. 5 (1972), passim; and Brian P. Hall and Benjamin Tonna, God's Plans for Us: A Practical Strategy for Communal Discern-ment of Spirits (New York: Paulist Press, 1980), passim. 24 See Arbuckle, Strategies, pp. 23-66. 25 Escapefr~om Evil (New York: The Free Press, 1976), p. xvii. 26 See Evelyn Woodward, "Uses of Power in Community," in Human Develop-ment, vol. 4, no. 2 (1983), pp. 27-29. The "Active-Contemplative" Problem in Religious Life by David M. Knight Price: $.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell~ Blvd. St. Louis, Missouri 63108 The ,Relevance of Life Review tO the Vowed Life James J. Magee, D.S.W. ~ ~o' Doctor Magee has, done extensive research and consultative work in the j'ield of re-tirement programs for religious women~ His last article in these pages, "Confidants Help Older Religious with Life Review," appeared in the issue of March/April 1987., He may be addressed,at the College of New Rochelle; New Rochelle, New York 10805. ¯, ~ ¯ , In response to the "graying" of their membership, many religious com-munities have begun to draw upon the reminiscences of their older mem-bers as a valued resource. Communities have sponsored groups to tape oral histories of the personalities, geographical sites, institutional crises, and developmental issues for which only the older members can give first-hand accounts. They have asked members whb are retired from their pri- ~ mary mini, str~!e~s~i'tg~.feiz.0.~d ~th.~zhaile~i'~es t,h~t iin~ar)'~.bly cbn.fro~t those who succeed them. Ttiey have, encouraged them, too,. to value the in- . creaseo ~nvo~vemento~n~4tte rewew that accompanies'aging:as occasions for healing memorie_s and di.sce~rning God's gracious intervention through-out their lives. Life review is a fo£m of reminisce.nce,~in whic,h persons recall long-forgotten incidents, dwell on them, and re6apture the emotions that origi-nally accompanied them, often while trying to convey these felt experi-ences to a listener. Thes'e.re~zollections are:usuhlly clear and vivid, ac-' companied by pleasant or uncomf6rtabl~ emotions varying in intensity. Life review increases dra~atie~ll~ in middle age and continues un-abated among older adult~':~In, life~re~,iew:ifii:li.vidfi~als reflect upon their personal history and accept responsibility for it. It is a process in which reviewers gradually r.ecpns~truct and assess their past, using their current 192 Life Review and the Vowed Life / 193 values to weigh behavior that memories progressively retum to conscious-ness. It focuses attention upon the connectedness of their: past with their current sense of themselves, evoking memories of formative experiences that influenced their personal development (Merriam, 1980). Life Review and the Daily Examen This description of life review overlaps several of the functions of the daily examen. A critical evaluation of life experiences with a goal of integrating them in an acceptance of oneself here and now is common to them both. Life review, however, is seldom a structured progression of memories. Usually it proceeds circuitously through reverie, reflection, dreams, diary or journal entries, correspondence, and storytelling. More significantly, life review enhances the fruitfulness of the daily examen by focusing upon the vowed lifestyle as a way of life that can release its members from compulsions that impede their self-actualiza-tion and intimacy with God. Like everyone who engages in life review, older religious become enmeshed in memories which join their own per-sonal history with the history of their family. They particularly recog-nize the ways in which they have mishandled in their own lives some is-sue( s) that they know various family members have mishandled over gen-erations. In a previous article in this journal (Magee, 1987), I indicated that these intergenerationai issues characteristically include the fol-lowing: WEALTH. (How much is enough? Who has access to it? What is sup-posed to be done with it?) HEALTH. (Use/avoidance of preventive and rehabilitative services, hy-pochondria, phobias) SEXUALITY. (Knowledgeability, scrupulosity, homophobia, premari-tal and extramarital activity) WORK. (Workaholism/inertia, process/product orientation) ANGER. (Forms of ex.pression, targets, repression, degrees of openness to resolving differences) RELIGION. (Freedom to participate/disaffiliate, questioning institutional teaching) AUTONOMY. (What decisions are mine to make? Where can I live? How often am I expected to contact kin?) These issues recur in families over generations because they have never been resolved. Instead of coping with them when they arise, fam-ily members react with a heightened anxiety which spurs demonstrations of denial, projection, and somatic symptoms. One authority refers to such issues as "islands of sensitivity" in a family. When family mem- Review for Religious, March-April 1988 bers even approach one of the "islands," no more than a particular kind of look, gesture, word, or tone of voice is needed to arouse an emotional explosion (Fogarty, 1977). ¯ Life Review and the Vowed Life How appropriate, then, that the lifestyle of living in community un-der vows of poverty, chastity, and obedience should lead religious to con-front the very issues which hold such intractable control over most peo-ple's lives. Texts concerning formative spirituality consistently em-phasize the inevitability of the vowed life engaging religious with their tenacious, problematic attitudes toward status, sexuality, and autonomy. It is to be .expected, then, that life review will elicit memories that reit-erate the difficulties religious had in observing their community's way of life precisely because that lifestyle addressed issues of exquisite sen-sitivity in their families. Consider the situation of a son who intervened between his parents who were estranged over any subject involving finances. The mother, in turn, invested in a compensatory relationship with her son, while the fa-ther maintained a deprecatory attitude toward him. The son rallied to-ward his mother, but experienced increasing anxiety over the intensity of their relationship. Later, after entering his religious community, he remained sensitized to expressions of anger, even disagreement. He was unable to resolve arguments, felt drawn to one member against another, and yet believed he must work everything out between them. Finally, he remained particularly scrupulous about observing the letter of his vowed poverty, and alert to any apparent laxity in the observance of other com-munity members. A second example concerns a woman religious who was raised in a patriarchal household in which daughters were assigned, without right of protest, the least challenging and most wearisome chores. Although she demonstrated exceptional organizational abilities in her community, she participated only reluctantly whenever her superior asked her to co-ordinate retreats conducted by a priest rather than by another woman re-ligious. In fact, whenever community liturgies involved several male cele-brants, she suffered symptoms severe enough to keep her from attending the services. A final example concerns a friar who grew up in a tradition-oriented family in which the eldest son for four consecutive generations had as-sumed direction of the family business. In this man's case, however, he entered his community even though he was the firstborn and had been christened with his great-grandfather's name. He maintains that his Life Review and the Vowed Life choice of vocation was the only discontinuity with his family of origin. For the family's entrepreneurial orientation and expectations for his as-gendancy continued throughout his life to compound his difficulties in sharing in the give-and-take exchange of community living and in ob-serving prescribed consultations with his superior. Life Review and Depression For most older religious, life review affirms their self-esteem as saved sinners, "in Christ, a new creation." Insight into the heritage of their family-based compulsions demystifies so much of their dysfunc-tional behavior. With faith, they see their frailties of character as graced opportunities "to boast of nothing but the cross of our Lord Jesus Christ." For a troubled minority, however, life review, like the examen it-self, can lead to depression instead of peace. For three groups, life re-view can precipitate a crisis of conscience and faith. One group consists of religious who "have consciously exercised the human capacity to in-jure others" and cannot imagine that they could be forgiven by those whom they have injured or by God (Butler, ! 963). They feel that no re-course exists to undo whatever harm they have inflicted. Often they ap-pear obsessed with a theme or event, discussing it with one listener after another. Somerset Maugham's (1959) observation about reminiscence is poignantly relevant to members of this group: "What makes old age hard to bear is not a failing of one's faculties, mental and physical, but the burden of one's memories." Members of the second group.are those charact.eroiogically arrogant and proud. They use life review not to appreciate the gratifications that their memories recall, but to accentuate that their accomplishments and sources of life satisfaction are now behind them. Moreover, because they have built their self-esteem upon recognition for their achievements and affiliations rather than on their inherent worth as human beings, they view aging as distancing them further from the bases for their self-worth. Life review may also lead to depression for a third group who have tended throughout their life cycle to live in the future. Their memories surface a lifetime of opportunities missed because they were focusing uport tomorrow rather than upon today. Feeling powerless to modify their future-orientation and seeing death as foreclosing further opportunities, they become disconsolate over a life that appears to them as wasted. These three groups are in crisis about their spiritual life and their men- Review for Religious, March-April 1988 tal health. Their depression requires professional mental health attention. Conclusion Increased investment in life review is a developmental attribute of aging. As members of religious communities age, life review becomes a more potent resource. It enhances the quality of the daily examen. It helps religious to understand lifelong difficulties they may have had with their vowed community lifestyle. Finally, it helps in identifying relig-ious who need mental health services as well as spiritual direction. REFERENCES Butler, R. (1963). The life review: An interpretation of reminiscence in the aged. Psychiatry, 26, p. 70. Fogarty, T. (1977). Fusion. The Family, 4(2), p. 56. Magee, J. (1987). Confidants help older religious with life review. REVIEW FOR RELIGIOUS, 46(2), p. 235. Maugham, S. (1959). Points of view. Garden City: Doubleday. Merriam, S. (1980). The concept and function of reminiscence: A review of the re-search. The Gerontologist, 20(5), pp. 604-609. The Cross Reconsidered William F. Hogan, C.S.C. Father Hogan's last article, "Eucharistic Community of Disciples," appeared in the issue of November/December 1985. He continues to reside at the generalate of the Christian Brothers: Fratelli Cristiani; Via della Maglianella, 375; 00166 Roma, Italy. History points to the virtual impossibility of maintaining balance between all the facets of the mystery of Christ, his person and his message. Theo-logical controversies over the centuries bear witness to this; current spiri-tual movements, as in the past, similarly offer testimony. ~ In the present day, emphasis on the Cross would appear to be one aspect of theology-spirituality that has receded in the light of other stresses, and a variety .of reasons could be adduced, not the least of which would be a reaction against some of the negativism in the past associated with the attention given= to the cru~ifixiofi in the Paschal Mystery and the insufficient ac-cent on the resurrection. Further, the broader view of the theology of crea-tion and incarnation has been seen .as necessary for a better appreciation of the basic concept of mission and our part in it today. It is not surprising that the recent extraordinary synod pointed to the need of recognizing "that in today's difficulties God wants us to teach more profoundly the value, importance, and :centrality of the cross of Je-sus Christ."2 These words assume a particular importance when we re-flect on the many kinds of life-struggles in our world and the areas need-ing redemption. What the synod said concerning teaching the Cross should not be restricted to ministerial actions toward others, for the mes-sage touches life and spirituality and needs to be integrated therein. But how a person approaches the centrality of the Cross in ministry as well as in personal life is very important, for there is need for integration as such. We cannot just let the. Cross remain outside ourselves as a reality 197 Review for Religious, March-April 1988 to be looked at. (While this may seem obvious, in fact, in our daily liv-ing we may well find ourselves looking at the Cross disinterestedly as an object.) The Cross is not simply a thing, static; rather it involves and expresses a relation of personal self-emptying love and total giving for us. Unless seen in that perspective, it will not touch us concretely and we will find much more comfort in concentrating on the Risen Jesus, avoiding the starkness and pain of the Cross. Touch us it must, for the Cross is at the core of Christian discipleship and reveals the mystery of divine love in the gift of the person of Christ, who invites us to follow him into the Paschal Mystery. Discipleship entails such a preferential love for Jesus as to demand that we go after him all the way into the mys-tery of his death-resurrection and not be deterred by lesser preoccupa-tions. The integration of the mystery of the Cross into our lives is inti-mately associated with the whole question of our human sinfulness and brokenness and how we own that as part of our lives. Often we would prefer not to look at that side of ourselves, since it can be discouraging and depressing. Some past approaches of spirituality urged people to re-flect on sin in such a way as to foster morbidity and gloom because of insufficient attention to the love of Jesus and that of the Father in send-ing him to humankind. As a result, instead of a deep spirit of sorrow for sin, a sense of guilt took its place, accompanied by feelings of shame, where the attention is at least unconsciously on self and not on God-- "I thought I was better than that." And then for many the next logical step is the loss of a meaningful sense of sin out of a flight from guilt and shame. No doubt, it can be frightening to see some aspects of ourselves, when at times we catch a glimpse of our dark side or it catches us by surprise; and we would prefer not to acknowledge to ourselves our sin-fulness, brokenness, and weakness. Yet a major factor in this reluctance may be how we look at this part of our lives. Do we view it separately in itself or in conjunction with the Cross and the healing power of God's love? Do we at the same time see God's power operative in the midst of our human frailty, using it as an occasion to break into our lives? A basic call is given to each of us to accept ourselves as we are if we are to grow to maturity. This includes acceptance of our dark side as well as the brightness of gifts, talents, and admirable qualities. However, the acceptance of one's sinfulness must be against the background of the re-ality of the Cross and divine love eager to lead us through our b~oken-ness towards wholeness, analogous to the felix culpa message proclaimed The Cross Reconsidered / 199 in the Exsultet of the Easter Vigil Service, We are not to cling to our sinfulness in a wrong way, trying to hide it from ourselves and from God, but let him use it and operate through it--sincerely believing that "for those who love God all things work together unto good" (Rm 8:28). A correlated sense of sin and of the Cross leads to greater convic-tion of need for, dependence on, and openness to the God who loves us in our weakness; simultaneously there is a breaking down of the exagger-ated kind of personal autonomy that lies at the root of so many personal and societal problems. And the human person gradually becomes steeped in the gratefulness to God that is the antithesis of the ingratitude of sin. Joyful dependence on God should overflow into a sense of dependence on others, enabling us to more intensely live Jesus' message of interde-pendeiace. We need each other, as we all need God and his redemptive love, because of our mutual brokenness and sinfulness. And in a very real way it can be said that God uses individual frailty as a means of be-coming a life-giving channel for others when we accept them and need them in their sinfulness. God ministers to them through us when we com-mune with them in our mutual need for healing and strength; and at the same time we receive God ministering to us. The Cross is not an isolated reality, for it extends to all aspects of individual and social life in touching what is most fundamental in hu-man nature. Each season of the liturgical year, while concentrating on one or other dimension of the mystery of salvation in Christ, must ulti-mately be viewed from the perspective of the Paschal Mystery. The Cross and resurrection are present in all of them even as they were pre-sent in the lifelong discipleship of Jesus. His self-emptying in following the will of the Father and seeking the Father's glory in all the phases of his life led to the culmination of kenosis in laying down his life. Any-one who would respond to Jesus' call of discipleship must necessarily make the same journey from self to the Father, and the Cross is inescap-able. We may~not like the manner of expression of the Imitation of Christ, but the message still holds true: The cross is always ready and everywhere waits for thee. Thou canst not escape it, whithersoever thou runnest; for whithersoever thou goest, thou carriest thyself with thee and shalt always find thyself. Turn thyself up-wards, or turn thyself downwards; turn thyself without or turn thyself within thee, and everywhere thou shalt find the cross.3 Various spiritualities in the past emphasi~.ed practices related to the Cross and some of them have been dropped. Perhaps this was wise and 900 / Review for Religious, March-April 1988 even necessary because the devotions were not sufficiently well grounded for some people and even, in fact, became ends in themselves. Now may be the opportune time to take another look at the values these devotions and practices were meant to instill and deepen and to seek to reincorpo-rate them with new expressions and emphases, especially making a more explicit link to discipleship and our human brokenness. This could be help-ful in enabling us to perceive life and ministry struggles in terms of the Cross and drinking the cup (see Mt 20:22). Similarly opportune would be ongoing personal reflection on God's personal redemptive love for the individual--a truth that can never be deeply enough engraved on our hearts, a truth intellectually admitted but so often not interiorly believed such as to affect our lives. In the awareness of the pilgrimage of our lives, we need to see the already attained as having been reached in terms of God's love and the power of the Cross and the "not yet" element as something to be faced in the light of the same. Throughout the centuries the Cross has been a symbol of Christ, point-ing backward through history to the salvific event and at the same time forward with a prophetic call. It speaks to the world and to individuals about love, unlimited love, the love to which we are still challenged to-day: What I say to you is: offer no resistance to injury. When a person strikes you on the right cheek, turn and offer him the other. If anyone wants to go to law over your shirt, hand him your coat as well. Should anyone press you into service for one mile, go with him two miles. Give tqthe man who begs from you. Do not turn your back on the borrower. You have heard the commandment, "You shall love your countryman but hate your enemy." My command to you is: love your enemies, pray for your persecutors. This will prove that you are sons of your heavenly Fa-ther, for his sun rises on the bad and the good, he rains on the just and unjust (Mt 5:39-45). The disciple of Christ, even in his/her sinfulness, is empowered to take up the challenge of Christ through the power of the Cross operative today and, in trying to witness to this love, will be living out the Pas-chal Mystery. How important it is that we seriously reconsider the Cross and its im-plications in our lives today, for it is so easy to forget or at least take it for granted. The Cross Reconsidered NOTES ~ See John Dalrymple, "Not Peace but the Sword," in The Way, January 1986, where the author indicates how some elements of charismatic spirituality tend to cloud over some disturbing aspects of Christ and his message. 2 L'Osservatore Romano, December 10, 1985, Documents section, Relatio Finalis D. 2. 3 Thomas a Kempis, My Imitation of Christ, Confraternity of the Precious Blood," Brooklyn, New York, 1954, p. 147. A Sister's Passing I watched the sunlight touch the corners of the sky and softly climb the hills, while you-- so still-- let the light fade in your room and quietly went.away to another mansion where mysteries are no more, and the Son-light never dims. I shall not question your going. R.LP. Sistei" Dorothy Clark, R.S.C.J. 2/6/85 Claire Mahaney, R.S.C.J. 140 Valparaiso Ave. Menlo Park, CA 94025 Advance Directives for Health Care: A Proposal for Priests and Religious Ruth Caspar, O.P., Ph.D. Sister Ruth, recently returned from a sabbatical devoted to research in bioethics, is a consultant in biomedical ethics along with being Professor and Chair of the De-partment of Philosophy at Ohio Dominican College; 1216 Sunbury Road; Colum-bus, Ohio 43219. The events surrounding the recent death of Monsignor.Thomas O'Brien will put clergy and members of religious congregations on notice that they should enact directives concerning their preferences regarding medi-cal treatment well in advance of the age of 83. ~ This was the age of Mon-signor O'Brien at the time of the severe stroke that left him paralyzed, unable to swallow and take nourishment, and incapable of speech. It was also the age of Brother Charles Fox when he suffered cardiac arrest and anoxia during routine surgery.2 In both cases, medical technology was available to sustain the lives of these patients, and in both cases persons close to them--friends who could have been expected to know their val-ues and preferences--sought the removal of these medical interventions. A review of the medical, legal, and ethical aspects of these cases, which differ in significant respects, will be instructive in providing a con-text for the discussion of Advance Directives "for members of the clergy and of refigious congregations. Brother Fox In the literature of bioethics, the case known in law as Eichner v. Dillon stands as one of the precedent-setting decisions regarding proxy consent authorizing termination of treatment for an adult incompetent pa-tient. 3 Father Philip K. Eichner, S.M., secured in that decision judicial 202 Health-Care Directives / 903 approval from the Appellate Court, Second Department, of New York State to remove respirator support from Brother Joseph Charles Fox, di-agnosed as suffering from "permanent or chronic vegetative coma." This petition had initially been approved by a trial court order, but was appealed by Nassau County District Attorney Denis Dillon. Both Father Eichner and Brother Fox were members of the Society of Mary, and both at that time belonged to the community at Chaminade High School in Mineola, N.Y. When Brother Fox entered Nassau Hos-pital for routine surgery for a hernia in October 1979, he had spent 66 of his 83 years as a Marianist Brother, the last ten of them in retirement at Chaminade, where his longtime friend Father Eichner served as relig-ious Superior and president of the high school. Their relationship, beyond that of friendship, was also established on the trust and respect that are part of the structure of religious community life under vows of obedi-ence. In 1953, Eichner had been a novice under the guidance of Brother Fox, then prefect of novices; in 1979 this role was reversed, and Fox lived and worked as a member of a community under the direction of Fa-ther Eichner. Why did this case make legal and bioethical history? Removal of a respirator from a patient in chronic vegetative state, with no hope of re-covery of cognitive functioning, is now fairly well supported in legal precedent and moral consensus; the debate in the courts and among bioethicists today focuses on the withdrawal of a further and more con-troversial intervention: tube feeding, which is at issue in the O'Brien case. But this was not the agenda in 1979 when Quinlan was foremost in the consciousness of the courts and the public as a result of media ex-posure. The Fox case was not finally resolved until March 31, 1981, when a decision of the New York Court of Appeals, highest court in that state, consolidating Eichner v. Dillon with Storar, upheld the decision of the lower court regarding Fox. It had opened on October 2, 1979, when Brother Fox, in relatively good health but advanced age, went in for sur-gery to correct a hernia he had suffered while gardening. In the course of the surgery he suffered cardiopulmonary arrest. Heart massage even-tually restored a heartbeat, but not before oxygen deprivation tothe brain had reduced Brother Fox to dependence on a respirator to sustain even the most basic ~of vital functions, with no hope of regaining conscious-ness. When this prognosis was confirmed by neurosurgeons, Father Eich-ner requested that the hospital remove the patient from interventions that 204 / Review for Religious, March-April 1988 were clearly "extraordinary" under the well-articulated moral teaching of the Catholic Church. He was supported in this request by Brother Fox's nieces and nephews, all of whom concurred in this decision. More-over, Father Eichner and the provincial, Father Keenan, could report that they had heard Brother Fox express his preferences regarding the mat-ter. In discussions surrounding Quinlan he had said that he would not want to have his life prolonged by such extraordinary and artificial meas-ures, a conviction he reiterated immedi~ately prior to his own s.urgery. He had, however, no written document stating his position. When hospital officials refused, alleging both legal and moral qualms, Eichner was left with no alternative but to go to court if he wished to honor the known preferen.ces of his Marianist brother. He sought a court order appointing him as proxy for the incompetent patient with authority todecide whether life-sustaining equipment should be with-drawn. This was granted by the trial court on December 6, 1979 (Brother Fox had by now been in deep coma for two months); the order was im-mediately appealed by Dillon. Before the subsequent decision in favor of Eichner was rendered, Brother Fox died on January 24, 1980. Citing the far-reaching impact of the issues contested in the case, the Appellate Division proceeded with the case, announcing its decision two months later (Eichner v. Dillon, March 27, 1980). Dillon appealed once again, to the highest court in the state; once again Father Eichner's right as proxy to authorize the termi-n~ ition of treatment for Fox was upheld in the 1981 decision In re Storar. Though vindicated at every level of court review, the progress of the Fox case nevertheless incurred $20,000 in legal fees and over $80,000 in medi-cal costs. Monsignor O'Brien If the Fox case seems relatively clear and straightforward in spite of the difficulties encountered in its progress, that of Monsignor Thomas O'Brien, had it proceeded through court review, would have been a storm center. Nevertheless it presents an even stronger argument for a need for Advance Directives on the part of clergy and religious. Father Thomas O'Brien, ordained a priest for the archdiocese of New York, served over the many years of his priestly ministry at St. Paul's in Harlem, St. Anastasia's in the Bronx, and St. Malachy's, the "Ac-tor's Chapel," in Manhattan, where in retirement he held a position as Pastor Emeritus. He is described in the court record as "a lively, gre-garious loving man, an avid reader, a rapt conversationalist, and a good friend to the members of his parish."4 Health-Care Directives / 905 At the age of 83, he was severely disabled by a stroke suffered on May 25, 1986. As a result of the stroke~and subsequent paralysis, he was restricted in his movements, unable, initially, to swallow or take notir-ishment, and incapable of speech. In response to the medical emergency, a nasogastric tube was in-serted for the provision of nourishment. As the name suggests, these tubes are inserted through the nose and pass to the stomach. No consent form was required for this "noninvasive" intervention. Alth6ugh there was some difference of expert opinion about Father O'Brien's degree of competence, the record indicates that "he was not happy with the tube that was inserted and would have preferred to have it out." This he com-municated clearly by attempting to remove it fifteen times. At this point, hospital officials at Frances Shervier Home and Hos-pital in Riverdale, N.Y., petitioned the court for a conservator for pur-poses of consenting to the surgical insertion of a feeding-tube directly through the abdomen into the stomach: a gastrostomy.Such a procedure would allow the continued provision of life-sustaining nourishment with-out the irritation and discomfort associated with the nasogastric tube. It would also, from the perspective of the hospital, "buy time" for the reso-lution of the question bf competence. With the consent of a court-appointed guardian, "there being some conflict in psychiatric testimony.as to whether Msgr. O'Brien was or was not competent to make a decision as to the continuation of life-sustain-ing procedures," the surgery was performed on September 17, 1986. The issue, now that the stomach tube was in place, was whether it could be removed. To determine this, the court sought additional psychiatric testimony and heard the opinions of those most closely associated with the patient. There were no family members in a position to speak for Father O'Brien, nor had he personally authorized anyone to make decisions regarding his health care. No living will was available. One fellow priest is mentioned in the court record--the director of the residence where Father O'Brien livi~d--but he did not act as proxy decision-maker. The person who seemed to be best able to speak for the patient was a Iongtime friend who had initially requested removal ofthe NG tube. His opinion is noted in the record with respect ("His integrity and concern define what true friendship is all about"), but it was not held to be binding. Four psychiatrists, examining the patient who now had the stomach tube in place, found that he "was not so depressed or withdrawn as to render him incapable of making a rational decision affecting his life." 906 / Review for Religious, March-April 1988 His method of communication, however, was limited to affirmative and negative responses which he communicated by squeezing the .hand of the speaker or nodding his head. In this way he indicated that he was not happy with the tube. He understood that it was necessary to sustain life. Did he want to live? No. Did he want to die? No. Hearing his testimony, Judge Greenfield found it necessary to visit the patient himself and to conduct his own assessment of competency and patient preference. Once again he found the evidence unclear and the mes-sages ambiguous, leading him to conclude that the court could not order the removal of the tube. "It will not order the discontinuance of a life-support mechanism without the clearest and most compelling indications from the person most directly involved. Whenever there is doubt, a court must opt for the affirmation of life." For some weeks after the insertion of the stomach tube, Monsignor O'Brien seemed to improve. Attorney for the Shervier Home, Thomas Ford, reported that he took some food orally, attended physical therapy, and prayed the rosary with his nurse.5 He died on December 8, 1986, three months after surgery for the gastrostomy. No further legal action was taken with respect to his case. Who Speaks for the Incompetent Priest or Religious? In the wake of~ Eichner v. Dillon major superiors of religious con-gregations in the United States commissioned a study of the legal issues surrounding treatment decisions in terminal illness, patient rights, and sur-rogate decision-making for their members. Prepared in 1983 by Mary Cos-grove Consentino, Esq., for the Leadership Conference of Women Re-ligious and the Conference of Major Superiors of Men (LCWR/CMSM), Health Care Decision Making for Incompetent Patients: Who Decides? provided an analysis of these issues, a review of rulings in the six states that had, at that time, acted on matters regarding who might decide whether life-sustaining equipment might be withheld from a terminally ill or permanently unconscious incompetent adult, and a set of recom-mendations for effecting surrogate decisi0n-making. Although this paper was not addressed specifically to clergy who are not members of religious institutes, many of its suggestions could be adapted for their use, and indeed for anyone contemplating the designa-tion of a proxy for health-care decisions. In the case of sisters, brothers, and priests who are members of religious communities, the analogy with the family offers strong support for the recognition of a fellow-member as the person best able to speak for an incompetent patient. Health-Care Directives / 207 Religious communities and dioceses will be concerned about these matters for a number of reasons. The individual person's rights of self-determination, privacy, and dignity in dying will be of paramount im-portance. In addition, there are legitimate concerns regarding the finan-cial costs of unnecessary and. futile treatment, the desire to avoid litiga-tion, and a need to clarify the roles of family and community members in decisions regarding medical treatment for priests .and religious sisters and brothers. The LCWR/CMSM paper recommends oral discussions--both for-mal and informal--as one means for bringing these concerns to the sur-face within a religious congregation. It had been this type of discussion that provided the occasion for Brother Fox to articulate his personal pref-erences regarding life-extending technology, remarks that were accepted as evidence by the courts. Increasingly, however, a more formal vehicle for the expression of directions concerning terminal care in the event of incompetency is advised. Referred to generically as Advance Directives, these may take the form of a living will or a durable power of attorney for health care. The living will is a directive executed by an individual while com-petent, specifying preferences concerning the types of treatment that one would wish in the event of incapacity. Typically these directives, antici-pating a condition of terminal illness and incompetency, request the with-holding of life-extending measures that would have the effect only of pro-longing the dying process. Durable powers of attorney are legal docu-ments authorizing an agent (the "attorney in fact") to make decisions on behalf of another person, even a~ter that person becomes incompe-tent (hence "durable" since traditional powers of attorney terminate with the incapacity of the principal). In each jurisdiction th'e binding force of living wills and durable pow-ers of attorney will depend on legislation (Natural Death Acts), compli-ance with statutory regulations, and the interpretation of the courts. As anyone familiar with the d~iily news will know, this is one of the most rapidly developing fields in medico-legal affairs. The LCWR/CMSM'pa-per reflects the state of the question on these matters only for ! 983 and must be updated. Highly recommended for this purpose is the recent publica~tion, A Mat-ter of Choice: Planning Ahead for Health Care Decisions, prepared in 1986 by attorney Barbara Mishkin for the U.S. Senate Special Commit-tee on Aging and distributed through the Special Projects Department of the American Association of Retired Persons.6 A Matter of Choice pro- 208 / Review for Religious, March-April 1988 vides essential information that will greatly assist anyone contemplating the preparation of an Advance Directive for health care, as well as those charged with planning and implementing policy on these matters. Included in this report are the statutory provisions for the enactment of living wills in the 38 states that had legislated Natural Death Acts by September 1986, and a complete discussion of the durable power of at-torney, now recognized in all 50 states. Information regardingfamily con-sent statutes in the 17 states that have specific legislation regarding the rights of family members to make health-care decisions for incap.acitated adults is also provided, as are the provisions for making donations of bod-ily tissue or organs through the Uniform Anatomical Gift Act. Sample forms for living wills and durable powers of attorney are provided in an Appendix. The Durable Power of Attorney for Health Care There are some clear advantages of the DPA, making it preferable to a living will, and reflected in the recommendation and endorsement by the President's Commission for the Study of Ethical Problems in Medi-cine and Biomedical and Behavioral Research in 1983.7 As an Advance Directive it is more flexible and more personal: phy-sicians and others involved in health care will be interacting with a per-son who is cognizant of the actual condition of the patient, rather than with a document drafted at some time in the past. The agent, chosen by the patient with a view to being able to speak in his or her behalf, will be in a better position to authorize either continuation or termination of treatment, in consultation with physicians and others responsible for the patient's care. DPAs can be used in behalf of persons not terminally ill (someone with permanent loss of consciousness or with degenerative ill-ness) and can be drafted to authorize a variety of services. A further advantage over the living will is the fact that, with the leg-islation by the District of Columbia in January 1987, 50 states and the District now have DPA statutes. There is great variety among them, how-ever, and only the most recently enacted were designed explicitly for use in medical-treatment decisions. Since most were enacted primarily to authorize decisions regarding property, they are silent with regard to their possible use for health care. Increasingly, however, they are being rec-ommended for this purpose. Attorney Mishkin's report for the Senate Committee is optimistic regarding their application to this field: No court has ruled on the validity of powers of attorney in this context, however; therefore no one can say with absolute certainty that a power Health-Care Directives / 20~ of attorney for health care would be implemented by a court, if the ques-tion were posed. Nevertheless, since courts generally will accept clear and convincing evidence of a patient's wishes in matters concerning health care, the probability is high that a court would accept an incapaci-tated patient's designation of a proxy health care decision maker through a durable power of attorney.8 For members of religious congregations, the DPA seems best suited to one very important function: clarifying who may speak for the com-munity member when physicians and courts, in the absence of such a des-ignated proxy, may tend to assume that it would be next of kin. This is not to say that family members might not be involved in the consulta-tion, but that the designated spokesperson would be a member of the re-ligious institute. An Education Program for Priests and Religious In recent years many religious congregations, provinces, and dio-ceses in the U.S. have begun the process of widespread education of their members regarding these matters. In some instances these programs are well underway or nearing completion, with all members aware of their rights and responsibilities, in consultation with the legal, medical, and ethical expertise needed to facilitate the implementation of an effective policy. Others have just begun. The rapidly developing fields of biome-dical ethics and the law surrounding terminal care will assure that this will be an ongoing project for all groups. For those who have not yet fully considered these issues, a program for community education is sketched in broad outline. Whatever ap-proach is taken, the design should enabi~ members to come to g~:ips with the,major theological, ethical, legal, and medical questions raised by the new life-extending technologies. For members of communities under vow, these will be considered in the cohtext of congregational expecta-tions with respect to a common life, simplicity, and justice in the alloca-tion of resources. Theological Reflection Priests, brothers, and sisters who have chosen to live in dedicated service within the Roman Catholic Church will want to ground their re-flections on the long and well-articulated tradition of that Church regard-ing the sanctity of life, the ministry of healing and caring that defines Catholic health care, the redemptive role of pain and suffering, and the reality of human finitude and mortality. No document better summarizes 210 / Review for Religious, March-April 1988 that tradition and addresses the pressing moral questions t~aised by new forms of treatment than the Vatican Declaration on Euthanasia.9 The 1980 Declaration, prepared by the Congregation for the Doc-trine of the Faith, carefully distinguishes the terminology used in the eutha-nasia debate: actions and omissions, intentions and consequences, ordi-nary and extraordinary means-~clarified in this document in terms of treat-ments offering "proportionate" or "disproportionate" burdens and bene-fits. Its principles are clear and offer realistic guidelines. While affirming the.sanctity of life and God's sovereignty, the Dec-laration speaks also of the unavoidability of death. Seen in the light bf faith, death provides entrance into eternal life. We may not hasten the hour of death through suicide or murder, but we are not required to sub-mit to treatment that "would only secure a precarious and burdensome prolongation of life, so long as normal care due to the sick person in simi-lar cases is not interrupted." Care-givers act conscientiously when they "administer the remedies that seem necessary or useful." Medical in-terventions that are normally optional, are those in which "the investment in instruments and personnel is disproportionate to the results foreseen" or" those that "impose on the patient strain or suffering out of propor-tion with the benefits which he or she may gain from such techniques." Some Catholic religious may be initially hesitant regarding the legiti-macy of enacting advance directives, having read of the opposition of their bishops to living wills. In this regard it will be important to clarify that the opposition of Conferences of Bishops to state legislation of cer-tain Natural Death Acts was directed at the legislation and not at an indi-vidual person's right of self-determination in writin~g such a directive. Foreseeing the rapid development of law (39 states now have such legis-lation), the National Conference of Bishops, through its Committee for Pro-Life Activities, issued on November 10, 1984, "Guidelines for Leg-islation On Life-Sustaining Treatment." ~0 These guidelines, reflecting the Vatican Declaration, propose "ways of respecting the moral principles ¯ . . as well as related concerns of the Church, whenever there is a de-bate on whether existing or proposed legislation adequately addresses the subject. ' ' The Catholic Health Association distributes a directive, the "Chris-tian Affirmation of Life: A Statement on Terminal Illness," that provide.s an opportunity for a person to state his or her wishes regarding treatment in terminal illness, in full compliance with the principles of the Church. ~ In states that have legislation regarding living wills, some, but not all, Health-Care Directives / 911 allow departures from the statutory form, and this document might be used as an alternative. Women and men whose lives have been lived in faith will also ap-proach sickness and death inspired by the same faith, identifying with Jesus in obedience to the call of the Father. They will appreciate the min-istry of their brothers and sisters who care for them in their illness, and will be concerned to act as responsibly with the resources of their com-munities in their illness as they have done in good health. Belief in res-urrection and eternal life places decisions regarding medical intervention within a faith-context. It will be inappropriate to deny death by insisting on medical interventions that are futile and that only prolong the dying process. Ethical Principles Ethical discussion of the issues raised by new developments in medi-cine and life-extending technologies, when addressed to a broader pub-lic than the Catholic community, is frequently framed in terms of cer-tain principles that must be honored and balanced in the delivery of good health care. Among the principles most central to this debate and to the matter of advance directives are these four: self-determination (or auton-omy), beneficence, justice, and fidelity. The principle of autonomy is derivative from a recognition of the in-herent dignity of the person as a free and self-determining individual. As such., competent adults have a right to control what will be done to them regarding medical treatment, and others have a responsibility to respect their reasonable wishes. This right holds, also, for previously competent adults who have indicated what their preferences would be in the event of incompetency andlor who have designated a proxy to make decisions for them. The full exercise of this right requires adequate disclosure of information--the risks and benefits of alternative procedures--as foun-dation for truly informed consent or refusal. The right to self-determination is not absolute and may be overrid-den in certain circumstances. Patients, thus, may expect that their pref-erences will be honored unless they are in conflict with "compelling state interest," the stated policies of the health-care facility, or the pro-fessional integrity of the care-givers (who are also persons with the right to self-determination). For the religious who has freely joined and re-mained as a member of a community guided by the teachings of the Catho-lic Church, choices will be further limited by fidelity to those teachings. The more extreme interpretations of autonomy assume a radical individu- Review for Religious, March-April 1988 alism that is contrary to the commitment that members of a voluntary com-munity have with respect to one another. The principle of beneficence, or patient benefit in this context, re-quires that one do good and avoid doing harm. The negative requirement (nonrrialeficence) is a more stringent duty than is the need to provide posi-tive benefit to improve the lot of the patient. In fact, these two aspects of o