WAS WIR VOM WELTKRIEG NICHT WISSEN Was wir vom Weltkrieg nicht wissen ( - ) Einband ( - ) Titelseite ([III]) Geleitwort ([V]) Einführung ([VII]) Vorwort ([VIII]) [Inhalt]: ([X]) [Abb.]: Nr. 1. Unsere braven Feldgrauen an der Westfront. Vorgehende Reserven passieren einen Sprengtrichter zwischen St. Quentin und Laon ( - ) [Abb.]: Nr. 2. Vorgehende deutsche Sturmtruppen im Westen ( - ) Vom unbekannten deutschen Soldaten ([1]) Aus der namenlosen Masse geboren ([1]) Wandlungen des Soldaten von 1914 bis 1918 (2) Die Tugenden des Soldaten (4) [Abb.]: Nr. 3. Typisches versumpftes Trichtergelände an der Westfront ( - ) [Abb.]: Nr. 4. Trichterfeld in Flandern Völlig unpassierbar, nur der Bohlenweg ist eben benutzbar, aber die Feldgrauen hielten aus (Fliegeraufnahme aus 200 m Höhe) ( - ) [Abb.]: Nr. 5. Besetzter Trichter im Sumpfgelände an der Westfront In diesem Gelände hielten unsere Feldgrauen heldenmütig aus ( - ) [Abb.]: Nr. 6. Sturmangriff unserer Feldgrauen nach erfolgreichen Sprengungen an der Somme ( - ) Einordnung in das Schicksal der Gemeinschaft (7) Die fortzeugende Kraft des Opfers (8) [Abb.]: Nr. 7. Von der großen Schlacht im Westen Deutsche Reserven auf dem Vormarsch von St. Quentin. März 1918 ( - ) [2 Abb.]: (1)Nr. 8. Truppentransport nach der Somme-Front (2)Nr. 9. Infanterie verläßt die Stellung zum Sturm bei Montdidier. 1918 ( - ) [2 Abb.]: (1)Nr. 10. Die Leib-Batterie des 1. Garde-Feld-Art.-Regiments fährt bei Tarnopol zur Beschießung der fliehenden Russen auf (2)Nr. 11. Alarmierung einer Sturmabteilung ( - ) [Abb.]: Nr. 12. Vom östlichen Kriegsschauplatz: Vorgehende Reserven in Wolhynien ( - ) Der unbekannte Soldat lebt! (9) Gab es Schicksalsstunden im Weltkrieg und wann? ([12]) [Gedicht]: ([12]) Der Kaiser will den Krieg mit Frankreich vermeiden ([12]) [Abb.]: Nr. 13. Deutscher Vormarsch in Rumänien Unsere Truppen auf den schneedurchweichten Straßen während des Marsches gegen Braila ( - ) [Abb.]: Nr. 14. Die italienische Isonzofront kommt ins Wanken: Österreichische Trommelfeuer am Isonzo auf die Italiener 1917 ( - ) [Abb.]: Nr. 15. Verkündung des Kriegszustandes vor dem Zeughaus in Berlin am 31. Juli 1914 Unter den Linden sind Hunderttausende auf den Beinen ( - ) [Abb.]: Nr. 16. General Rennenkampf mit seinem Stabe im September 1914 beim Diner im Dessauer Hof in Insterburg (General Rennenkampf: der zweite links neben dem Offizier in weißer Uniform) ( - ) Zwei Fahrten (14) [Gedicht]: (16) [Abb.]: (1)Nr. 17. Englische Werbeplakate (2)Nr. 18. Englische Werbeplakate ( - ) [Abb.]: Nr. 19. Die große Schlacht im Westen. März 1918 Schwerer Mörser wird auf dem Kampfgelände vor Ham in Stellung gebracht ( - ) Die Schicksalsstunde der deutschen Marine (17) Die Proklamierung der Unabhängigkeit Polens am 5. November 1916 (19) [2 Abb.]: (1)Nr. 20. Der französische General Fayolle, Kommandant einer Armee, läßt sich die französischen Truppen, die an den Kämpfen um Artois beteiligt waren, vorführen und hält eine Ansprache. 1915 (2)Nr. 21. Besuch des Generals Joffre im Hauptquartier der Generäle Mangin und Nivelle bei Verdun. 1916. (Nach französischer Darstellung) ( - ) [Abb.]: Nr. 22. Das sterbende St. Quentin Der Brand der Kathedrale von St. Quentin, die Folge der französischen Artilleriewirkung. Blick auf die abgebrannte Kathedrale. Rechts durch französische Granaten hervorgerufener Brand. 19. August 1917 ( - ) Verdun (22) Janbo (23) Uneingeschränkter U-Boot-Handelskrieg (24) Wir werden siegen! (27) Die Stunde des Generals Foch am 26. März 1918 (28) [Abb.]: Nr. 23. Abzug der Engländer von Gallipoli. 1915 (Nach englischer Darstellung) ( - ) [Abb.]: Nr. 24. Von der 12. Isonzoschlacht Der siegreiche Durchbruch der italienischen Front durch die Deutschen und Österreicher Ein italienisches Riesengeschütz an der Isonzofront, ein Ungeheuer, wie es sich auch unter der gewaltigen Geschützbeute der Sieger befindet ( - ) Sofortiger Waffenstillstand! (29) Krisen und Katastrophen im Feindlager ([32]) Die erste Enttäuschung unserer Feinde: Der völlige Zusammenbruch des französischen Feldzugsplanes ([32]) [Abb.]: Nr. 25. Einzug unserer Feldgrauen in Bapaume ( - ) [Abb.]: Nr. 26. Von den französischen Angriffen in der Champagne. Juni 1917 Überreste einer französischen Sturmwelle vor unseren Gräben ( - ) Die Katastrophe von Gallipoli 1915 (36) [2 Abb.]: (1)Nr. 27. Siegreiche Offensive gegen Italien. November 1917 Im eroberten Udine. Gefangene Italiener auf dem Marktplatz (2)Nr. 28. Durchbruch westlich St. Quentin. Frühjahr 1918 Aus den Kämpfen kommende englische Gefangene ( - ) [Abb.]: Nr. 29. Blick in das Kampfgelände am Kemmel. Frühjahr 1918 Im Hintergrunde vorgehende deutsche Sturmwellen ( - ) Die Katastrophe 1915 im Osten (38) Das gleiche Jahr brachte die Auflösung des serbischen Heeres (39) Den Zusammenbruch des rumänischen Heeres (40) Der innere Zusammenbruch des französischen Heeres im Mai 1917 (40) Die italienische Katastrophe 1917 (42) Englische Krisis und Rußlands Ende (43) "unbeschränkten" U-Boot-Krieg (44) [2 Abb.]: (1)Nr. 30. Typen der ersten nach Lemberg eingebrachten russischen Gefangenen aus den Durchbruchskämpfen 1917 (2)Nr. 31. Einige Typen der "Kulturträger" der Entente aus den Kämpfen in der Champagne ( - ) [2 Abb.]: Nr. 32. Sibirische Truppen im Kampfe um den Dzike-Lani, einen befestigten Gipfel südwestlich von Tarnopol. Die zweite Linie erwartet einen Angriff. Oben steht der Führer, Leutnant Glouschkoff, der eine Stunde später gefallen ist. (Nach englischer Darstellung) (2)Nr. 33. Tote Rumänenkompanie am Eisenbahndamm bei Kronstadt ( - ) So nahe das schicksalentscheidende Jahr 1918 (48) [2 Abb.]: (1) Nr. 34 Gefangene Schotten (2)Nr. 35. Einige Typen gefangener Amerikaner Verhör eines amerikanischen Soldaten ( - ) [Abb.]: Nr. 36. Die große Schlacht im Westen. März 1918 In den gestürmten englischen Linien zwischen Bapaume und Arras. Ein Transport von 4000 englischen Gefangenen in einer Sammelstelle vor Arras ( - ) [Abb.]: Nr. 37. Die Friedensrede des deutschen Reichskanzlers im Reichstag. Dezember 1916 ( - ) [Abb.]: Nr. 38. Prinz Leopold von Bayern, der Oberbefehlshaber Ost, unterzeichnet den Waffenstillstand von Brest-Litowsk 1. Kameneff, Rußland; 2. Joffe, Vorsitzender der russ. Delegation; 3. Frau U. U. Biecenko, Mitglied der russ. Delegation; 4. Kontre-Admiral Altvater, Rußland; 5. Lipsth, Hauptmann im russ. Generalstab; 6. Karachan, Sekretär der russ. Delegation; 7. Frokke, Oberstleutnant im russ. Generalstab; 8. Jeki Pascha Erz., der Bevollmächtigte der Türkei; 9. v. Merth, Botschafter, Österreich-Ungarn; 10. Prinz Leopold von Bayern, Oberbefehlshaber Ost; 11. Hoffmann, Generalmajor, Chef des Stabes; 12. Gantschew, Oberst, der bulg. Bevollmächtigte; 13. Horn, Kapitän zur See; 14. Hen, Hauptmann im Generalstab; 15. Brinkmann, Major im Generalstab; 16. v. Kameke, Major; 17. v. Rosenberg, Rittmeister; 18. v. Mirbach, Major; 19. Armeeintendant Ob.-Ost Kessel; der zweite rechts von Nr. 16, links von Nr. 7; Oberstleutnant Tillmanns, Feldeisenbahnchef Ob.-Ost; links dahinter Oberst Lehmann. ( - ) [Abb.]: Nr. 39. Ein schicksalsvolles Zusammentreffen: Im Wald von Compiégne Rechts der Zug der deutschen Bevollmächtigten zum Abschluß des Waffenstillstandes Links der Zug Marschall Fochs ( - ) [Abb.]: Nr. 40. Die deutschen Delegierten während der Übergabe des Friedensvertrages im Trianon-Palast zu Versailles (Englische Darstellung) ( - ) Aus den Hintergründen der politischen Geschichte der Kriegsjahre: Geheimaufträge, Friedensfühler, begrabene Hoffnungen ([53]) Ein unehrlicher Makler ([53]) Und Rußland? (59) [Abb.]: Nr. 41 Das verhängnisvollste Dokument des Weltkrieges: Der Diktat-Vertrag von Versailles Die letzten Zeilen des Vertrages und die Unterschriften und Siegel der Abgeordneten der Vereinigten Staaten und Großbritanniens ( - ) [Abb.]: Nr. 42. Zur Unterzeichnung des Diktat-Vertrages von Versailles Die Seite des Vertrages mit den Unterschriften und Siegeln der Delegierten Kanadas, Australiens, Südafrikas, Neuseeland, Indiens und der französischen Delegation (Clemenceau, Pichon, Klotz, Tardieu, Cambon) ( - ) [Abb.]: Nr. 43. Zur Unterzeichnung des Diktat-Vertrages von Versailles Die Seite des Vertrages mit den Unterschriften und Siegeln der Delegierten Italiens, Japans, Belgiens, Boliviens, Brasiliens. (Herr Paul Fernadès, dessen Siegel aufgedrückt und dessen Name mit Bleistift geschrieben wurde, war bei der Unterzeichnung abwesend.) ( - ) [Abb.]: Nr. 44. Zur Unterzeichnung des Diktat-Vertrages von Versailles Die Seite des Vertrages mit den Unterschriften und Siegeln der deutschen Delegierten (Hermann Müller, Dr. Bell) ( - ) Ein bourbonischer Thronprätendent (62) Der französische Generalstab auf den Pfaden der Diplomatie (65) Intermezzi (66) Papst Benedikt XV. (68) Unterlassungssünden in der militärischen Rüstung Deutschlands vor dem Kriege ([72]) Nichtausnutzung der Volkskraft ([72]) [Tabelle]: Stärke der Feld-, Reserve- und Ersatztruppen Landwehrtruppen einschl. Ersatzformationen (74) [Abb.]: Zahl der im Jahre 1910 zum Dienst im Heer ausgehobenen Mannschaften (75) [Tabelle]: Die Heeresstärken der großen europäischen Kontinentalmächte, Ende 1911, sind aus folgender Tabelle ersichtlich (75) [Abb.]: Friedenspräsenzstärke im Jahre 1911. Unteroffiziere und Mannschaften (75) [Tabelle]: Wie unser Generalstab für den Fall eines Krieges Ende 1912 die Kräfte der voraussichtlichen Gegner beurteilte, ergibt sich aus nachfolgender Übersicht, die er dem Reichskanzler vorlegte: (77) [3 Tabelle]: (1)Die jährlichen Ausgaben betrugen für das Heer (ohne Marine) auf den Kopf der Bevölkerung: (2)Die geplanten Kriegsstärken des Feld- und Besatzungsheeres wurden in unserem Generalstabe berechnet (3)Wollten wir die Masse unseres Heeres im Westen einsetzen und im Osten mit geringen Kräften auskommen, so müßte Österreich-Ungarn die Hauptlast des russischen Angriffs tragen. Ein Vergleich der Kräfte für 1914 gab aber folgendes erschütternde Bild: (79) Nichtaufstellung der 3 Korps (80) [Abb.]: Nr. 45. Bilder aus dem englischen Frontleben: Geschäftige Szene von englischen Truppen, Lazarett-Autos usw., auf einer Straße, die nach Pilkem führt (Nach englischer Darstellung) ( - ) [2 Abb.]: (1)Nr. 46. Schwere Batteriestellung in offener Feldschlacht im Westen (2)Nr. 47. Gegen Fliegersicht gedeckte (getarnte) englische Mörserbatterie vor Peronne ( - ) Nicht genügendes Zusammenwirken verantwortlicher Dienststellen (81) Nicht genügende Fühlung mit den Bundesgenossen (82) Nicht-Berücksichtigung einer langen Kriegsdauer (84) Nicht genügende Bewertung der Technik (87) [Abb.]: Nr. 48. Von der mazedonischen Front Englischer Kriegsmaterialtransport zur Front, der von kanadischen Truppen geführt wird (Nach englischer Darstellung) ( - ) [2 Abb.]: (1)Nr. 49. Straße Tergnier-Channy-Condre-Vonel. März 1917 Gesprengtes Straßenkreuz im Rückzugsgebiet (2)Nr. 50. Erstellung einer leichten Eisenbahnlinie durch die englischen Truppen für den Nachschub von Kriegsmaterial (Nach englischer Darstellung) ( - ) [Abb.]: Nr. 51. Wechselndes Kriegsglück auf dem westlichen Kriegsschauplatz Von der französischen Offensive im Westen: Säuberung und Ausbesserung der von den Deutschen gesprengten und mit Hindernissen aller Art belegten Straßen durch die Franzosen (Nach französischer Darstellung) ( - ) [Abb.]: Nr. 52. Zwischen Reims und Laon. Langrohrgeschütz in gedeckter Stellung ( - ) Interessante Fälle aus der Arbeit der Geheimen Feldpolizei ([89]) Wer blieb Sieger? ([89]) Von Redl bis Mata Hari (91) Agent 203 Ein Abenteuer auf der Grenzstation (93) Spionage in Zahlen (96) [Abb.]: Nr. 53. Die wuchtige deutsche Offensive gegen Rumänien: Eine verlassene rumänische Deckung vor Brasso-Kronstadt. Die tote rumänische Schwarmlinie, die durch Flankierung mit einem Maschinengewehr weggefegt wurde ( - ) [2 Abb.]: (1)Nr. 54. Aus der Offensive gegen Rumänien: Im eroberten Constanza Einige in Brand geschossene Öltanks (2)Nr. 55. Vom Balkan-Kriegsschauplatz Franzosen beim Steineklopfen zur Herstellung von Kunststraßen für den Proviant-Automobil-Verkehr ( - ) Wie Miß Cavell erschossen wurde Bericht eines Augenzeugen über die Hinrichtung der englischen Krankenschwester ([98]) War das Urteil des Kriegsgerichts gerechtfertigt? ([98]) die Ausführung des Cavell-Films ([98]) Miß Cavell steigt aus, (99) Der politische Hintergrund (99) Frauen hatten gehandelt, Frauen angeblich die Pläne ersonnen, die Taten vollbracht (100) es wurde zugestanden (101) Wie ist die Erschießung von Miß Cavell zu beurteilen? Formell ist sie zu Recht erfolgt. Sie hatte als Mann gehandelt und wurde von uns als Mann bestraft (101) Einblicke in den Nachrichtendienst während des Weltkrieges ([103]) Verkümmerung des deutschen Nachrichtendienstes vor dem Krieg ([103]) Reorganisation des deutschen Nachrichtendienstes von 1906 ab (104) Es wurden nur unzulängliche Mittel für den deutschen Nachrichtendienst bewilligt (104) [Abb.]: Nr. 56. Ein Spionagefall in Frankreich nach dem Kriege: Sensationelle Hinrichtung von vier Spionen, darunter eine Frau(!), bei Vincennes am 15. Mai 1920. Der Moment vor dem Befehl zum Feuern. Die Verurteilten waren beschuldigt, mehrere ihrer Landsleute an die Deutschen verraten zu haben. Man beachte, daß diese traurige Exekution in Frankreich mehr als eineinhalb Jahr nach Kriegsende stattfand und daß sich die öffentliche Meinung nicht dagegen auflehnte. Ein interessantes Gegenbeispiel zum deutschen Fall der Erschießung der Miß Cavell ( - ) Der Vorsprung des feindlichen Nachrichtendienstes (105) Statistik aus der Spionage (105) die Ziele und Wege des Nachrichtendienstes der Feindbundstaaten (106) Interessante Fälle aus dem Abwehrdienst des Generalstabs aus der Vorkriegszeit (107) Der Nachrichtendienst ist zum Mittel des ewig währenden politischen und wirtschaftlichen Kampfes der Völker geworden (108) Mangelnde Einheitlichkeit im deutschen Nachrichtendienst (108) Vom russischen Nachrichtendienst (109) Viele Beziehungen des feindlichen Nachrichtendienstes in Deutschland blieben unentdeckt (110) Die schwierige Arbeit der geheimen deutschen Feldpolizei (110) Die Verhältnisse im Westen, Bevölkerung unterstützt den feindlichen Nachrichtendienst (111) Zentralen des feindlichen Nachrichtendienstes in Holland (112) Der feindliche Nachrichtendienst erfuhr nie die Absichten der deutschen Heerführung (112) Der Charakter der Spionage im Osten (113) Die Barriere im Osten gegen die Feindpropaganda (114) Die Neutralen im Nachrichtendienst (115) Eine ganz besondere Rolle im Nachrichtendienst spielt die Gewinnung eines Urteils über die Führer auf der Gegenseite (115) Propaganda des feindlichen Nachrichtendienstes gegen die deutsche Führung (116) Was wir vom Zukunftskrieg nicht wissen (116) [Abb.]: Nr. 57. Rastende feldgraue Kolonnen auf dem Wege zur Front ( - ) [2 Abb.]: Nr. 58. (1)Durchbruch westlich St. Quentin, vor Ham. März 1918 Durch gestürmte englische Stellungen vorgehende Artillerie (2)Nr. 59. Artillerie mit gemischter Bespannung beim Überwinden eines Trichterfeldes. Bei Raucourt, Februar 1918 ( - ) Hinter den Kulissen Ein paar Scherenschnitte aus der Finsternis ([118]) Aus dem deutschen Nachrichtendienst ([124]) Ein Fall von Kritiklosigkeit in der deutschen Presse ([124]) [Abb.]: Nr. 60. Ein Ort heißen Ringens: Häusertrümmer am Eingang vom Chaulnes. Mai 1918 ( - ) [2 Abb.]: (1)Nr. 61. Von der englischen Front im Westen Die Ruinen eines von den Deutschen verlassenen Dorfes. Der Krater im Vordergrunde rührt von einer gewaltigen Minensprengung her (2)Nr. 62. Die Schlacht bei Armentières Im Straßenkampf gefallene Engländer. Estaires, April 1918 ( - ) Abenteuerliche Vorstellungen des breiten Publikums über den Nachrichtendienst. Späte Aufklärung über "Mademoiselle Docteur" Ein Bild der geheimsten Werkstatt des deutschen Generalstabes (125) Herkommen, Studien, Arbeiten der Vorkriegszeit (125) Im Dienste des Vaterlandes in Feindesland (127) Von den Schwierigkeiten, die sich mir entgegenstellten (127) Wie ich in Brüssel meinen ersten Posten im militärischen Sicherheitsdienst fand (128) [Abb.]: Nr. 63. Ein französischer besetzter Graben zwischen Reims und Laon Französischer Sturmtrupp vor dem Vorgehen ( - ) [Abb.]: Nr. 64. Bau einer Feldbahn für Munitionstransport bei Sedan. März 1918 ( - ) In der Kriegsnachrichtenstelle Brüssel "Leutnant" Schragmüller entpuppt sich als Dame (129) Meine Arbeit an der neuen Dienststelle Ihre Zugehörigkeit zur Obersten Heeresleitung (129) Wie ich den Chef der Abteilung IIIB des Großen Generalstabes kennenlernte (130) Ich werde Leiterin der Sektion Frankreich der Kriegsnachrichtenstelle Antwerpen (131) Über das eigentliche Wesen des Nachrichtendienstes (132) Warum sich nicht nur Berufsoffiziere für den Nachrichtendienst eignen (132) Wie sich der Mitarbeiterstab im Nachrichtendienst so interessant und vielseitig zusammensetzte (133) Das Arbeitsgebiet der Abteilung IIIB und ihre Leitung (133) Einblicke in den komplizierten Organismus des "geheimen" Nachrichtendienstes (134) Das Feld der Kriegsnachrichtenstellen (135) Von den irrigen Vorstellungen über den deutschen Nachrichtendienst (135) Interessante Vorfälle, Geheimnisse um die Nachrichtenstelle in Antwerpen (136) Vom verhängnisvollen Einfluß der Sabotageakte auf die Kriegführung ([139]) Die Sabotage als furchtbare feindliche Waffe gegen Deutschland ([139]) Sabotage betraf ausschließlich die rückwärtigen Verbindungen (140) Rückblick auf die Wandlung des Begriffes "Kriegführung" (140) Praktiken des feindlichen Sabotagedienstes (141) Feindliche Sabotage in der Kriegsindustrie (142) Pulver, Munitions- und sonstige Fabriken: Explosionen und Brände (143) [2 Abb.]: (1)Nr. 65. Von der Explosion der Sprengstoffabrik Nitro in Chapel bei Döberitz (2)Nr. 66. Überreste der durch Explosion am 7. Januar 1918 zerstörten Hauptanlagen der Sprengstoffabrik Nitro in Chapel bei Döberitz Die Bilder Nr. 65 und Nr. 66 zeigen die furchtbare Wirkung am Hauptgebäude, die Bilder Nr. 67 und 68 die an den vollkommen vom Erdboden verschwundenen Nebengebäuden (vgl. Text S. 145) ( - ) [2 Abb.]: (1)Nr. 67. Von der Explosion der Sprengstoffabrik Nitro in Chapel bei Döberitz (2)Nr. 68. Von der Explosion der Sprengstoffabrik Nitro in Chapel bei Döberitz ( - ) Anschläge auf: (146) Flugzeug- und Luftschiffindustrie (146) Großkraftwerke und Funkstationen (147) Eisenbahnen und ihre Kunstbauten (147) Vernichtungspläne gegen unsere Lebensmittelvorräte (149) Feindliche Sabotagestellen (149) Feindliche Direktiven in der Kriegsgefangenensabotage (150) Anweisung für Schädigungen und Zerstörungen (150) Instruction pour le Sabotage des Pommes de terre Anweisung für die Kartoffelvernichtung (151) Die vielseitige Betätigung der feindlichen Sabotage (152) [Abb.]: Nr. 69 Überreste des durch Brand am 13. April 1918 zerstörten Flugzeugbaues Manzell am Bodensee (vgl. Text S. 146). Fast die ganze Anlage war zerstört. Völliger Neuaufbau notwendig. Schwerer Schaden für den Bau von Wasserflugzeugen ( - ) [3 Abb.]: (1)Nr. 70. Konstruktionszeichnung der für den Anschlag auf die Kraftwerke Rheinfelden (vgl. Text S. 147) verwendeten Sprengkörper. Ihr Durchmesser war so berechnet, daß die Zwischenräume der vor den Turbinen angebrachten Schutzgitter durchschwimmen konnten (2)Nr. 71. Form einer Sprengvorrichtung zur Zerstörung von Gleisanlagen, die russischen Sabotageagenten abgenommen wurde. Die Kästen enthielten die Sprengladung (vgl. Text S. 147/148) (3)Nr. 72. Form der in Zigaretten übersandten Glastuben, deren Inhalt zwecks Vernichtung von Hornvieh und Schweinen in das Futter eingemengt werden sollte und wurde (vgl. Text S. 150 und 152) ( - ) [2 Abb.]: (1)Darstellung eines aufgeschnittenen Kuchens mit eingebackenen Sabotagemitteln (Glasröhrchen und Tuben mit Bazillen oder sonst schädlich wirkendem Inhalt, Extirpateure usw.); im Februar 1917 durch die Postüberwachungsstelle des Lagers Heuberg entdeckt (vgl. Text S. 150). Übersendung der schriftlichen Zerstörungsanweisungen (vgl. Text S. 150/151) erfolgte ebenso (2)Nr. 74. Beschlagnahmte Kartoffeln mit ausgestochenen Augen (vgl. Text S. 150) ( - ) [2 Abb.]: (1)Nr. 75. Verschiedene Formen der für das Ausstechen der Keime und Augen von Saatkartoffeln in Kuchen übersandten Extirpateure (vgl. Text S. 151) Rechts unten: Huf- und andere Nägel; sie wurden von den Gefangenen unter das Pferde- und Rindviehfutter gemischt und dort sowie in den Eingeweiden verendeter Tiere gefunden (vgl. Text S. 152) (2) Nr. 76. Kartoffel, in der eine Metalltube, ähnlich wie in dem Kuchen auf Bild Nr. 73, enthalten war (vgl. Text S. 150) ( - ) Wie groß waren die Schäden durch Kriegsgefangenensabotge? Der feindliche Sabotagedienst beeinflußte die deutsche Kriegsführung erheblich, aber nicht entscheidend (153) Auch die planmäßige Feindpropaganda war in ihren Auswirkungen Kriegssabotage (153) Unbekanntes von Luftschiffen, ihrer Kriegführung und ihren Verlusten ([155]) Der deutsche Vorsprung im Luftschiffbau ([155]) Falsche Vorstellungen von der Leistungsfähigkeit der Luftschiffe. Die Armee gab die Luftschiffahrt 1917 auf (156) Von den Aufgaben der Luftschiffer im Kriegsfall (156) Eine Fahrt in den Wald (157) Der Verlust des "L 12" (162) Nr. 77. Zeppelin über England. (Die weißen Punkte sind platzende Geschosse.) ( - ) Nr. 78. Zeppelin über Paris. Durch Bomben zerstörte Fabrik in Courbevoie bei Paris ( - ) Verlust von fünf Luftschiffen bei einer Englandfahrt (165) Die Katastrophe von Ahlhorn (166) Englischer Fliegerangriff auf den Luftschiffplatz Tondern (167) [Tabelle]: (169) [2 Abb.]: (1)Nr. 79. "L 7" wurde in der Nordsee von leichten englischen Kreuzern abgeschossen (2)Nr. 80. Zum Untergang von "L 19" Am 2. Februar 1916 trieb "L 19", Kapitänleutnant Löwe, sinkend in der Nordsee (Die schiffbrüchige Besatzung hat sich auf den Rücken des Luftschiffes geflüchtet!) ( - ) [Abb.]: Nr. 81. Ins Meer gestürzt! Die Mannschaft von Zeppelin "L 15", der auf einem Streifzug über den Osten Englands von einer Granate hinten getroffen wurde und auf die Mündung der Themse herabstürzte, ergibt sich dem englischen Küstenwachtschiff "Olivine" in der Nacht vom 31. März auf 1. April 1916. (Nach einer französischen Darstellung) ( - ) [Tabelle]: (173) Aus der Geschichte der Fliegertruppe ([181]) [2 Tabellen ]: (1)a) Flugzeugfertigung (2)b) Die in den einzelnen Jahren gebauten Flugmotoren (183) [Tabelle]: c) Vergleichende Flugleistungen (184) Gefechtsgemeinschaft der Flieger mit anderen Waffen (184) In der Schlacht von Tannenberg 1914 (184) [2 Abb.]: (1)Nr. 82. Das bei Rhetel abgeschossene Luftschiff "Alsace", die Hoffnung Frankreichs (2)Nr. 83. Von der englischen Fliegertätigkeit im Westen Vorbereitung zu einem großen englischen Nachtangriff auf deutsche Städte (Nach einer englischen Darstellung) ( - ) [2 Abb.]: (1)Nr. 84. Bei einem deutschen Bombengeschwader Aufhängen der Bomben unter das Flugzeug (2)Nr. 85. Deutsches Wasserflugzeug übernimmt auf hoher See wichtige erbeutete Papiere von einem deutschen U-Boot ( - ) [Abb.]: Nr. 86. Aus der deutschen Luftbeute Englisches Großflugzeug (Typ Handley-Page), das unversehrt in unsere Hände fiel. Das Flugzeug ist 30 m breit, 20 m lang und 6 1/2 m hoch, hat zwei Motoren zu je 260 PS, die zwei vierflüglige Propeller treiben. Bewaffnung: 3 Maschinengewehre. Besatzung: 5 Mann ( - ) [Abb.]: Nr. 87. Die Schlacht gesehen von einem Flugzeug in 200 m Höhe Die 10. Armee hat am 17. September 1916 angegriffen. Um 3 Uhr nachmittags im Verlauf des Sturmes von Vermandovillers kommen die Verstärkungen durch die bereits eroberten deutschen Gräben an. Am Abend waren Vermandovillers und Berny in der Hand der Franzosen (Nach französischer Darstellung) ( - ) [Karte]: (185) In der Sommeschlacht 1916 (186) In der großen Schlacht von Frankreich 1918 (187) Eigene Kampftätigkeit in der Luft (188) Über der Belforter Pforte 1915 (188) Die Luftschlacht von Le Câteau (189) Die deutschen Flieger am 8. August 1918, dem "schwarzen Tag des deutschen Heeres" (190) Kampftätigkeit gegen Erdziele (191) Gegen die Munitionslager von Audruicq und Cérify 1916 (191) Die Bombenangriffe auf das Rüstungsarsenal London und die Festung Paris (192) [Abb.]: Nr. 88. Eine Glanzleistung deutscher Luftaufklärung Der Hafen von Le Havre, aus 6000m Höhe von einem deutschen Aufklärungsflugzeug aufgenommen 1. Ein feindliches Lenkluftschiff, das über Le Havre kreiste und von dem deutschen Flugzeug mit Maschinengewehrfeuer angegriffen wurde. Der Schatten des Luftschiffes links daneben. - 2. Der Luftschiffhafen mit der (3). Luftschiffhalle. -4. Bahnhof. - 5. Materiallager ( - ) [2 Abb.]: (1)Nr. 89. Ein deutscher Flieger bewirft einen französischen Munitionszug mit Bomben (2)Nr.90. Ein völlig zerstörter Munitionspark mit den Resten eines Munitionszuges; Die Munition wurde durch Fliegerbomben zur Entzündung gebracht ( - ) [Tabelle]: Churchill, der Munitionsminister, berichtet 3. B. über den Leistungsausfall in der Angriffsnacht vom 24. zum 25. September 1917 bei einer Patronenfabrik: (193) "Allgemeiner Befehl für den Flug nach Paris (193) Denkwürdige Begebenheiten aus dem Seekrieg ([195]) die Seefront, ([195]) Freie Meer, ([195]) die Überführung eines englischen Expeditionskorps (196) Englandfeindschaft (196) [2 Abb.]: (1)Nr. 91. S. M. S "Baden" und S. M. S. "Karlsruhe" mit Zerstörersicherung (2)Nr. 92. Großkampfschiffe auf Zickzackkurs mit Torpedoboot-Zerstörern zur U-Boot-Sicherung ( - ) [Abb.]: Nr. 93. Das Kreuzergeschwader, S. M.S.S. "Scharnhorst", "Gneisenau", "Leipzig", "Nürnberg", "Dresden" an der chilenischen Küste in den Tagen vom 26.-29. November 1914 ( - ) [Abb.]: Ein Stärkevergleich der Nordseestreitkräfte ergibt für Kriegsausbruch folgendes Bild: (197) [2 Tabellen]: (1)Ein Stärkevergleich der Nordseestreitkräfte ergibt für Kriegsausbruch folgendes Bild: (2)Der Zuwachs an Großkampfschiffen, den beide Flotten im ersten Halbjahr des Krieges erhielten, stellt sich wie folgt dar: (197) das am meisten zu beanstandende Kapitel der deutschen Seekriegführung. (198) auf diesen Tag (199) das Unheil der Flottenlähmung; Coronel (200) am Falklandtage, (200) Auslandkreuzerkrieg. Vertrauensmänner. heimliche Schlupfwinkeln (201) fliegenden Stützpunkten (201) tragisches Ende, (202) sämtliche Räume des noch schwimmenden Achterschiffs (202) "Der Kaiser hat mich zum Kommandanten dieses Schiffes gemacht, also gehe ich nicht eher über Bord, als bis es unter Wasser ist!" "Während die "Nürnberg" sank, wehte inmitten einer Gruppe von Mannschaften, hochgehalten an einer Stange, die deutsche Kriegsflagge." "Wir sind erfreut, daß der Kreuzer "Emden" jetzt endlich vernichtet worden ist, aber wir begrüßen Kapitän v. Müller als einen tapferen und ritterlichen Gegner. Sollte er nach London kommen, so würden wir ihm ein hochherziges Willkommen bereiten. Unsere seemännische Rasse weiß einen wagemutigen und erfolgreichen Seemann zu bewundern, und es gibt nur wenige Vorfälle in der neueren Seekriegsgeschichte, die bemerkenswerter wären, als die glänzende Laufbahn der kleinen "Emden". (203) "Die Haltung der Besatzung war hervorragend; es herrschten allgemein Kampfesfreude und Begeisterung. Heizer und Funktionäre drängten sich zur Bedienung der Geschütze bei Ausfällen, zu Tode Verwundete sangen beim Transport nach dem Verbandplatz das Flaggenlied." (203) "Rache für die "Gneisenau"!" (204) [2 Abb.]: (1)Nr. 94. Das englische Kriegsschiff "Audacious" während des Sinkens Trotz dieser photographischen Aufnahme eines Passagiers der "Olympic" leugneten die Engländer den Verlust des Schiffes, das auf eine deutsche, vom Hilfskreuzer "Berlin" gelegte Mine gelaufen war (2)Nr. 95. S. M.S. "Emden" vernichtet im Hafen von Pulo Pinang den russischen Kreuzer "Schemtschug" (Gemälde von C. Saltzmann) ( - ) [Abb.]: Nr. 96. Minentreffer am Heck eines Torpedobootes ( - ) Marinekorps; Flottenstützpunkt für den Kleinkrieg auf See; an den Brennpunkten des feindlichen Truppentransportes wurde von uns die neutrale Flagge geachtet! (205) Lazarettschiffs "Ophelia". (205) Die Rührigkeit unserer Hochseeflotte; Rattenlöchern in Scapa Flow; Schlacht an der Doggerbank. ein Meinungsstreit im britischen Seeoffizierkorps (206) Skagerraktage; Schwärme von Torpedobootsverbänden. (207) Admiral Scheer gebot. (207) [Tabelle]: (208) Oeselunternehmen (208) [Abb.]: Nr. 97. Torpedotreffer gegen S. M. Torpedoboot "V 1", 9. September 1915 Trotz der ungeheuerlichen Beschädigung gelangte "V 1" in den Hafen, ein Beweis für die überlegene deutsche Konstruktion und das Können der Führer ( - ) [Abb.]: Nr. 98. S. M.S. "Blücher" am 24. Januar 1915 kurz vor dem Kentern ( - ) [Abb.]: Nr. 99. S. M.S. "Seydlitz" in der Wilhelmshavener Schleuse nach der Skagerrakschlacht ( - ) [Abb.): Nr. 100. Torpedotreffer gegen den großen Kreuzer S. M.S. "Molke" Der Kreuzer erreichte trotz der schweren Beschädigung mit eigener Kraft den hafen ( - ) die Minensuchflottillen; über 50 000 Minen (209) Zum letztenmal (209) Der Kampf um Ostende und Seebrügge ([211]) [Abb.]: Nr. 101. Die Schlacht an der Doggerbank (Auch hier zeigt sich die Leere des Schlachtfeldes) ( - ) [Abb.]: Nr. 102. Der Hafen von Seebrügge Links oben die durch Sprengung entstandene Öffnung in der Mole, vor dem Kanal die versenkte "Thetis", tiefer im Kanal "Intrepid" und "Iphigenia", außerdem deutsche Fahrzeuge bei Aufräumungsarbeiten ( - ) Aus den Geheimnissen des U-Boot-Krieges ([215]) Entwicklung des U-Boot-Krieges ([215]) Vergrößerter Aktionsradius ([215]) Operationsmethode gegen feindliche Kriegsschiffe (216) Zusammenarbeit mit der Flotte (216) Verwendung der U-Boote im Handelskrieg (217) Beginn der U-Boot-Blockade - Februar bis Oktober 1915 (218) Beginn und Durchführung der U-Boots-Tätigkeit im Mittelmeer (219) [Abb.]: Nr. 103. Die Sprengstelle an der Seebrügger Mole ( - ) [Abb.]: Nr. 104. Die versenkten Kreuzer "Intrepid" und "Iphigenia" ( - ) Weitere Schilderung der U-Boot-Blockade um England (221) Versenkung der "Lusitania" (222) Einstellung des U-Boot-Handelskriegs (223) Minenunternehmungen (224) [Abb.]: Nr. 105. Übernahme von Torpedos ( - ) [Abb.]: Nr. 106 Ein unter Wasser fahrendes U-Boot vom Flugzeug aus gesehen ( - ) [Abb.]: Nr. 107. Der Maschinenraum eines im Bau befindlichen U-Bootes ( - ) [2 Abb.]: (1)Nr. 108- Patrouillierendes U-Boot (2)Nr. 109. Das französische U-Boot "Curie", das im Hafen von Pola von den österreichischen Strandbatterien in den Grund gebohrt wurde ( - ) Ablehnung des unbeschränkten U-Boot-Krieges durch den Kaiser; Tirpitz geht (225) U-Boots-Bestand März 1916 (226) Der neue Handelskrieg (227) Die U-Boot-Arbeit vor und während der Skagerrakschlacht (228) Der Angriffsplan gegen die englische Küste (228) Die U-Boote gelangen nicht zum Angriff (230) Vom Minenkrieg (231) U-Boot-Verwendung bei einem weiteren Vorstoß gegen die englische Küste (232) Wiederaufnahme des U-Boot-Krieges an der flandrischen Küste und in der Nordsee (233) Der verschärfte U-Boot-Krieg wird erklärt (235) Steigende Erfolge durch den verschärften U-Boot-Krieg (236) Englische Abwehrmaßnahmen (236) Bedenklicher Rückgang in den Versenkungserfolgen (237) Ausbau der Stützpunkte (238) U-Boot-Kreuzoperationen (239) U-Boot-Verluste (240) [Abb.]: Nr. 110. Das deutsche Unterseeboot "U 14" im Kampf gegen fünf bewaffnete englische Trawler ( - ) [Abb.]: Nr. 111. "U-Deutschland" in Baltimore ( - ) [Abb.]: Nr. 112. "U-Deutschland" vor der Wesermündung ( - ) [2 Abb.]: (1)Nr. 113. Ein weltgeschichtliches Ereignis: Die ersten Waren (Farbstoffe der deutschen Farbwerke), die auf dem Unter-Wasser-Weg von Europa nach Amerika gelangten (2)Nr. 114. Auf der Fahrt In der Zentralkommandostelle ( - ) Einstellung des U-Boot-Handelskrieges (241) [3 Tabellen]: (1)Zusammenstellung der Gesamtbauten an U-Booten (2)Zusammenstellung der Gesamtverluste an U-Booten (3)Nach Kriegsschauplätzen verteilen sich die Verluste wie folgt: (241) [Tabelle]: Zusammenstellung der Versenkungen von Handels- und Hilfsschiffen durch U-Boote während des Weltkrieges auf den einzelnen Kriegsschauplätzen (242) [2Tabellen]: (1)Endergebnis der Versenkungen durch U-Boote während des Weltkrieges (2)Gegenüberstellung der nachgewiesenen versenkungen mit den Zusammenstellungen nach Lloyds Register (243) "U-Deutschland" ([244]) Weshalb der schonungslose U-Boot-Krieg geführt wurde und weshalb er nicht zum Ziele führte ([253]) [Abb.]: Nr. 115. Nach dem Waffenstillstand: Übergabe der U-Boote an England. Drei der U-Boote mit ihren Mannschaften an Bord (Nach englischer Darstellung) ( - ) [Abb.]: Nr. 116. Der Kreuzer S. M.S. "Königsberg" im Rufidji Der Kreuzer "Königsberg" hatte sich nach seiner ersten Kreuzerfahrt notgedrungen in den Rufidji-Fluß (Deutsch-Ostafrika) zurückgezogen, wo er monatelang von den Engländern blockiert wurde. Juli 1915 fiel er nach tapferem Kampf einer englischen Übermacht von 21 Schiffen zum Opfer ( - ) Scapa Flow 21. Juni 1919 ([257]) Interessante Fälle aus dem unbekannten Kolonialkrieg ([260]) Der Krieg in den deutschen Kolonien ([260]) Der Übergang der Portugiesen über den Rowuma (262) Die "Repatriierung" der portugiesischen Helden (264) Im Zeppelin nach Deutsch-Ostafrika (267) Die Portugiesen gegen Südwestafrika (270) [Abb.]: Nr. 117. Im Felde unbesiegt: General v. Lettow-Vorbeck bei der Begrüßung auf dem Pariser Platz in Berlin ( - ) [2 Abb.]: (1) Nr. 118. Maschinengewehrstellung der Schutztruppe (Deutsch-Ostafrika) (2)Nr. 119. Vom Feldzug in Ostafrika Ein Kriegsmaterial-Transport der englischen Truppen unter General Smuts passiert eine wiederhergestellte Brücke (Nach englischer Darstellung) ( - ) Ein Seegefecht der Kameruner (275) Die Leiden der Kolonialdeutschen (277) Wie sich der Gaskrieg entwickelte ([281]) Die Anfänge und das Völkerrecht ([281]) Der Gaskrieg ein Kind des Weltkrieges ([281]) Die drei Verbote vom Haag ([281]) Warum der Feindbund die Propaganda gegen das Gas so sehr betonte (282) Frankreich beginnt den Gaskrieg (283) Die erste deutsche Antwort (283) Das militärische Bedürfnis nach dem neuen Kampfmittel (284) Die Entwicklung des Gaskrieges war unvermeidlich (284) Der Stellungskrieg begünstigte die Entwicklung (284) Das militärische Problem (285) Die Vielseitigkeit der Arbeit, ihre Gefahren und ihre Schwierigkeiten (285) Populäre Gasphantastik (286) Das Blasverfahren (287) Die Grundgedanken des Blasverfahrens (287) Die Ausführung (287) Die Schwierigkeiten und Verschiedenheiten (288) [Abb.]: Nr. 120. Eine historische Aufnahme aus dem Gaskrieg: Der erste deutsche Gasangriff bei Langenmarck ( - ) [Abb.]: Nr. 121. Ein Gasangriff an der Ostfront nach einer russischen Fliegeraufnahme ( - ) [Abb.]: Nr. 122. Gasangriff des Marinekorps in den flandrischen Dünen ( - ) [2 Abb.]: (1)Nr. 123. Ein Gasangriff (2)Nr. 124. Englischer Gasangriff auf deutsche Schützengräben (Nach englischer Darstellung) ( - ) Der erste deutsche Erfolg und die weitere deutsche Entwicklung (289) Die Nachahmung und das Abflauen (290) Gasschutz und Gasdisziplin (290) Späte Erkenntnis der Notwendigkeit eines allgemeinen Gasschutzes (290) Umfangreiche Organisation. Gasdienst und Gasalarm (291) Der Gasschutz der Tiere, der Lebensmittel und der Ausrüstung (292) Die artilleristische Entwicklung auf dem Höhepuntk (292) Die Franzosen bringen als erste "reine Gasgeschosse" an die Front (292) [2 Abb.]: (1)Nr. 125. Französische Granatwerfer mit Gasmasken in Erwartung eines deutschen Angriffs. (Nach französischer Darstellung) (2)Nr. 126. Erbeuteter englischer Tank aus der für die Engländer verlorenen Tankschlacht bei Cambrai Dieser weibliche Tank führt auf seinem Dach den Kletterbaum mit sich. Mittels dieser Vorrichtung kann der Tank auch größere Grabentiefe überwinden ( - ) [2 Abb.]: (1)Nr. 127. Deutscher Tank, bei Villers-Bretonneux von den Franzosen erbeutet (2)Nr. 128. Englische Aufnahme eines männlichen Tanks im Trichtergelände. Man sieht, wie der Tank spielend die Unebenheiten des Geländes überwindet ( - ) Die deutsche Antwort; Die deutsche artilleristische Organisation (293) Die drei deutschen Hauptgasarten (293) Die Höhezeit des deutschen artilleristischen Gasschießens (295) Das Artilleriegas bei den anderen Kriegführenden (296) Die Gaswerfer (297) Das Suchen nach anderen Wegen; Die englischen Gaswerfer (297) Die deutsche Antwort (298) Der Ausgang (298) Tankschlacht ([300]) Das erste überraschende Auftauchen der Tanks ([300]) [Abb.]: Nr. 129. Bisher unbekannte Aufnahme eines französischen Spezialtanks französischer Sturmwagen, mit einer Schnellfeuerkanone bestückt, der im Gelände von Moronvilliers verwendet wurde. Der ausgesprochene Spezialtank, ein sogenannter Durchbruchstank, ist bestimmt, ein größeres Geschütz und Maschinengewehrnester nahe an den Feind heranzubringen. Die Type hat sich jedoch nicht sonderlich bewährt ( - ) [Abb.]: Nr. 130. Abwehr englischer Tankangriffe im Westen Englische Tanks in deutschem Artillerie-, Flak- und Minenwerfer-Feuer ( - ) Die zwei Tank-Typen (301) Die "Hush-Operation"; Frankreichs Tankwaffe (302) Die Tanks der Amerikaner (303) Die "große Tankschlacht" (303) Der deutsche Kampfwagen in Front (304) Immer mehr Tanks, immer mehr Verluste (304) [Abb.]: Nr. 131. Deutsche Panzerwagen (Tanks) in Bereitschaft. Juni 1918 Man erkennt deutlich die eigenartige deutsche Konstruktionsart. Das Prinzip des sich fortbewegenden, gepanzerten Maschinengewehrnestes kommt in der Form zum Ausdruck ( - ) [Abb.]: Nr. 132. Eine seltene Aufnahme Zerschossener englischer Tank, hinter dem englische Infanteristen vor einem deutschen Flugzeug Deckung suchen. Das Bild wurde von einem deutschen Flieger aus 80 m Höhe aufgenommen. In dem Gelände erkennen wir Granattrichter neben Granattrichter ( - ) 630 Chars légers und 24 Chars Schneider (305) In den Zangen der Siegfriedstellung (305) Die "Siegeswagen" (308) [Abb.]: Nr. 133. 38-cm-Schnellade-Kanone (Eisenbahn-Bettungsgeschütz), gegen Sicht gedeckt (getarnt) Mannschaften nehmen die Matten und Zweige vom Geschütz ( - ) [Abb.]: Nr. 134. Französischer Panzerzug mit schwerster Artillerie ( - ) [Abb.]: Nr. 135. Von Engländern ausgeführter Flammenwerferangriff (Nach englischer Darstellung) ( - ) [2 Abb.]: (1)Nr. 136. Großer Flammenwerfer mit Schlauchleitung in Tätigkeit (2)Nr. 137. Abbrennen von Nebeltöpfen, um den Abschuß schwerer Artillerie unsichtbar zu machen ( - ) Aus den Geheimnissen der Technik der Kriegszeit ([309]) Die Feuerspritzen von Verdun ([309]) Wo sie erscheinen, bringen sie den Sieg (311) Das Geheimnis der "Dicken Berta" (312) "Nehmen Sie bitte eine Schußweite von 120 km" (314) Die Materialschlacht (315) [2 Abb.]: (1)Nr. 138. Zerschossene Panzerkuppel in der eroberten französischen Sperrfeste Manonvillers (2)Nr. 139. Zerschossene Panzerkuppel in der eroberten französischen Sperrfeste Manonvillers ( - ) [Abb.]: Nr. 140. Große Flammenwerfer in Tätigkeit ( - ) [2 Abb.]: (1) Nr. 141. Ein durch einen Rohrzerspringer aufgerissenes Geschützrohr; ein Geschoß ist beim Abschuß im Rohr zersprungen (2)Nr. 142. Eine in der Abwehrschlacht beim Reims 1917 durch feindliches Artilleriefeuer zerschossene 15-cm-Haubitze, die in der Instandsetzungswerkstatt der Front wiederhergestellt werden soll ( - ) [2 Abb.]: (1)Nr. 143. Mitarbeit der Frau bei der Munitionsherstellung Handgranaten werden zur Füllung angebohrt (2)Nr. 144. Aus einer deutschen Munitionsfabrik: Frauen beim Lackieren von Kartusch-Hülsen ( - ) Die "Landpanzerkreuzer" (317) [Abb.]: Der erste Kampfwagen Ein vom österreichischen Oberleutnant Burstyn 1912 erfundenes gepanzertes Kraftfahrgeschütz für Raupen- und Räderbewegung (Vorder- und Seitenansicht). Darunter zum Vergleich der englische Kampfwagen "Medium Mark" (Vorder- und Seitenansicht) (318) Eine wenig gekannte Waffe (319) Eine Leitung 130 mal um den Aquator (320) Mithören beim Feinde (321) Ein "Bombenerfolg" (323) [2 Abb.]: (1)Nr. 145. Beim Marinekorps in Flandern: Granatwerfer bei der Arbeit in den Dünen. Juli 1917 (2)Nr. 146. 38-cm-Schnellade-Kanone (Eisenbahn-Rettungsgeschütz) Heranfahren der schweren Granate ( - ) [2 Abb.]: (1)Nr. 147. Behelfsmäßig hergestellter russischer Panzerzug, bei Tarnopol 1918 erbeutet (von links nach rechts: Geschützwagen, Tender, Lokomotive, Geschützwagen) (2) Nr. 148. Bei Udine erbeuteter italienischer Panzerwagen ( - ) [2 Abb.]: (1)Nr. 149. Fahrbarer Brieftaubenschlag (2)Nr. 150. Abschießen einer Flügelmine mittels einer Wurfvorrichtung. (Nach französischer Darstellung) ( - ) [2 Abb.]: Nr. 151. (1) Der Meldehund beim Legen einer Fernsprechleitung (2)Nr. 152. Bei Udine erbeutetes Horchgerät französischer Art, das den Abwehr-Batterien zur Feststellung der Annäherung von Fliegern dient ( - ) Schießtag beim Parisgeschütz ([326]) Wie kam es zur Konstruktion des Parisgeschützes? ([326]) Die Pläne der Obersten Heeresleitung mit den Parisgeschützen (327) Geheime Vorbereitungen zum ersten Schießtag (327) Rätselraten der Feinde (328) Die geheimen Stellungen der Parisgeschütze (329) Ankunft bei den Riesengeschützen, erster Eindruck (329) Bei den Munitionsbeständen der Parisgeschütze (330) Vorbereitung am Schießtag (330) Das Schießen beginnt (331) Feuer! (332) Wir betrachten das Riesengeschütz von nahem (332) [Abb.]: Nr. 153. Überraschende Wirkung der 21-cm-Mörser in der Festung Longwy. August 1914 Ausfallstraße vom Burgunder Tor über Ravelin 13 nach außen ( - ) [2 Abb.]: [1)Nr. 154. Riesentrichter in einer eroberten französischen Ortschaft, verursacht durch eine schwere deutsche Fliegerbombe (2)Nr. 155. Eine Panzerkuppel der italienischen Panzerfeste Monte Verena mit einem Volltreffer ( - ) [Abb.]: Nr. 156. Das "sagenhafte" Parisgeschütz in Feuerstellung ( - ) [Abb.]: Nr. 157. Französische Zeichnung, die die mutmaßliche Aufstellung eines Ferngeschützes zeigt ( - ) [Karte]: Nr. 158. Karte von Paris, die die Einschläge der Ferngeschosse zeigt ( - ) Aus der Statistik der Parisgeschütze; Stellungswechsel der Parisgeschütze; Der Verbleib der Geschütze (333) Auch die früheren Gegener haben nun ihre weittragenden Geschütze; Rückblick (334) Waffen und Munition - Erzeugung und Verbrauch Kleine Bilder aus dem weltweiten Gebiet der Rüstungsindustrie ([335]) Die französischen und deutschen Heere 1870 nicht kriegsbereit; Die Erfahrungen von 1870 bis 1914 maßgebend ([335]) Maßgebende Faktoren für den Ausbau der Wehrmacht; Ungenügende Rüstung der Mittelmächte bei Kriegsausbruch (336) Man glaubte nur an eine ganz kurzen Krieg (336) [Abb.]: Nr. 159. Dreherei für schwere Granaten ( - ) [2 Abb.]: (1)Nr. 160. Bekämpfung von Tanks durch deutsche Flammenwerfer (Im Westen im Augenblick des Angriffs aufgenommen) (2) Nr. 161. Geschützbeförderung mit Drahtseilbahn an der mazedonischen Front ( - ) Vorhandene Munitionsmengen für den Ernstfall ungenügend (337) Optimismus verhinderte wirtschaftliche Mobilmachung (337) Nur die "planmäßigen" Truppenverbände waren genügend ausgerüstet (338) Rathenaus Eingreifen. Zwangsbewirtschaftung der Rohstoffe (339) Für die Kriegsfreiwilligenfehlen Waffen und Munition (339) Das Wunder der 42-cm-Mörser. Munitionsvergeudung (340) Bald setzte ernster Munitionsmangel ein (341) Plötzlicher Rohstoffmangel in der Munitionserzeugung (341) Wie man über die Krise wegkam Auch beim Feinde Munitionsmangel (342) Zahlen aus der deutschen Geschützproduktion Enorme Steigerung der Leistungen (342) Schwerstes Flachfeuer (343) Flaks; Wandel in der Munitionserzeugung (344) [2 Abb.]: (1)Nr. 162. Deutsches 38-cm-Eisenbahngeschütz (2)Nr. 163. Deutsches 38-cm-Eisenbahngeschütz beim Abschuß ( - ) [Abb.]: Nr. 164. Zu der trotz ungeheuerer artilleristischer Anstrengungen unserer Feinde gescheiterten Offensive an der Somme: Eines der schweren englischen Eisenbahngeschütze im Somme-Abschnitt ( - ) [Abb.]: Nr. 165. Erbeutetes englisches Munitionslager bei Aubigny vor Ham. März 1918 ( - ) [Abb.]: Nr. 166. Schwere englische Geschütze an der Westfront (Nach englischer Darstellung) ( - ) Gewaltige Steigerung der Munitionsproduktion. Die Wunder der deutschen Technik (345) Das Geschütz- und Munitionsproblem in Frankreich (346) Waffen- und Munitionserzeugung in England (349) Die Leistungen der Vereinigten Staaten (352) [2 Abb.]: (1)Nr. 167. Erbeutete russische schwere Küstengeschütze bei Dünamünde September 1917 (2)Nr. 168. Schwerer österreichischer 30,5-cm-Mörser ( - ) [Abb.]: Nr. 169. Französisches 16,4-cm-Flachbahngeschütz bei Hameredferme südwestlich Pargny. Mai 1918 ( - ) [Abb.]: Nr. 170. Ein Riesengeschütz an der englischen Front in Frankreich in Tätigkeit (Nach englischer Darstellung) ( - ) [2 Abb.]: (1)Nr. 171. Englischer Werbefeldzug für Munitionsfabrikation Munitionsarbeiterinnen mit Granathülsen auf einem Propagandazuge durch die Straßen Londons (2)Nr. 172. Große Frauenkriegsprozession in England Weibliche Munitionsabeiterinnen in der Prozession passieren Whitehall in London ( - ) Gesamtleistungen auf der Feindseite nach April 1917 (353) Ungeheure Steigerung des Verbrauchs in den Materialschlachten (355) Rückblick (355) [Abb.]: Nr. 173. Krieg und Kriegswirtschaft bedingen Geld! Englische Reklame zur Zeichnung der Kriegsanleihe Besuch der Tanks in London. Szene auf dem Trafalgarplatz zur Zeit dieser Tankbesuche, die gleichzeitig zur Zeichnung auf die Kriegsanleihe benützt werden. Des weiteren sind zur Kriegsanleihezeichnung noch eine Anzahl anderer Attraktionen aufgestellt, so Brieftaubenpost usw. Luftschiffe werfen von oben Flugblätter herunter. (Nach englischer Darstellung) ( - ) Wehr und Wirtschaft im großen Kriege ([357]) Die Friedenswirtschaft ([357]) Die Friedensschlagworte werden wertlos (358) Es fehlte die wirtschaftspolitische Führung (359) Die ersten Umrisse der Wirtschaft der Zukunft werden sichtbar (363) [2 Abb.]: (1)Nr. 174. Kriegsversorgungsamt, Schneiderei (2)Nr. 175. Brave deutsche Frauen treten an die Stellen der eingerückten Männer Weibliche Kraftwagenführerin an der Post in Dresden ( - ) [2 Abb.]: (1)Nr. 176. Englische Frauenarbeit im Kriege . Englische Frauenabteilung zur Bearbeitung der Landwirtschaft des Buckingham-Palasts. Die Königin von England durchschreitet die aufgestellten Linien. (Nach englischer Darstellung) (2)Nr. 177. Kriegsfrauenarbeit in England. Auch in England ist in den letzten Kriegsjahren katastrophaler Männermangel. Drei Damen aus der Londoner Aristokratie, die auf dem königlichen Landgut in Sandringham beschäftigt sind ( - ) Von der unbekannten Materialnot Was im Kriege alles gesammelt wurde ([366]) Weshalb sammelte man? ([366]) Die Träger der Sammeltätigkeit (368) [2 Abb.]: (1)Nr. 178. Glocken unzähliger Kirchen wurden an die Metallsammelstelle abgeliefert und eingeschmolzen (2)Nr. 179. Von der Reichswollwoche in Berlin Schüler höherer Lehranstalten helfen eifrig mit, die Wollsachen nach der Zentrallstelle zu schaffen ( - ) (2 Abb.): (1)Nr. 180. Obstkernsammlung des Vaterländischen Frauenvereins in Berlin (Man beachte die beträchtlichen Ergebnisse dieser Sammlung!) (2)Nr. 181. Ein lager von Lumpen und Altpapier ( - ) [2 Abb.]: (1)Nr. 182. Fabrikate aus Papiergewebe: Herrenwäsche (2)Nr. 183. Seile und Bindfaden aus Papiergewebe ( - ) [2 Abb.]: (1)Nr. 184. Erbeutete russische Munition wird für die eroberten russischen Maschinengewehre in Gurte gefüllt (2) Nr. 185. Ostpreußische Landsturmleute beim Sortieren russischen Artilleriematerials ( - ) Geldspenden (369) Gold und Schmucksachen (369) Die Ernährung der Menschen (371) Die Fütterung der Tiere (372) Bekleidung (374) Altmaterialien (376) Neue Stoffe für die Industrie (377) Liebesgaben (380) Der arme Krieg ([384]) [Abb.]: Nr. 186. Kriegsspeisung in einer deutschen Großstadt. Allerorten wurden sogenannte "Kriegsküchen" errichtet ( - ) [2 Abb.]: (1)Nr. 187. Ernährung in den Kriegsjahren. Selbstversorger holen sich ihren Kartoffelvorrat in die Großstadt (2)Nr. 188. Wie man in den ersten Kriegsjahren den englischen Aushungerungsplan von der heiteren Seite nahm und als eine Unmöglichkeit abtat ( - ) [Abb.]: Nr. 189. Einblicke in die Waffenindustrie unserer Bundesgenossen: Österreichische Geschützherstellung (Die Skoda-Werke in Pilsen) ( - ) [2 Abb.]: (1)Nr. 190. Eines der vielgenannten österreichischen Motorgeschütze in Brüssel, mit welchen so glänzende Schießergebnisse erzielt wurden (2)Nr. 191. Mühseliger Transport schwerer italienischer Geschütze im Hochgebirge ( - ) Was wir vom Ernährungswesen des Weltkrieges nicht wissen ([386]) August 1914 - Hamsterpsychose ([386]) Interessante Vorgeschichte ([386]) Unsere Lebensmittelversorgung vor dem Kriege in Zahlen (388) Das Fleisch im Inland, die Futtermittel im Ausland (388) Unsere Fehler und die positiven Maßnahmen Englands (389) Trugschlüsse und amtliche Unmöglichkeiten (390) Höchstpreise-Fütterungsverbot-Getreidemonopol (392) Der berühmt gewordene "Schweinemord" (392) Beispiele der Fehlorganisation (395) Verteilung statt Erzeugungssteigerung (396) Das Jahr 1917 beginnt mit Versuchen (397) Das Ende und die Lehre daraus (397) Ärzte und Sanitäter an der Front ([399]) Seelisches Erleben in den ersten Kriegstagen ([399]) Stilles Heldentum (400) [2 Abb.]: (1)Nr. 192. Eine lange italienische Auto-Transport-Kolonne mit Kriegsmaterial für die erste Linie (2)Nr. 193. Eine Verteidigungsstellung der Italiener bei Ledro Kleine vorgeschobene Abteilung in Erwartung eines feindlichen Angriffs ( - ) [Abb.]: Nr. 194. Verladen von Verwundeten in einen Lazarettzug in Cambrai ( - ) [2 Abb.]: (1)Nr. 195. Transport eines Schwerverwundeten im Tragsack nach dem Feldlazarett (2) Nr. 196. Transport von Verwundeten mit der Feldbahn ( - ) [Abb.]: Nr. 197. Während der englischen Offensive im Westen nehmen englische Automobilambulanzen die massenhaft herbeigetragenen Schwerverwundeten in Empfang, um Sie nach den Lazaretten zu befördern (Nach englischer Darstellung) ( - ) Bei den Olga-Grenadieren III/123 in der Sommeschlacht (401) Die Katastrophe am Cornilletberg (Champagne) Aus einem Bericht des Bataillonsarztes, Oberarzt Dr. Nagel II/476 (404) Sanitätsdienst im Osten (408) An der türkischen Front Aus einem Bericht von Prof. Dr. Viktor Schilling (411) Der Seekrieg (412) Ausblick (413) Frühjahr 1918 in einem Feldlazarett ([414]) [2 Abb.]: (1)Nr. 198. Die Wirkung feindlichen Artilleriefeuers auf deutsche Lazarette und Krankenwagen am Kemmel (2) Nr. 199. Verwundete englische Soldaten werden auf leichten Bahnen nach dem Lazarett befördert (Nach englischer Darstellung) ( - ) [Abb.]: Nr. 200. Von der englischen Front: Verwundete werden während des Kampfes vom Schlachtfeld getragen (Nach englischer Darstellung) ( - ) [2 Abb.]: (1)Nr. 201. Ein deutsches Schiffslazarett (2)Nr. 202. In einer Kirche eingerichtetes deutsche Feldlazarett ( - ) [Abb.]: Nr. 203. Deutsche Gefangene arbeiten im Militärdepot in Bordeaux ( - ) Vom unbekannten Heldentum deutscher Gefangener in Feindesland ([421]) Auch unter den Gefangenen gab es Helden! ([421]) Die ersten Stunden der Gefangenschaft ([421]) Nur wahres soll hier erzählt werden (422) Haßpsychose der Feinde und Gefangenenbehandlung (422) Es gab wenig Feindhaß in Deutschland Wie bei uns feindliche Gefangene behandelt wurden (423) Gefangenenbehandlung bei den Italienern und Amerikanern (424) Gefangenenberaubung, Plünderungen (425) Unwürdige Behandlung, Demütigungen und Qualen der Gefangenen (426) [Abb.]: Nr. 204. Gefangenenlager Lüderitzbucht Die Häuser sind von den deutschen Gefangenen aus zusammengesuchten, herrenlos umherliegenden Abfällen erbaut, da von den Engländern nur Zelte geliefert waren ( - ) [Abb.]: (1)Nr. 205. Turnfest im Gefangenenlager (2) Nr. 206. Eine Straße in der von deutschen Gefangenen erbauten Stadt ( - ) Die Leiden des Transports (429) [Abb.]: Nr. 207. Neugierige Engländer vor dem Gefangenenlager, das ihnen Bewunderung abnötigte ( - ) [2 Abb.]: (1)Nr. 208. Die deutsche Stadt, ein Zeuge deutscher Tüchtigkeit Die Gefangenen schaffen sich selbst ein Heim (2)Nr. 209. Die Spitzzelte der englischen Bewachungsmannschaft, der vergebens die Deutschen als Vorbild gezeigt wurden; sie war zu faul, das Beispiel der Deutschen nachzuahmen. Niemand außer dem Kommandanten und dessen Adjutanten durfte das Lager betreten; als Zeichen der Achtung, die der Kommandant den deutschen Gefangenen zollte ( - ) Flucht und Fluchtversuche (434) Was deutsche Gefangene leisteten (436) Frontpropaganda bei Feind und Freund ([440]) Psychologische Voraussetzungen für die Frontpropaganda ([440]) Hilflose Anfängerleistungen ([440]) Von den merkwürdigen Vertriebsmitteln der Frontpropaganda (442) Vertrieb durch Fliegerabwurf (442) Vertrieb durch Hand- und Gewehrgranaten und Schützengrabenmörser (443) Die endgültige Lösung: der Ballonabwurf (443) Übersicht über die Propagandavertriebsmethoden von 1916 bis Sommer 1918 (444) Statistisches von der Frontpropaganda (444) [2 Tabellen]: (1)Gesamtvertrieb von englischen Propagandaschriften (2)Statistische Ergebnisse der englischen Frontpropaganda im deutschen Heere (445) Leistungen der feindlichen Frontpropaganda (446) Aus dem Inhalt der englischen Frontpropaganda (446) Aus dem Inhalt der französischen Frontpropaganda (447) Die deutschen Hintermänner der französischen Frontpropaganda (447) Aus dem Inhalt der französischen Frontpropaganda (448) 1. Fliegerzettel mit Text. (448) 2. Illustrierte Fliegerzettel. (448) [2 Abb.]: (1)Nr. 210. Von den Wundern des Schützengrabenkrieges: Zugang zum vordersten Graben. Ein 1 km langer bombensicherer Tunnellaufgraben, der bis zu den vordersten Schützengräben führt (2) Nr. 211. Ein Beispiel der raffinierten englischen Frontpropaganda: eine abstoßende Abbildung von einem englischen Fliegerzettel, die unseren Feldgrauen Furcht einjagen sollte ( - ) [Abb.]: Nr. 212. Flugblatt französischer Flieger Charakeristischer französischer Fliegerzettel mit verschiedenen Druckfehlern (z.B. war-wahr!), der sich u.a. auch an deutschpolnische Soldaten im deutschen Heer wendet ( - ) [Abb.]: Nr. 213. Englischer Ballonabwurf an die französisch sprechende Bevölkerung der besetzten Gebiete Nordfrankreichs und Belgiens: eine Serie Flugblätter, die zum Durchhalten auffordern ( - ) [2 Abb.]: (1)Nr. 214. Französischer Papierballon mit Zeitschriften, die die deutschen Soldaten zum Überlaufen auffordern, in der deutschen Stellung gelandet. (Solche, vervollkommnete Ballons flogen zuletzt 600 km weit!) (2) Nr. 215. Französische Kriegspsychose: Die Bedienungsmannschaften einer französischen Batterie brachten im Halbkreis vor ihrer Stellung mit Kalkbewurf die ungeheuer große Inschrift an: "Mort aux Boches" (Tod den Deutschen). (Fliegeraufnahme aus 3800m Höhe) ( - ) 3. Fliegerzeitungen. (449) Zeitungsfälschungen. (449) Von der belgischen Frontptopaganda; Charakter der belgischen Frontpropaganda; Belgische Fliegerzettel (451) Belgische Geheimzeitungen (451) Von der amerikanischen Frontpropaganda (452) Inhalt und Charakter der amerikanischen Frontpropaganda (452) Von der italienischen Frontpropaganda (453) Von der russischen Frontpropaganda (454) Die Ententepropaganda unter einheitlichem Oberbefehl (455) Leistungen der deutschen Frontpropaganda (455) Deutsche Beeinflussung der englischen Truppen (455) Deutsche Frontpropaganda für amerikanische Soldaten (456) Aus deutschen Fliegerzetteln für französische Truppen (456) Propaganda der Mittelmächte an der italienischen Front (457) Deutsche Propaganda für die russischen Soldaten (458) Über die Wirkung der feindlichen Frontpropaganda auf die deutschen Truppen (458) Vom Geist der deutschen Kriegsmarine ([460]) [Abb.]: Nr. 216. Torpedoboot-Durchbruch ( - ) [Abb.]: Nr. 217. "U-Deutschland" auf der Heimreise ( - ) [Abb.]: Nr. 218. S. M.S. "Emden" nach dem letzten Kampf Fregattenkapitän v. Müller setzte das Schiff nach Erschöpfung aller Kampfmittel gegen den australischen Kreuzer "Sydney" auf ein Korallenriff, um seine Mannschaft zu retten ( - ) [Abb.]: Nr. 219. Torpedoboot-Flottille ( - ) [Abb.]: Nr. 220. Schlachtkreuzer in der Skagerrak-Schlacht ( - ) [2 Abb.]: (1)Nr. 221. S. M. Torpedoboot "S 131" bei 32,5 Seemeilen Fahrt (2)Nr. 222. S. M. Torpedoboot "S 5" in schwerer See ( - ) Was wir von der Zermürbung der Zivilbevölkerung durch die kriegsfeindliche Propaganda nicht wissen ([473]) Die marxistische Internationale bricht im Juli 1914 zusammen ([473]) Liebknecht entfacht die Kriegsopposition in Deutschland (474) Unter russischer Führung entsteht eine neue kriegsfeindliche Internationale (476) Der radikal-revolutionäre Kampf gegen die nationale Front dehnt sich aus (476) Liebknecht als "Märtyrer" (477) Die radikal-revolutionäre Opposition findet Stärkung durch pazifistische Strömungen (478) Vom Kriegspazifismus der USPD (478) Der Zermürbungskampf erreicht seinen Höhepunkt (479) Die Unabhängigen und Radikalen rüsten zur Revolution (481) Das Ende (482) Von Chauvinismus, Kriegsschuld und deutscher Regierungspolitik ([484]) [2 Abb.]: (1)Nr. 223. Abbildung vom Dum-Dum-Geschossen (engl. Ursprungs) (2)Nr. 224. Abbildungen von Franktireurs-Kugeln, die schreckliche Verwundungen hervorrufen ( - ) [2 Abb.]: (1) Nr. 225. Der hinterlistige" Deutsche Man ergibt sich scheinbar, während man den ahnungslos herankommenden Feind mit Maschinengewehrfeuer aus dem Hinterhalt niedermäht. (Nach englischer Darstellung) (2)Nr. 226. Wie der Welt draußen das Haßbild des Deutschen als Unhold, als Brandstifter, Frauen- und Kindermörder systematisch eingehämmert wurde (Nach englischer Darstellung) ( - ) [Gedicht]: "wie das Winseln eines Kindleins in der wutentbrannten Schlacht, wie ein linder Nebeltropfen in dem flammenden Gebäude, wie ein Licht, vom Borde taumelnd in den dunklen Ozean!" (Droste-Hülshoff) (486) [Artikel]: Der Feindbund hat in seiner Antwort auf die deutschen Gegenvorschläge zum Versailler Diktat und in seiner Mantelnote vom 16. Juni 1919 ausführlich begründet, was er eigentlich meint mit der Verantwortlichkeit Deutschlands für den Weltkrieg, von der Artikel 231 des Versailler Diktats spricht: (488) [Abb.]: Nr. 227. Systematischer Deutschenhaß: Eine der ersten französischen Zeitschriften wagte zu behaupten, die deutschen Feldgrauen sähen so aus! Man beachte das raffinierte System in dieser Verleumdungsmethode, der französische Zeichner stellt diesen erdichteten Vorfall, aus Haß geboren, so naturwahr dar, als ob es sich um eine photographische Aufnahme handle ( - ) Bei den Zentralmächten (489) [Abb.]: Nr. 228. Dinant - I see father. Dinant - Ich sehe Vater (Deutsche Soldaten ermorden in Dinant die Männer vor den Augen der Frauen und Kinder.) (Aus der Greuelpropaganda der Entente.) ( - ) [2 Abb.]: (1) Nr. 229 Christendom after twenty centuries Die Menscheit nach 20 Jahrhunderten Christentum (2) Nr. 230. Thrown to the swine. The martyred Nurse Vor die Schweine geworfen. Die gemordete Krankenpflegerin (Zur Erschießung der englischen Spionin Cavell. Die deutschen Schweine - man achte auf das E.K.! - beschnüffeln die Leiche.) ( - ) [2Abb.]: (1)Nr. 231. Plünderung bei dem Deutschen A. Schoenfeld in London Momentphotographie, veröffentlicht in der Londoner Zeitschrift "The Graphic" 1914. Vier Polizisten sehen gemütlich zu (2)Nr. 232. Bernhardiismus. "It`s all right. If I hadn`t done it some one else migth." Bernhardiismus. "Recht so. Wenn ich`s nicht getan hätte, hätte es vielleicht jemand anders getan." ( - ) Kulturkuriosa aus den Kriegsjahren ([507]) Spionistis in Frankreich ([507]) Eine verhängnisvolle Kriegsmedaille (508) La danza macabra (509) Ein Grenzfall von französischem Chauvinismus (510) Wie die Tommys in Frankreich französisch sprechen lernten (510) Wie russische Gefangene auf phonetischer Grundlage deutsch lernten (511) Eine "wahre Zeppelinnacht" in Paris (512) Episode aus dem Russeneinbruch in Ostpreußen (512) [Abb.]: Nr. 233 Deutsche Husaren-Eskadron setzt über die Drina in Mazedonien. November 1915 ( - ) [Abb.]: Nr. 234. Der Krieg im Orient. Kolonne von Transport-Kamelen an der Palästina-Front. Rückkehr von der Tränke ( - ) Deutsche Propaganda für den heiligen Krieg im Orient; Farbige Zeitungsnummern als Belege der Papiernot (513) Die deutsche Briefmarke in der französischen Propaganda (514) [Karte]: Karte der Mächtegruppierung (515) Der Weltkrieg in Zahlen Verluste an Blut und Boden ([516]) Wie viele dem Ruf zu den Waffen folgten! ([516]) Auf dem Felde der Ehre blieben: ([516]) [4 Abb.]: (1)13 250 000 deutsche Männer zogen 1914-18 ins Feld (2)8 000 000 Mann kehrten 1918 zurück (3)Die Zahl der Mobilisierten in Europa betrug 68 000 000 mann (4)30 000 000 Mann standen insgesamt Ende des krieges unter Waffen (517) Was wir von unseren toten Soldaten noch wissen! (517) [2 Tabellen]: (1)An den 2 000 000 Toten sind beteiligt: (2) Von den Toten sind (517) [5 Abb.]: Es fielen von: (1)Preußen 1 500 000 Mann (2)Bayern 250 000 (3)Sachsen 140 000 Mann (4)Württemberg 75 000 Mann (5)Schutztruppen 35 000 Mann (518) Blutige Verluste außer den Gefallenen: (518) Gesamtübersicht über die Zahl der Kämpfer und Verluste der kriegsführenden Mächte im Weltkrieg. (518) [Tabelle]: Mittelmächte: (518) [10 Abb.]: Gesamtübersicht über die Kämpfer- und Verlustzahlen der Mittelmächte (1)Kämpfer 21 200 000 (2)Tote u. Vermißte 3 540 000 (3)Verwundete 7 300 000 (4)Gefangene u. 2/3 d. Vermißten 3 250 000 (5)Gesamtsumme der Verluste 14 090 000 Gesamtübersicht über die Kämpfer- und Verlustzahlen der Ententemächte (6)Kämpfer 39 000 000 (7)Tote u. Vermißte 5 723 000 (8)Verwundete 13 768 000 (9)Gefangene u. 2/3 d. Vermißten 4 286 000 (10)Gesamtsumme der Verluste 23 777 000 (519) [Tabelle]: Ententemächte (520) [Tabelle]: Bevölkjerungs- und Gebietsverluste in Mitteleuropa (521) [Karte]: (521) [Tabelle]: Durch den Raub unserer Kolonien - als Rechtfertigung hiefür diente die abgefeimte koloniale Schuldlüge - verloren wir: (522) [Abb.]: Unsere hauptsächlichen Verluste im Schaubild: in prozent des Ganzen: (522) [Tabelle]: Leistungen aus vorhandenen Beständen: (522) [Tabelle]: Leistungen aus der laufenden Produktion: (523) "Reparationsverhandlungen" (523) Einband ( - ) Einband ( - )
Issue 36.4 of the Review for Religious, 1977. ; REVIEW FOR RELIGIOUS IS edited by faculty members of St Lou~s Umverslty, the editorial offices being located at 612 Humboldt Btnldmg, 539 North Grand Boule-vard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright (~) 1977 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louisa Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Assistant Editor July 1977 Volume 36 Number 4 Renewals, new subscriptions, and changes of address should be sent to R~:v~w yon RELiGiOUS; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to R~vmw roe RELIGIOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. In Process: John the Baptist Mary Catherine Barron, C.S.J, Sister Mary Catherine, whose last article appeared in the March, 1977 issue, resides at 91 Overlook Ave.; Latham, NY 12110. ¯ Are you the one who is to come, or have we.to wait for someone else? (L.k 7,: 19). It seems that John the Baptist spent his-wtiole life.waiting. As such, he was an extremely patient man. Somehow, through the centuries, ~ though, we came to have his story wr6ng, and tend to name him solely as messenger and prophet. In doing so, we miss the mighty impact of his questions and the overwhelming witness value of the answers he accepted. He must have learned something vital---early on--in the, womb, as he expectantly waited for the moment of his birth. Again, we tend to ascribe that birth to a certain day and hour.when,."the time of fulfillment came for Elizabeth to have her child." Actually, it happened earlier, some three months past, when John first met Jesus and greeted him with joy: The symbolism of that encounter must have haunted the heart of John even as its vestiges traced a pattern through the years. In the darkness of confinement John felt divine intrusion and in a mystical leap of faith, he assented to vocation. And then divinity withdrew and John, was left to wait. Had he known that waiting period was to be not months, but years, he may not have had the courage. Had he known it would end in another dark confinement and another mystical leap to another divine intrusion, he may not have had the strength. But Yahweh was merciful and John was content to grow. And he did so slowly through the years, in ~the shadow of the question: "What will this child turn out to be?" Neighbors asked it first, but its overwhelming import must have~g,radually fashioned the contours of his life, drawing him like a lodestone into the current of salvific process. Surely, in. the desert, it must have echoed, in the wind and the force of 497 4911 / Review [or Religious, Volume 3~6, 1977/4 its persistence must have, at times, lured John to fear. "Suppose it is all myth? Suppose I am only a deranged desert'man, wa~iting for a prophecy never to .be sent, waiting for a mission never to be given? Suppo'se I am to be like the shifting desert sand--blown back and forth relentlessly by an overwhelming passion? Suppose I am deluded and my life is just a waste?" What impels a man to wait in the face of such a doubt? What causes him to stand expectant and receptive? What constitutes the tenacious re-silience of his heart? Perhaps it was only the glimmer of remembrance, the flash of light and grace that had exploded in his soul the day his cousin first had come. Who knoffs the value we posit in the memories of love? Or the power they have to summon us? So John was summoned, probably in much the same elusive fashion that he had been beckoned all along: a change of mood, a passing desert flower, the way a bird called, the different shape, of sky--and suddenly he knew the~time had come~ and he was ready. "And so it was that John the Baptist appeareOd., proclaiming a baptism ' of repentance" ~Mk 1:4). This is where we get things all confused. This is where we miss the prophetic message. We are so used to reading all'that John announced that~we never get to,discerning.all that John was asking. You~see, he lived in mtich the same condition .that we do'--waiting for 'a Someone whia is,to come. And he did not know any more than we, when that Someone would emerge nor how he could be known~ And so, the discipline of his river days was as intense and all embracing as the discipline of his wilderness. Nothing much had changed except that life was less his own. What had shifted was responsibility. Now he was em-powered to,convert and to baptize and this authority made him responsible for the followers he engendered. So that is why we find him sometimes a bit harsh--loud and somewhat strident, demanding and even fearsome. He was impelled to trumpeting because he was so needy. And the quality of his message derived from solitary waiting. ~ The gospel.tells us that "a feeling of expectancy had grown among the people" (Lk 3:15). How much more so had it grown within the heart of John? ~ ~ ~ The anguish of that wait must have been unbearable. "Is this the day? Is that the Man? Am I where I should be? What if 'he never comes? And 'why do all these people think 1 may be he? Am I?" ' We ~will never know the . terrible questions John kept buried in his heart but ~his flailing words indicate their power and their~ pain . : "Brood of vipers, who warned you to fly from the retribution that is coming? Even now the ax is~laid to the roots of the trees. Any tree which fails td'.'produce good fruit.owill be cut down and thrown into the fire'~ (Lk .3:7-9). In Process." John the Baptist /_499 And the flame of his own vigilant spirit burned without being con-sumed. Then, one day, He came. Suddenly, out of nowhere, he strode across ~the hills and asked for baptism. The relief which floods John is almost pathetic in expression. The force of vindication overwhelms him and in torrential words he iterates: This is the one I spoke of when I said: A man~is coming after me who ranks be'fore me because he existed before me. I did not know him myself, and yet it was to reveal him to .Israel that I came baptizing with water . I saw the Spirit coming down on him from heaven like a dove and resting On him. I did not know him myself~ but he who sent me to baptize with water had said to me: 'The man on whom you See the Spirit come down and rest is the one who is going to baptize with the Holy Spirit.' Yes, I have seen and I am the witness that he is the Chosen One of' God. (Jn 1:30-34). The ph'rases are haunting: "I did not know him myself, and. yet it was to reveal him to Israel that I came baptizing with water . I did not .know him myself., and yet I am the witness that he is the Chosen One of God.~ . John does~not verbalize the implied question but it resides: "Why did I not know him? Shouldn't I have known him? How could I be.asked 'to ~witness within such total darkness?" His only uttered protest, however, is humble simplicity::~ "It is I who need-baptism from you and yet you come to me" (Mr3: 14). His only answer received is to "Leave it like this for the time being; 'it is fitting that we should, in this way, .do.all' that righteousness demands." It is another womb experience: in darkness John feels the divine intrusion and in a mystical leap of faith, he assents to his vocation. And then divinity withdraws and John is left- to wait--"for all that.righteousness demands." . Certainly, if John had little foreknowledge,.of preceding~ even'tS, he has even les~ .cohcerning those to come. His mission apparently is fulfilled; his prophecy is verified; his baptism is authenticated. What more is there to do? For what does he still wait? What yet will "righteousness demand"? And then in mounting disbelief, John begins to see, the route---the :winding way. he must tread after straightening other ~roads; the~rough trail he must walk after smoothing other .paths. He never asks the question "What will become of me?" He merely waits,for it to be fulfilled. The womb, the wilderness and the rivet will meet,,within the prison. Sensing, this, John begins divesting. , What a lonely figure he becomes etched against the hills hand out-stretched, finger pointing towards-that elusive Someone;~''Look, there°is the Lamb of God" he,urges his disciples--and watches.as they walk away to follow a greater prophet. Even.when some faithful friends balk,, at such diminishment, John refuses consolation~and speaks of growing smaller. It is his life played backwards to confinement. It is the full cycle of seed 500 / Review ]or Religious, "l/olume 36, 1977/4 and flower and. seed. Cynics choose to call it the terminus of life. Some others, more graced, name it a beginning. All that John perceive~ is that, again, he lies in readiness, awaiting a delivery. Deep within the bowels of earth, he languishes in prison, formulating the tormented question that rings acrbss the ages: "Are you~the one who is to come or have we to wait for someone else?" It is a valid death cry. A man should know, shouldn't he, the reason for which he dies? If angering kings on moral issues involves the risk of life, shouldn't One" be assuaged in kho~ving the risk to be well taken? rAndso John awaits an answer from his removed, and distant Cousin-- some sort of vindication for the truth that he has uttered. It is a lonely wait made lonelier by the answer: "Go back and ~tell John what you have seen and heard: The blind see again, the lame walk, lepers are cleansed, and the deaf hear; the dead are raised to life, the Good News is proclaimed to the poor--~nd happy is the man who does'not lose faith in me (Lk 7:22-23). Jesus tells John nothing more than that he is to wait--to wait and see the signs fulfilled--signs which John foretold. He sends this message know-ing well that John will never behold any of that for which he preached and forowhich he will give his life. And with an utter emptiness, John accepts the answer, urged to a fidelity of heart ratified in faith. The rest is just the spectacle--bringing all things to fulfillment--"all that-righteousness demands." Thus, in one sense, John's life ends whim-sically, of no account or importance weighed against a girlish dance. And yet, in another ~ense, it ends with abrupt savagery, brutal and unpredictable asia woman's.rage. In the darkness of confinement John feels divine intrusion and in a .mystical leap of faith he assents to his vocation, And 'then divinity with-draws, and John is left to wait--to wait for his disciples to place him in the earth. And so, he does not hear, of course, the tribute he is paid: "I tell you, of all the children born of women, there is none greater than John" (Lk 7:28,). For he is still awaiting the ultimate birth, when Jesus the Messiah will deliver him from death. His. life is prophetic, not because of what he said, but because of how he .lived. The irony is that he did not know this. He was a man in process, with a heart full of questions, with a tongue full of words, with a head full of visions. He could never quite integrate the visions and the questions and the words because he lived in mystery. All he could do was wait~-- wait in silence and °darkness and faith--for the words to be uttered, for .the questions to be answered, for the vision to be fulfilled. And in this hi~ is our brother--and very near to us. Towards a Sacramental and Social Vision of Religious Life Philip J. Rosato, S.J. Father Rosato teaches theology at St. Joseph's College and also to the novices of his province (Maryland). He resides at St. Alphonsus House; 5800 Overbrook Ave.; Philadelphia, PA 19131. Today there are signs that the crisis which has marked religious life since Vatican II is waning. Religious watched the pendulum swing from an overly institutional conception of vowed life during the pre-conciliar period, to an overly individual condeption of the vows during the period directly after the Council. If the one conception was so communal that the individual religious suffocated due to a lack of personal freedom and self-worth, the other was so intensely individualistic that the religious froze due to isolation and loneliness as each one sought separately to gain freedom and identity. The one extreme was God-centered almost .to the detriment of the human; the other was man-centered almost to the point of excluding the divine. Now a new synthesis of these opposing conceptions is emerging. There is a felt need to correlate the spiritual and the human, the ecclesial and the personal, the eschatologic'al and the psychological? Thus a more sacra-mental understanding of religious life is in the air. Today's religious 'are struggling to keep God-centeredness and man-centeredness together in fruitful tension, just as the two foci of an ellipse, though distinct, form one ovular figure. This paper will aim at developing some of the dimensions of this new turn in the theology of the religious life. 1This search after a synthesis is evident in the Documents o] the XXXil General Congregation o[ the Society o[ Jesus (Washington: The Jesuit Conference, 1975L the central theme of which is stated as "Our Mission Today: The Service of Faith and the Promotion of Justice," pp. 17-43. 501 502 / Review ]or Religious, Volume 36, 1977/4 Religious Life and Contemporary Theology: Living the Third Section of the Creed One way of schematizing the different theologies behind each of the ex-tremes noted above would be to look to the Apostles' Creed, a key statement of Christian belief and a touchstone of all theology. Previously religious life was too Father-centered, too centered on the first section of the creed. The vows took on such an ethereal and transcendent dimension that many religious stifled their humanity in order to live out their promise to the Father. The other extreme, centered solely on the second (Son) section of the creed, resulted in an incarnational or Christ-centered theology of religious life. In this model the humanity of the individual religious could find breathing room again; Jesus of Nazareth was seen as a paradigm of human freedom and self-possession. This Son-centered spirituality, though a corrective to the first model, proved in the end to lead many religious to such an affirmation of the human person that the need to lose one's self and to qualify self-centeredness through radical openness to the divine dimension was overlooked. Many religious ceased to pray, viewed com-munity life as a denial of their freedom and the institution of the Church and of their own congregation itself as a hindrance.to social relev~ance and engagement as well as to self-fulfillment. As religious search for a new balance today, it might be possible that a theology of the Spirit, that is, of the third section of the creed, could offer them a new model by which to combine Father, centeredness and Son-centeredness.'-' If the Spirit is the bond of love between the Father and the Son, it may be that Spirit-theology could lead to a synthetic theology of religious life which, grounded in love for God and man, avoids stressing either God's transcendence over his immanence, or Godls immanence over his transcendence. A Spirit-centered theology of the religious life could well bring religious back to the kind of balance which is currently being sought in the mainstream of theological speculatiofl today.:' " Why is this so? The third section of the creed links the Spirit with the pneumatic life of the community, with sacrament, service and mission. "I believe in the Holy Spirit, in the one, holy catholic and apostolic Church. I believe in the communion of saints." According to the Spirit-model~ religious life would be viewed as a specific way of living within the com-munion of the saints.The third section also affirms the reality of forgive-ness and of grace: "I believe in one baptism for the forgiveness of sins." If this were underlined, religious life could be seen as 9 special way of living out the Christian life of forgiveness and of being totally dependent on ~Karl Barth and Hans Urs von Balthasar, Einheit und Erneuerung der Kirche (Frei-burg: Paulusverlag, 1968), p. 12. aAvery Dulles, Models o[ the Church (New York: Doubleday & Co., 1974). pp. 58-70, where Dulles discusses the Church as a sacrament, a model which balances visible and invisible aspects of the Church most directly. Towards a Vision of Religious Life / 503 baptismal grace? Finally, the third section stresses the eschatological hope .of all Christians for themselves and for the whole cosmos: "I believe in the resurrection of the body and life everlasting." According to this phrase, religious must be marked as men and women of daring, of vision, of hope. In short, a~ theology of religious life based on the third'section 0f the creed ,would be pneumatic, ecclesial, apostolic, dependent on grace and eschat-ological. Inca word, it would be sacramental; it would take both the divine and the human most seriously and keep them in continual tension. But sacramental means more than bringing the divine and the human 'into a synthetic vision. Sacrament in this context also has to do 'with the sign-function which makes religious life distinctive. Religious live from grace more~ visibly and more unmistakably, that is, more sacramentally, than other Christians. Their life is not better than that of the baptized layman or laywoman, but it is less ambiguouS a sign, a pointer, a witness to the 'reality of grace? Religious live at the center of the Church and yet point to its eschatological edge. They live in the world as much as lay people do, but they are fascinated by the frontier, by the "not yet" of the promised kingdom of God. Religious life thus has a prophetic and end-time char-acter. This particular form of ecclesial life gives unmistakable and visible expression to the pneumatic, enthusiastic and eschatological elements of faith which are essential to the whole Church. Religious manifest God's victorious grace in the world by pointing beyond the world: The com-munity of religious humbly gives witness to the reality of paschal grace for 'all~ men and women by living~totally from forgiveness and from hope. Sacramental thus means that religious unmistakably witness to the divine and to the human in Christ and in his Church, and that Christ!s restless dynamism and his restful faithfulness to. God a~d man are most clearly symbolized in the ~world through the lives of religious in the Church,'~ The religious as such are at rest and yet restless, very human and very close to God as Christ was. This is the sacramental, Spirit-cgntered quality of re-ligious life. , It would be wrong, therefore, to separate the sacramental character of religious life from its 'social character. For the social and the sacramental go hand in hand. The vows ar~ ~not private promises; they are public signs in the midst of the world which offer prgmise to all men and women of the ultimate alleviation of want and pain at the eschatological fulfillment of the human and of the natural world. Too often in th+ past the theology of the vows had tgo little to do with the poverty of the world, with its loneliness 4Joseph Ratzinger, Introduction to Christianity, trans, by J. R. Foster (New York: The Seabury Press, 1969), pp. 257-259. :'Karl Rahner, "The Life of the Counsels," .Theology Digest XIV (1966) 224-227. "Karl Barth, Dogmatics in Otttline, trans, by G. T. Thomson (New ~York: Harper & Row, 1959), p. 148. 504 / Review [or Religious, Volume 36, 1977/4 and search for love and intimacy, with its desire for independence and free-dom. Poverty, chastity and obedience were, as it were, divorced from the real needs of others. Today :it is important to view the vows in light of the social and human problems of the whole community of men and women,r Only in this light will religious life maintain its true sign-function. In the midst of human poverty, voluntary poverty says no to man's injustice and lack of concern for the brokenhearted and the hungry. In the face of the sexual loneliness and frustration of contemporary society voluntary chastity says no to man's search for warmth merely through uncommitted pleasure. In the midst of a world crying out for freedom, voluntary obedience says no to man's use of brute power and violence to bring about a more inde-pendent future. Today the sign-function of religious life, its sacramental witness to the power of the Spirit of God, must be seen as most .relevant to the social problems of the day. The more identical religious are to their vows; the more relevant they will be to society in its deepest yearning for liberation,s The future of religious life, therefore, must be more sacramental and more social. The rest of this p.aper will try to spell out these two themes by.examining each of the three vows. One preliminary question, however, still remains. Which of. the vows, by its very nature, is most clearly pri-mary, in that it best ,demonstrates the sacramental and social dependence of religious on grace? It would seem that obedience is primary, since, though many Christians may live a poor and a chaste life, only religious live out poverty and chastity in the context of obedience to other members of the communion of saints in their particular religious institute? Religious find God's will for them by discerning the needs of the world with the help of the religious superiors in the community. Furthermore, obedience is the hallmark of Christ's own relationship to the Father; he humbled himself to the conditions of his human existence and became obedient unto death. In what follows, therefore, the main stress will be put on obedience as the distinctively evangelical way of living in the communion of saints. Then poverty and chastity will be seen in light of obedience, Finally community life itself will be viewed as resulting from the three .vows" and as essential to the prophetic and critical apostolate of the religious, in the world. In this-way it is hoped that a view of the religious life of the future will be rDocuments o] the XXXII General Congregation o] the Society o] Jesus, p. 13. sJiirgen Moltmann, The Crucified God: The Cross o] Christ as the Foundation and Criticism o] Christian Theology, trans, by R. A. Wilson and J. Bowden (New York: Harper & Row, 1974), pp. 7-18. 'aKarl Rahner, ',A Basic lgnatian Concept: Some Reflections on Obedience," trans, by Joseph P. Vetz Woodstock Letters 86 (1957), pp. 302-305. As opposed to others, such as Ladislas Orsy whose work is cited below, Rahner chooses obedience and not chastity as the central vow, and sees poverty and chastity as two ways of living out the total commitment to grace which obedience signifies. Towards a Vision of Religious Life / 505 presented which is both more balanced and more relevant, more sacra-mental and more social. Obedience and the Human Cry for Freedom: Becoming Independently Loyal Religious When the early Christian communities came together, they were known for their desire to discover God's will for them through corporate discern-ment which had as its aim a concerted effort to preach the gospel and min-ister to the needy. Each member of the community was aware of his or her own gifts and was allowed to exercise them in the common task of wit-nessing to the grace of Christ in the world. Yet each individual was also loyal to the whole community. This type of fruitful balance between indi-viduals and the institution led the early Christians to see the relevance of their life-style for those outside the community who were searching for freedom as well as for unity."' For too long religious superiors in the Church did not allow individual religious to be independent, to exercise per-sonal responsibility or to find ways of making religious life relevant to the hunger for freedom in the world which marks the history.of modern man. As religious look into the future, it seems that obedience is a possible waY of expressing both the sacramental and the social dimension of being a Christian. Obedience is not the loss or relinquishment of personal freedom, but the means by which religious are more open to grace and more sensi-tive to the cry for liberation which is being heard throughout the globe.11 Through obedience religious give witness both to. the interrelation of the divine and the human in the world, and to the freedom of the gospel which has profound significance for the liberation which is so desired by all today. The religious obedience of tomorrow must therefore become more sacramental, that is, more unmistakably a sign of the divine and the human dimensions of freedom. The religious must become an independently loyal 'person. This means that more personal freedom on the part of the indi-vidual should lead to greater corporate fidelity and commitment rather than to less. If before, obedience either constricted religious or left them so free that they were not working together in a concerted way, obedience in the future must combine a healthy sense of individual inde.pendence with a pronounced sense of corporate responsibility for the preaching of the gospel and for the service of the whole human community. The more self-deter-mined and independent a religious is, the more ready he or she should be to accept the discernment of the community as it decides how the aposto-late can be carried out effectively. Thus obedience in the future should not 1°See-Martin Hengel, Poverty and Riches in the Early Church (Philadelphia: Fortress Press, 1974). 11Karl Rahner, "A Basic Ignatian Concept: Some Reflections on Obedience," pp. 299 and 308. 506 / Review ]or Religious, Volume 36, 1977/4 be understood as submission to traffic laws which govern the well-being of the community, but as a quality of ecclesial existence which is not an end in itself but which exists for the concerted apostolate of witness and ser-vice. 1'-' The individual charisms of religious should be fostered so that the ecclesial service of the whole congregation is intensified. In tfiis way obedience will have a pneumatic and eschatological character and be an unmistakable sign that the Church depends totally on grace by discover-ing God's will through a genuine listening to the fellowship of the saints. Once religious obedience regains its original sign-value by producing men and women for the Church who are independently loyal, this vow will no longer be seen as simply a private matter between the individual religious and God through his or her superiors. Obedience will be a sign to the whole society in which the religious lives and works. It will broadcast the fact that a life of faith has tremendous ,import for the liberation movement.13 What all men and 'women seek is a way of being free individually and cor-porately; in their scepticism over whether such a realization of corporate freedom is possible, they turn away from Christian revelation ~and ground their freedom on some other basis. Religious who can' live in obedience and who are still free to contribute their talents and energies to the human task of building' up the world in expectation of the coming kingdom of God offer the broader society around them a paradigm of human freedom in brotherhood. This societal dimension of religious obedience is not as emphasized as it should be. Religious tend to view themselves in abstrac-tion from the world which is searching for a genuine form of freedom. The eschatological sign-function of obedience, however, is that it speaks not only to. 'those in the Church and in the congregation, but also to those out-side it who yearn for liberation. In the future religious obedience must be so conceived .and so lived that it becomes a beacon of hope for those who hunger for independence in the context of interdependence.14 In this way religious obedience is itself an invitation to faith in Jesus Christ and to hope in him and his Spirit as the guarantors of man's search for liberation within a community. Poverty and the Human Cry |or Justice: Becoming Self-possessed, Sharing Religious , ~ ~ As was the case with obedience, religious poverty was often presented as an ascetical norm by which an individual religious could attain detachment from the world and lean towards God alone. This concept of poverty, how- 12Ladislas M. Orsy, Open to the Spirit: Religious Li]e alter Vatican 11 (Washington: Corpus Books, 1968), pp. 159-160. 13Gustavo Gutierrez, A Theology o] Liberation: History, Politics and Salvation, trans. by Sr. Caridad Inda and John Eagleson (Maryknoll: Orbis Books, 1973), pp. 104-105. 14Avery Dulles, The Survival'o] Dogma: Faith, Authority and Dogma it~ a Changh~g World (New York: Doubleday & Co., 1971), pp. 52-57. Towards a Vision o[ Religious Li[e / 507 ever, had two debilitating effects: it made religious doubt their own self-worth by~ creating in them guilt feelings concerning their use of material things, and it isolated religious poverty from real poverty and thus deprived the former of its relevance for the latter. Many religious lost all sense of their own personal dignity by never becoming responsible in their use of possessions. Often they were not taught how to 'treasure and protect the goods at their disposal. Poverty was more a matter of not using something than it was of sharing goods with the needy and the hungry. As religious look to the future, it seems that religious poverty will be a way of becoming self-possessed and yet sharing persons.1:' This vow should not make religious childishly dependent on superiors, but responsible Christians who share all they have and are with others. Religious poverty should open the hearts of religious to the cry of the poo.r for bread, for protection and for justice. The vow of poverty can only do this if it becomes more sacramental and more social. The religious poverty of tomorrow must take on its original sign-func-tion. It must be an eschatolog!cal sign of hope in the midst of human want. It can only do so if religious freely choose to identify with the poor in order to bring them to faith in Christ's promise to be with them in their hunger and' to alleviate their misery. Religious are not destitute, but they freely elect to be like the very poor, so as to share whatever excess goods they have with their brothers and sisters in poverty."~ In effect religious pattern forth a model, of a sharing. Christian community to the whole Chuich. In this way religious poverty regains its prophetic and end-time character. It urges the whole Church tO be equally concerned with the hungry and encourages those who live 'in unjust' circumstances to hope. in the Christ who became poor,for their sake and who is preSent to them through the love of religious. The poverty of religious is 'therefore not an end in itself, but a form of ecclesial life for the destitute, so that they can hear .the gospel and taste its power. Religious who are self-possessed, sharing people give witness to their dependence on grace in the use and possession of material goods. They are an unmistakable sign to the world that the Christian community does not exist for itself and is. not insensitive to human misery,lr Religious poverty is a catalyst which makes the whole Church bring the grace of Christ into the homes and the hearts of the poor. Religious poverty, as a.sacramental sign,,mustrediscover its sociological roots as well as its theological significance. Just as the Eucharist is a meal l~Horacio de.la Costa, "A .More Authentic iPoverty," Studies in the Spirituality o[ Jesuits Vlli (1976), pp. 56-57. 16David B. Knight, "St. Ignatius' Ideal of Poverty," Studies it, the Spirituality o[ Jesuits IV (1972), pp. 25-30. lrPhilip Land, "Justice, Development, Liberation and the Exercises," Studies itl the International Apostolate o] Jesuits V (1976), pp. 19-21. 508 / Review for Religious, Volume 36, 1977/4 which has social as well as re!igious dimensions, since Christ cannot be recognized in the eucharistic bread if he is not first recognized in the poor and the hungry, so religious poverty presupposes that the religious choose poverty because they recognize Christ's presence among those who are in ghettoes, in prisons, ;in nursing homes and in soup kitchens,is Byobeing poor, religious,,also identify with Christ in the helpless, the confused, the power-less, the uneducated and the injured even in the midst of affluence. This identification is not, as the Marxists claim, the way in which Christians sanction injustice. Rather. the religious chooses to be identified with the poor so that Christ's promise of ultimate liberation from want becomes a present reality for the destitute. The charity which being voluntarily poor makes possible is nothing else than the religious' desire to feed the poor in the name of Christ and thus to bring them more than bread, shelter, technical assistance and organizational techniques. The religious witnesses to God's grace in the face of the evil that does more than deprive the poor of food and power, but also deprives them of dreams and hope?"' Chastity and' t.he Human Cry for Warmth and Fidelity: Becoming Sexual and Celibate Religious At a time when the sexual revolution is sending shock waves through the institution of marriage, religious celibacy certainly ~akes on a different character than it did only a decade ago. In the past most people viewed the religious as asexual people who lacked human affection and warmth. This critique was partially justified. Many religious were taught to suppress their sexual feelings and even more their sexual identity, The beauty of human sexuality was often underplayed in formation, and religious were encouraged to live as though they did not have bodies, feelings, sexual roles or psychological needs for intimacy and friendship. Recently religious have rediscovered how to be at peace with the fact that they are sexual beings, and are now learning tO live with their sexuality by making it a vital source of energy and enthusiasm in their apostolates,'-"' Yet there is a deeper mean-ing to religious chastity which is opening up to religious in the face of modern man's frustration and loneliness in an age of sexual liberty. Many people feel isolated even in the most intimate of relationships and are exaspe{ated when the experience of marital love disintegrates into infidelity, separation or divorce. As religious become more aware of the need for bal-ance in their daily lives as celibates, they must also become more aware of the social significance of their total dependence on grace in the matter lsPhilip J. Rosato, "World Hunger and Eucharistic TheologY,," America 135 (1976), pp. 47-49. ~"JiJrgen Moltmann, Man: Christian Anthropology in the Conflicts o[ the Present, trans, by John Sturdy (Philadelphia: Fortress Press, 1974), pp. 116-117. ZODonald ,Goergen, The Sexual Celibate (New York: Seabury Press, 1974), pp. 115- 116. Towards a Vision o[ Religious Li]e / 509 of sexuality as this speaks to those who .are unable to make any kind.of lasting commitment."' There is no doubt that the religious chastity of tomorrow must be more sacramental than it ever was before. Religious must' be human and warm as well as genitally pure. The more their bodies and hearts belong to Godi the more they must be at the service of the love and the friendship of Christ. Celibacy .can no longer be an escape from affectionate relationships which can lead others to faith.'-'-~ A sacramental conception of chastity means that religious must be more free to give witness to the depth of divine love by practicing human love faithfully, Religious can only do this not by sup-pressing, but by channeling their sexual feelings and needs. Religious celibacy must not be seen as a relinquishment of sexual identity, but as a free renunciation of valid, though ambiguous, human intimacy and ex-clusiveness. Human sexuality is therefore an important force in the Church since it gives men and women the power to introduce others into the loving relationship with God which is the end of all love.'-':' A sacramental religious chastity would.~aim to combine a true .love ot~ God with a true 10ve of' other men and women. Often the sign-function of religious chastity is lost wlaen religious fail to love deeply on a human level precisely because they do not love deeply on the supernatural level. A proper balance of both affectionate love for God and affectionate love~for others is the challenge of being both sexual and celibate. Only if the religious loves genuinely, does he or she witness to the eschatological goal of all hum~in love when Christ will return in glory to lead to completion the men and women of all ages who have ¯ sought to reach out to others and commit themselves to him through them. The sacramental, then, cannot be seen in isolation from the social. If religious free themselves from exaggerated 6goism in the form. of self-serv-ing gratification which results in insensitivity to the needs of others, it is only for the sake of the kingdom of Christ and for the sake of others who are lonely, frustrated, unfree sexually or subjected to sexual abuse and lack of fidelity.:4 There is thus a very legitimate social aspect to religious chas-tity. This vow is not simply a matter,of private devotion; it has by its very nature a sociological function. This function is not simply critical in that' it protests against the excesses which result from sexual force. The sociological -°x John C. Haughey, Should Anyone Say Forever?: On Making, Keeping and Breaking Commitments (New York: Doubleday & Co., 1975), pp. 101-105. -°-~Ladislas M. Orsy, op. cit., pp. 94-97, where Orsy develops his thesis that virginity is the source of all other aspects of religious consecration. See also: Vincent O'Flaherty, "Some Reflections on Jesuit Commitment," Studies in the Spirituality o[ Jesuits 11I (1971), pp. 42-46. '-':~Donald Goergen; op. cit., pp. 220-223. See also: Pierre Teilhard de Chardin, The Divine Milieu (New York: Harper & Row, 1960), pp. 81-86. '-'~John 0. Meany, "The Psychology of Celibacy: An In-depth View," Catholic Mind LXIX (1971), pp. 18-20. 510 / Review for Religious, Volume 36, 1977/4 function of religious chastity is also positive. The religious models forth a pattern of human love which is not merely a blind effort to distract,man from death through embracing sexual pleasure. Christian love, as the religious :livesoit, symbolizes God's unswerving love for all and thus lends to, human love the character of a relationship with the source of all affection and warmth--God!s own trinitarian community of love. Just as obedience offers the human .search for independence an ultimate vindication, and just as religious poverty offers human want ultimate hope, so religious chastity has a social significance. It Offers the lonely and the frustrated, ~.who see human love as the only escape from absurdity, a vision of love which ultimately vindicates their own disillusionment over ,human. infidelity and hard-hearted: ness.~'~ In the person of the religious a type of faithful human love is ex-perienced which points to divine love and which thus attests that there is ~a deep, meaning to human tears and-hurt. In this sense religious chastity is sacramental as well as social. ,Religious Community and Christian Mission: the Locus of Healing Criticism o The basic thesis of this paper is that, just as religious faith in geheral has a sociological dimension in that it is concerned with justice, so also does religious life. The more identical religious are with their own tradition, the more able they are to criticize the society around them when it fails to live up to its responsibility to heal broken men and women.'-'~' Just as the whole Church serves faith by promoting justice, so the religious community lives out its prophetic and end:time sign-function by bringing the healing presence of Christ to the unfree, the poor and the lonely. The other theme, which has been woven into the first, is that religious can only be signs'of a critical and healing love if they themselves are balanced, Only if religious channel human talent and divine grace into an on-going sacramental.synthesis, can the~, carry out their call to be Christ's healing presence where men and women .harm each other by not living according to human,, and religious values.° The quest for personal identity which many religious are going through today is not irrelevant to the quest for the social relevance of the whole Church which is more pressing.:~ This paper would qike to assert that a more sacramental type of religious life would lead to a more socially relevant, precisely because socially critical, understanding of vowed life. -~Peter L. Berger, A Rumor o] Angels: Modern Society attd the RedisCovery o] the Supernatural (New York: Doubleday & Co., 1969), pp. 53~75. "~Pedro Arrupe, "The Hunger for Bread and Evangelization: Focus on the 'Body of Christ, the Church' in the Service of Faith and the Promotion of Justice," Interna-tional Symposium on Hunger: The 41st International Eacharistic Congress (Phila-delphia: St. Joseph's College Press, 1976), pp. 21-24.o -°:John Courtney Murray, The Problem o] God Yesterday and Today (New Haven: Yale University Press, 1964), pp. 119-121. Towards a Vision o[ Religious "Li]e / .511 -, In effect~ this paper is advocating that a Spirit-centered Christology~be the mrdel for an understanding of the sacramental, that is, the spiritual and the social, significance of religious life today. For. the Spirit-filled Jesus did not allow himself to be categorized or to be understood solely in terms of any of the typical expectations which were prevalent' in his time. Instead he insisted on his identity as the one who proclaimed that the kingdom of God is near. The close identification between Spirit-theology and eschatology in the Scriptures leads us to see that Jesus' eschatological message was the fruit of his Spirit-filled being.~ In him God's future broke into the world time. God's kingdom dawned upon man and offered the whole cosmos the ability to head towards a new future that was guaranteed to it by the fully Spirit-filled and glorified Jesus. A Spirit-filled person and a Spirit-filled community, therefore, is esgentially a critical one; it is restless until the c~osmos is complete, until the kingdom'of God breaks definitely int6 its rriidst. Yet it,is also at rest because that kingdom is already a present phenomenon through the Spirit's activity in the ecclesial°community spe-cifically and in the whole cosmos as well.~' Religious who live together at the heart of the .Church are particularly the locus where the Spirit's activity everywhere is made most visible and most inc~indescent. A religious com-munity is a critical'community because it is not totally at peace until the kingdom is manifestly present. This critical function of religious communities in the Church adds a special~character to all of the vows, to their life-together and to their apostolate. As indicated in this paper, all of the vows are eschatological, and therefore critical, by nature. Th(y do not criticize society for the sake of criticism, but in order to awaken all men and women tb the'presence of God's kingdom which is already hiddi~n among them. Religious are also 'critical of each other since they are corhpelled to urge their brothers and sisters to live in the presence of the coming God and to view all things, and especially the community itself, as elements ~of an as yet incomplete cosmos which needs the healing and purifying presence of the Spirit.:"' If religious are critical of many aspects of 'their community 'life, it is not because~ they are discontent by nature, but because they long for the ever-fuller manifestation of the kingdom in their community, and thUg call their ¯ fellow religious to be what they are meant to be: a sign of the eschatological promise of God in the every-day life of the world. Re, ligious witness to God's coming in the midst of~ man's coming and going. The same is true of the zsC. K. Barrett, The Holy Spirit in the Gospel Tradition. 5th ed. (London: SPCK Press, 1970), pp. 153-156. :gWolfhart Pannenberg, The Apostles' Creed in the Light o] Today's Questions, trans. by Margaret Kohl (Philadelphia: The Westminster Press, 1972), pp. 139-143. aopierre Teilhard de,Chardin, The Divine Milieu, p. 112. See also: Avery Dulles, "The Church, the Churches and the Catholic Church," Theological Studies XXXIII (1972), pp. 222-224. 512 / Review ]or .Religious, Volume 36, 1977/4 apostolate. Religious seek to make their work a sign, of the eschatological promise of God. If any work loses this end-time character and does not sign forth to others a longing for God's ultimate fulfillment of all creatures, it,has. Ios!~ its salt. Religious community, therefo.re, is not a haven of peace, but a place where members of the communion of saints strive to be ever more Church, ever more a community of pilgrims who await the coming of the Lord and work to prepare his way.:"- In the end religious communities, like the Lord whom they follow, canno~t, be categorized since they have a unique mission. That' mission is service.of men and women in the world with the specific intention of open-ing them to the Spirit who, is the bringer of the kingdom. Religious are not private individuals with an interior depth and an exterior way of life which facilitates and disciplines their co-existence for its own sake. Religious are social beings whose religious commitment is a public sign of God's promise. Their life is sacramental because it is a confluence of the material and the spiritual, the social and the religious, ~just as the being of Jesus was and remains sacramental.:~ Life in the third section of the creed is essentially sacramental life. A visible community of men and women exist in unity, in holiness, in universal openness and in apostolic service. They proclaim for-giveness and look to hope; they allow the Holy Spirit~to work among men, so that he can create a human body of men and women who are joined in word and sacrament to Jesus Christ. They are living signs in each genera-tion of the Church that the Spirit-filled Jesus will return and that he is in-deed already among men and women who wait in hope for him. The special form of life in the communion of saints and of life in the context of the third section of the creed make religious a healing and yet critical presence in society. As independently loyal, as self-possessed and sharing, as sexual and celibate persons who live in commun.ity and witness to the social dimension of the gospel, religious are a model Church in minia-ture, a local congregation of believers who have a sacramental as well as a social function.:':~ Their very existence is a visible sign that Spirit-filled indi-viduals in community can heal the brokenhearted and at the same time criticize the social institutions which are indifferent to the unfree, the poor and the lonely. In light of the thesis which forms the underpinnings of this paper, namely that religious life is both sacramental and social, it can be sa~!d that to deny either element would be to .lessen both the identity of religious life and its sociological relevance. The vows of religious make them into a community which can heal as well as criticize. Religious stand up in the cen.ter of the Churqh and, like Jesus at Nazareth's synagogue, .~lAvery Dulles, Models o] the Church, pp. 149-150. a~Edward Schillebeeckx, Christ, the Sacrament o1 the Encounter with God (New York: Sheed and Ward, 1963), pp. 13-20. 3aKarl Rahn~r. "The Life of the Counsels." Theology Digest X1V (1966), pp. 226-227. Towards a Vision of Religious Life / 513 identify themselves with the words from Isaiah which he chose to define his own mission: The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord (Lk 4:18-19). This is the sacramental and social function of religious life. The vows speak to the world in a way which reminds all men and women of the healing work of Jesus of Nazareth and which causes them to gaze into the future and to be critical of the present, since they wait for the promise that "the kingdom of the world has become the kingdom of our Lord and of his Christ" (Rv 11:15). Deep within "becoming seed," sheltered in soil of fertile earth, life stirred-- and broke the barrior of crusted shell. Rooting down and pushing up, till tender shoot, warmed.by sun and washed in r~in, ., ~ budded :i prelude of l~idden beauty among foliage of natured kin: ,Serenely being, silently becoming, patiently maturing-- flowered sleep---still heavy and cloistered. Gentle wind touches, but bends not the bough: Storm pellets thee earth, but yields vanquished to supple strength of maturing bloom. Nature's war ended, beauty emerges, uniqu~e witness of silent fidelity-- of woven strands of love, a flower unlike it~ kih-- beyond and beside all others. Humble~herald of "terrestial otherness," prophetic vision of "Celestial bliss." Sister Mary Nanette 'Herman', S.N.D. 1600 Carlin Lane McLean, VA 22101 The Kingdom of God --Our Home Donald McQuade, M.M. Father McQuade is stationed at the residence of the Maryknoll Fathers; Box 143; Davao City, Philippines 9501." Near the cross of Jesus stood his mother and his mother's sister, Mary the wife of Clopas, and Mary of Magdala. Seeing his mother and the-disciple he loved standing near her, Jesus said to his mother, 'Woman, this is your son.' Then to the disciple he said, 'This is your mother.' And from that moment the disciple made a place for her in his home (Jn 19:25-27). The Catholic Church has traditionally seen in this passage of John's gospel the role of Mary as the spiritual mother not only of the Church, but of each individual Christian--each of us who share by the mystery of grace in the very life of Jesus himself, Mary's son. In going beyond this basic insight, the pas'sage also reveals the incredible depths of the love of Jesus for all of his brothers and sisters, ~and perhaps in a particular way fbr those who, like "the disciple he loved," have responded to his invitation to leave all things and follow him completely,, and who continue today to stand with him by the cross. JesuS' words--and the graceful gift they contain-- spoken to John on Calvary, l~ave been repeated to all of his disciples and friends down through the. ages. They too, like John, are to "make a place for Mary in their home." But just where is the home of a disciple in which Mary is to live? It is obviously more than any physical reality. Even a "~,arm ~ind healthy milieu of loving human relationships, though necessary and contributory, still do not completely encompass the reality of a disciple',s home. For the home of a disciple must ultimately be conCerned with the depths of his faith, his hope and hi~s lov.e. It is there at the very roots of his being, where he comes in touch with God :an~l where the Spirit moves and breathes the life and the Word within him, that a disciple is truly "at home." 514 The Kingdom o[ God." Our Home / 515 Quite,simply, the home of a disciple is the kingdom of God. And the kingdom is ,within us (.Lk 17:21). A disciple makes .himself at home to the. extent that ~he: shares in the kingdom, to the degree ~that.the Lord lives within: him. And so, a chosen friend of our Lord is really meant to. be at home.:anywhere in the world. ~ On the night, before he died, Jesus promised his friends his parting gift of,~peace and joy in the Spirit (Jn 14:27)~ To be at peace and full of a deep and abiding joy; to be so free in today's regimented world that a ~disciple can be completely and fully himself---to others, to God, and to him-selfLto trust in the .Lord's care totally; to have a joyous and real hope .in life; to see the miracles of creation-and, of .God's loving providence con-tinually unfolding in the world about him despite the evil, the suffering, the sin.; to love deeply; and in turn to know and feel oneself incredibly loved .--this is a disciple's home; this is the kingdom of God on earth. However, the gift of a home in our Father's house which was prepared for~and given to us by Jesus (Jn 14:2) is, like,all his gifts, not an exclusive or selfish right for the disciple alone: It is given to be shared. It grows more loving and more profound to the extent that others are invited to enter into itnf0r we are compelled by Jesus,.himself to.invite our brothers and sisters into our home, into the kingdom. This is an invitation desperately"neede~d in~the.world today--the witness of men and ~women whose lives' reflect the peace and love of Christ and become an,, unspoken invitation t6 "come and see" the Source of such joy. So much has been written in recent years (and which can be readily seen and experienced all around us) of the alienation and loneliness of the men and women of our times. Threatened, on edge, never truly relaxed, so often without faith or a deeply meaningful .reason for life, many people today live, in Thoreau's phrase, "lives of quiet desperation." Increasingly, relief is sought in an excessive dependence on alcohol, in drugs, perhapg in hedonism or some other temporary escape. But the haunting and ultimately deadly loneliness, isolation and meaning-lessness of much of modern life always returns. This experience, so common today, of loneliness and despair, of never really feeling at home in the world is captured perfectly in Jesus" parable of the prodigal son. After the son has squandered everything he had in-herited on a life of debauchery, he is left totally alone, abandoned by his friends, reduced to a job of feeding swine while he himself is starving. In despe.ration he decides to return to his father, now emptied of all his former pride and arrogance, tremendously ashamed and feeling absolutely worth-less, a broken man, but a man who admits to being what he is--a sinner. He now seeks only enough to keep alive; and so he turns, to go home. In his state and in anticipation of meeting his father, he comes up with a prac-ticed, rather stilted request: "Father, I have sinned against heaven and against you; I no longer deserve to be your son; treat me as one of your paid servants." So he left the place and went back to his father. While he 516 / Review ]or Religious, Volume 36, 1977/4 was still a long way off,~ his father saw him and was moved with pity. He ran to the boy clasped him in his arms and kissed him tenderly (Lk 15: 18-21). The.son hesitantly ~begins to recite his rehearsed line, "I no longer deserve to be your son . ".but the father doesn't even hear him in his overwhelming love and desire to give back to his son all that he has. "My son was dead and has come back to life; he was lost and is found." "My son, after so long a time in lonely and desperate searching, in suffering and being shattered by despair. -. my son who was lost has.come home." Thankfulness, joy, peace--there is really no word to describe the feel-ing of a man or woman who has deeply experienced the infinite and tender love of God our Father personally. Nor can any words ever adequately con-vey the fullness of the kingdom of God--the loving home into which the Spirit leads us even now. The whole life of Jesus has been an incredible gilt to us. At the very end of it, on the cross, he gave us the gift he held most dear in this world --Mary his beloved mother, to be our mother. We are "to make a place for her in our 'home." For she truly belongs in o,ur home, in the kingdom of God within us. This home needs a mother; the kingdom is incomplete without her. For our home, the kingdom, is in the final analysis the life of Jesus Christ, the incarnate Son of God, within us, and concerning the mystery of his life, upon which all creation hinges, Mary his mother most definitely has a very special place. Mary: Type and Model of the Church Barbara Albrecht Translated by St. Lucia Weidenhaven, O.D.(7. Doctor Barbara Albrecht has studied Catholic and Protestant theology, philosophy and Christian social studies at Marburg, Ttibingen, Freiburg and Miinster, receiving her doctorate in Catholic theology. She is head of the Training Center for Parish helpers ¯ in both Bottrop and Miinster. This article originally appeared in Christliche Inner-lichkeit II, I. Sister Lucia is a member of the Carmelite Convent; N. unnery Lane; Darlington; Co. Durham, England D13 9PN. It is not particularly fashionable to speak about Mary. But for the sake of the Church, which we are ourselves, it is necessary--one could even say urgently necessary--to swim against the stream. What is our situation? Hans Urs von Balthasar hits the nail on the head when he says: "The post-conciliar Church has largely lost her mystic features. She has become a church of permanent dialogues, organizations, commissions, congresses, synods, councils, academies, parties, pressure-groups, functions, structures and changes of structures, sociological experi-ments, statistics: more than ever before a ma!.e church." Without Mary the Church becomes "functional, soul-less, a hectic brganization without resting-point, alienated . . . and because in this male world one new ideology replaces the other, the atmosphere becoines polemical, c~itichl, humorless, and finally dull, and people leave his Church in masses.''1 There are many reasons for ~this state of things. Let us disentangle a single thread and think for a while about it. Let us ask ourselves whether, perhaps, a sometimes excessively isolated Marian piety, no longer rooted in the theology of Christ and of the Church, has not contributed to this IK/arstellungen (Freiburg, 1971). 517 5111 / Review for Religious, Volume 36;~ 1977/4 situation¯ Not without reason does the glorious final chapter of the Dog-matic Constitution on the Church of VatiEan II point out that true devo-tion to Mary must grow from true doctrine. But this question we only wish to ask in passing. Our aim is to speak of Mary herself: to contemplate not so much what she is, but how she is what she is: anima ecclesiastica--the clear, transparent type and model of the Church. Mary as type of the Church: thus she was seen and loved esp~ecially by the Christians and theologians of the first centuries who pondered on the tremendous challenge this implies. If we moderns wish to know what it means to be the Church, we, too, have to think about her .again, because in Mary the Church's attitude is exemplified in crystal purity. We can here only sketch a few outlines of this Marian-ecclesial attitude. Mary--Type of the Obedient Church Let us recall the beginnings of our whole Christian and ecclesial existence: Nazareth; a young woman, Mary, taken into service by God as receptacle for his eternal Word the mighty, infinite Word; Mary, wholly listening, all openness, space for the Holy Spirit, type of a Church not regarding herself, not centered around herself, but always orientated towards God: at his disposal in unconditional obedience, lovingly bpen to his Word, and putting no limit~ in his way. l~either man,'nor the Church, but only God has all the right. Mary is surrendered to him "in strength and in weak-ness: in the strength of one who is ready for anything God or~dains, and in the weakness of one who has already been taken possession of completely, weak eno~ugh to recognize the power of God.''~ "My grace is sufficient for thee, for power~is made perfect in infirmity" (2 Co 12, 9). This directive is not only given to Paul, it is given to Mary, to the Church, to every single one of us. And whfit is the word which God addresses t6 Mary? The word of the good news of the coming of God, of the I~irth of the Lord among men, an-nouncement of the joy that shall be for all the people. The~Angel says t0 her, "The Holy Spirit will come upon you, the power of the Most,.High~ will overshadow you. You shall conceive and bear a son." He does not ask cautiously, "Would you be ready to receive the word of G0dT' No detailed explanations are given, but it is stated very definitely: so it shall be! This is an absolute divine command. Th9 weight of the grace that God should allow a human being to cooperate in the salvation of the world falls on Mary. Not her action, but the action of God "not her~'rea~li-ness, but that of God, is the first thing for man. The initiative rests with God, not with man. Mary's action, the cooperation of the Church, is accomplished in receiving, in the acceptance of the saving-act of God.oTh6 s~mple wholehearted Yes of obedient love is the answer. "I am the hand- 2Adrienne von Speyr. Mary: Type and Model o[ the Church / 519 maid of the Lord, be it done unto me according to your word." Uncondi-tional readiness for God's demand, obedience that cuts into the flesh; a response that is a plunge into an abyss, because it is God alone who gives fullness and content to this response, and to any genuine response in the Church. There is no margin left for any possible and justifiable ifs and buts. "You shall . " And on Mary's part there is no demand for ano.explana-tion, h new exegesis, as it were, for God could'not possibly have meant what' he said!--There is only Yes or No, surrender or refusal. The word is clear as crystal, and, so is the answer of obedience. We are at the origin not of a "stretched" or "colored" obedience, but at the origin of the "uncolored obediences" to use an image,of Adrienne von Speyr. "In self-evidence, be-yond all,discussion, all rationalization.":' Here lies the source given and received as grace--of the possibility to dare to say Yes to the complete discipleship, as Church and member of the Church. Here, in the obedience of Mary the Church begins to be the handmaid of the Lord--confronted with the total demands of the cidl of God. Here is the source, the spring of the clear sound of the Fiat rnihi which in numberless variations has been repeated and maintained in the. Church of God throughout the ages, and must be continued throughout time to come: an echo resounding eternally. The .prayer of St. Ignatius, for example, ig. one such variation, which has influenced the history of the Church: Sume et accipe . Take, Lord, all my,,freedom.' . One could~equally mention the life and prayer of a Charlesde Foucauld, an Adrienne von Speyr, an .Edith Stein, a Mother Teresa, or other ardent members of the Church in our day, They all live in the Church in the sign of Mary, obedient to the Father's will and open to the Holy Spirit. " Nazareth-remains all through Church history as the focal-point where freedom and obedience meet; where the spotlight is thrown on the invisible grace which makes it possible to say: "All freedom unfolds from surrender and the renunciation of unrestraint. A~i:I from this t~reedom in subjection," from the obedience of those totally committed to the Lord, "proceeds every kind of fruitfulness and holiness in the Churt:h."' It is for us .to ask ourselves whethe~r we have not forgotten these fundh-mentals. MarybType of the Church Fiile~d with the Holy Spirit The attitude of listening obedience toward God the Father, the attitude of openness and receptivity to the Word which is the Son, is at once also absolute openness to the Holy Spirit. Mary allows herself to be filled, be-albid. 41bid. 520 / Review for Religious, Volume 36; 1977/4 come a dwelling-place for the Spirit, gives him room within herself. Be-cause it can be.said of her par excellence: '~I live, now not I, Christ lives in me," it can equally be said of her--and it should to some degree be said of us, the Church--"But. not I, the Spirit lives in me." One conditions the other. Both demand of Mary to be a human being totally given over to God: her whole heart, her whole soul, and all her strength. It is a matter of total identification with the Fiat once pronounced. Partial identification is in-sufficient. The source of Mary's mission is that her being is filled with the Holy Spirit by the Son. This is reflected in the story of her visit to Elizabeth. The Spirit within her makes her rise. He is the finger of God that leads her and she allows herself to be led. He is the impulse and moving-power of Maryqthe Church---on her way to bring the Son as the One who is to come, to men. The Spirit, one with the Son, communicates himself like a spark to Elizabeth, moves the child ~ within her and allows Elizabeth to recognize: the Lord in Mary. The encounter between the young and the old woman takes place in the Holy Spirit--through the Son. and on behalf of the Son. And the Spirit urges both to joyful praise of God. "There are few other examples which make it so abundantly clear how grace always over-flows and ne~ver remains alone. It goes from Jesus--in the Spirt--to Mary, from Mary to Elizabeth, from Elizabeth to John, in order to be poured out here more fully, and return to its divine origin, thus increased?''~ It becomes clear that the Church can only be fruitful and enkindle the joy of the gospel in others, her apostolate being only then efficacious when it springs from the total identification with the initial Fiat mihi and all it implies. "One whole person is more efficacious in the Church than 'twenty half-hearted ones," is a saying of Adrienne von Speyr. And further: ecclesial apostolate is only fruitful when it is service to which the Spirit sends. Should our energies be exhausted in multil~lying schemes and activities, without the Holy Spirit everything we do is empty and shallow. ' Mary--Type of the Praying Church What is it that enables Mary to walk in the obedience of faith, without understanding what is happening to her? It is prayer. "Be it done unto me according to your word," is her prayerful answer to the Word of God. It is not day-dreaming. It is rather her extremely wakeful "amen" to God's speaking. Prayer does not begin with man, but with God. But we cannot hear God if we begin at once .to speak ourselves. It needs silence. Only in silence can Mary, can the Church, and can we perceive what God is saying to us, and then try to conform to it completely. Mary's prayer is objective, simple, childlike submission, not a prayer of many words and considera-tions: hers is the direct answer that God expects. And the uniting factor in ~lbid. Mary." Type and Model oJ the Church / 521 this exchange is again the Holy Spirit. Through him, God's Word comes to life and grows to maturity in her, Thi,s again is only possible because Mary continues to cooperate prayerfully. Her entire activity is envelrped in contemplation. "Mary treasured 'this word' in her heart" (Lk 2, 19 and 51 ). She ponders and savors it. This contemplative pondering over the Word in the heart of Mary does not only begin with the word addressed to her by the shepherds. It begins with the conception of the Word in her womb. It even precedes it. And this "treasuring" includes everything not yet under-stood, everything beyon.d her comprehension and possibilities. This treasuring and pondering of the Word of God is something like the Church~s womb. of. contemplation, without which there can. be neither spiritual vocations, nor spiritual life, nor theological perception. Adrienne von Speyr once called prayer "the key to theology that always fits.'~' We are inclined to forget this today. And that is why the Church, losing sight of Mary, often becomes, as Hans Urs von Balthasar sketches her: a church of activism, of many and shallow words, a church without silence, where theological knowledge can-no longer mature in patience, a church without lasting fruit. The Spirit overshadowing Mary is the Spirit of obedience and at the same time the Spirit of prayer; silence, and therefore of wisdom and knowl-edge, the Spirit of counsel and of all the other gifts necessary for the service of missionary witness and ecclesial theology. No one can grasp the Marian° ecclesial mystery or any other mystery of faith with his own unaided intel-lect. They remain veiled. But they can be encompassed "by the Spirit of faith, by that intuition of love, that sense for the mystery''~' that is given to the soul in prayer. This Marian attitude is necessary for the theologian of today more than ever before: the renouncement of possession, the renounce-~ ment of a neatly fitting truth, which he has grasped.What he needs most is not intellectual theorizing but "a committed surrender in faith and docility." Humility and recognition of one's poverty: this is theology as service in love, not proving what it believes, :but witnessing tO it in the strength of the in-sight into the mysteries of God which prayer alone can give. MarymType of the Believing and Hoping Church Mary is not onlythe type of the unconditionally obedient Church, bringing forth fruit for the glory of God. Nazareth is also the beginning of a way through the darkness over which one has no control, a way in Advent-faith, a concrete unfolding of Mary's fiat in time, and a preparation for the way of the Son. She allows things to take their course. She goes the way of being tested in everyday life--without angel, without light. "Mary did not say 'yes' once, in a great moment; she has carried this 'yes' through patiently, in silence Glbid. 522 / Review ]or Religious, Volume 36, 1977/4 and constancy.''r Mary has to live 'in concrete terms what it means to be-lieve, not only until the birth of' her Son, but at Cana and in the strange rebuffs of her Son and at the ~foot of the cross; to cling to that God whose thoughts are not our thoughts, and whose plans are mysteries; to be content that God is always greater, that. he is and thinks and acts as the quite other than .ourselves, To live faith as conformity, not arguing With God, but al-ways keeping step with him--always and everywhere, not for a time, but for-ever. o - Mary's Advent-r~ad of faith is one of hope, that does not rely on any strength of. her 6wn but on God's grace; a hope not without the wavering that is ours when we become aware of the ever greater God and his demands. For our effort is not made null but is fully necessary; hope that knows the fearfulness of wondering, whether: one will come up to the expectation; never; however, leading to discouragement but always aware that power is made perfect in infirmity. Mary--the Church--can never see herself other-wise than as the lowly handmaid of the Lord; a Church not powerful, but powerless, a Church .that disappears behind her. service, that is not self-regarding. And Mary is the absolutely positive model of this ChOrch. Here is also the place where we point to the silent and suffering Church and her fruitfulness in endurance. The silent Church has the deepest share in the Advent mystery of hope on this pilgrimage through time. Because she perseveres in patience, she bears much fruit. She brings forth her chil-dren after the model of the woman of the twelfth chapter of Apocalypse, in whom the ChurCh has always seen Mary: Mary not~ only as Mother of the incarnate Son of God but as "mother" in the universal sense: mother of many children whom she brings forth in pain. Mother and children are exposed to the Adversary, ~the' Evil One. Because he cannot touch the Son, and because he cannot destroy Mary and the .Church with his hatred; he 1falls upon the individual Christians--the "other childi'en" whom the "woman" brings forth. He makes war against them~ This war against the confessors and saints who "ke~p God's commandments and hold on to the testimony of Jesus Christ" (Rv 12, 17), has many faces: sub-human ones, inhuman ones, those Of the serpent, those of the dragon. The Adversary, the dragon, has been 'vanquished by Christ forever. That is why his last despairing efforts are still so powerful that "his tail wipes off one-third of the stars:from the sky" (Rv 12, 4). The power of evil does:not only reach the earth, it is capable of darken-ing the sky, since one-third of .the stars are swept away. It can extinguish hope, devour faith, and obscure love. This is a terrible possibility, and into this situation Mary--the Church--has been placed, into these eschatological sufferings for the world, a blind world without hope: Is this not th~ time for rKarl Rahner. Mary: Type "and Model of the Church ~/ 523 us .who are children of this Mother ;to support, today, in this hour the ".woman" giving birth, Mary--the Church--by trying "to. ,fulfill :the com-mandments of God and hold on to the testimony .of Jesus. Christ"? God's help does not exclude but includes the help of her children! .~This~help of God which ~sustains us is. also spoken of in the twelfth chapter of the Apocalypse. °God is near to the ,"woman," ,to Mary and the Church. He comes--he, is with her, protecting her in the midst of the battle. He,carries her on, the strong wings of his love. He prepares a place for her. Fiat mihi. This place is not one chosen by herself, in palaces and safe castles, but in the desert, in poverty~ in silence. There God is present. There he feeds her "for a time and two times and half a time." God feeds his Church. in every new today, so that she can continue to walk in .the strength of this food: on.the road that is her destiny. ~ All this:~ the battle, the endurance:of tribulation, the bringing forth of fruit in patience and suffering, the testimony held on to, the desert, biat also the 19ying protection of God who is our hope--all this is also demanded ot~ us and promised to us, who are the Church of today. . ¯ Mary and the (~hurch in Advent We have spoken of Mary as the type of the obedient, believing, hoping, Spirit-filled, praying Church. Like a luminous thread through this little meditation ran the thought: Mary on the way, on the road of hope and faith, on the move to encounter Elizabeth. Nowhere do we read that Mary's road was an easy one,. without obstacles or eclipses, without fears and hesi-tations. On this same pilgrim journey, the Church continues to travel, to meet the coming Lord, that great Advent which presupposes the first com-ing of God in the flesh, uniting the Alpha and Omega, beginning and end. He is the One who ever was and who is to come and who, hidden under the veils of his presence as he w~s hidden in Mary's womb, determines every present moment, including every moment of our own lives. He is there, Emmanuel, God with us and.for us, even though we are still on the way, in faith, as Mary was during her ~earthly pilgrimage. He is Emmanuel,' even tho~ugh'we are engaged in battle with the adversary, even should this battle 3~et grbw~fidrcer. The Loi'd walks, battles and stiflers with us, because he has made our battle~ ahd sufferirigs his own in a~ unique., way. He is~already the victor, carrying and protecting us, and he will always be with,us, On this road, the Lord takes Mary, the Church and each single one of us into his service: Our mission is to~ be witness and our witne~s is our mis-sion- no one i§ excluded. Everyone C'an and may and must.-.take ~art in the work of b~ingihg God to ~en, of making him present t9 men. The Christian has an Advent task. He is called to cooperate in kindling the hid-den longing for God which is in every man, just as it took place between Mary and "Elizabeth. Through human beings, through the Church, God wants to show his presence, and bring his joy into the darkness of our 524 / Review ]or Religious, Volume 36, 1977/4 prayer, our faith, and our hope. "God wants His own in joy.''8 And he wants his Church to proclaim the great joy, the good news, on the way. But we have to remember that joy is born from the obedience of the Fiat mihi, from a surrender that day after day commits itself anew to the unpre-dictable God, to his unfathomable and demanding will. It is a joy that does not ~o much look back at something that is complete and behind us but that looks forward and makes men raise their heads to look for the One to come. He conies in every "new today--in the midst of the desert of our times. But the Church--and that is all of us---can live this joy in obedience, in faith, in hope, in suffering and in praise only when she shakes off her for-getfulness and allows the Spirit."to remind her again of all things," in order to ponder and treasure the word of the Lord again in her heart. This alone will re-awaken in us Christians the longing for the final coming of Christ, and make us cry out again in the Spirit ahd in love: "Maranatha! Come, Lord Jesus!" SAdrienne von Speyr. -o It should give woman a feeling of exaltation to know that she--particularly in the " virgin-mother Mary--is the privileged place where God can and wishes to be re-ceived in the world. Between the first Incarnation of the Word of God in Mary and its ever new arrival' in the receiving Church, there exists an inner continuity. This and only this is the decisive Christian event, and insofar as n~en are in the Church, they must participate--whether they have office or not--in this comprehensive femininity of the'-Marian Church. In Mary, the Church, the perfect Church, is already a reality, long before there is an apostolic office. The latter remains secondary and instrumental in its representation and, just because of the deficiency of those who hold office (Peter!), is so made that the grace transmitted remains unharmed by this defi-ciency. He who has an office must endeavor, as far as he can, to remove this defi-ciency, but not ~by approaching Christ ~as head of the Church, but by learning t6 express and live better the fiat that Mary addressed to God one and triune. Hans Urs von Balthasar ¯ L'Osservatore Romano, Feb. 24, 1977, p. 7. Chapter: A,Community's Call to Conversion Colette Rhoney, O.S.F. Sister Colette is involved in the ministry of prayer, spiritual direction and retreat work. She resides~at 1340 E. Delavan Ave.; Buffalo, NY 14215~ While examining the technical aspects of a chapter and ways of imple-menting its decisions, it is also necessary to examine the results of a com-mun. ity's chapter as lived by the individual members of the congregation. Father Conleth Overman, C.P., recently presented a thorough development of.chapters from the "imposition chapters through the .liberation chapters into the. planning chapters."' The lived experience of this development and the future involvement of members takes place in the on-going conversion of each individual sister. In order to implement the plans, the mission and the decisions of a chap-ter by. the.members of a community, these members must recognize that a call to conversion becomes part of the spiritual dynamics of the chapter. :This call to conversion remains through the months and years ~that follow a chapter in the daily death and rising of each member of the community. It becomes an essential element in the process of community life, making each member aware of her attitudes toward the community in general and toward members in particular. The summons to continued growth leads each one to examine her response to the Spirit who bids her grow. Basically, conversion is a change of heart and attitudesmit is taking on the 'mind and heart o~ Jesus Christ. Within the religious congregation, con-version lies in our openness to experience God's calling us forth through 1Conleth Overman, C.P., "Chapter--An Opportunity," Sisters Today, June-July 1976, pp. 651-655. 525 526 / Review ]or Religious, Volume 36, 1~977/4 ~ the power ~f the Spirit, to ~examine, as our foundresseS did, the life of Jesus and to find a modern response to his salvific ministry. The successful chap-ter is not one that ends with a written document, but one that leads to con-tinuol discernment and growth in personal conversion. The elements of this conversion would seem to be those of penance, healing, reconciliation, and confirmation. Penance Penance fundamentally involves the grace of change, and so also do most new constitutions formulated by a community's chapter. Penance 'is centered in conversion, in metanoia, an admitting one's own sinfulness before God, self, and neighbor. It is a turning to God and self and neigh-bor in a serious attempt to grow in the knowledge, love and will of God. The grace of a new-found trust in God's fidelity amid our own infidelity leads us to an openness before the Spirit. This openness graces us with the desire and courage to surrender to the voice of the Spirit as expressed in the documents of the chapter. Metanoia is continual, a constant, thorough, on-going, despite the human weakness which We all carry with us. ~The belief, in hope, that God-with-us can do marvelous deeds, impo~sibie ones, moves us on even in the midst of our woundedness. Healing Those who have experienced the"healing p0~,er'that is possible anibng chapter members who have been gifted by.grace and trutti in the S~irit, the community and each other-~can bring themselveg" to believe and to work for the healing Of the whole community. The day~ ankl w(eks follow-ing a chapter are seeded with opportunities for th~ healing of memories, of personal and comhaunal hurts sustained during the long hours of debate, dialogue, and discussion. There is a time for everything; and"the period immediately after chapter seems to be an appropriate time for the healing of the mistrusts and mistakes made in the process Of chapter, i3od's saving action in our lives heals our wounds through Jesus--=and calls us forth to minister'a like healing to one another. Redonciliation Before we can know the power of recc~nciliation we must pe~:~onally experience the forgiveness of God. /~fter positioning' ourselves wiih the prodigal son or his jealous older brother, we turn back' to our loving Fatl~er who longs for our return. Our weakness and failures do not discourage him from stretching forth to eml~race us, to welcome us b~ick and to~ cele-brate the occasion with the entire household. The forgiving Francis of Assisi words it this way for his followers: There should be no friar in the whole world who has fallen into sin, nb matter how far he has fallen, who will ever fail to find your forgiveness for Chapter." ,4 Call. (o Conversion /o 527 the asking, if he will only look into your eyes. And if he does not ask forgive-hess, you should ask him if he wants it. And should he appear before you again a thousand times, you should love him more than you love me, so that you may draw him to God.z The sacrament of forgiveness, of healing, of reconciliation takes flesh as we offer ourselves to the power of God's Spirit and one another. The "grace" of our own self-righteousness must die before we can gift another with new birth in reconciliation. What succeeds from any chapter proposals for the building up of the kingdom will be rooted in the spirit of forgiveness among the members. As this forgiveness and reconciliation takes hold, the members of the community can extend this Good News to other members of the kingdom. Confirmation Perhaps the success or failure of a community chapter can be determined by the conversion of its members. The signs within the community that the ~vord and action of the "Spirited" chapter are still, alive would seem to be the lived forms of these document-words uttered in ,the lives and ministries of the members. The decrees of a chapter wi.ll not be understood completely or effected immediately. However, the on-going affirmation of its statements _i_s a sign of confirmation by the Spirit of Truth. ,The signs of the individual sister who is graced in the decisions and odocuments of her community's chapter will be an increased faith in her vocational call, the harmony pf her own being and the courage and determination to live out the written word. Conclusion As each of us enters into chapter planning,or emerges f~rom the process involved in the search for the new direction of religious life, let us be en-couraged by Jesus' words: . . . the Advocate, the Holy Spirit, whom the F~ther will send in my name, will teach you everything and remind you of alibi have said to you. Peace I bequeath to you, my own, peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid (Jn 14:2.6-27). -°"Letter to a Minister" in English Omnibus Edition o] the Sources (Chicago: Fran-ciscan Herald Press), p. 110. " Contemplation Vera Gallagher, R.G.S. Sister Vera's work is described in her article. She resides at Christ the King Convent; 11544 Phinney Ave., N.; Seattle, WA 98133. I was fifteen when I.decided suddenly, totally, to join a contemplative religious order, God's call 'was clear, if abrupt, and I responded~ whole-heartedly. My parents, however, were unwilling to consent to either the Carmelites or Poor Clares, my first choices. Because I was equally reluctant to wait until I was eighteen, we compromised. They agreed to the Sisters of Charity of the Refuge, then a cloistered, contemplative order devoted to serving and rehabilitating delinquent teenage girls. ,~ Always protected, I knew nothing of delinquency. But, having read widely the books in my parents' bookcases, I knew a great deal about prayer. And into that I threw myself. Between meditation, Mass, Office and reading we devoted about three and a-half hours daily to prayer. I gobbled that up. Sundays were free, so I turned to six or seven hours of prayer then. While I was a second-year novice, our isolated convent in Vancouver, B.C., joined the Good Shepherd Order--world-wide, devoted to the same work, and with the same emphasis on prayer. For six weeks I was sent to a Good Shepherd novitiate in Minnesota, and then became professed. Shortly, I found myself teaching in our special education schools (spe-cial, not because our girls were retarded but because they had missed so much school), then sent to college, then appointed principal. So I wandered, principal of our schools, from Minnesota to Washing-ton to Montana to Nebraska to Colorado; back to Montana, and Minne-sota, and Nebraska. All the time, while I willingly served wherever God 528 Contemplation / 529 called, I lived a split-level life: level 1, being principal; level~2, being a con-templative. What hours I could beg, borrow, or steal were unceasingly devoted to prayer, my primary calling and delight. Over and. over, I asked God why he so clearly summoned me to contemplation and so obviously assigned me to administration: He did not reply. ~ Finally, when state and child-care agencies' rulings came to the point that religion, of whatever denomination, could no longer be freely taught and promoted, and when my order had meantime emerged into one no longer cloistered, no longer primarily contemplative, but apostolic, I re-quested a change of work: from education into pastoral ministry. Forthwith, I was engaged by a medium-sized church in Seattle. Here for three and ~a half years I have rediscovered and---finally--integrated my vocation as contemplative and apostle. Lilurgy In the convent, we had observed the church year but, somehow, it had usually passed me by. When I joined, as staff.,person, our Liturgy Commit-tee and discovered lay people studying the gospels, creatively designing methods of changing background, music, space to emphasize each mood of the liturgy, really living, in mind and spirit, every aspect of worship to make it compellingly clear to the congregation, I burst alive to the wonder, grandeur, simplicity, lowliness of the worship of the Lord. Personal prayer had meant too much for me to have become aware of the ever-chan~ing, challenging worship of the Church. Now that same liturgy, parish-celebrated, summons me to a. communal meal of adoration, love, and thanksgiving wherein each of us enriches the other by his/her gifts of insight and prayer, and all of us complete each day of living worship more attuned to God because we know our neighbor better, while all the adjunEts to worship which we have designed emphasize, in color and shape and texture, kaleido-scopic stories of God's relationships with his people. Home Visiting Most nights I am out visiting families throughout our widely scattered parish. Generally, these visits are devoted to pastoral counseling, spiritual direction, theological up-dating, accordir~g to the various requests and desires of those whom I visit. Simply and easily, as we chat together, people often share with me their experiences of God. Coming from men and women I know, in the simplest of everyday language, those descriptions of personal encounters with God leave me so silently breathless that I feel as .though I ought to be kneeling. There is the man who drank a fifth a day, smoked heavily, lived with little regard for God's law---but whose wife prayed for him unceasingly. One day, in total self-disgust, he turned to God and his wife in heart-broken sorrow. Such an overwhelming visitation by God was granted him that he 530 / Review for Religious, Volume 36, 1977/4 never as much as desired alc6hol or cigarettes again. Because he was so overpowered by gr~ice, he quit work for two years to pray, ponder, meditate, absorb the wianders he had seen. When I came to his apartment, Bob's greatest, desire was for an in-depth discussion of the~ works of St: John of the Cross. He had read, comprehended and loved every word in the saint's writings. He quoted them to me easily, expounding on their beauty. And I --- I felt like a child listening to a master of the contemplative dire. .There are Richard and Nancy, a young married couple who,have taken private vows of poverty, chastity and obedience to free themselves for con-templation. Their .lives are totally regulated by their need for prayer, Each works half-time, earning only enough for a simple life,~giving away anything in excess. They rise very early in the morning for their first hour of prayer together, meditating daily for a total of three hours. Their love for Scrip-ture is so great that they have memorized whole chapters, setting them to music. Their sights are so irrevocably, irresistably fixed on God that they see nothing unusual about so living. Naturally enough, their parish commit-ment is to the St. Vincent de Paul Society. I could' write story after story, each thrilling, . about parishioners who, through the ~scintillating brilliance of everyday living in closest harmony with the Eternal, direct the onlooker, like the whirling lights of a police car, straight to God. Pastor Very few diocesan priests have ever been canonized. I used to believe this was because of a life which, de facto, militated against sanctity. I have discovered the reverse: lives so simply and poorly dedicated to Jesus that no association or congregation has been built up to study the individual, obscure life, promote tit, pay, for its publicity, push it through to canoniza-tion. In our parish we have team ministry: the staff consists of one priest, three sisters, two deacons and one deacon's wife on a volunteer basis, and one single young man. All decisions are reached by consensus. No one per-son leads, directs or governs. In this situation, the pastor could be lost. Our pastor lives his very busy, very undistinguished life according to one principle: what"would Jesus do? His consequent devotion to poverty, love, service, compassion, understanding is such that I watch him to see Jesus incarnated again. I remember my first Christmas in the parish. Father '~X" brought me to the :tree in the rectory, surrounded by gifts. "These are my Christmas presents," he said. "Take whatever you wish." Then he handed me an en-velope full of bills--half of the money given him for Christmas; the other half he gave to another sister. That was my first introduction to the stark poverty of Father "X's" life. He has no savings account. He uses his salary primarily to give it away to whichever person asks for it first. His days off and vacations are simple, ¯ Contemplation / 531 usually spent with other priests. He shares his rectory with whoever comes along: currently two priests are resident; the young youth minister and the male head of the liturgy committee live there; whatever man is unfortunate, poor, in need of an overnight accommodation gets the one room which is left. In ,that last room I have discovered a poor black family passing through town; a .veteran with amnesia waiting for an opening in vet's hospital; a disturbed man with a knife.under his pillow awaiting transportation to Cafiada; a chef wit.hout .a job, and many others. Finally, in the housekeeper's apartment in the rectory, lives a talented drummer Father "X" picked up off the streets, homeless, hooked on drugs and alcohol, hungry. Totally re-habilitated now, he does his own thing from the rectory, and will, until he feels safe enough to move out on his own. Naturally enough, the rectory has become everybody's home. Father "X" owns nothing which he does not share. The parish drops in, commit-tees meet, people come for appointments, and all of us learn that the parish is more than a church: it is a radius of sharing love--a koinonia--a dia-konia-- a drop-in center--a haven for all in need. ~ The words of~ Script:ure are inspiring. But meditating and praying over them has not ,compelled' me to follow Jesus as forcefully as has the life of a diocesan priest devoted to making .that Scripture alive--today, now. Preaching About every six weeks I preach on weekends. What I have learned thereby would fill an encyclopedia. To compress the messages of the readings of the Sunday into a ten-minute homily means that those readings must be meditated over, pon-dered, searched, re-searched until they become a light glowing in my mind. So brightly incandescent does that one word become, after the hours of contemplative prayer devoted to it, that neither writing it down nor memo-rizing it is.necessary. Also, I need stories, everyday tales, to illuminate the gospel of. yesteryear into the imper~ative of today. So I reach back through my life, or into the stories of their lives which parishioners have shared with me, or into the happenings of this particular calendar month of 1977. And in so doing, I discover how truly each occurrence of everyday an-nounces, again, the coming of God's kingdom, the incarnation of his Son. I discover, too, that in nothing have I ever been alone: those experiences I tfi~ought to have been most personal, most private, most singular become, when shared in the light of the gospel, the most universal experiences of my congregation, the ones they tell me they know and have lived. I ha.ve learned that nothing should be hidden because God is alive in all--writing straight with crooked lines--so that the whole world with its sins, its sorrows and its shortcomings--and its soarings--becomes one sung paean of praise to the Almighty. Translating that song into simplicity is the task of the preacher. ' 53:2 / Review ]or Religious, Volume 36, 1977/4 Fasting Often throughout my life I have heard God's call to fast, and almost as often shuddered and said "no," hurrying on my way. One Sunday in the parish, three different persons told me that they were leaving the Church because of their problems with the institutional Church. I was stunned. In our parish we have, I thought, everything: a priestly priest, excellent liturgies, first-rate music, good preaching, a devoted community. What else could we offer? And three parishioners were still leaving the Church! I prayed for enlightenment as to ways to help~for I knew both the men and the young woman very well. Clearly I heard the words: "This kind of devil goes not out but by prayer and fasting." Those words left me with no alternative: pray, I would; fast, I must. For four months I fasted. Meantime, one man and the young woman not only came back to the parish, but became deeply involved in parish activities--much more so than usual, The third young man had dropped out of my sight. I continued to fast and to pray, a bit hopelessly. Th6n, one night, as I stood in the convent of a distant parish, Rob walked to the door: We looked at each other, and embraced. He had come, he told me, for a meeting of youth ministry in the parish: he intended to get involved; and he said that he had joined the choir. "I searched for something better than the Church," he said, "but I couldn't find it." That convinced me of the value of fasting in the service of the Church. Now I frequently fast: a week here, a week there; now a month; then two. Fasting brings me closer to God in prayer, but without the real-life motiva-tion of the parish, I would not persevere in it. Ecumenism Eight Protestant and two Catholic churches, one of which is ours, cooperate in our neighborhood. The ministers of the churches meet twice monthly, the laity meet once a month. As soon as I was engaged for work, Father "X" involved me in CHOICE ("Churches Involved in Common Effort"). The first really important happening was our ministers' decision to keep a prayer diary, meet weekly, and share. For me, the decision was no less than terrifying; prayer had always been very personal, very private to me. However, my curiosity as to how Protestant mirdsters prayed was so great that I consented to go along. We continued for one year. I discovered many things: foremost, perhaps, my realization that not only were Protestant ministers comprehending of contemplation, they also lived rich and variegated prayer lives of their own. I discovered a pyramid of errors in my past concepts of Protestant ministers: Contemplation / 533 Celibacy is not absolutely essential to the developm'ent of a rich prayer life. ¯ The gospels apply to all persons of whatever denomination; within them, God lives for all. God reveals himself to whoever wholeheartedly searches. Protestants, by their eagerness and uprightness, can challenge Catholics. .Catholicism does not have an edge on the ecclesiastical market: I learned to share my prayer, my closeness to God, my silences in his presence, my ecstasies in the love of his sheltering arms, and to feel myself totally accepted and understood in what I would formerly have considered an.inappropriate company: a circle of Protestant ministers! That experience has been one of the most important, most radical in my life. It lifted me suddenly and freed me from the parochialism in which I had been reared. In many ways the CHOICE churches have cooperated to make God better known, more real, better served in our area and neighborhood. All of. this I have found enriching to our congregations, as well as truth-reveal-ing to me. God is found in truth, not in error. We must reach out, beyond ourselves, to discover where those unknown errors lie. Social Justice When I was less wise, I attended some social justice workshops at a large university and came back, I thought, permeated with an urgency 'for social justice in the world. I preached a couple of sermons on the subject and was disappointed to discover that my congregation was not totally with me. Figuring that I must be, in some way, stumbling about in wrong turns, I decided to let the matter drop for the time being. Then I discovered a group of parishioners who wanted to form a social justice committee, another grouWwhodesired to organize for Bread for the World, a third who wanted to create a St. Vincent de Paul Society to care for the poor, the hungry, the frightened, the homeless, especially in the area contiguous to our parish. I assisted each group in its formation, and met with them. There I discovered hard-headed; practical Christians who cared about the hungry homeless men and women next door, in preference to those a continent away to whom they were not sure they could get bed and ~board. Meantime, I discovered that our parishioners were ready to pour money into the St. Vincent de Paul Society when they knew it was immediately transferred into relief for the very poor; they were delighted to contribute food to a neighboring parish in the Central Area for its Food Bank; they were eager to organize to provide legislatively for the food needs and ap-propriate distribution centers with adequate safeguards for the hungry of the world,, They had been turned off by sermons~which revealed to them a naivete and lack of pragmatism inherited by me from Academe. "534 / Review ]or Religious, Volume 36, 1977/4 , Because money, efforts, work flowed freely to the really poor, I found myself involved with the impoverished. The ideals of social justice and the thundering of. Isaiah had sounded out like trumpet calls, but dealing with the querul.ousness, and the unrealistic, improvident needs of the poor, first-hand, became a different and much, more challenging matter--one which I would gladly., have ducked. But Jesus lives hidden in the difficulties, de-mandings, despotisms of the poor; and, with the aid of our laity who give of their time without counting, I have found him there. I must admit it: it was easier, more pleasant, more justifying to h~ave discovered God in. social justice workshops on broad grassy campuses among .nice people ~dressed in clean clothes than among the very poor, improperly dressed, poorly housed, querulous, and sometimes "ungrateful" impoverished. Contemplation Finally, this article closes where it began: with the quest for contempla-tion. Contemplation is not, as once I thought it was, a way of prayer, Contem-plation is a way of fife. Truly, in embracing .a religious life devoted to cloister and to .prayer, I chose a life-style immediately preparatory of contemplation. I had not, how-ever, counted on the life-style changing radically from one of cloister ~0 one of intense apostolic activity in interaction with the ,world. When that hap-pened, I scarcely knew which way to turn. Now, I realize, it didn't even matter, God lives, in the world. God created that world, and made of it his' own cloister. The more we know and interact with God's world, provided we. keep aware of what, in fact, we are about, the more imbued with God we be-come. On silver trumpets, my parish has called forth the name of God from every cornet wherein I have sought him and his people, and from other corners into which, unseeingly, and unknowingly, Ihave wandered. J I have found God vibrantly alive in people's homes; on the deserted city streets which I may be walking at midnight; in ch6i'ch; in poverty; in fasting as well as in restaurants; in priest and in people; in the hitchhikers I have picked up; in the cold, wet weather and the .Seattle sun; in the puddles I have plodded through and on the dry, comfortable kneelers in church; in the pants I wear,to keep warm and in the skirts I adopt to look good; in the faces of parishioners and in the stranger's' smile I meet at an intersection when-we bump into each other and apologize; in Protestant ministers and in Catholic laity. ' God encompasses me. He attends my lying down°and my getting up. His shadow cools me in the day and ~warms me at night. He guards my "waking hours and my broken dreams. He loves me alone in the midst of crowds. God is my be-all and end-all; he is my life. And that, I think, is contemplation. I have reached it, at last. Prayer and Freedom of the Spirit Maria Edwards, R.S.M. Sister Maria is Secondary Rdigious Educ'ation CoOrdinator ,for the diocese of Nash-ville. Her last article in these pages appeared in the July, 1976, issue. ,Her office is located in the Catholic Center;. 24~00 21st Ave. S.; N~shville, TN 37212. One day Jesus stood up in the synagogue and read the~following passage from Isaiah: "TheSpirit of the Lord has been given to me;°for he'~has anointed me. He has sent me to bring the good news to the poor, to proclai~m freedom to captives, and new sight to the blind, to set all captives free, and to proclaim the Lord's year of favor" (Lk 4:17-19). As ~eligious are we able to affirm the statement that the Spirit of the Lord has .been given to and accepted by us; are we certain that he has anointed us and called us his own? The more certain we are of his love and his presen~e~ the clearer do we hear his invitation to. proclaim .the good news, to be his special ministerg,'to be his disciples. As we allow the.Spirit room to move in our lives, we begin to feels, the urgency to help others to be more aware and more open to the working of the Spirit. within them. People are yearning to hear that this is the year of the Lord's favor for them, that now is the day of salvation. Prayer is our proclamation that Jesus is risen and is living, among us--that he not. only exists but that he is present and alive in all who believe in him. Prayer is our expression of hope in times that to many ~people seem hopeless. It is our conviction ,of faith, lived in'a world that seeks proof for everything. It is our experience of love reaching out and touching persons who are the abandoned, the forgotten;° the bitter, the disappointed, the poor, the disgruntled, the spiritually blind. Prayer is freedom! It is life lived in the fullest manner, for through, prayer we are healed and set free again and again. We are con-stantly being formed into new creations, into the very image of God, How many of us have been set free by the love of the Lord and then 535 536 / Review [or Religious, Volume 36, 1977/4 have allowed ourselves to be bound up again? How many of us are like Lazarus waiting for Jesus to call us forth again from the tomb of our own selfishness, our own complacence, our own indifference to a world that needs our help in order to be set free? How many of us are still bound up by our past lives, our past experiences, experiences which may have hurt us so deeply that we have vowed never to open ourselves to love again for' fear of being crushed again in the process? How many of us have wrapped our-selves up in our own burial cloths and have settled down for a long, slow, comfortable death? To live as Christians in complete freedom demands too much effort, too much dying to selfishness. "If today you hear my voice, harden not your hearts." In God's eyes it is never too late to begin again. He wants us free to love and be loved. Will we give the Spirit full reign in our hearts and lives? Are we willing to risk being a part of what we pray for: peace, love, joy, hope, freedom? Are we ready to take responsibility for our prayer, no matter what the cost? Can we honestly place our lives freely and unreservedly in God's hands? If we refuse to take the risk with Jesus, our prayer will become a selfish enslavement rather than a real liberation in the Spirit. "For freedom Christ has set us free; remain free therefore, and do not submit again to the slavery of sin . . . for you were called to freedom, brothers, but do not use your freedom to do. wrong, but use it to love and serve each other as the Holy Spirit directs . If you are living by the Spirit's power, then you will follow the Spirit's leadings in every part of your liv.es" (Ga 5: l ; 13; 25). What Is Freedom? Freedom is being open to new awarenesses of who we are, who God is, and what life is and holds. Persons who are truly free are persons who are able to live in faith. They are in touch with, and willing to share their weak-nesses as well as their strengths; they are able to grow with the pain as well as with the good times. Since they are people of faith, people who believe in the now, they are also people of hope, people who believe in the tomor-row. They admit that they do not have all the answers, that they do not possess all the truth, and this very admission sets them free to grow in the spiritual life. ,. Definitions or descriptions of freedom are as varied as the persons en-deavoring to explain them. But to Jesus "freedom" meant everything. It meant his very life. "I have come that they might have life and have it to the full" (Jn 10:10). He came to free the captives. He never forced freedom on anyone; he generously offered it to everyone. With his life, death, and resurrection he freed us all from sin and guilt, anxiety and fear. Are we daily allowing him to heal and free us in prayer--from loneliness, a sense of rejection, lack of self-respect, narrow-mindedness? How difficult it often is for us to choose life over death! "I have set before you life and death, Prayer and Freedom of the Spirit / 537 the blessing and the curse. Choose life, then, that you and your descendents may live by loving the Lord. " (Dt 30: 19). Jesus daily reminds us that he is the way, the truth and the life as he gently calls us to follow him. God is infinitely patient as he waits for his people.to make choices. He is in-finitely patient as he waits for his chosen people to choose him. The type of freedom that the Lord offers us is so special that no indi-vidual or group can take it from us. It is essentially an inner 'attitude, a whole orientation toward life that is deeply implanted within those who believe. The well-known Austrian psychiatrist, Viktor Frahkl has written about this type of freedom from his own experience in his book Man~s Search for Mbaning.1 During the horrible years spent in a concentration camp in World War II, he often meditated on the meaning of freedom in his ~own life. Everything was taken from the prisoners---family, possessions, status, and identity itself (they were known as numbers). But after months and years in such an environment he was able to say that everything can be robbed of a man but one thing, the greatest of human freedoms: to choose one's own attitude in any given set of circumstances, to choose one's own life, one's own way. In the midst of his suffering, God and prayer became living realities to Frankl. It was the "freedom to be" that prayer gave to Frankl. He was a prisoner on the outside, but a free man on the inside. No person, no torture, no enticement could motivate him to give up his God-given freedom. Many people have the tendency to think that the two words, "motivation" and "causation," have the same meaning, but that is not true. No one can cause us .to be or do what we do not wish; people can only motivate. There are some religious who state that their bitterness or lack of interest is caused by hurts that they have received in the past. If they are bitter it is because they have chosen bitterness; they have chosen not to forgive and forget; they have chosen not to be healed and set free. This may seem a hard saying but after reading Frankl~s life it seems more evident than ever. No one is to blame for our lack of freedom but us ourselves. We can never anticipate what we might do in any given circumstance of the future, but we can make prayer such a part of our very .being that we can always be assured of being able to pray, and hopefully we will always have the courage to pray. It is this quality of courage, this growing awareness of our constant need to, pray,, that enables us to be listeners to and followers of the Spirit, to step into the uncertainty of the darkness knowing that God's presence is ever with us. The more we pray the more certain of his presence we become. Doubts will never cease to drift into our lives, but doubts give rise to the opportunities we need to choose the Lord: It might be well to remember that the Lord wants to be chosen, that he does not wish to be taken for granted in our lives. 1New York: Washington Square Press, 1959. 5311 / Review for Religious, Volume 36, 1977/4 Freedomand Commitment W~hen talking about freedom in a Christian ~context, by necessity the aspect of commitment must be touched upon. Some of the major crises in our .lives and in our times occur because of lack of meaning, lack of purpose, lack of hope, and especially lack of love on the part of individuals and of groups. If' we are living as committed Christian religious we should be filled with purpose, with meaning, with love. Commitment implies total giving of self on a. daily basis; it implies new discoveries of faith and love. Each of us has, forfeited certain freedoms in preference for a particular freedom-- Jesus Christ himself. We have chosen a definite life-style, we have chosen a vowed life. .In :searching the gospels there is one thing we can be certain of: Jesus wants committed followers. He never minced any words on the subject: "He who is noLwith me is against me, and he who does not ~gather with"me scatters" (Mt 12:30). Either we receive these words with joy or we live our lives as religious in misery. All the~.rationalization in the world cannot blot out the bold pass, age: "How I wish you were one or the.other--hot or cold! But because you are lukewarm, neither hot nor cold, I will spew you out of my mouth!" (Rev 3: 15-16). He asks us to make a choice daily, either be hot or cold~ but for God's sake make a choice. Are we setting any captives free; are we allowing others who love us to set us free; are we feeding ~any poor people; do ~we have something and Someone to give to the spiritually blind; are we signs, of faith and hope to the people.with whom we live and the people we endeavor to serve? We must not wait until, we are "perfect" before we begin to live out the gospel message. We must try to live the gospel message even in our profound weak-ness and°then we will be on the road to perfection!: How many minutes a day do we spend reading and praying over the Word of God; how ~any minutes a day do we spend living it out? .How many minutes a day do we spend growing closer to the One with whom we will live for all eternity? God needs our commitment; God so needs :our lives. The whole history., of God's chosen ones is the story of a people claim-ing to have responded fully to God's words to follow him in freedom, while in, actuality most were too bound up in their own sicknegs and powerless-ness to let the Lord, call them forth and free them. But Jesus° makes the process "too" simple: "Give up all that you have and come follow me!" What a risk that kind of freedom involves. It seems so frightening and yet all we have to do is to, let ourselves be filled .with God, to empty ourselves in prayer, so that .he can fill us with himself. Prayer can lead us to total commitment; prayer can free us sothat we can continually make total commitment~ As religious we need one another to support us in our choices, in our prayer and in our commitment. Although our lives as religious do not depend solely on whether or not those around us live in a Christian way, Pr~ayer and Freedom~o]~ the Spir!ti~ / 539:. we have to admit that living with those persons who are kind, loving, and service-oriented naturally encourages us to be and do likewise. The Lord told us to form community, to carry one another's burdens freely. We must nev.er give up trying to make Jesus the center of our community life. We may be "a voice crying in the desert" but if we cease to cry we may soon cease to care. The cry says that we need one another; the cry says that we are almost dying on the inside and we want to live again'; the cry says that we have not yet arrived. "If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free" (Jn 8:31-32). To be free, then, is really to be able to follow our quest for the truth, to be able to fulfill our potential for spiritual growth. Conclusion Prayer is our witness to an unbelieving world that the Lord is present and living within us. Prayer opens us up to choose freely God and life over nothingness and death. We must .decide in what ways' we are bound, in what ways we.need to be set free. We must believe'that God loved us so much that he sent his Son to take on our flesh and our weakness in order that we might be led to freedom in the Spirit. The Lord wants his religious to be free. In his eyes each a~ad every living person is special and beloved. As religious we should know this even though others do inot .know of their specialness. In prayer each day let us hand over to the Lord all '.of our fears, our dreams, our burdens, our insecurities, our hopelessness, and even our faithlessness, If we want to be free we can The,.Lord not .only accepts us and loves us unconditionally, but he gives us the~freedom to choose to be changed. This change begins the moment we say~a total yes to.him and allow him to set us free in the Spirit. Off COmmitment to the Poor Gerald R. Grosh, S.J. Father Grosh, in addition to teaching theology at Xavier University (Cincinnati), also gives retreats and resides at the Jesuit Renewal Center; P.O. Box 289; Milford, OH 45150. We live in a divided society. We live in a society in which the clamor of the oppressed rings forth to all people to struggle, for love and justice and peace in our world. The poor, especially those in the Third World, cry out that they cannot live as human beings, that they have no sense of their own value as persons, because the structures of society keep them from feeling their own dignity. Many men do not earn enough to provide the basic necessities for wife and family. Many do not receive an honest day's pay. Often the system is such that a man cannot even get a job; or, if he does get one, it is only through political favoritism and not on his own merit as a man and a worker. Today the poor are crying out that they are op-pressed by the system--political, social, economic, and cultural--and thus are robbed of their dignity as human persons. As religious we have a choice, just as all people have a choice in the face of this reality. We can shut our ears and refuse to hear, we can close our eyes and refuse to see the misery and suffering of the poor. Or we can let this reality sink in. "The poor we have always with us"; but today men and women are shouting that this poverty is unnecessary, that it is the result of the evil and greed of men---even of so-called "committed Christians." The poor and the hungry throughout the world are calling for brother-hood, freedom, justice, love and sharing. These are the values of the kingdom which Christ preached. Meditation on the gospels reveals Jesu.s as a man of love, as a man who entered into our situati0n--the human situation, the concrete situation of the people of his time. He, too, lived in a divided society; and in this divided society he drew close to those who were weak and oppressed. He challenged those who were: the organizers 540 On Commitment to the Poor / 541 within this society; he preached the kingdom. He preached the reconcilia-tion of man; he effected justice. The values of his kingdom were brother-hood, freedom, justice, 10ve and sharing; and in order to realize these goals he found himself in conflict---especially in conflict with money, honor and power. If a religious is one who espouses the values of Christ's kingdom he must espouse brotherhood, freedom, justice, love and sharing. Like Christ, he too must draw near to the poor, the weak, the oppressed. And it is impor-tant for him to reflect on why he commits himself to the poor. There are many possible reasons: ideological, political, reasons arising from sadness because of the sufferings of the poor or from guilt because of the injustice they suffer. As religious, our primary motivation is simply Christ and the desire to announce Christ and his kingdom. We believe in the values which Christ preached. Jesus committed himself to the poor and the oppressed. The ~call to religious today, as well as to all Christians, is to follow Christ, doing in our day what he did in his, that is, doing justice and effecting reconciliation. Frankly, some of us do not want to do this because we are too attached to the comfortable life-style in which we now live. Others are afraid to abandon the security that the system provides them. For these people, a conversion is necessary--a conversion which depends on the Lord's grace. But there are also many religious who do see the need for commitment to the poor, though they are confused as to how they might respond. Many are using their talents in important work, and they are so overwhelmed and overworked that they find little time to reflect on or to act on a commitment to the poor. The question before them is how the way in which they lead their lives can reflect a genuine concern for the poor. The present article will attempt to offer these religious some concrete suggestions as to how they might commit themselves to the poor. Becoming ln]ormed ~ If we are really to help the poor, we must know their needs. We must hear the national and international cries of the poor and oppressed. We must know how the);" want to be helped, rather than how we think they want to be helped. First,hand experience, wit_h the poor will clarify our perspective a great deal. But many of ~us are very busy people and our present commitments m~y not allow much time for this. Most cannot do first-hand investigating. That means we have to choose to whom we are going to listen. As we filter the information we receive, we must always keep in mind what truly beriefits the poor, what helps them grow and respect themselves as persons. Personal Contact We are incarnate people; our physical presence has Significance. The poor suffer from a lack of dignity. They cannot choose where they live; 54~2 / Review ]or Religious, Volume 36, 1977/4 perhaps we can. When some of us religious choose to live in their neighbor-hood, they can gain anew respect for themselves. Yet not all can or should live among the poor. Living among the poor depends on a personal call.and on the different, psychological drives of each person. Furthermore, the ghetto life is already overcrowded; we don't need thousands of people suddenly pouring themselves into homes in the ghetto, though it is obvious that each one of us needs some material contact and sharing in the lives of the poor if we are really to enter into their world and commit ourselves to them and to their struggles. Contemplating th~ Lives o[ the Poor One's stance before the poor should be contemplative--that is, one has to listen, and to listen long. We come from our own cultural and economic backgrounds through which we have accepted many blind biases. We.have to listen long to the poor to discover their values and ways of looking at things, thus destroying our own ideological blocks and preconceived notions. As we listen, we shall discover some values that are quite attractive: simplicity, joy, hospitality, and sharing. We shall also discover their in-security. Their insecurity is not an experience that we can ever enter into fully. We cannot live their insecurity, their closed horizons, their closed present; we can never really lose our status. But we can enter into the way that they try to deal with their insecurity. We can enter into the security that they .can have in material work and in brotherhood in the Lord. We can recognize in their values the presence and action of the Lord in their lives and we can respond, to this in faith. As we contemplate their suffering and pain, we may also discover some attitudes which are very different from our own, attitudes with ~egard to sex, for instance, or violence, or deceit, or the struggle between classes. We need to listen long to understand what their attitudes are really saying. For example, a poor person may try to manipulate you or deceive you in the hope of getting some material gain or economic help. We Can judge this out of our own moral system, applying to it the valu~ that we put on honesty an'd truth, on honest communication. Such a judgment may be perfectly sound according to our own biases and cultural values. But it fails to take into account the real, lived situation in which the poor person exists, a situation that we have never really experienced. If we enter into the world of the poor man, we may discover that what~he is really saying is that h,~is situation is so bad, that the system is so destructive of who he is, that he desperately needs this economic help and will go to any length to get it. Contemplation does not mean a blind acceptance of what the poor say or what they ask for; but it does mean that we really try to listen to them, tO see where they are coming from, and to understand what their experience is. We try to judge their actions and,our response from the gospel: what.helps the poor man to be more a person? On Commitment to the Poor / 543 Questioning Our Own Lives From the Experience of the Poor It is not just simply a presence among the poor or a contemplation of their lives and their values to which we are called. We are called also to look at ourselves and the lives we lead in comparison with the lives and experi-ences of the poor. We need to enter into the suffering that they experience because of the system--the political, social and economic system of our times. Thus it is fruitful to experience the frustrations that the poor endure as a matter of course. Try to experience dealing with the power structures without, using "cc~nnections," and get the same run-around that the poor receive. Travel by bus not in order to save money, but simply because this is the experience that the poor have; Such experiences might enable a per-son to question his life more fully in the light of the experience of the poor. We must be rea
Falta palabras clave. ; La presente tesis doctoral -titulada El Museo Vacío- parte de la convicción que, en vista de que los museos son instituciones culturales que han alcanzado una increíble notoriedad y popularidad desde el último tercio del siglo XX, fenómeno este sin precedentes, atrás quedó el museo como simple caja contenedora donde acoger numerosos objetos, reducto para unos cuantos instruidos, a transformarse en atractivos lugares, donde ofrecer al visitante nuevas experiencias, no sólo en la recepción del Arte y la Historia. Es decir, de instituciones cerradas e impenetrables para el gran público, se ha pasado a recintos abiertos (para las masas), con un papel renovado frente a la sociedad, llegando a ser consideradas las insignias de la Postmodernidad. En el contexto de la sociedad postindustrial, la cultura y el conocimiento toman protagonismo, del mismo modo que la memoria y su recuperación se han convertido en una obsesión global. El concepto de patrimonio cultural ha crecido sin cesar en los últimos tiempos con la aparente intención de dar satisfacción tanto a una sociedad postfordista que demanda "un mayor conocimiento" como a una insistente mirada hacia el pasado. Como resultado, cada vez ha sido más habitual la creación y ampliación de nuevos espacios culturales para albergar un determinado patrimonio (material e inmaterial). Incesantemente se han fundado múltiples y distintos tipos de museos, extensiones o renovaciones de antiguos edificios como centros culturales, nuevos espacios con carácter museístico y/o conmemorativos, múltiples (macro) exposiciones, nuevos proyectos artísticos y culturales de digitalización (gracias especialmente a los nuevos mecanismos de producción de imagen, a las nuevas tecnologías de la información y la comunicación -TIC-, así como a la democratización informativa de la redes mediáticas), y a diversos modelos museológicos y museográficos que plantean un nueva concepción de museo que poco tiene que ver con el tradicional museo-almacén. Este "efecto museo" y proliferación memorística se ha dado desde la década de los setenta, pero se ha intensificado a partir de los años ochenta, cuando se afianzó la cultura posmoderna del entretenimiento y la "Industria Cultural" de la sociedad postindustrial, coincidiendo a su vez con las estrategias revisionistas de la institución artística y con un crecimiento económico. En especial con el Centro Georges Pompidou de París (1977), pionero en lo que a público masivo se refiere y el que marcará el punto final de los museos del Movimiento Moderno y de partida de la Postmodernidad, cuando se dé con mayor impulso el fenómeno de un considerado aumento de nuevos museos y centros de arte contemporáneo, tanto de nueva planta como de edificios reutilizados para tal fin. Aquellas formulaciones de nihilismo museal y del arte institucionalizado levantadas sobre todo en los años sesenta y setenta por parte de distintos artistas y pensadores (ceñidos al debate sobre la muerte de Dios, el Ser y el Arte), paradójicamente desembocó en una progresiva expansión museística, cobrando el museo todo su protagonismo y su monopolio en el discurso artístico dominante y en la difusión del arte en una vitalidad nunca vista hasta ahora, al igual que la exitosa proliferación de centros artísticos, galerías de arte y (macro) exposiciones pensados en función del arte contemporáneo. Este fenómeno, desde las dos últimas décadas del siglo XX y principios del siglo XXI, ha adquirido tal dimensión que merece cierta reflexión o comprensión y un deseo de interpretación que, en "nuestro" caso, parte del asombro que despertó el macroespectáculo de la museomanía arquitectónica que se ha estado rivalizando principalmente entre los museos y centros de arte contemporáneo. El espectáculo de la arquitectura (museística) como imán de sustanciales audiencias, junto con las pautas que promueven el negocio del ocio y el turismo, pasó a convertir estos espacios culturales en parques temáticos de atracción turística: museos-espectáculo (con firma Pritzker), donde las masas han sido atraídas sobre todo por el marketing de la arquitectura-icono, restándole valía al tradicional significado del museo (que es de proteger, coleccionar y exponer), adquiriendo el contenedor todo su protagonismo como auténtica pieza artística en sí misma. Siendo esta una de las particularidades del museo posmoderno (definido como la nueva catedral del S. XXI), la cual realza nuestra cultura globalizadora, en la que impera el consumo de masa y la cultura de la imagen, incentivando al público la peregrinación al edificio el déjà vu. En las tres últimas décadas, el Museo ha pasado de ser un contenedor "neutro" a un objeto artístico destacado de la exposición; transformándose, estas "nuevas catedrales" de nuestro tiempo, en uno de los espacios más relevantes de promoción urbana, de peregrinación del turismo y en lugar de atracción para el consumo de masa. De manera que hemos pasado del modelo de museo-almacén, al museo fábrica (o laboratorio) y en los últimos años al tipo de museo seductor y espectacular. No obstante, la crisis actual del museo (de arte contemporáneo), envuelta por el espectáculo turístico que rodea a estas instituciones, está íntimamente ligada a esa sobresaturación a modo de ¿efecto Guggenheim¿ en la que, en tiempos de bonanza económica, se ha visto sumergida toda comunidad y ciudad, convirtiéndose la creación de museos y centros culturales en un instrumento de status político y de rentabilidad económica, más que de difusión artística y cultural. Dando paso a un modelo de museo altamente vacío (en su contenido), falto de debate crítico, de discusión y sobre todo de didáctica, valorándose el continente por encima del contenido. Así que hemos pasado de aquel vacío que ha dejado el museo moderno en torno a las prácticas artísticas, sobre pedagogías críticas e inclusivas, a la vacuidad de aquel que responde a la cultura del espectáculo; una cultura del "todo vale", de lo banal y superficial como la nuestra, tan efímera y tan post en tantos aspectos y sentidos. Y en definitiva, se observan unos vacíos (en la museología y en la historia del arte) que aparentan ser completados a través del espectáculo de la moda, el consumo y el diseño, atendiendo a una expansión sin límites del museo nunca vista hasta ahora. En una época donde la obra de arte contemporánea se produce y se expande tanto en espacios cerrados como en espacios naturales, urbanos o en red. De ahí también el título de la presente investigación, pues esta idea de museo vacío pretende con ello expresar la metáfora de un museo (expandido) fuera de lugar, infinito e imaginario, pudiendo trasladarse hasta los no espacios del museo virtual. Es de obligación en cualquier asunto de investigación plantearse cuestiones epistemológicas, en el que a partir de la corriente postmoderna, está cayendo toda una serie de valores (morales, éticos, educativos y culturales) a favor de la vacuidad del espectáculo, el consumo y la banalización. Además en un contexto donde predominan las imágenes, hoy más que nunca se necesita de la palabra. Consideramos que todo artista debe confrontarse con este tipo de cuestiones trascendentales de su tiempo en la tarea de investigación y creación artística, a favor de un pensamiento crítico con respecto a los fundamentos esenciales de su trabajo. De modo que este interés por el museo nace de una serie de preguntas que, como artista y consumidora (de arte) interesada, como es lógico, en el hecho expositivo, se hace [la autora] acerca de las prácticas de exhibición dentro y fuera de los museos y en torno a los espacios de discusión sobre las prácticas artísticas e institucionales. Más aún en un momento donde, paradójicamente, la madre institucional museística una vez más se encuentra en plena crisis de identidad -en un contexto de profunda crisis económica, política y social-, en busca de una necesaria reformulación de su concepción desde su uso, según su finalidad, acorde a los nuevos tiempos. El objetivo principal de este estudio teórico (de análisis y reflexión crítica) es reflexionar y debatir sobre múltiples interrogantes que plantea el fenómeno de los museos actuales, especialmente de los museos y centros de arte contemporáneo. Con el deseo, por un lado, de reflexionar -desde una perspectiva crítica- sobre el concepto mismo de museo, su rol-función en el mundo contemporáneo. Y, por otro lado, profundizar en el conocimiento de nuevos planteamientos y usos del museo, a través de distintos períodos y ejemplos nacionales e internacionales, muy distintos en relación con aquellas que ha ido asumiendo el museo tradicional desde sus orígenes: pasando de ser simples almacenes, contenedores de tesoros merecedores de fervor, a reivindicarles una dinámica viva, mudable y renovadora. Con el fin de descifrar las claves de los incipientes caminos del Museo Contemporáneo (tanto en su perspectiva socio cultural, artística y conceptual), y plantear un análisis y debate crítico sobre el estado del arte contemporáneo y su mediación, logrando una mayor conciencia y juicio personal con respecto a dicho fenómeno. No sólo se analiza de qué manera la creación de los nuevos museos plantea nuevos conceptos y trazados estéticos, culturales y filosóficos. Un tema, obsesivamente evocado por numerosos autores, mediadores, artistas, arquitectos, críticos de arte, filósofos, historiadores de arte, sociólogos, etc. Para ello también se tendrá en cuenta, entre otros asuntos, la presentación expositiva -como formato estrella- del arte contemporáneo, ya que la exposición entendida como dispositivo de presentación artística es uno de los elementos primordiales de la articulación discursiva del museo. Esbozando cuáles son algunos de los mecanismos y relaciones de poder y control de las instituciones museísticas, donde se revisan algunas de las propuestas e ideas que plantean distintos autores desde la teoría crítica (frankfurtiana y postmoderna), hasta la teoría artística contemporánea y la crítica institucional, donde se encuentran muchas preguntas, que más que responder, nos interesa plantear. De este modo, la tesis invita a reflexionar sobre el nuevo cambio de paradigma que rodea a la institución museística y a partir de ello identificar una serie de problemáticas que aún persisten en los museos, con el fin de ver sus límites y contradicciones, y generar una reflexión para proponer nuevos retos para el siglo XXI. Nunca como hasta este momento había sido tan cuestionado el papel del museo como institución cultural, hasta el punto que en numerosas ocasiones se ha hablado de una ¿muerte del museo¿, en concreto de los museos de arte contemporáneo. Pero a pesar de que el museo es una ¿institución en crisis¿ tampoco antes había despertado tanto interés como también demuestra la reciente numerosa producción bibliográfica museística a la vez que se ha convertido en un centro de mira de numerosos historiadores, teóricos y artistas, como paradigma de la cultura contemporánea, deslizando a la obra de arte a un segundo plano. De hecho, la relevancia de este trabajo pone también en cuestión el antecedente que originó la inquietud por uno de los problemas que se desea analizar: la posición artística del edificio-museo, pues como ya se ha dicho, el interés por crear un diseño espectacular ha supuesto el riesgo de que la arquitectura museística arrebate la importancia a las obras exhibidas. Tal y como puso de moda el Guggenheim de Bilbao, inaugurado con rotundo éxito en 1997, como paradigma de la cultura convertida en instrumento de consumo pero también de revitalización urbana y económica. Cuestión que, interrogada en multitud de ocasiones (especialmente en foros, conferencias y publicaciones especializadas), es pertinente analizar ya que está profundamente relacionado con la crisis de estas instituciones culturales. Pese a que, por otro lado, los museos se han convertido a finales del siglo pasado en uno de los principales referentes culturales, tendencia que mueve a miles de turistas todos los años, aunque esta nueva situación no está exenta de una serie de problemas que trataremos también de prestarle atención y que empezaron a examinarse en el S. XX. Sin embargo, tras pasar en los últimos años del fenómeno "efecto museo", acrecentado en pleno boom económico, nos situamos en nuevos tiempos de incertidumbre; donde contribuiremos -a modo de reflexión- a la discusión introduciendo ciertas cuestiones sobre el tema: cómo el reciente impacto de la crisis financiera pone en peligro tanto la supervivencia de muchos museos y centros culturales, como la divulgación, educación e investigación del arte y cultural. Poniendo igualmente énfasis en cómo la crisis económica obliga favorecer una reconfiguración de las instituciones culturales y nuevos modos de comportamientos de sus protocolos internos. Nuevos caminos que se abren en un periodo de transformación radical como el actual y el consecuente cambio de paradigma económico, social, político y cultural que se está produciendo, que está impulsando nuevos espacios de producción y colaboración, nuevas maneras de financiación, producción y distribución para las artes, así como redes de colaboración e intercambio -en torno a los bienes comunes y la gestión colectiva-, que abren igualmente nuevos modos de producción, distribución y recepción del pensamiento crítico, donde se toma como punto de salida y de lo común el contexto actual de crisis, que está a su vez marcando un cambio político y social. De modo que igualmente importante son las transformaciones que se están dando a raíz de los cambios producidos con la aparición de las nuevas tecnologías de la información y la comunicación (TIC), sobre todo con Internet, ya que están produciendo grandes cambios en nuestra actual sociedad que necesariamente afectan al mundo del arte. Todo ello se presta a un significativo análisis y valoración, en el que adoptaremos una metodología de trabajo de carácter reflexiva y crítica, desde una sensibilización con el asunto a partir de la observación y experiencia en la visita a estos y otros espacios expositivos, enriquecida con la teoría y la crítica institucional, con la consulta de fuentes bibliográficas en materia museística y publicaciones de revistas especializadas, investigaciones, monografías, ensayos, páginas web, prensa, etc. De esta manera, con la ayuda de dichas herramientas de trabajo, la metodología principal consistirá en recopilar ideas, pensamientos, teorías, fenómenos, nuevos paradigmas, recontextualizarlas y sacarlas a colación, evidenciando y revisando, asimismo, aquellos sistemas (visibles e invisibles) de poder que se manifiestan en todo ámbito de entretenimiento, del lenguaje y la política. La presente investigación encuentra fundamentado su marco teórico en distintos autores de diferentes áreas de conocimiento que rodean al ámbito museístico, básicamente: historia del arte; arquitectura; filosofía; estética; museología; sociología; arte contemporáneo. Si bien, existe una extensa y heterogénea literatura sobre el tema de investigación, la presente tesis pretende cubrir la carencia de estudio y análisis del objeto del museo en el área de Bellas Artes; ahondar sobre temas de actualidad en el mundo del arte y analizar una serie de paradigmas que rodea al ámbito museístico y al mundo del arte contemporáneo, planteando reflexiones y preguntas claves sobre la validez, alcance y naturaleza de ello; de este tema vigente de existente discusión, para que este tesis teórica -de corte crítico- no constituya un punto final de este trabajo, sino una puerta abierta hacia la prolongación de este estudio u otro. Y aunque será un tanto difícil plantear unas conclusiones finales en un asunto como es el museo y el mundo del arte que está en continua transformación, observamos que hay un vacío, un problema, si no, no se habría generado tanta crítica al museo, sobre todo a partir de la segunda mitad del siglo XX, y por supuesto ni tan ingente cantidad de investigaciones y literatura teórica sobre el mismo, que ha conducido, además, en las tres últimas décadas a un debate sobre la especificidad del museo, de los espacios expositivos, del arte y, en consecuencia, a nuevas definiciones del mismo acto creativo. Pero lo cierto es que, según los datos que nos ofrece la historia del arte, el museo se ve avocado a una crisis y renovación permanente. Si no desea morir, a seguir cambiando y evolucionando, según las tendencias artísticas y las necesidades sociales. Así que para una mayor comprensión y conciencia de dicha realidad, en la presente tesis, intentaremos dar cuanta de cuáles han sido los cambios más drásticos que ha sufrido el museo a lo largo de la historia, sin dejar las formas de los edificios inalterables. Especialmente desde que nace el museo como institución pública, a finales del siglo XVIII y principios del siglo XIX, como consecuencia, del paso definitivo de la colección y exhibición del arte privado al dominio público, tras la Revolución Francesa; el nacimiento y desarrollo del museo de arte moderno hasta aquellos proyectos de museos generados por el Movimiento Moderno en la primera mitad del Siglo XX y, por otro lado, su conversión en centros de arte contemporáneos en la segunda mitad del siglo pasado; para posteriormente situar el presente trabajo en dicha evolución histórica, ubicando el museo en nuestra época de la información/comunicación, post-moderna y globalizada, y extraer una serie de consecuencias prácticas para la investigación. De este modo, el analizar cómo ha ido cambiando a lo largo de la historia la forma y la función del museo, nos permitirá a su vez plantear una serie de reflexiones (críticas) en torno a la crisis inherente que ha perseguido al propio museo desde sus orígenes. Con respecto a la estructura de la tesis, ésta se presenta en tres grandes bloques que comprende un total de diez capítulos pensados, por un lado, en base a los objetivos propuestos y, por otro, a las etapas o ciclos más significativos en el origen y desarrollo del Museo, en aquellos acontecimientos y fenómenos más relevantes (de un pasado lejano y cercano) que han devenido en un cambio de paradigma, así como a distintas posiciones que se consideran predominantes en las formas de los museos contemporáneos. Pese a que se ha intentado delimitar en todo lo posible la investigación, el tema en cuestión es un poco rizomático, porque en cuanto se replantea un asunto en torno al museo aparecen otros que nos llevan también a otras cuestiones. Es por ello que en el desarrollo de la investigación se han abordado simultáneamente casi todos los puntos bajo la influencia recíproca de las diferentes observaciones y conceptualizaciones. Con un tono sencillo, aunque un tanto filosófico, se profundiza en las diversas cuestiones planteadas, en las dos primeras partes del estudio se hace un recorrido histórico por la construcción de estos espacios destinados al arte y como una especie de registro (de evaluación) de los movimientos (arquitectónicos) dominantes que han envuelto la concepción del museo a lo largo de la historia, con la intención de profundizar asimismo en la transformación de dicha institución. Además de analizar las diversas tipologías museísticas que se han venido dando a lo largo de la historia, veremos de este modo que la relación que se establece entre la obra y el marco espacial en el que se inserta suele generar numerosas tensiones, como por ejemplo al interactuar con una arquitectura museística como la actual que tiene una fuerte carga narcisista. Precisamente, daremos cuenta que las cuestiones y conflictos en torno a estos contenedores de arte se han estado dando desde la creación de los museos, razón demás por lo que nos situamos en diferentes períodos, con el fin de dar cuenta si el museo es un espacio ecuánime, capacitado y autosuficiente para acoger tanto la obra de arte contemporánea como al espectador. Del mismo modo, que en la 3ª parte examinamos si el formato tradicional de la exposición (física) sigue siendo el más apropiado para acoger aquellas novedosas propuestas y prácticas artísticas que se originan fuera del marco institucional. Pues llegados a la Postmodernidad, en esta última parte, daremos cuenta de los nuevos paradigmas de representación que envuelven al museo desde el inicio del postmodernismo hasta la actualidad (y que, en definitiva, transgreden la misión tradicional del museo y sus límites). La primera parte comprende el "Concepto de Museo y su Expresión Arquitectónica". Distribuida en los tres primeros capítulos de la tesis, se definen las nociones más importantes de la presente investigación. Analizamos en primer lugar la definición y la formación histórica del concepto de museo, su origen en la historia y su significado en la Antigüedad; la gestación del Museo desde hace ya casi tres siglos y las primeras dicotomías de la obra de arte con el espacio que la contiene; se analiza el descubrimiento de las formas de exponer y su expresión espacial en las tipologías básicas, y como se desarrolla su lenta y complicada transformación en los prototipos arquitectónicos del primer tercio del siglo XIX. Para ello le prestamos atención a la evolución de las primeras arquitecturas (palaciales) de uso exclusivamente museísticos (a partir del Siglo XVI), hasta aquellos primeros contenedores de tesoros artísticos que pasaron a materializarse partiendo de "arquitecturas dibujadas". Por otro lado, las causas y el origen del museo público a finales del Siglo XVIII, su gestación como institución estatal pública y patrimonial, y el auge de las exposiciones temporales en el siglo XIX (primero con la creación de los museos de artistas vivos y, por otra parte, con el fenómeno de las exposiciones universales); reflexionando al final del mismo sobre la noción de "museo efímero" frente a los límites del museo almacén, junto a otros fenómenos socio-culturales y prototipos de museos contemporáneos que transgreden la concepción del Museo (tradicional). En la segunda parte: "Antecedentes Artísticos del Museo Postmoderno (la nueva estética de la Modernidad)", a lo largo del capítulo 4, 5 y 6 daremos cuenta de las transformaciones socio-culturales y de los cambios e innovaciones en el arte y en la arquitectura del siglo XX. Se analiza las aportaciones del arte y la arquitectura de vanguardia en la concepción del Museo de Arte Moderno -MOMA- de Nueva York (a través de una nueva enunciación estética y conceptual que irá imponiéndose a lo largo del siglo XX sobre el no estimado palacio o templo de las artes), junto con las aportaciones de los maestros del Movimientos Moderno (Le Corbusier, M. van der Rohe, F. Lloyd Wright) en el desarrollo y evolución del mismo, así como las contribuciones de críticos, teóricos, artistas, sociólogos y filósofos que han cuestionado mordazmente el museo desde distintas perspectivas, hasta los inicios de la Postmodernidad; cerrando esta 2ª parte con aquellos antecedentes más próximos del museo posmoderno: el espectacular Museo Guggenheim de Nueva York, con su espacio expositivo de movimiento continuo, y el espacio flexible e interdisciplinar del Beaubourg de París, entre otras propuestas de museos no edificables pero de enorme repercusión. Situarnos en la era pompidou llevará establecer un nuevo vínculo del museo con las neo-vanguardias, el cual nos permitirá hablar de la ruptura con la cultura oficial de la Modernidad. Además del análisis arquitectónico y conceptual de aquellos proyectos que han marcado un cambio de paradigma, nos introducimos en algunos aspectos del museo visto tanto por arquitectos e historiadores del arte como por filósofos y artistas, de esta manera ampliamos las distintas visiones y aportaciones que han influido en la configuración y la constante evolución de esta institución socio-cultural. Sin obviar, por tanto, aquellos aspectos tanto sociales, económicos y políticos como aquellos vinculados al público. En la tercera parte, estructurada en los últimos cuatro capítulos de la tesis, bajo el título "Transgrediendo los límites del museo: nuevos paradigmas representacionales; nuevas prácticas artísticas y curatoriales", se examina la situación actual que atraviesan los museos y centros de arte contemporáneo, abarcando distintos asuntos ligados a la Posmodernidad, sus efectos y excesos sobre el museo como institución cultural. Si bien, el detonante de la presente investigación, la arquitectura (museística) contemporánea y su artisticidad (avivado por el protagonismo que se le ha dado a estos brillantes contenedores de arte y por la museomanía en la que nos hemos visto envueltos en las tres últimas décadas), nos ha permitido también reflexionar sobre los fundamentos del arte contemporáneo. De este modo, nos introducimos en esta última parte en el tema más amplio, de cómo se han transgredido los límites del museo, con el fin de analizar el museo como un espacio que por sí mismo ejerce una influencia o una política en la sociedad, y, por otro lado, las contradicciones y límites que presenta como institución cultural. Para ello se analizan aquellas prácticas artísticas y curatoriales que desplazan el lugar de la obra de arte y dislocan la autoridad del museo. En este punto se incluyen distintos asuntos sobre las conexiones entre la estética y la política. De modo que, en esta última parte, empezaremos dando cuenta de nuevos discursos y actitudes críticas frente al Museo en los inicios de la Postmodernidad; la crítica feminista; la crítica institucional de los años 60/70 (teniendo en cuenta el precedente crítico de las vanguardias históricas radicales); las nuevas formas de representación que trae consigo la Postmodernidad que exigen a su vez nuevas formas de exhibición, nuevos espacios (públicos) de producción y distribución artística. Por otra parte, se analizan distintos modelos de museos contemporáneos con dinámicas muy distintas, nuevos espacios artísticos y culturales -físicos y virtuales- que rompen con el concepto clásico de museo. Nos situaremos en el contexto actual de crisis que viven estos espacios legitimadores (museos, centros de arte contemporáneo, galerías,.), en un momento de profunda crisis económica, política y social. Y, por otra parte, examinaremos el impacto de las tecnologías digitales en la producción, distribución y recepción del arte contemporáneo; las nuevas formas de participación e interactividad en el arte (arte público, arte contextual, arte relacional) y la importancia de las teorías de la recepción en la configuración de las diferentes orientaciones conceptuales que trazan cuál debe ser el objetivo del museo en el siglo XXI. En definitiva, entre otros asuntos, intentaremos ver en esta última parte cuál es la situación actual del museo (su rol en el contexto socio-cultural, artístico y conceptual), y los retos a los que se enfrenta hoy día esta institución en el actual panorama de crisis globalizada. Analizando aquellas transformaciones a las que se ve avocado el museo para acomodarse en los cambios sociales en consonancia con la sociedad -de la información y mediática- contemporánea. Pues uno de los objetivos principales de esta tesis es precisamente debatir sobre el impacto de esas transformaciones, analizando aquellos paradigmas que han impulsado los cambios más drásticos en el museo a lo largo de su historia, a la vez que exponemos distintos ejemplos de intervención artística que han transgredido los límites del museo y han posibilitado el desarrollo de dispositivos críticos. Conjuntamente, en las tres partes se analizarán algunas de las críticas más destacadas al museo desde que nace como institución cultural hasta la actualidad por parte de filósofos, artistas, historiadores del arte e intelectuales. Así que la presente investigación ha devenido en pensamiento y reflexión crítica en torno al arte contemporáneo, la cultura contemporánea y la sociedad, en torno a las prácticas artísticas y su relación con los espacios expositivos de distribución, instituciones como centros de arte y de producción, galerías y museos, lo cual nos ha permitido adentrarnos en un análisis previo sobre la arquitectura de estos espacios -de ficción y consumo- como reclamo mediático y espectacular. Por último, un apartado con las conclusiones finales de los diferentes temas abordados, donde se recogen las principales reflexiones (críticas) que se derivan de este estudio, que nos ha servido sobre todo para reflexionar en torno al arte y cuestionar lo establecido. ; La présente thèse doctorale -intitulée «Le Musée Vide» (El Museo Vacío)- est animée par la conviction selon laquelle le musée a cessé d'être une simple caisse où conserver de nombreux objets, des bastions de quelques instruits, pour incarner des lieux fascinants conférant au visiteur des expériences novatrices allant au-delà de l'enseignement de l'Art et de l'Histoire. Autrefois fermés et impénétrables au grand public, les musées constituent désormais des enceintes ouvertes aux masses et jouent un rôle nouveau dans la société en tant que symbole de la Postmodernité. Si la culture et la connaissance occupent une place à part entière dans la société postindustrielle, la mémoire et sa récupération sont également devenues une obsession généralisée. Le concept de patrimoine culturel n'a pas cessé de grandir au cours de ces derniers temps avec l'intention apparente de satisfaire aussi bien une société postfordiste aspirant à «une plus grande connaissance» que le regard inflexible jeté sur le passé. Ainsi, la création et l'ampliation de nouveaux espaces culturels pour accueillir un patrimoine concret (matériel ou immatériel) sont devenues monnaie courante. Dès lors, de nombreux musées, aussi différents les uns que les autres, ont vu le jour, en ayant parfois eu recours à l'agrandissement ou la rénovation d'anciens bâtiments, pour donner place à des centres culturels ou de nouveaux espaces muséaux ou commémoratifs, expositions multiples, des nouveaux projets artistiques et culturels de numérisation (notamment grâce aux nouveaux mécanismes de production de l'image, aux nouvelles technologies de l'information et de la communication — TIC —, mais aussi grâce à la démocratisation informative des réseaux médiatiques) et aux nouveaux modèles muséologiques et muséographiques proposant une vision novatrice du musée n'ayant guère de rapport avec le musée-entrepôt classique. Les années 1970 ont été marquées par l'émergence de cet «effet musée» et la prolifération de la mémoire. Ce phénomène s'est par la suite intensifié à partir des années 1980, lors de la consolidation de la culture postmoderne du divertissement et de «l'Industrie Culturelle» de la société postindustrielle, coïncidant, ainsi, avec les stratégies révisionnistes de l'institution artistique et une croissance économique. Ceci est particulièrement spécial le cas du Centre Georges Pompidou de Paris (1977), précurseur dans l'avènement du public de masse, qui va annoncer la fin des musées du Mouvement Moderne et le début de la Postmodernité, au moment où l'on constatera le phénomène d'une augmentation considérable du nombre de musées et de centres d'art contemporain nouvellement fondés, qu'ils procèdent de nouvelles édifications ou de reconversions de bâtiments prévus à cet effet. Le musée assume déjà toute l'importance et a récupéré son monopole dans le discours artistique et dans la diffusion de l'art avec une vitalité encore jamais vue, et également la prolifération des centres artistiques, les galeries d'art et (macro)expositions pensés surtout en fonction de l'art contemporain. Ce phénomène a acquis une telle dimension qu'il invite à la réflexion, voire à la compréhension, et provoque, en ce qui «nous» concerne, un désir d'interprétation né de l'émerveillement suscité par le spectacle de l'architecture (muséale) se retrouvant principalement dans les musées et les centres d'art contemporain et agissant en tant qu'aimant d'audiences considérables. Ainsi, ces «musées-spectacles» (avec la signature Pritzker) font des contenants de véritables œuvres artistiques en soi. Étant celle-ci une des particularités du musée postmoderne (défini comme la nouvelle cathédrale du XXIe siècle), laquelle remarque notre culture globale dont la consommation de masse et la culture de l'image prévaut, encourageant le public au pèlerinage du bâtiment le déjà vu. Pendant les trois dernières décennies, le Musée en tant que contenant «neutre» est devenu un objet artistique du domaine de l'exposition en tout point remarquable et a donné lieu à des «nouvelles cathédrales» de notre temps, des espaces de promotion urbaine figurant parmi les plus influents, des lieux de pèlerinage touristique et d'attraction pour la consommation de masse. De ce fait, on est passé du modèle de musée-entrepôt au musée-usine (ou laboratoire) et, au cours des dernières années, au musée spectaculaire et captivant. Néanmoins, la crise actuelle du musée (d'art contemporain) enveloppée par le spectacle touristique entourant ces institutions, est profondément liée à une sursaturation à titre «d'effet Guggenheim» dans laquelle toute la communauté et la ville s'y plongent pendant la période de prospérité économique, plutôt que la diffusion artistique et culturelle. Laissant du coup la place à un modèle de musée particulièrement vide (dans son contenu), sans débats critiques, de discussion, et surtout de didactique, en valorisant davantage le contenant que le contenu. De cette manière, on abandonne cette idée de vide laissé par le musée moderne –autour des pratiques artistiques sur pédagogies critiques et inclusives - pour arriver à la vacuité de celui qui répond à la culture du spectacle. Il faut observer des vides (auprès de la muséologie et l'histoire de l'art) qui simulent être complétés à travers le spectacle de la mode, la consommation et la conception compte tenu de l'expansion sans limites du musée jamais réalisée jusqu'à présent. À une époque où l'œuvre d'art contemporain se produit et s'étend aussi dans les espaces fermés comme dans les espaces naturels, urbains et sur Internet. D'où aussi le titre de la présente recherche, car avec cette idée de musée vide on essaie d'exprimer la métaphore d'un musée (étendu) déplacé, infini et imaginaire, pour après se rendre jusqu'aux non-espaces du musée virtuel. De sorte que cet intérêt pour le musée est né d'une série de questions qui, en tant qu'artiste et consommatrice (d'art) intéressée, évidemment par le fait expositif, résulte des questions posées sur les pratiques d'exhibition hors et dehors des musées et autour des espaces de discussion à propos des pratiques artistiques et institutionnelles. Notamment dans un moment où paradoxalement la mère institutionnelle muséale se trouve encore une fois en pleine crise d'identité –à l'égard d'un contexte de profonde crise économique, sociale et politique-, à la recherche d'une reformulation nécessaire de sa conception depuis son usage, selon sa finalité en accord avec les nouveaux temps. Le but principal de cette recherche théorique est celui de réfléchir et de débattre sur les différentes interrogations que le phénomène des musées actuels pose, particulièrement des musées et des centres d'art contemporain. D'une part, avec le désir de réfléchir – après une perspective critique - en ce qui concerne le concept de musée en soi, son rôle/fonction dans monde contemporain. Et d'autre part, approfondir la connaissance des nouvelles approches et les usages du musée dans le cadre de ses différentes périodes et exemples nationaux et internationaux, aussi dissemblables en relation avec celles que le musée traditionnel a assumé depuis ses origines: au début ils étaient de simples entrepôts, des contenants de trésors dignes d'être admirés, pour finalement exiger d'eux une dynamique vivante, changeante et rénovatrice. Afin de déchiffrer les clés des voies naissantes du Musée Contemporain (dans une perspective socioculturelle, artistique et conceptuelle) et de débattre à propos de l'impact de ses transformations, alors qu'on est en train d'analyser les paradigmes qui ont stimulé les changements les plus drastiques auprès du musée tout au long de son histoire, en même temps que l'on présente différents exemples d'intervention artistique qui ont transgressé les limites du musée et ont permis le développement des dispositifs critiques. De cette façon il y a aussi une analyse et un débat critique concernant l'état de l'art contemporain ainsi que sa médiation. Non seulement faut-il analyser la manière dont la création des nouveaux musées propose de nouveaux concepts et des tracés esthétiques, culturels et philosophiques, mais il faut aussi tenir compte, entre autre, de la présentation d'exposition – en tant que format étoile- de l'art contemporain étant donné que l'exposition comprise comme dispositif de présentation artistique est l'un des éléments primordiaux de l'articulation discursive du musée. Les mécanismes et les relations de pouvoir et de contrôle des institutions muséales où les propositions et les idées formulées par les différents auteurs se formulent, depuis la théorie critique (de l'école de Francfort et postmoderne), jusqu'à la théorie artistique contemporaine et la critique institutionnelle où se trouvent beaucoup de demandes, qui, plutôt que d'y répondre, nous tient à cœur de les poser. Par la suite, la thèse invite à réfléchir sur le nouveau changement du paradigme qui entoure l'institution muséale et à partir de là, identifier la série de problématiques qui continuent à exister dans les musées afin de voir ses limites ou contradictions et créer une réflexion pour proposer de nouveaux défis pour le XXIe siècle. Jusqu'à nos jours, le rôle du musée comme institution culturelle n'a jamais été autant remis en question à tel point que de nombreuses fois on entend parler d'une «mort du musée», concrètement des musées d'art contemporain. Mais malgré le fait que le musée est une «institution en crise» cela n'avait pas non plus éveillé l'intérêt comme le démontre la récente et nombreuse production bibliographique muséale en même temps qu'il est devenu le centre de repère de plusieurs historiens, théoriques et artistes, comme paradigme de la culture contemporaine, reléguant l'œuvre d'art en arrière-plan. De fait, la pertinence de ce travail remet en cause aussi le précèdent qui a conduit à la préoccupation à propos de l'une des questions à analyser: la position artistique du bâtiment-musée, car comme on avait déjà mentionné auparavant, l'intérêt de créer une conception spectaculaire a signifié le risque de l'architecture du musée minimise l'importance aux œuvres exposées. Tel que le Guggenheim de Bilbao revenu à la mode, inauguré avec succès en 1997, comme un paradigme de la culture transformé en un instrument de la consommation, mais aussi de la revitalisation urbaine et économique. Cette question posée des centaines de fois (en particulier sur les forums, lors de conférences et dans des publications spécialisées) reste pertinente à analyser puisqu'elle se rapporte entièrement à la crise de ces institutions culturelles. Pourtant, après avoir passé les dernières années du phénomène «effet musée», en augmentant en plein boom économique, nous nous situons dans des nouveaux temps d'incertitude, où nous contribuerons (en guise de réflexion) à la discussion en introduisant quelques sujets sur la question: comment le récent impact de la crise financière met en danger soit la survie de beaucoup de musées et centres culturels comme la divulgation, éducation et recherche sur l'art et le culturel. On y souligne également comment la crise économique oblige à favoriser une reconfiguration des institutions culturelles et les nouvelles manières de comportement de ses protocoles internes. Les nouveaux chemins qui s'ouvrent dans une période de transformation radicale comme l'actuel et le conséquent changement de paradigme économique, social, politique et culturel qui se produit de nos jours, favorisent de nouveaux espaces de production et de collaboration, de nouvelles manières de financement, de production et de distribution pour les arts, ainsi que les réseaux de collaboration et échanges -autour des biens communs et de la gestion collective- qui ouvrent également de nouveaux modes de production, distribution, réception de la pensée critique, où le point de départ et du commun –et celui qui marque un changement politique et social- est le contexte actuel de crise. De sorte que pareillement incontournables sont les transformations qui apparaissent à la lumière des changements produits avec l'apparition de nouvelles technologies de l'information et de la communication (TIC), surtout avec Internet, puisqu'ils sont en train de modifier la société actuelle qui affecte directement le monde de l'art. Tout cela offre une analyse essentielle, celle d'adopter une méthodologie de travail réflexive et critique, d'après une sensibilisation avec le sujet à partir de l'observation et expérience dans la visite de ceux et d'autres espaces d'exposition enrichie avec la théorie et des critiques institutionnelles, à une consultation de sources bibliographiques en matière muséale et dans des publications de revues spécialisées, investigations, monographies, essaies, pages web, la presse, etc. La présente recherche trouve sa marque théorique étayé chez divers auteurs de différents secteurs de la connaissance qui principalement entourent le domaine muséal: l'histoire de l'art, l'architecture, la philosophie, l'esthétique, la muséologie, la sociologie, l'art contemporain. Malgré le fait qu'il existe une large et grande variété littéraire sur le thème de recherche, cette thèse vise à couvrir le manque d'études et d'analyses de l'objet du musée dans le domaine des Beaux-arts; approfondir sur les enjeux actuels dans le monde de l'art et ainsi analyser un certain nombre de paradigmes entourant le monde des musées et le monde de l'art contemporain, soulevant des questions et réflexions clés concernant la validité, la portée et sa nature. De ce sujet en vigueur et en discussion, pour que cette thèse théorique -de typologie critique- ne constitue pas un point final de ce travail, mais une porte ouverte sur l'approfondissement de ce cas d'étude ou d'un autre. Et même s'il sera légèrement difficile de tirer des conclusions définitives sur une question telle que le musée et le monde de l'art qui est en transformation constante, nous constatons qu'il y a un vide, un problème, autrement il ne se serait pas généré autant de critiques du musée, en particulier à partir de la seconde moitié du XXe siècle, et non plus l'énorme quantité de la recherche et de la littérature théorique sur celui-ci, qui a également conduit dans les trois dernières décennies à un débat sur la spécificité du musée et des espaces d'exposition, l'art et, par conséquent, de nouvelles définitions du même acte créateur. Par contre, il est certain que, après les données que l'histoire de l'art nous a offert, le musée s'est vu obligé dans une crise de renouvellement permanente. S'il préfère ne pas mourir à changer en continuation et évoluer selon les tendances artistiques et les besoins sociaux. Donc, pour une meilleure compréhension et prise de conscience de cette réalité, nous essaierons de rendre compte des changements les plus spectaculaires subis par le musée à travers l'histoire, laissant indéfectibles les formes des bâtiments. Surtout depuis la naissance du musée en tant qu'institution publique à la fin du XVIIIe et au début du XIXe siècle, en conséquence du pas définitif de la collection et la présentation de l'art privé dans le domaine public, après la Révolution française; la naissance et le développement du musée d'art moderne jusqu'aux projets de musée générés par le Mouvement Moderne dans la première moitié du XXe siècle et, d'autre part, sa conversion en centres d'art contemporain dans la deuxième moitié du dernier siècle; pour ensuite mettre ce travail dans ce développement historique, plaçant le musée dans notre ère de l'information/communication, post-moderne et mondialisée, et d'en tirer un certain nombre de conséquences pratiques pour la recherche. De cette manière, analyser comment la forme et la fonction du musée a changé au cours de l'histoire va nous permettre de nous livrer à des réflexions (critiques) autour de la crise inhérente ayant poursuivi le musée depuis ses origines. Par rapport à la structure de la thèse, elle se présente en trois grands blocs comprenant un total de dix chapitres, plus les conclusions finales, destinées, d'une part, sur la base des objectifs proposés et, d'autre part, aux étapes les plus importantes de l'origine et le développement du musée, dans ces événements et phénomènes pertinents (à partir d'un passé lointain et récent) qui sont devenus un changement de paradigme, ainsi que les différentes positions qui sont considérées dominantes auprès des formes des musées contemporains. Bien qu'il ait tout essayé pour délimiter le plus possible la recherche, le sujet en question nous rappelle au rhizome car dès que le sujet autour du musée se relance, d'autres sujets apparaissent conduisant également à la formulation de nouvelles questions. Voilà pourquoi, dans le cadre de la recherche ont été simultanément traités presque tous les points sous l'influence réciproque des diverses observations et conceptualisations. Avec un ton simple, bien que légèrement philosophique, on se penche sur les diverses questions soulevées dans les deux premières parties de l'étude un voyage historique est fait dans la construction de ces espaces destinés à l'art et comme une sorte de registre (évaluation) des mouvements (architecturales) dominants qui ont enveloppé la conception du musée à travers l'histoire, avec l'intention d'approfondir sur la transformation de l'institution. En plus d'analyser les diverses typologies muséales qui ont été mises en place tout au long de l'histoire, on verra de cette manière que le rapport établi entre l'œuvre et le cadre de l'espace, auquel il est insert, tient à générer plusieurs tensions, comme par exemple lors de l'interaction avec une «architecture muséale» comme l'actuelle d'une très forte charge narcissiste. Justement, nous rendrons compte des questions et des conflits autour de ces contenants d'art qui ont été présents depuis la création des musées, une raison de plus pour qu'on se situe aux différentes périodes afin de rendre compte si le musée est un espace équitable, qualifié et autonome pour accueillir l'œuvre d'art contemporain et le spectateur. De même, dans la troisième partie on va examiner si le format traditionnel de l'exposition (physique) est toujours le plus approprié pour héberger les propositions novatrices et les pratiques artistiques qui naissent hors du cadre institutionnel. Donc, dans cette dernière partie, à la Postmodernité, on décrit les nouveaux paradigmes de représentation impliquant le musée depuis le début du postmodernisme jusqu'à ce jour (et en somme, ils transgressent la mission traditionnelle du musée et ses limites). La première partie comporte «le concept de musée et son expression architectural» (el Concepto de Museo y su Expresión Arquitectónica), distribuée sur les trois premiers chapitres de la thèse où se définissent les notions les plus importantes de cette recherche. On examine en premier lieu la définition et la formation historique du concept de musée, son origine dans l'histoire et sa signification dans l'Antiquité, la gestation du Musée depuis déjà près de trois siècles, et les premières dichotomies de l'œuvre d'art avec l'espace qui y contient. On analyse la découverte de façons d'exposer et son expression spatiale dans les typologies basiques, et étant donné le développement de ses transformations à la fois lentes et complexes aux prototypes architecturaux du premier tiers du XIXe siècle. Pour ce faire, nous prêtons attention à l'évolution des premières architectures (palatiales) de l'utilisation purement muséales (du XVIe siècle), aux premiers contenants de trésors d'art après s'être matérialisé à partir des «architectures dessinées». D'un autre côté, les causes et l'origine du musée public à la fin du XVIIIe siècle, sa gestation en tant qu'institution d'État public et du patrimoine, et l'essor des expositions temporaires au XIXe siècle (premièrement avec la création des musées d'artistes vivants et, d'autre part, avec le phénomène des expositions universelles); pour à la fin réfléchir sur la notion de «musée éphémère» face aux limites du muséeentrepôt, à côté des autres phénomènes socioculturels et les prototypes de musées contemporains qui transgressent la conception de Musée (traditionnel). Dans la seconde partie: «Les précédents artistiques du musée postmoderne» (Antecedentes Artísticos del Museo Postmoderno). Tout au long des chapitres 4, 5 et 6 on expliquera les transformations socioculturelles, et les changements et les innovations dans l'art et l'architecture du XXe siècle. Seront analysées les contributions de l'art et l'architecture d'avant-garde dans la conception du Musée d'Art Moderne - MOMA- de New York (à travers une nouvelle énonciation esthétique et conceptuelle qui va s'imposer tout au long du XXe siècle sur le non apprécié palais ou temple des arts), avec les contributions des enseignants du Mouvement Moderne (Le Corbusier, Mies van der Rohe, Frank Lloyd Wright) dans le développement et l'évolution de celuici. Ainsi que les contributions des critiques, théoriciens, artistes, sociologues et philosophes qui ont durement interrogé le musée à partir de différents points de vue, jusqu'aux débuts de la Postmodernité. Pour finir cette deuxième partie avec ces antécédents plus proches du musée postmoderne: le spectaculaire Musée Guggenheim de New York, avec son espace d'exposition de mouvement continu, et l'espace flexible et interdisciplinaire Beaubourg à Paris, entre autres propositions de musées inconstructibles mais d'un impact considérable. Nous situer dans l'ère Pompidou signifie établir un nouveau lien entre le musée et les néo-avant-gardes, lequel nous permettra de parler d'une rupture avec la culture officielle de la Modernité. Outre l'analyse architectonique et conceptuelle de ces projets qui ont marqué un changement de paradigme, nous nous introduisons dans quelques aspects du musée vus soit par des architectes, historiens de l'art soit par des philosophes et des artistes. De cette manière les différentes visions et apports qui ont influencé la configuration et l'évolution constante de cette institution socioculturelle s'étendent et, par conséquent, seront prises en considération. Il ne faudrait pas oublier, donc, tous les aspects aussi sociaux, économiques et politiques comme ceux liés au public. Dans la troisième partie, structurée dans les quatre derniers chapitres de la thèse, intitulée: «Transgresser les limites du musée: nouveaux paradigmes de représentation; nouvelles pratiques artistiques et curatoriales» (Transgrediendo los Límites del Museo: nuevos paradigmas representacionales; nuevas prácticas artísticas y curatoriales), on examine la situation actuelle que les musées et centres d'art contemporain traversent, englobant diverses questions liées à la Postmodernité, ses effets et les excès sur le musée en tant qu'institution culturelle. Alors que le déclencheur de la présente recherche, l'architecture (muséale) contemporaine et son artisticité (alimentée par l'importance accordée aux magnifiques contenants d'art et par la 'muséomanie' dans laquelle nous nous sommes vu impliqués les trois dernières décennies), cela nous a permis aussi de méditer sur les fondements de l'art contemporain. De cette manière, on introduit dans cette dernière partie le sujet plus large, de comment les limites du musée ont été dépassées afin d'analyser le musée comme un espace qui par lui-même exerce une influence ou une politique dans la société, et, d'autre part, les contradictions et limites qu'il présente en tant qu'institution culturelle. À cet effet, cette pratiques artistiques et curatoriales qui détachent la place de l'œuvre d'art et disloquent l'autorité du musée sont également analysées. À cet égard différents points y sont inclus sur les connexions entre l'esthétique et la politique. De la sorte, dans cette dernière partie, on va commencer par expliquer les nouveaux discours et les attitudes critiques face au Musée aux débuts de la Postmodernité; la critique féministe; la critique institutionnelle des années 1960-1970 (compte tenu la précédante critique des avant-gardes historiques radicales); les nouvelles formes de représentation qui entrainent la Postmodernité en exigeant des nouvelle formes d'exhibition, des nouveaux espaces (publiques) de production et distribution artistique. D'autre part, les différents modèles de musées contemporaines sont analysés avec des dynamiques assez divergents, nouveaux espaces artistiques et culturels -physiques et virtuels- qui finissent avec la notion classique de musée. On se situe alors dans le contexte actuel de crise que vivent ces espaces légitimateurs (musées, centres d'art contemporain, les galléries, etc.) dans un moment de profonde crise économique, politique et sociale. En outre, nous devons examiner l'impact des technologies digitales dans la production, distribution et réception de l'art contemporain; les nouvelles formes de participation et d'interactivité dans l'art (art public, art contextuel, art relationnel) et l'importance des théories de la réception dans la configuration de différentes orientations conceptuelles qui tracent le principal but du musée au XXIe siècle. En définitif, entre questions diverses, on va essayer de constater dans cette dernière partie, quelle est la situation actuelle du musée (son rôle dans un contexte socio-culturel, artistique et conceptuel) et les défis auxquels cette institution doit faire face de nos jours dans une situation de crise globalisée. En étudiant les transformations que le musée a subies pour s'installer aux changements en accord avec la société -de l'information et médiatique- contemporaine. Ensemble, les trois partis vont analyser certaines des critiques les plus remarquables du musée depuis sa naissance comme une institution culturelle jusqu'à présent de la part de philosophes, artistes, historiens de l'art et intellectuels. Donc, cette recherche est devenue critique dans la pensée et la réflexion autour de l'art contemporain, la culture contemporaine et de la société autour des pratiques artistiques et sa relation avec les espaces d'exposition de distribution, des institutions comme des centres d'art et de production, galeries et musées, qui nous a permis d'entrer dans une analyse précédente de l'architecture de ces espaces -de fiction et de la consommation- comme réclame médiatique et spectaculaire. Enfin, une section avec les conclusions finales des différents sujets abordés, où les principales réflexions (critiques) issues de cette étude apparaissent, qui nous a permis surtout à réfléchir sur l'art et à remettre en cause tout ce qui est établi. ; Premio Extraordinario de Doctorado US
IMPLEMENTASI KEBIJAKAN PEMILIHANKEPALA DAERAH DAN WAKIL KEPALA DAERAHKABUPATEN YAHUKIMO PROVINSI PAPUA TAHUN 2011OLEH : JOHN SIFFY MIRINNIM : 98083332ABSTRAKModel pemilihan kepala daerah secara langsung dalam sistem pemerintahan di Indonesia memasuki babak baru, dan amanat UUD 1945 pasal 18a dan secara khusus tentang model pemilihan di Provinsi Papua sebagai satu – satunya model pemilihan unik dalam era demokrasi modern. Negara mengakui dan menghormati satuan – satuan pemerintahan daerah yang bersifat khusus atau bersifat istimewa yang diatur dengan undang – undang dasar 1945 ayat ( 2 ) . Dalam peraturan tersebut negara mengakui dan menghormati kesatuan – kesatuan masyarakat hukum adat beserta hak – hak tradisionalnya sepanjang masih hidup dan sesuai dengan perkembangan masyarakat dan prinsip negara kesatuan Republik Indonesia yang diatur dalam undang – undang.Kekhususan yang dimiliki oleh propinsi Papua ini khususnya di wilayah Kabupaten Yahukimo menyangkut pemilihan Kepala daerah banyak menunjukan kekhususannya dibandingan dengan wilayah lain. Hal ini sangat menarik untuk diteliti lebih lanjut, untuk mendapatkan bagaiman fenomena yang terjadi di wilayah ini.Hal ini penting untuk mendapatkan gambaran tentang bagaimana proses demokrasi yang berkembang di wilayah-wilayah yang diberikan kekhususan dibandingkan dengan wilayah lain yang ada di Indonesia. Dengan diperolehnya gambaran tersebut diharapkan dapat dibuat beberapa rekomendasi guna kepentingan perkembangan demokrasi itu sendiri.Penelitian ini dilakukan di Kabupaten Yahukimo dimana pada beberapa waktu lalu baru selesai melakukan pemilihan kepala daerah dan wakil kepala daerah. Penelitian ini dilakukan dengan menggunakan metode kualitatif dengan mendeskripsikan berbagai proses yang terjadi pada saat pemilihan tersebut berlangsung.Pelaksanaan pesta demokrasi (Pemilukada ) di Kabupaten Yahukimo telah dilakanakan sesuai tahapan pemilukada namun masih terdapat permasalahan dimana proses demokrasi sedikit tercoreng, dengan terjadinya konflik yang walaupun sudah diselesaikan di pengadilan namun bibit konflik belum dapat dihilangkan sepenuhnya.Kata Kunci : Implementasi kebijakan, Pemilihan Kepala Daerah.PENDAHULUANA. Latar Belakang.Model pemilihan kepala daerah secara langsung dalam sistem pemerintahan di Indonesia memasuki babak baru, sesuai dengan asas negara kesatuan republik Indonesia sila ke – 4, kerakyatan yang dipimpin oleh hikmat kebijakanaan dalam permusyawatan perwakilan rakyat dan amanat UUD 1945 pasal 18a dan secara khusus tentang model pemilihan di Provinsi Papua sebagai satu – satunya model pemilihan unik dalam era demokrasi modern adalah konsistusional sesuai amanat UUD 1945 pasal 18b ayat ( 1 ) . Negara mengakui dan menghormati satuan – satuan pemerintahan daerah yang bersifat khusus atau bersifat istimewa yang diatur dengan undang – undang dasar 1945 ayat ( 2 ) . Negara mengakui dan mengahormati kesatuan – kesatuan masyarakat hukum adat beserta hak – hak tradisionalnya sepanjang masih hidup dan sesuai dengan perkembangan masyarakat dan prinsip negara kesatuan Republik Indonesia yang diatur dalam undang – undang. ( Dilla Candra Kirana, 2012:18 - 20 )Menurut Agustino, sejumlah alasan perubahan sistem pemilihan kepala daerah dari dipilih oleh DPRD menjadi dipilih langsung oleh masyarakat adalah karena mekanisme pemilihan secara langsung akan menghadirkan legitimasi yang lebih kuat bagi kepala daerah berbanding dengan pemilihan oleh DPRD, melibatkan partisipasi politik masyarakat secara nyata, dan mengukuhkan akuntabilitas pemimpin kepada rakyatnya. Ketiga konsep alasan tersebut diikat oleh satu konsep yaitu mengukuhkan demokrasi diaras local.( Ikhsan Darmawan, 2013:149-140)Sistem Pemilihan demokrasi modern diatur dalam undang – undang dan secara teknis pelaksanaan Pemilukada mengacu tentang pemberhentian, pengangkatan, pemilihan dan pengesahan kepala daerah, mengacu pada bab III, pasal 4 ayat 3 pemilihan sebagaimana dimaksud pada ayat (3), dilaksanakan secara demokratis berdasarkan asas langsung, umum, bebas, rahasia, jujur, dan adil. ( PP no.06 tahun 2005:2), sekalipun secara teknis tata cara dalam pelaksanaan mengandung asas LUBER namun praktek implementasi di masyarakat adat Papua memiliki model pemilihan masyarakat adat mengandung asas langsung umum bebas transparan ( LUBET ), pemilihan dengan carakesepakatan masyarakat telah mendapat legitimasi dari makamah sebagaimana termuat dalam pertimbangan hukum mahkamah konsistusi dalam putusan perkara Pemilihan Legislatif nomor 47-81/PHPU.A-VII/2009, tanggal 9 juni 2009 pada paragraph (3.24) yang antara lain mempertimbangkan:"menimbang bahwa mahkamah dapat memahami dan menghargai nilai budaya yang hidup di kalangan masyarakat papua yang khas dalam menyelenggarakan pemilihan umum dengan cara atau sistem "kesepakatan warga" Musyawarah atau "aklamasi") yang telah diterima masyarakat Yahukimo tersebut, karena jika dipaksakan pemilihan umum sesuai peraturan perundang-undangan yang berlaku dikwatirkan akan timbul konflik di antara kelompok-kelompok masyarakat setempat.mahkamah berpen-dapat, agar sebaiknya mereka tidak dilibatkan atau dibawa ke sistem persaingan atau perpecahan di dalam dan antar kelompok yang dapat mengganggu tatanan budaya masyarakat adat.( http://www.mahkamahkonstitusi.go.id )Dalam rangka pelaksanaan Pemilukada Kabupaten Yahukimo komisi pemilihan umum Yahukimo mengacu pada peraturan KPU no.06 tahun 2008. Pemilihan kepala daerah di Kabupaten Yahukimo dengan terbitkan surat keputusan rapat pleno KPU Kabupaten No.274/25/KPU-YHKM/VIII/2010.( SK : KPU Kabupaten Yahukimo,2011)Pemilihan kepala daerah secara langsung memberikan warna dan nilai tersendiri dalam tatanan hidup masyarakat dengan menyertakan rakyat Yahukimo secara langsung untuk menentukan pemimpin ideal didaerah sesuai keinginan rakyat, maka masyarakat dengan bebas menyatakan pendapat.Di sini kedaulatan rakyat benar - benar dihargai dan legitimasi pemimpin yang dihasilkan lebih kuat kedudukannya dibandingkan dengan pemilihan secara perwakilan. Dalam Pemilukada pada hakekatnya merupakan pembelajaran pendidikan politik bagi rakyat sesuai amanat konsistusi dalam rangka memberikan pendidikan politik semua elemen wajib memberikan pendidikan politik yang sehat, Sehingga masyarakat mampu memotivasi diri dan memahami tujuan memberikan hak politiknya tanpa mengorbankan kepentingannya.Dengan pola pikir dan pola tindak rakyat harus diarahkan pada kesadaran untuk bagaimana memahami dan mengerti akan arti sebuah demokrasi dalamdinamika politik berpolitik secara rasional,santun dan beretika menentukan pemimpin berkarakter dengan pilihan yang terbaik mampu membawa perubahan dalam kelangsungan pembangunan.B. Rumusan MasalahBertolak dari latar belakang diatas maka dirumuskan masalah penulisan ini adalah:1. Bagaimana dan seberapa besar implementasi kebijakan Pelaksanaan Pemilukada dapat terlaksana seperti sistem pemilihan demokrasi langsung yang menganut asa langsung, umum, bebas dan rahasia (LUBER).2. Mengapa masyarakat adat daerah terpencil pedalaman Papua Kabupaten Yahukimo lebih cenderungan menyalurkan hak politiknya dengan menganut asas Langsung,umum bebas dan transparan (LUBET) ?3. Model Pemilihan masyarakat adat dalam demokrasi modern dipandang sebagai tindakan inkonsistusional versus konsistusional di indonesia?C. Tujuan Penelitian1. Untuk memperoleh gambaran sejauhmana korelasi sebab akibat implementasi kebijakan dan output kebijkan yang mana masyarakat adat memahami sistem pemilihan asas luber dan factor apa yang mengaruhi pemilih lebih cenderung memilih sistem noken dan ikat merupakan inkonsistusional atau konsistusional ?2. Mengetauhi faktor apa yang mempengaruhi perilaku elit politik local dalam pola pikir dan pola tindak pemilih dan lembaga penyelenggara.3. Mengetahui sejauh mana Pemilukada dapat terlaksana tanpa meninggalkan benih konflik pemilukada?D. Manfaat Penelitian1. Secara teoritis, hasil penelitian ini diharapkan dapat memberikan sumbangan pemikiran teoritis bagi penelitian selanyutnya mengenai perilaku pemilih, penyelenggara dan model pemilihan yang tata carapemilihan mengandung nilai sosial budaya, norma adat dan agama dikota Yahukimo.2. Secara praktis, diharapkan akan menjadi masukan berharga bagi lembaga penyelenggara, elit politik nasional dan elit politik lokal di daerah untuk memberikan pendidikan politik yang santun, bermartabat tanpa menciptkan konflik dengan melaksanakan pesta demokrasi yang adil dan bermartabat sesuai prinsip nilai demokrasi, sehingga bermanfaat bagi kelangsungan pemilukada masa akan datang agar dilaksanakan secara demokratis menuju masyarakat damai sejahtera.3. Dalam proses pengambilan kebijakan masalah sistem pemilihan di masyarakat adat di tanah Papua, seyognya melakukan regulasi aturan yang maknai kekhususan, menghormati nilai budaya local dalam sistem pemilihan di Indonesia, upaya ini mendorong nilai – nilai kearifikan lokal yang dijamin oleh amanat konsistusi yang belum secara konsisten dilaksanakan karena sejumlah peraturan daerah belum dibuat secara maksimal, oleh karenanya dipandang penting untuk menerapkan undang – undang yang mencerminkan jati diri orang Papua didalam negara kesatuan republik Indonesia.TINJAUAN PUSTAKAA. Konsep Implementasi Kebijakan1. Pengertian Implementasi kebijakanImplementasi kebijakan merupakan tahap yang sangat penting dalam proses kebijakan publik. Suatu kebijakan harus diimplementasikan agar mempunyai dampak atau tujuan yang diinginkan bisa tercapai. Implementasi kebijakan dipandang dalam pengertian luas merupakan alat administrasi publik dimana aktor, organisasi, prosedur, teknik serta sumber daya diorganisasikan secara bersama-sama untuk menjalankan kebijakan guna meraih dampak atau tujuan yang diinginkan tersebut.Menurut Kamus Webster yang dikutip oleh Solichin Abdul Wahab adalah:"Konsep implementasi berasal dari bahasa inggris yaitu to implement. Dalam kamus besar webster, to implement (mengimplementasikan) berati to provide the means for carrying out (menyediakan sarana untuk melaksanakan sesuatu); dan to give practical effect to (untuk menimbulkan dampak/akibat terhadap sesuatu)". (Webster dalam Wahab, 2005:64).Jadi sesuatu yang dilakukan untuk menimbulkan dampak atau akibat itu dapat berupa undang- undang, peraturan pemerintah pengganti undang – undang , keputusan peradilan dan kebijakan yang dibuat oleh lembaga-lembaga pemerintah dalam kehidupan kenegaraan.Solichin Abdul Wahab mendefinisikan implementasi kebijakan secara umum yaitu : "Implementasi adalah tindakan-tindakan yang dilakukan baik oleh individu-individu, pejabat-pejabat, atau kelompok - kelompok pemerintah atau swasta yang diarahkan pada tercapainya tujuan-tujuan yang telah digariskan dalam keputusan kebijakan"(1997:63).Sedangkan Implementasi kebijakan menurut guru besar ilmu administrasi UNPAD, Prof. H. Tachjan dalam bukunya Implementasi Kebijakan Publik menyimpulkan bahwa : "Implementasi kebijakan publik merupakan proses kegiatan administratif yang dilakukan setelah kebijakan ditetapkan/ disetujui. Kegiatan ini terletak di antara perumusan kebijakan dan evaluasi kebijakan. Implementasi Kebijakan mengandung logika yang top-down, maksudnya menurunkan / menafsirkan alternatif – alternatif yang masih abstrak atau makro menjadi alternatif yang bersfat konkrit atau mikro" (2006: 25)Dari uraian di atas diperoleh suatu gambaran bahwa, implementasi kebijakan publik merupakan proses kegiatan administratif yang dilakukan setelah kebijakan ditetapkan/disetujui. Kegiatan ini terletak di antara perumusan kebijakan dan evaluasi kebijakan. Implementasi kebijakan mengandung logika yang top-down, Sedangkan format kebijakan mengandung logika botton up, dalam arti proses ini diawali dengan pemetaan kebutuhan publik atau pengakomodasian tuntutan lingkungan lalu diikuti dengan pencarian dan pemilihan alternatif cara pemecahannya, kemudian diusulkan untuk ditetapkan sebagai acuan dalam implementasi kebijakan yang bisa diterima oleh public.Pembuatan kebijakan di satu sisi merupakan proses yang memiliki logika bottom-up, dalam arti proses kebijakan diawali dengan penyampaian aspirasi, permintaan atau dukungan dari masyarakat. Sedangkan implementasi kebijakan di sisi lain di dalamnya memiliki logika top-down, dalam arti penurunan alternatif kebijakan yang abstrak atau makro menjadi tindakan konkrit atau mikro (Wibawa, 1994: 2).Grindle (1980: 7) menyatakan, implementasi merupakan proses umum tindakan administratif yang dapat diteliti pada tingkat program tertentu. Sedangkan Van Meter dan Horn (Wibawa, dkk., 1994: 15) menyatakan bahwa implementasi kebijakan merupakan tindakan yang dilakukan oleh pemerintah dan swasta baik secara individu maupun secara kelompok yang dimaksudkan untuk mencapai tujuan. Grindle (1980: 7) menambahkan bahwa proses implementasi baru akan dimulai apabila tujuan dan sasaran telah ditetapkan, program kegiatan telah tersusun dan dana telah siap dan telah disalurkan untuk mencapai sasaran.Menurut Lane, implementasi sebagai konsep dapat dibagi ke dalam dua bagian. Pertama, implementation = F (Intention, Output, Outcome). Sesuai definisi tersebut, implementasi merupakan fungsi yang terdiri dari maksud dan tujuan, hasil sebagai produk dan hasil dari akibat. Kedua, implementasi merupakan persamaan fungsi dari implementation = F (Policy, Formator, Implementor, Initiator, Time).Penekanan utama kedua fungsi ini adalah kepada kebijakan itu sendiri, kemudian hasil yang dicapai dan dilaksanakan oleh implementor dalam kurun waktu tertentu (Sabatier, 1986: 21-48).Implementasi kebijakan menghubungkan antara tujuan kebijakan dan realisasinya dengan hasil kegiatan pemerintah. Hal ini sesuai dengan pandangan Van Meter dan Horn (Grindle, 1980: 6) bahwa tugas implementasi adalah membangun jaringan yang memungkinkan tujuan kebijakan publik direalisasikan melalui aktivitas instansi pemerintah yang melibatkan berbagai pihak yang berkepentingan (policy stakeholders).2. Perspektif Implementasi KebijakanImplementasi kebijakan publik dapat dilihat dari beberapa perspektif atau pendekatan. Salah satunya ialah implementation problems approach yang diperkenalkan oleh Edwards III (1984: 9-10). Edwards III mengajukan pendekatan masalah implementasi dengan terlebih dahulu mengemukakan dua pertanyaan pokok, yakni: (i) faktor apa yang mendukung keberhasilan implementasi kebijakan? dan (ii) faktor apa yang menghambat keberhasilan implementasi kebijakan? Berdasarkan kedua pertanyaan tersebut dirumuskan empat faktor yang merupakan syarat utama keberhasilan proses implementasi, yakni komunikasi, sumber daya, sikap birokrasi atau pelaksana dan struktur organisasi, termasuk tata aliran kerja birokrasi. Empat faktor tersebut menjadi kriteria penting dalam implementasi suatu kebijakan.Komunikasi suatu program hanya dapat dilaksanakan dengan baik apabila jelas bagi para pelaksana. Hal ini menyangkut proses penyampaian informasi, kejelasan informasi dan konsistensi informasi yang disampaikan. Sumber daya, meliputi empat komponen yaitu staf yang cukup (jumlah dan mutu), informasi yang dibutuhkan guna pengambilan keputusan, kewenangan yang cukup guna melaksanakan tugas atau tanggung jawab dan fasilitas yang dibutuhkan dalam pelaksanaan.Disposisi atau sikap pelaksana merupakan komitmen pelaksana terhadap program. Struktur birokrasi didasarkan pada standard operating prosedure yang mengatur tata aliran pekerjaan dan pelaksanaan kebijakan.Untuk memperlancar implementasi kebijakan, perlu dilakukan diseminasi dengan baik. Syarat pengelolaan diseminasi kebijakan ada empat, yakni: (1) adanya respek anggota masyarakat terhadap otoritas pemerintah untuk menjelaskan perlunya secara moral mematuhi undang-undang yang dibuat oleh pihak berwenang;(2) adanya kesadaran untuk menerima kebijakan. Kesadaran dan kemauan menerima dan melaksanakan kebijakan terwujud manakala kebijakan dianggap logis; (3) keyakinan bahwa kebijakan dibuat secara sah; (4) awalnya suatukebijakan dianggap kontroversial, namun dengan berjalannya waktu maka kebijakan tersebut dianggap sebagai sesuatu yang wajar.Menurut Mazmanian dan Sabatier (1983: 5), terdapat dua perspektif dalam analisis implementasi, yaitu perspektif administrasi publik dan perspektif ilmu politik. Menurut perspektif administrasi publik, implementasi pada awalnya dilihat sebagai pelaksanaan kebijakan secara tepat dan efisien. Namun, pada akhir Perang Dunia II berbagai penelitian administrasi negara menunjukkan bahwa ternyata agen administrasi publik tidak hanya dipengaruhi oleh mandat resmi, tetapi juga oleh tekanan dari kelompok kepentingan, anggota lembaga legislatif dan berbagai faktor dalam lingkungan politis.Perspektif ilmu politik mendapat dukungan dari pendekatan sistem terhadap kehidupan politik. Pendekatan ini seolah-olah mematahkan perspektif organisasi dalam administrasi publik dan mulai memberikan perhatian terhadap pentingnya input dari luar arena administrasi, seperti ketentuan administratif, perubahan preferensi publik, teknologi baru dan preferensi masyarakat. Perspektif ini terfokus pada pertanyaan dalam analisis implementasi, yaitu seberapa jauh konsistensi antara output kebijakan dengan tujuannya.Ripley memperkenalkan pendekatan "kepatuhan" dan pendekatan "faktual" dalam implementasi kabijakan (Ripley & Franklin, 1986: 11). Pendekatan kepatuhan muncul dalam literatur administrasi publik. Pendekatan ini memusatkan perhatian pada tingkat kepatuhan agen atau individu bawahan terhadap agen atau individu atasan. Perspektif kepatuhan merupakan analisis karakter dan kualitas perilaku organisasi.Menurut Ripley, paling tidak terdapat dua kekurangan perspektif kepatuhan, yakni: (1) banyak faktor non-birokratis yang berpengaruh tetapi justru kurang diperhatikan, dan (2) adanya program yang tidak didesain dengan baik. Perspektif kedua adalah perspektif faktual yang berasumsi bahwa terdapat banyak faktor yang mempengaruhi proses implementasi kebijakan yang mengharuskan implementor agar lebih leluasa mengadakan penyesuaian. Kedua perspektif tersebut tidak kontradiktif, tetapi saling melengkapi satu sama lain. Secaraempirik, perspektif kepatuhan mulai mengakui adanya faktor eksternal organisasi yang juga mempengaruhi kinerja agen administratif.Kecenderungan itu sama sekali tidak bertentangan dengan perspektif faktual yang juga memfokuskan perhatian pada berbagai faktor non-organisasional yang mempengaruhi implementasi kebijakan (Grindle, 1980: 7).Berdasarkan pendekatan kepatuhan dan pendekatan faktual dapat dinyatakan bahwa keberhasilan kebijakan sangat ditentukan oleh tahap implementasi dan keberhasilan proses implementasi ditentukan oleh kemampuan implementor, yaitu: (1) kepatuhan implementor mengikuti apa yang diperintahkan oleh atasan, dan (2) kemampuan implementor melakukan apa yang dianggap tepat sebagai keputusan pribadi dalam menghadapi pengaruh eksternal dan faktor non-organisasional, atau pendekatan faktual.3. Model Implementasi KebijakanMenurut Sabatier (1986: 21-48), terdapat dua model yang berpacu dalam tahap implementasi kebijakan, yakni model top down dan model bottom up. Kedua model ini terdapat pada setiap proses pembuatan kebijakan. Model elit, model proses dan model inkremental dianggap sebagai gambaran pembuatan kebijakan berdasarkan model top down. Sedangkan gambaran model bottom up dapat dilihat pada model kelompok dan model kelembagaan. Sabatier (1983: 5), terdapat dua perspektif dalam analisis implementasi, yaitu perspektif administrasi publik dan perspektif ilmu politik. implementasi pada awalnya dilihat sebagai pelaksanaan kebijakan secara tepat dan efisien.Model yang dikembangkan Hogwood dan sabiter (wibawa,1995), model yang disusun atas dasar proses implementasi kebijakan sebagai suatu proses ditegaskan bahwa dalam tahapan implemtasi kebijakan terdapat tiga variable bebas yang dapat berpengaruh (1) mudah atau tidaknya masalah yang dikendalikan,(2) kemampuan kebijakan untuk menstrukturkan proses implementasi (3).Variabel diluar kebijaksanaan yang mempengaruhi proses implementasi.Menurut Grindle (1980: 6-10) memperkenalkan model implementasi sebagai proses politik dan administrasi. Model tersebut menggambarkan prosespengambilan keputusan yang dilakukan oleh beragam aktor, dimana keluaran akhirnya ditentukan oleh baik materi program yang telah dicapai maupun melalui interaksi para pembuat keputusan dalam konteks politik administratif. Proses politik dapat terlihat melalui proses pengambilan keputusan yang melibatkan berbagai aktor kebijakan, sedangkan proses administrasi terlihat melalui proses umum mengenai aksi administratif yang dapat diteliti pada tingkat program tertentu.Tujuan implementasi kebijakan diformulasi ke dalam program aksi dan proyek tertentu yang dirancang dan dibiayai. Program dilaksanakan sesuai dengan rencana. Implementasi kebijakan atau program – secara garis besar – dipengaruhi oleh isi kebijakan dan konteks implementasi. Keseluruhan implementasi kebijakan dievaluasi dengan cara mengukur luaran program berdasarkan tujuan kebijakan.Pada aspek pelaksanaan, terdapat dua model implementasi kebijakan publik yang efektif, yaitu model linier dan model interaktif (lihat Baedhowi, 2004: 47). Pada model linier, fase pengambilan keputusan merupakan aspek yang terpenting, sedangkan fase pelaksanaan kebijakan kurang mendapat perhatian atau dianggap sebagai tanggung jawab kelompok lain. Keberhasilan pelaksanaan kebijakan tergantung pada kemampuan instansi pelaksana. Jika implementasi kebijakan gagal maka yang disalahkan biasanya adalah pihak manajemen yang dianggap kurang memiliki komitmen sehingga perlu dilakukan upaya yang lebih baik untuk meningkatkan kapasitas kelembagaan pelaksana.Berbeda dengan model linier, model interaktif menganggap pelaksanaan kebijakan sebagai Berbeda dengan model linier, model interaktif menganggap pelaksanaan kebijakan sebagai proses yang dinamis, karena setiap pihak yang terlibat dapat mengusulkan perubahan dalam berbagai tahap pelaksanaan.Hal itu dilakukan ketika kebijakan publik dianggap kurang memenuhi harapan stakeholders. Ini berarti bahwa berbagai tahap implementasi kebijakan publik akan dianalisis dan dievaluasi oleh setiap pihak sehingga potensi, kekuatan dan kelemahan setiap fase pelaksanaannya diketahui dan segera diperbaiki untuk mencapai tujuan. Pada gambar 03 terlihat bahwa meskipun persyaratan input sumberdaya merupakan keharusan dalam proses implementasi kebijakan, tetapihal itu tidak menjamin suatu kebijakan akan dilaksanakan dengan baik. Input sumberdaya dapat digunakan secara optimum jika dalam proses pengambilan keputusan dan pelaksanaan kebijakan terjadi interaksi positif dan dinamis antara pengambil kebijakan, pelaksanaan kebijakan dan pengguna kebijakan (masyarakat) dalam suasana dan lingkungan yang kondusif.Jika model interaktif implementasi kebijakan di atas disandingkan dengan model implementasi kebijakan yang lain, khususnya model proses politik dan administrasi dari Grindle, terlihat adanya kesamaan dan representasi elemen yang mencirikannya. Tujuan kebijakan, program aksi dan proyek tertentu yang dirancang dan dibiayai menurut Grindle menunjukkan urgensi fase pengambilan keputusan sebagai fase terpenting dalam model linier implementasi kebijakan. Sementara itu, enam elemen isi kebijakan ditambah dengan tiga elemen konteks implementasi sebagai faktor yang mempengaruhi aktivitas implementasi menurut Grindle mencirikan adanya interaksi antara pengambil kebijakan, pelaksana kebijakan dan pengguna kebijakan dalam model interaktif.Begitu pula istilah model proses politik dan proses administrasi menurut Grindle, selain menunjukkan dominasi cirinya yang cenderung lebih dekat kepada ciri model interaktif implementasi kebijakan, juga menunjukkan kelebihan model tersebut dalam cara yang digunakan untuk mengukur keberhasilan implementasi kebijakan, beserta output dan outcomesnya.Selain model implementasi kebijakan di atas Van Meter dan Van Horn mengembangkan Model Proses Implementasi Kebijakan. (Tarigan, 2000: 20). Keduanya meneguhkan pendirian bahwa perubahan, kontrol dan kepatuhan dalam bertindak merupakan konsep penting dalam prosedur implementasi. Keduanya mengembangkan tipologi kebijakan menurut: (i) jumlah perubahan yang akan dihasilkan, dan (ii) jangkauan atau ruang lingkup kesepakatan mengenai tujuan oleh berbagai pihak yang terlibat dalam proses implementasi.Tanpa mengurangi kredibilitas model proses implementasi kebijakan dari Van Meter dan Van Horn terlihat bahwa elemen yang menentukan keberhasilan penerapannya termasuk ke dalam elemen model proses politik dan administrasimenurut Grindle. Kata kunci yakni perubahan, kontrol dan kepatuhan termasuk dalam dimensi isi kebijakan dan konteks implementasi kebijakan. Demikian pula dengan tipologi kebijakan yang dibuat oleh keduanya termasuk dalam elemen isi kebijakan dan konteks implementasi menurut Grindle. Tipologi jumlah perubahan yang dihasilkan termasuk dalam elemen isi kebijakan dan tipologi ruang lingkup kesepakatan termasuk dalam konteks implementasi.Implementasi kebijakan pada era sebelum tahun 1970-an masih belum memperoleh perhatian yang serius dari para administrator publik, walaupun studi mengenai kebijakan publik sudah mulai berkembang pada dasawarsa 1950-an, sebagaimana dikemukakan oleh Edwards III melalui kajian pada pemerintahan Amerika Serikat. Pada tahun 1970-an, barulah muncul permasalahan berkaitan dengan pelaksanaan dan penerapan kebijakan, sebagaimana dikemukakan Edwards III (1980 :9-10), sebagai berikut: ". four critical factors or variabels in implementing public policy: communication, resourcess, dispositions or attitudes, and bureaucratic structure". Keempat faktor atau variabel tersebut merupakan gejala mengapa suatu kebijakan yang telah dirumuskan tidak tercapai sesuai dengan tujuan dalam implementasinya? Keempat faktor atau variabel penyebab tidak terimplementasikanya kebijakan atau program tersebut dapat dijelaskan sebagai berikut:1. Komunikasi (communication), merupakan dimensi penting bagi administrator publik dalam mengimplementasikan kebijakan, khususnya untuk pencapaian efektivitas program melalui transmisi personel yang tepat, jelasnya perintah yang diinstruksikan oleh atasan dalam pelaksanaan dilapangan, dan kekonsistenan pelaksana keputusan atau program oleh semua pelaksana maupun atasan pemberi instruksi.Ada 3 aspek penting dalam dimensi komunikasi ini, yaitu menyangkut indikator:Setiap wilayah yang menjadi kebijakannya akan menyesuaikan dengan prioritas kebijakan yang berbeda-beda. Baik menyangkut perbedaan komitmen, dan cara-cara yang berbeda dalam menangulangi permasalahanya, sebagaimana di kemukanan oleh Edwards III (1980:116), di bawah ini:"Different bereaucratic units are likely to have different views on policies. Intra and interagency disagreements inhibit cooperation and hider implementaion. Within a sigle policy area, each relevant agency probably has different priorities, different commitments, and defferent methods of handling problems".Perubahan pegawai birokrasi pemerintahan merupakan hal sulit, dan hal ini tidak menjamin bahwa proses implementasi kebijakan akan berjalan dengan baik. Teknik yang potensial untuk merubah permasalahan implementator tetap dapat menjalankan kebijakan sesuai dengan tujuan yaitu merubah sikap para implementator melalui manipulasi insentif-insentif,sebagaimana di kemukanan oleh Edwards III (1980:116), di bawah ini:"Changing the personel in government bereaucracies is difficult, and it does not ensure that the implementation process will proceed smoothly. Another potential technique to deal with the problem of implementor' dispositions is to alter dispositions of existing implementors through the manipulation of incentives".Kecenderungan-kecenderungan dalam implementasi kebijakan menekankan bagaimana kesulitan suatu implementasi kebijakan atau program mendapatkan permasalahan yang dilakukan oleh para implementator birokrasi pemerintah sendiri dalam mengimplementasikan kebijakan dengan adanya penafsiran kebijakan dari unit atas sampai unit pelaksana.2. Struktur Birokrasi (bureuacratic structure).Birokrasi mempunyai peranan penting dalam implementasi kebijakan walaupun merupakan organisasi yang besar dan komplek, organisasi yang dominan dan mampu untuk melaksanakan setiap kebijakan atau program, serta tidak ada organisasi sekuat birokrasi yang mampu bertahan dalam keadaan situasi apapun (survive) bagaimanapun pengaruh ekternal mempengaruhinya, bahkan Edwards III menegaskan birokrasi jarang mati.Ada dua karakteristik dalam struktur birokrasi menurut pandangan Edwards III, yaitu:a. Standard Operating Procedures (SOP), yaitu berkaitan dengan:1) masalah-masalah sosial dan urusan publik;2) instruksi yang dominan pada tahap-tahap yang berbeda; dan3) tujuan yang berbeda berada pada lingkungan yang luas dan komplek.SOP pada dasarnya merupakan tatanan prosedur kerja birokrasi dalam melaksanakan fungsi dan tugasnya, yang secara internal birokrasi dapat mengatur sumber-sumber yang dimilikinya, baik berkaitan dengan sumber daya manusia, waktu, sarana dan prasarana.b. Fragmentation (fragmentasi), yaitu berkaitan dengan:1) survive ialah kekuatan untuk tetap bertahan hidup; dan2) bukan pilihan-pilihan netral dalam suatu kebijakan.Fragmentasi merupakan kemampuan birokrasi dalam menghadapi faktor-faktor ekternal yang dapat mempengaruhi birokrasi, baik berupa infrastruktur (LSM, partai politik, maupun lembaga-lembaga profesi) dan supra struktur (legislatif, eksekutif, maupun lembaga kenegaraan lainya)Pada sisi lain Edwards III menegaskan juga bahwa dari empat faktor yang berpengaruh terhadap implementasi kebijakan terjadi adanya interaksi yang langsung dan tidak langsung diantara beberapa faktor tersebut, sebagaimana di kemukakannya, bahwa:"Interactions between factors: Aside from directly affecting implementation, however also inderectly affect it through their impact on each other. In other words, communications affect to resources, disposition, and bureaucratic structures, which in turn influence implementation"(Edwards III, 1980:147).Model yang dikemukan oleh Edwards III ini sifatnya top down dan cocok diimplementasikan pada level birokrasi yang terstruktur pada suatu lembagapemerintahan, dalam hal ini setiap level hirarchi mempunyai peran sesuai dengan fungsi dalam penjabaran kebijakan yang akan dilaksanakan dan akan memudahkan terhadap implementasi suatu kebijakan pada masing-masing level birokrasi, yaitu mulai dari tingkat departemen (pemerintah pusat), pemerintah propinsi, pemerintah kabupaten/kota, sampai ketingkat pelaksana dilapangan. Model ini akan efektif bila perumusan kebijakan yang dibuatnya memperhatikan dan memprediksikan implementasi kebijakan yang akan dilaksanakan. Hal iniuntuk menghindari terjadinya rintangan dan hambatan dalam implementasi yang disebabkan oleh karena kekurang jelasan kebijakan dan kurangnya representatif terhadap keinginan masyarakat atau para pihak yang akan terkena oleh kebijakan tersebut.Model yang dikemukan oleh Edwards III ini sifatnya top down dan cocok diimplementasikan pada level birokrasi yang terstruktur pada suatu lembaga pemerintahan, dalam hal ini setiap level hirarchi mempunyai peran sesuai dengan fungsi dalam penjabaran kebijakan yang akan dilaksanakan dan akan memudahkan terhadap implementasi suatu kebijakan pada masing-masing level birokrasi, yaitu mulai dari tingkat departemen (pemerintah pusat), pemerintah propinsi, pemerintah kabupaten/kota, sampai ketingkat pelaksana dilapangan.C. Kerangka PemikiranPemilukada Kabupaten Yahukimo secara langsung merupakan proses penentuan pemimpin didaerah ini ,Pemilihan pemimpin ideal dipilih langsung oleh masyarakat sesuai dengan peraturan perundang - undangan yang telah diatur. Pemilihan dimaksud diatur dalam tata cara dan mekanisme yang dapat dikemas dalam sebuah peraturan petunjuk teknis pelaksaan oleh Komisi pemilihan umum. Dalam pelaksanaan Pemilukada, beberapa tokoh masyarakat adat berperan aktif dalam hal mengarahkan masyarakat sesuai motif dan keinginan tokoh ,keikutsertaan tokoh dalam pemilihan Bupati dan wakil Bupati menjadi peran central.Diera baru bergesernya, sistem masa lalu yang sangat sentralistik telah digeser ke dalam sistem yang lebih demokratis. Dengan runtuhnya rezim orde baru pada tahun 1998 melalui peran mahasiswa, di tandai dengan masuknya era reformasi, masa ini adalah masa pembaharuan di semua dimensi kehidupan. Dengan bergesernya sistem pengedalian politik yang sangat sentralistik kini adanya restorasi dalam konteks wawasan demokrasi terpatas,.Dengan adanya amandemen undang – undang No. 22 tahun 1999 kemudian diamandemen menjadi UU No. 32 tahun 2004 tentang otonomi daerah dan pemilihan kepala daerah secara langsung. Sehingga memungkin partisipasi masyarakat dalam pelaksanaannya, dalam Sistem pemilihan kepala daerah secara langsung melaluisatu tindakan sosialisasi oleh lembaga penyelenggara, elit politik, tokoh masyarakat dan Peran media dalam pelaksanaan Pemilukada .Dalam konteks Pemilukada di Kabupaten Yahukimo, perilaku memilih sangatlah di pengaruhi olehPeran elit politik local menggunakan jasa tokoh masyarakat untuk memuluskan kepentingan politik. Perilaku pemilih didorong secara paksa oleh tokoh masyarakat yang sudah lama tinggal di kota Yahukimo atau tahu informasi atau termakan issue saat berada di kota memberikan dampak dalam penentuan hak Politik sebagai representasi dari masyarakat. Peran tokoh adat ,tokoh agama dan peran pemuda yang memiliki kemampuan mengorganir, memobilisasi, serta mengarahkan pemilih.Tokoh memeiliki pengaruh daerah sesungguhnya berperan untuk memberikan wawasan tentang arti sebuah demokrasi atau sosialisasi tata cara pencoblosan, namun kecendurungan mengarahkan masyarakat untuk menentukan hak politik sebelum hari H. Model pengarahan hampir dipastikan sesuai pesan elit politik, disini kecendurungan menciptakan konflik.Peran tokoh masyarakat tersebut diharapkan dapat menjadi model aktif dalam pengembangan menjadi kunci dan sebagai pengendali konflik diranah lokal. Pengendalian konflik Pemilukada dalam masyarakat tentunya memerlukan peranan tokoh masyarakat dengan semangat kearifan lokal serta semangat kedaerahan yang tinggi dan demokratis yang mengedepanlan nilai-nilai pluralisme agar tercipta harmoni sosial dalam masyarakat.Untuk mempengaruhi pemilih biasanya ada pemaksaan, intimidasi. Ini terlihat dari terlibatnya beberapa tokoh masyarakat dalam masa kampanye kecenderungan fanatisme kesukuan menjadi penentu pemilih seperti;suku Yalleanang adalah satu etnis Suku Kimyal, Meek, UKAM dan Momuna, sedangkan kelompok suku etnis Yali yaitu Yali selatan,Yali utara, Ngalik dan Hubla.METODE PENELITIANA. Desain PenelitianPendekatan yang dipergunakan dalam penelitian ini adalah pendekatan kualitatif, dengan metode analisis deskriptif. Pada dasarnya desain deskriptifkualitatif disebut pula dengan kuasi kualitatif (Bungin, 2009). Maksudnya, desain ini belumlah benar-benar kualitatif karena bentuknya masih dipengaruhi oleh tradisi kuantitatif, terutama dalam menempatkan teori pada data yang diperolehnya. Format deskriptif kualitatif bertujuan untuk menggambarkan, meringkaskan berbagai kondisi, berbagai situasi, atau berbagai fenomena realitas sosial yang ada, kemudian berupaya untuk menarik realitas ke permukaan sebagai suati ciri, kharakter, sifat, model, tanda, atau gambaran tentang kondisi, ataupun fenomena tertentu. Format ini tidak memiliki ciri seperti air (menyebar di permukaan), tetapi memusatkan diri pada suatu unit tertentu dari berbagai fenomena. Dengan ciri yang seperti ini, maka memungkinkan penelitian ini bersifat mendalam dan "menusuk" ke sasaran penelitian. Dengan demikian penelitian deskriptif kualitatif lebih tepat jika digunakan untuk masalah-masalah yang membutuhkan studi mendalam seperti permasalahan tingkah laku, masalah respons masyarakat terhadap objek tertentu, serta permasalahan implementasi kebijakan publik di masyarakat. Adapun unit yang diteliti dalam penelitian deskriptif kualitatif adalah individu, kelompok atau keluarga, masyarakat dan kelembagaan sosial atau pranata sosial.Unit individu adalah masalah-masalah individu, orang per orang, sedangkan unit kelompok atau keluarga. Sedangkan unit kelompok atau keluarga, yaitu bisa satu kelompok atau satu keluarga.Masyarakat adalah suatu desa, kecamatan, beberapa kecamatan, beberapa kotamadia dan seterusnya tergantung pada konsep masyarakat yang digunakan (Bungin, 2009). Tentang penelitian kualitatif selanjutnya Croswell (1994:147) menjelaskan sebagai berikut :"Qualitative research is interpretative research as such the biases, values and judgment of the researches become state explicitly in the research report. Such opennes is considered to be usefull and positive"Menurut Moleong (1997) kemudian, metode penelitian kualitatif adalah prosedur penelitian yang akan menghasilkan data deskriptif berupa kata tertulis atau lisan dari orang-orang dan perilaku yang diamati. Penelitian kualitatif lebih menghendaki arah bimbingan penyusunan teori substantif berdasarkan data.Pilihan terhadap metode kualitatif adalah merujuk pada pemikiran Strauss dan Corbin (1990) yaitu ;"qualitative method can be used to uncover and understand what lies behind any phenomenon about which little is yet known.qualitative methods van give the indicate details of phenomenon that are difficult to convey with quantitative methods".Pemilihan pendekatan kualitatif adalah untuk menjawab masalah penelitian yaitu; untuk dapat memperoleh jawaban tentang mengapa banyak terjadi masalah alam implementasi Pemilukada langsung Bupati dan Wakil Bupati Kabupaten Yahukimo Provinsi Papua.1) Bagaimanakah sesungguhnya kebijakan Pemilukada langsung diimplementasikan. Penggunaan pendekatan kualitatif dalam penelitian ini akan mampu memberikan informasi yang mendalam dan akurat sehingga akan membantu proses interpretasi informasi dan data yang diperoleh.2) Pendekatan kualitatif yang memberikan penekanan pada metode epsitimologik akan mampu melahirkan reformulasi dan rekonseptualisasi teori implementasi kebijakan, baik itu dilakukan dari perspektif objek yang diteliti dan perspektif peneliti sendiri, melalui integrasi pendekatan etik dan emik sebagaimana paradigma kualitatif modern.Melalui proses ini maka akan dihasilkan proposisi hipotetik baru melalui interpretasi interaksi antara atribut dan propertise yang selanjutnya digunakan untuk membangun kategori dan memberikan eksplanasi terhadap fenomena yang diteliti.Dengan demikian aktivitas penelitian dicirikan oleh kegiatan mengumpulkan, menggambarkan dan menafsirkan data tentang situasi yang dialami, hubungan tertentu, kegiatan, pandangan, sikap yang ditunjukkan atau tentang kecenderungan, yang tampak dalam proses yang sedang berlangsung, atau pertentangan yang meruncing serta kerjasama yang dijalankan.Dengan menggunakan desain ini, maka akan dapat diperoleh gambaran fenomena, fakta, sifat serta hubungan fenomenal tentang implementasi kebijakan Pemilukada Langsung di kabupaten Yahukimo secara utuh dan multi dimensional, sehingga dapat dilakukan kategorisasi dan perumusan hipotesis sebagai temuan penelitian.B. Jenis Data.Data yang diolah dalam penelitian ini adalah data primer dan data sekunder. Data primer adalah data yang langsung direkam di lapangan melalui wawancara mendalam dan yang didapat melalui observasi yang dilakukan oleh peneliti sendiri. Sementara itu data sekunder adalah data olahan atau data telah dipublikasikan secara resmi yang didapat dari berita media, dokumentasi dan arsip lembaga terkait lainnya.1) Data Primer.Data primer dalam penelitian ini adalah data dan informasi yang diperoleh secarala langsung dari para informan.2) Data Sekunder.Data sekunder dalam penelitian ini adalah seluruh data yang berkaitan dengan aturan penyelenggaraan Pemilukada, data dan dokumen tertulis tentang proses dan hasil penyelenggaraan, serta data-data yang diperoleh dari masyrakat.C. Teknik Pengumpulan, Pencatatan dan Pengolahan Data.Adapun metode pengumpulan data yang dipilih untuk penelitian ini adalah wawancara mendalam (in depth-interview). Pada dasarnya wawancara mendalam yang dilakukan dalam penelitian ini merupakan wawancara tidak berstruktur, meskipun disiapkan pula pedoman untuk melakukan wawancara.Menurut Bungin (2009) bahwa :"Wawancara terstruktur sebagaimana yang lazim dalam tradisi survey adalah kurang memadai, yang diperlukan adalah wawancara tak berstruktur yang bisa secara leluasa melacak ke berbagai segi dan arah guna mendapatkan informasi yang selengkap mungkin dan semendalam mungkin".Selain Bungin, Mulyana (2001) menjelaskan tentang hal ini sebagai berikut:"Wawancara tidak terstruktur sering juga disebut wawancara mendalam, wawancara intensif, wawancara kualitatif, dan wawancara transparan (opended interview), wawancara etnografis. wawancara tidak terstruktur mirip dengan percakapan informal. Wawancara tidak terstruktur bersifat luwes, susunan pertanyaannya dan susunan kata-kata dalam setiap pertanyaan daoat diubah oadasaat wawancara, dan disesuaikan dengan kebutuhan dan kondisi saat wawancara, termasuk karakteristik sosial budaya (agama, suku, gender, usia, tingkat pendidikan, pekerjaan, dan lain sebagainya) dari responden yang dihadapi".D. Informan Penelitian.Adapun yang menjadi informan dalam penelitian ini adalah :a. Elit Politik Kabupaten Yahukimo.b. Lembaga Pengawas Pemilukada Kabupaten Yahukimo Provinsi Papua.c. Para Tim Sukses dari masing-masing calon.d. tokoh masyarakat dari tiap distrik yang berada di kabupaten Yahukimo.e. Para petugas panitia pemilihan distrik TPS, dan KPPS di tiap distrik di Kabupaten Yahukimo.E. Instrumen Penelitian.Instrumen penelitian yang dipergunakan dalam proses pengumpulan data melalui wawancara tak berstruktur dan ketika pengamatan, adalah peneliti sendiri dengan menggunakan alat bantu seperti alat perekam suara (tape recorder), alat rekam visual (video recorder), alat tulis, serta lap top untuk menyimpan data hasil penelitian. Adapun materi wawancara dan pengamatan adalah diperluas dari berbagai variabel yang dikemukakan dalam hipotesis kerja.F. Arena dan Situasi Penelitian.Setting dalam penelitian ini adalah arena dan situasi dimana proses wawancara dan observasi dilaksanakan. Pola ini adalah merujuk pada apa yang dikemukakan oleh Miles dan Huberman dalam Creswell (1994:149) yaitu bahwa the setting (where the research will take place). Selanjutnya area penelitian adalah area dari kegiatan sehari-hari dari para informan penelitian, sebagaimana dijelaskan oleh Emerson dalam Newman (1973: 343) bahwa field research is the study of people acting in the natural courses of their activites. Oleh karenanya lapangan dari penelitian ini akan lebih banyak berada di kantor KPU dan kantor Panwaslu kabupaten Yahukimo. Pengamatan lainnya adalah di distrik yang ada.G. Prosedur Penelitian, Pengumpulan dan Analisis Data.Prosedur dalam penelitian ini adalah sebagai berikut :1) Tahap pra penelitian. Yaitu menyusun rancangan penelitian, menentukan lokasi penelitian, penilaian kondisi fisik area penelitian, penentuan para narasumber atau informan, menyiapkan perlengkapan penelitian dan mempersiapkan diri untuk dapat masuk dan menyesuaikan dengan lingkungan dan pola kehidupan dari objek penelitian. Ini dibutuhkan dalam konteks untuk membangun kepercayaan dari objek yang akan diteliti, serta mendorong kepada nuansa akademik.2) Tahap Pengumpulan dan Analisis data. Pada tahap ini data dan informasi yang diperoleh, direduksi atau dipilah-pilah, kemudian dilakukan focusing dan penyederhanaan terhadap catatan lapangan. Reduksi dilakukan dengan cara membaca transkrip, hasil wawancara, catatan pengamatan atu dokumen yang akan dianalisis. Selanjutnya adalah membuat catatan atau memo atas data, ringkasan serta mengelompokkan data dan kemudian dibuatkan partisi. Setelah tahap ini selesai maka akan dilakukan penampilan data. Ini merupakan tahapan yang penting, karena setelah data yang berupa kumpulan data dan informasi yang terorganisir ditampilkan, maka selanjutnya adalah penarikan kesimpulan. Pada dasarnya tampilan data adalah berupa teks, gambar, grafik, tabel, bagan dan teks naratif atau berbentuk kutipan-kutipan. Selanjutnya kegiatan ini akan diakhiri dengan perumusan kesimpulan, meskipun penarikan kesimpulan sudah dilakukan semenjak data pertama terkumpul. Kesimpulan akhir adalah pada saat tahap pengumpulan data telah selesai dilakukan.3) Tahap Penulisan Laporan Penelitian. Penulisan laporan akhir adalah memuat temuan penelitian, tetapi selain itu juga menguraikan hasil interpretasi dan eksplanasi temuan-temuan penelitian dan penarikan kesimpulan penelitian, verifikasi, perumusan dalil-dalil dan rekomendasi akademik, serta rekemonedasi pragmatis yang terkait dengan tujuan dan manfaat penelitian.4) Setelah ke tiga langkah di atas selesai dilaksanakan, maka kemudian akan dilakukan interpretasi dan eksplanasi tentang pola interaksi antar kategori, antar properties, dan antar atribut, sehingga pada gilirannya akan menghasilkan suatu pola hubungan pengaruh antara fenomena yang diselidiki. Langkah selanjutnya adalah seluruh temuan fakta yang ada diinterpretasikan sesuai dengan kategori, properties dan atribut yang diperoleh menurut perspektif yang ditetapkan berdasarkan rujukan kerangka berpikir dan tinjauan pustaka. Interpretasi kualitatif adalah juga diarahkan pada peneuan pola interaksi antar fenomena pemberdayaan.5) Tahap terakhir dari bagian ini adalah penarikan kesimpulan yaitu menarik proposisi atau dalil-dalil atau hipotesis tertentu berdasarkan kecenderungan interaksi yang terjadi antar atribut. Pada dasarnya kesimpulan yang diarahkan sebagai jawaban masalah penelitian, akan menjelaskan pola korelasi antara kategori dan properties.H. Pemeriksaan Keabsahan Data.Menurut Bungin (2009), di dalam penelitian kuantitatif uji validitas dan uji realibilitas dapat dilakukan terhadap alat penelitian untuk menghindari ketidakvalidan dan ketidaksesuaian instrumen penelitian, sehingga data yang diperoleh dari penyebaran instrumen itu dapat dianggap sudah valid dan sesuai dengan data yang diinginkan. Akan tetapi dalam penelitian kualitatif ke tiga hal tersebut terus "mengganggu" dalam proses-proses penelitiannya.Menurut Miles dan Huberman (1992 :423-468), pemeriksaan keabsahan data sangat diperlukan dalam pendekatan kualitatif demi kesahihan dan keandalan serta tingkat kepercayaan terhadap data yang terkumpul. Validitas dan Reabilitas data perlu diuji melalui teknik pemeriksaan keabsahan data, taktik menguji dan memastikan temuan. Oleh karenanya perlu dibangun sebuah mekanisme untuk mengatasi keraguan terhadap setiap hasil penelitian kualitatif. Burgess dalam Bungin (2009) menyebutkannya sebagai strategi penelitian ganda" sementara Denzin dalam Creswell (1994:174) menyebutkannya sebagai "triangulasi", sementara Bungin sendiri menyebutkannya sebagai meta-metode.Pada dasarnya teknik umum pengujian keabsahan data dilakukan dengan menggunakan teknik triangulasi. Menurut Denzem "the term triangulation, a term borrowed from navigation and military strategy, to argue for the combination od methodologies in the study of the same phenomenon". Dalam kaitannya dengan penjelasan Denzem ini, Jick juga dalam Creswell (1994) menjelaskan sebagai berikut : the concept of triangulation was based on the assumption that any bias 1inherent in when used in conjunction with other data resources, investigator and methods.I. Lokasi dan Jadwal Penelitian.Lokasi dari penelitian ini dilakukan di distrik Dekai ibukota Kabupaten Yahukimo Provinsi Papua, Dan juga di beberapa distrik yang banyak bermasalah. Selain itu lokasi penelitian juga akan bersifat luwes, menyesuaikan dengan keberadaan dari para informan. Ini dilakukan untuk mendapatkan informasi yang mendalam tentang berbagai masalah riil di masyarakat, serta terhadap berbagai keluhan yang disampaikan oleh masyarakat. HASIL PENELITIAN DAN PEMBAHASANA. Gambaran Umum Tentang Tahapan PemilukadaBerdasar hasil temuan di lokasi penelitian menunjukan bahwa peran elit politik lebih dominan mempengaruhi lembaga penyelenggara,panwas dan pemilih pada pemilukada tahun 2011.Pelaksanaan Pemilukada di kabupaten Yahukimo pada tanggal 18 januari 2011 rakyat menentukan hak memilih pasangan calon nomor urut 3 sesuai dengan tata pemilihan masyarakat yang disepakati, menetapkan dan mengambil sumpah janji untuk melaksanakan pelaksanaan program pembangunan 5 (lima) tahun periode 2011 – 2016.Setiap pasangan yang ingin berkompetisi dalam Pemilukada di Kabupaten Yahukimo, sejumlah elit politik daerah mengambil keputusan dari hati nurani bertindak mencalonkan diri, sebelum pelaksanaan tahapan Pemilukada pada tanggal 18 Agusutus 2010 beberapa tokoh masyarakat, tokoh agama, danpolitisi daerah mendeklarasikan diri ketika jadwal tahapan diumumkan terlihat setiap profil calon Bupati terlihat sibuk mencari sponsor dan partai politik dengan motivasi membuat superdeal internal politik dengan pengusaha lokal, mencari dana berkedok hibah, diakui pula bahwa ketidakseimbangan antara ambisi, kesempatan dan kemampuan tersebut melekat pada wajah kandidat seperti : mental rohani dan sosial, skil individu dan kemapanan finansial.Namun terkait salah satu kandidat incumbent (Dr. Ones Pahabol, SE,MM) dan pasangan Calon Wakil Bupati Drs. Robby Longkutoy,MM, adalah Sekda Kabupaten Yahukimo. Pasangan ini terlihat percaya diri memenangkan Bupati periode 2011 - 2016, kecenderungan kandidat diatas melakukan konstalasi politik secara massif, sistematis dan terstruktur sejak seleksi KPU pergantian antar waktu atas pelanggaran kode etik KPU sebelumnya.Ketika deklarasikan pasangan calon setiap tim sukses membuat political strategy salah satunya membuat rapor penilaian pasangan calon yang hendak dipaketkan. potret saat persiapan pencalonan pasangan calon melakukan strategi politik membuat superdeal internal politik dengan partai politik pendukung mengeluarkan sejumlah uang untuk mengikat komitmen dukungan mendapat rekomendasi dengan nilai 1 kursi di DPRD Kabupaten Yahukimo dengan nilai nominal tertentu.Dalam pencalonan ada beberapa partai politik mempunyai motivasi dan penilaian sendiri seperti Partai Pemenang Pemilu tahun 2009 di Kabupaten, Partai Golkar mendapat kursi di DPRD sebanyak 22 kursi mengusung Incumbent adalah Ketua Partai Golkar memenuhi syarat lebih dari 15%, Nmun memiliki kemampuan meloby Partai Politik seperti partai keadilan sejahtera (PKS) 1 kursi di DPRD dari partai 1 kursi di DPR dan beberapa partai non shet. Dan partai demokrat 1 kursi di DPRD, memberikan rekomendasi ke incumbent pasangan Ones – Robby.Kecenderungan pasangan kandidat nomor urut no. 1 gagal membujuk partai Demokrat, PKS, PNI, sehingga mengalami hambatan saat pencalonan. membuat proses diplomasi yang dilakukan tim political strategy dari partai PAN yang memiliki 3 kursi di DPRD. Membangun komunikasi dengan partai lain namun tidak mencapai kata sepakat sehingga partai PAN paketkan pasangan dari PDIPyang memiliki 3 kursi di DPRD untuk memenuhi 15%.( Lima belas persen), Kebijakan Pemilihan Kepala Daerah dan Wakil Kepala Daerah memilih makna dan nilai yang akan disajikan tulisan ini sebagai berikut :1. PencalonanDalam tahapan pelaksanaan pemilukada sesuai surat keputusan KPU kabupaten Yahukimo No. 274 -25/KPU-YHKM/VII/2010, pasangan calon kepala daerah dan Wakil Kepala dilaksanakan mulai terhitung tanggal 29 Oktober – 5 November 2010, dengan beberapa sesuai mekanisme sesuai aturan teknis pelaksanaan Pemilukada. Pengumuman pasangan calon yang memenuhi persyaratan telah diumumkan KPU melalui media cetak dan elektronik pada tanggal 2 – 5 Desember 2010 dan Penentuan dan Penetapan Pasangan Calon menetapkan 3 kandidat. Dalam Keputusan Lembaga Penyelenggara Calon Perseorangan dinyatakan tidak memenuhi persyaratan teknis sehingga pasangan calon yang tidak lolos pasangan bernama :Alpius Mohi, S.Pak dan Elpius Hugy, S.Sos.Msi menyatakan protes dan upaya hukum namun tidak diakomodasi sebagai pasangan calon kandidat Bupati dan Wakil Bupati.Pelaksanaan Pemilukada dilaksanakan dalam suasana tidak aman dan terkendali karena ada kelompok kandidat pasangan yang dikalahkanoleh pasangan incumbent dari awal prediksi semua kalangan sirna, dan membawa dampak terhadap dinamika demokrasi di Indonesia.2. Peran Tokoh Masyarakat dalam Pemilukada.Peranan tokoh masyarakat tersebut kemudian mendapat perhatian berbagai partai politik besar guna sebagai mesin pendongkrak suara pada setiap daerah Pemilihan, tetapi tidak sedikit pula tokoh masyarakat yang berpengaruh juga menolak untuk bergabung dengan partai politik, setelah melakukan penelitian penulis melihat ada seorang tokoh agama yang kurang tertarik bergabung dalam sebuah partai politik. Peran elit politik mempengaruhi tokoh masyarakat sangat tinggi dimana tindakan masyarakat memilih psangan bukan karena Visi dan Misi kandidat bersangkutan. Untuk menuju kursi 01 Yahukimo konstalisi politik yang dibangun masing -masing kandidat beragram,misalnya kandidat 01,membangun jaringan lewat etnis suku karena mayoritas pemilih etnis Suku nomor urut lebihdominan disbanding kandidat nomor urut 2 dan nomor 3 dari satu etnis yang sama.Dalam proses persiapan pemilukada peran elit politik lebih dominan pada waktu tahapan seleksi anggota komisi pemilihan untuk pergantian antar waktu atas pencopotan 5 anggota KPU lama atas sikap dan perilaku anggota KPU Yahukimo yang telah melanggar kode etik dan tidak pada peraturan perundang – undangan yang berlaku.Peran elit politik dalam satu mata rantai yang sulit dipisahkan pada waktu seleksi semua calon mendorong orang pilihan atau jagoan untuk pengamanan suara. Proses seleksi didominasi perilaku elit politik emosional dan rasional menjadi scenario atau strategy politik tepat dimana tahapan seleksi pengaruh incumbent sampai ke KPUD Provinsi Papua yang seharusnya KPU Papua lolos sesuai kapasitas namun yang lolos seleksi adalah orang yang diusung incumbent,sedangkan yang diusung melalui elit politik lain tidak lolos.Peran elit politik mempengaruhi KPUD Yahukimo pada saat pendaftaran Pasangan calon Kandidat Bupati dan Wakil Bupati sangat terasa dimana jual –beli partai pendukung dengan kontrak perjanjian antara Pimpinan Partai Politik kabupaten dengan Provinsi dan Pusat seperti : transaksi cash,kontrak permanen selama lima tahun melalui paket proyek.dalam hal sumber pemodal cost politik lebih dominan diantara pasangan 3 calon dengan melakukan superdeal internal politik.Pengaruh eliti politik local dalam pelaksanaan pemilukada sangat proaktif baik melalui pengkondisian PPD,KPU,PANWAS dan manfaatkan peran tokoh Adat,tokoh gereja,tokoh pemuda,tokoh agama ,tokoh perempuan dan intelektual. Fakta objektif peran elit politik Yahukimo melibatkan tokoh masyarakat untuk berperan memperjuangkan menjadi kepala daerah sangat tinggi , peranan tokoh masyarakat bersentuhan langsung dengan pemilih dan jurus ini sangat jitu untuk sistem politik di daerah. Sehingga dari hasil penelitian selama dikota bermotto damai sejahtera tersebut dalam studi tentang implemntasi kebijakan dalam pemilukada ditemukan beberapa hal yaitu; peran tokoh masyarakat mengindikasikan bahwa beberapa tokoh masyarakat berperan dalam pemilihan, diantaranya tokoh adat, Ketua Lembaga Masyarakat Adat (LMA), tokoh pemuda seperti kKomite nasional Pemuda Indonesia,organisasi pemuda Gereja dan tokohintelektual atau mahasiswa dan pimpinan dedominsasi gereja yang memiliki peranan fital dalam proses Pemilukada yang berlangsung .Menurut Ramlan Surbakti bahwa ; kepemimpinan dari seorang tokoh yang disegani dan dihormati secara luas oleh masyarakat dapat menjadi faktor yang menyatukan suatu bangsa-negara.Tokoh-tokoh masyarakat sebagai perwakilan kepentingan dari 7 antara laian: suku Yali, Hubla, Kimyal, Momuna, Meek, Una, Ngalik di Yahukimo mereka proaktif berkomunikasi untuk mendapat uang cost politik,elemen tokoh mendistribusi sembako dan uang namun dalam penyaluran ada transparan diumumkan di gereja ada juga ada yang tidak tarnsfran kecenderungan beberapa tidak tranfran jadi gesekan social antar warga/pemilih cost politik ini biasa H2 atau serangan fajar.Kurangnya kesadaran rakyat rendah karena penerapan (Voter education) atau pendidikan pemilih dan sosialisais tata cara pemilukada yang kurang dari KPUD,LSM dan elit politik local Begitu pentingnya sebuah kesadaran dan partisipasi masyarakat dalam proses Pemilihan Kepala Daerah, memungkinkan terciptanya suatu sistem pemilihan umum yang demokratis, jujur dan adil agar tercipta pula tatanan tokoh masyarakat yang lebih baik.Partisipasi tokoh masyarakat dalam momentum Pemilukada langsung menjadi landasan dasar bagi bangunan demokrasi. Bangunan demokrasi tidak akan kokoh manakala kualitas partisipasi masyarakat diabaikan. Karena itu, proses demokratisasi yang sejatinya menegakkan kedaulatan rakyat menjadi semu dan hanya menjadi ajang rekayasa bagi mesin-mesin politik tertentu.Eksistensi tokoh masyarakat mempengaruhi sikap pemilih sebagai perwujudan perilaku elit upaya masyarakat itu sendiri sebagaimana halnya penelitian yang telah lakukan di kabupaten Yahukimo bahwa identifikasi perilaku elit politik dengan latar belakang pengetahuan yang terbatas, tidak mendidik masyarakat adat didaerah sangat terpencil.3. Tahapan Masa KampanyePelaksanaan kampanye perorangan calon dilaksanakan dengan beberapa tahapan seperti pertemuan peserta pemilukada yang difasilitasi oleh lembaga penyelenggara ,oleh Panwas dan Pihak Kepolisian daerah kabupaten Yahukimoyang berlangsung pada tanggal 17 Desember 2010, dalam pertemuan tersebut mendeklarasikan komitmen siap menang dan siap kalah yang dinyatakan dalam bentuk tertulis. Sesuai mekanisme tahapan jadwal pelaksanaan kampanye dilaksanakan mulai tanggal 28 Desember 2010 – 13 Januari 2011 ( 14 hari ). Pemaparan visi-misi kandidat kepala daerah dan wakil kepala daerah adalah salah satu cara mempengaruhi pemilih untuk memberikan hak politiknya.Dalam kampanye 3 kandidat masing-masing meyakinkan visi dan misi pasangan calon menuju pemimpin ideal yang mampu menjawab permasalahan sudah pasti mengerti pasangan mana saja yang mempunyai pola pikir dan pola tindak positif untuk 5 tahun pembangunan jilid II yang telah dikampanyekan dengan tindakan profesional yang dapat dijabarkan dalam perencanaan tepat sasaran. Program jangka pendek 100 hari kerja, program jangka menengah dan program jangka panjang belum terlihat dan tergambar disusun sesuai kemampuan APBD hal ini tidak mencerminkan visi dan misi pasangan calon kepala daerah dan wakil kepala daerah antara lain :1. Konsep pendidikan yang sangat bermutu.2. Pelayanan kesehatan yang layak.3. Program pemberdayaan ekonomi kerakyatan.4. Pembangunan infrastruktur yang berkualitas.5. Penegakkan hukum dan pengakuan hak adat.6. Pelayanan budaya birokrasi modern yang mendukung birokrasi (good government).Dari beberapa aspek pemaparan visi dan misi pasangan calon yang disaksikan melalui media elektronik TOP TV menyiarkan secara langsung tergambar pasangan calon nomor urut 1. Pasangan ABISA menyiapkan visi dan misi secara lengkap dan dicetak melalui percetakan : Gramedia Jakarta : ISBN : 978-602-97662-0.2 : 100 hlm. Namun pasangan nomor urut 2 dan nomor urut 3 hanya disiapkan visi dan misi pada lembar kertas, dan terlihat ketidakmatangan menyiapkan materi, kemungkinan pandangan kandidat merasa ciri pemilih masyarakat Yahukimo adalah pemilih tradisional sehingga dipandang tidak sistematis menyiapkan strategi lain untuk mempengaruhi pemilih.Pelaksanaan kampanye berlangsung di 51 distrik dengan cara dan strategi masing-masing pasangan calon untuk meyakinkan pemilih. Peran elit politik mempengaruhi tokoh masyarakat sangat dominan dimana sikap antusias masyarakat di distrik terhadap pasangan calon nomor urut 1 mendapat mayoritas dukungan dibanding kandidat nomor urut 2 dan 3, hal ini mendapat respon dari kandidat nomor dengan kampanye dan melakukan semua cara untuk memenagkan pasangan calon Tim Kampanye dan Tim Seleksi lebih berperan di setiap distrik.Tahapan pembersihan atribut dan alat peraga kampanye dilaksanakan 15 s/d 17 Januari khusus di distrik Dekai dilaksanakan oleh Panwas, PPS dan KPPS. Sebelum memasuki hari tenang pada tanggal 15 – 17 Januari 2011.(Abock Adsobne Busup ,Ishak Salak 2010 :11 )4. Masa TenangPengawasan pada saat masa tenang tanggal 15 s/d 17 Januari 2011 tidak optimal dilaksanakan karena kandidat telah berperan aktif mengawal suara di daerah potensi suara seperti pasangan kandidat nomor urut 3 atas nama Dr.Ones Pahabol, SE,MM, di distrik Nalca yang memiliki jumlah suara 5.265 suara. Sedangkan pasangan calon wakil kepala daerah pasangan nomor 3 di distrik Silimo memiliki potensi suara 9.865 suara menjadi daerah penentu kemenangan suara kandidat nomor urut 3.5. Pemungutan Suara dan Penghitungan SuaraPelaksanaan pemungutan suara dilaksanakan pada tanggal 18 Januari 2011, pada pukul 08.00 – 13.00 sesuai jadwal tahapan KPU. Namun ada sejumlah distrik seperti distrik Nepsan dilaksanakan pada tanggal 17 Januari 2011. Pemungutan suara di TPS oleh KPPS serta rekapitulasi hasil perhitungan suara oleh PPK mengadakan pleno di tingkat distrik dan menyerahkan sertifikat hasil rekapitulasi suara dimaksud mayoritas distrik di Kabupaten Yahukimo tidak dapat dilakukan sesuai jadwal tahapan karena dipengaruhi beberapa faktor ; tekanan dari Tim Sukses masing-masing kandidat, penjemputan Panwas, Ketua PPD dan aparat keamanan pada tanggal 19 Januari 2001 sebelum melakukan pleno,diumumkan hasil perolehan secara lisan melalui SSB tertentu mempengaruhi tahapan selanjutnya.6. Rekapitulasi hasil Perhitungan SuaraPenyusunan berita acara dan rekapitulasi hasil penghitungan suara di tingkat Kabupaten serta penetapan pasangan calon terpilih dilaksanakan pada hari Senin tanggal 24 bulan Januari 2011 dengan mencatat berbagai hal seperti :7. Penetapan Calon TerpilihBerdasarkan jadwal tahapan Pengumuman Pasangan Calon terpilih dijadwalkan 27 s/d 29 Januari namun dipercepat dengan pertimbangan tekhnis tertentu sehingga dapat menetapkan pada tanggal 25 Januari 2011 memutuskan dan menetapkan perolehan suara sebagai berikut :didaerah, itu kemudian jauh dari apa yang menjadi cita-cita demokrasi itu sendiri.B. Sistem Pemilihan di Kabupaten Yahukimo1. Model Pemilihan Demokrasi Modern ( LUBER )Pemilihan sistem "noken" dan "ikat" pada pesta demokrasi pemilihan umum kepala daerah (pemilukada) di Kabupaten Yahukimo sudah di mulai sejak tahun 2005. Pemilihan sistem "noken" lebih banyak dikenal di suku Yali, Kimyal. Momuna Ukam Hubla dan suku Mek kecuali distrik dekai 11 TPS dan distrik Kurima Kelurahan Heroma menggunakan asas LUBER,berikut 2 sistem pemilihan di Yahukimo.2. Model Pemilihan Masyarakat Adat (LUBET )a. Sistem NokenSistem pemilihan ini merupakan alternative kedua dalam proses menentukan pilihan Pemilihan sistem noken secara teknis seperti ini; semua pemilih yang mendapat kartu pemilih datang ke TPS. kemudian, didepan bilik disiapkan noken kosong dan diats noken ada foto pasangan calon. jumlah noken yang digantung disesuaikan dengan jumlah pasangan calon Bupati, ketika dipastikan semua pemilih dari kampung yang bersangkutan hadir di TPS, selanjutnya KPPS meng-umumkan kepada pemilih (warga) bahwa bagi pemilihyang mau memilih kandidat A berbaris di depan noken nomor urut satu atau seterusnya sesuai nomor urut dan memasang foto calon bersangkutan. setelah pemilih berbaris / duduk didepan noken maka KPPS langsung menghitung jumlah orang yang berbaris di depan noken, atau cara lain bagikan surat suara dan mengisi tanpa condereng lalu diisi di noken yang diinginkan kalau misalnya 100 orang saja maka hasil perolehannya adalah 100 ( seratus ) suara. Jikalau misalnya semua pemilih dari TPS kampung yang bersangkutan baris di depan noken nomor urut dua maka semua suara dari TPS kampung yang bersangkutan "bulat" untuk nomor urut dua.setelah itu KPPS langsung buat berita acara dan sertifikasi hasil perhitungan suara yang ditandatangani oleh KPPS dan diplenokan di Distrik. pemilihan seperti ini dilakukan pada bulan januari. hanya saja kelemahannya, sistem pemilihan seperti ini tidak rahasia dan transparan di depan umum, LUBER yaitu langsung, umum, bebas rahasia (LUBER ) dan langsung, umum, bebas rahasia transparan.(LUBET)Kecendurungan diarahkan oleh elit politik dan Tokoh masyarakat, PPD/KPPS, Surat suara sisa dibagikan ke pemenang. Solusi isi noken adalah alternative kedua setelah tokoh masyarakat dan pemilih berkumpul H2 untuk sistem ikat namun deadlock atau tidak sependapat antara tim sukses maka sepakati bersama melakukan opsi ini. Lembaga Penyelenggara dan semua kompanen merasa bahwa manfaat secara turun – temurun memiliki manfaat namun diera baru namun dalam sistem demokrasi modern mengunakan sistem Noken:Menghemat biaya logistik karena semua menggunakan pesawat muatan kapasitas kecil, Letak geografis yang sangat variatif, Manfaat ganda fungsi noken dalam demokrasi modern menghormati nilai budaya untuk mengenal jati diri bagi mereka.Pemilihan Sistem IkatPemilihan sistem "ikat" dilakukan 51 distrik di Yahukimo, sistem ini sesuai kesepakatan semua pihak pilihan ikat secara teknis pelaksanaannya, bahwa sebelum hari "H" ata
2006/2007 ; Inventario dei luoghi di culto della zona falisco-capenate. Sunto. La raccolta delle fonti relative alla vita religiosa della zona falisco-capenate è stata finalizzata, in primo luogo, all'individuazione di luoghi di culto sicuramente identificabili come tali. Dove questo non fosse stato possibile, soprattutto in presenza di documenti epigrafici isolati e di provenienza non sempre determinabile, si è comunque registrata la presenza del culto. Attraverso la documentazione raccolta si intende cercare di delineare una storia dei culti dell'area considerata, a partire dalle prime attestazioni fino all'età imperiale. La zona presa in esame, inserita nella Regio VII Etruria nel quadro dell'organizzazione territoriale dell'Italia augustea, è compresa entro i confini naturali del lago di Bracciano e del lago di Vico a ovest, del corso del Tevere a est, mentre i limiti settentrionale e meridionale possono essere segnati, rispettivamente, dai rilievi dei Monti Cimini e dei Monti Sabatini. I centri esaminati sono quelli di Lucus Feroniae, Capena, Falerii Veteres, Falerii Novi, Narce, Sutri e Nepi. La comunità capenate occupava la parte orientale del territorio, un'area pianeggiante, dominata a nord dal massiccio del monte Soratte, e delimitata a est dall'ansa del Tevere. Il suo fulcro era costituito dall'abitato di Capena, l'odierno colle della Civitucola, cui facevano capo una serie di piccoli insediamenti, ancora poco indagati, dislocati in posizione strategica sul Tevere, o in corrispondenza di assi stradali di collegamento al fiume. Il principale di essi risulta essere localizzabile nel sito della moderna Nazzano, occupato stabilmente a partire dall'VIII sec. a.C., e posto in corrispondenza dell'abitato sabino di Campo del Pozzo, sull'altra sponda del Tevere. Il comparto falisco si articola, invece, attraverso una paesaggio di aspre colline tufacee, incentrato attorno al bacino idrografico del torrente Treia, affluente del Tevere, che percorre il territorio in direzione longitudinale. Lungo il corso del fiume si svilupparono i due più antichi e importanti centri falisci di Falerii Veteres e Narce, un sito nel quale la più recente tradizione di studi tende a riconoscere, sempre più convincentemente, la Fescennium nota dalle fonti, l'altro abitato falisco, oltre a Falerii, di cui sia tramandato il nome; lungo affluenti del Treia sono ubicate Nepi e Falerii Novi. Pur nella specificità culturale progressivamente assunta da Falisci e Capenati, la collocazione geografica del territorio da essi occupato lo rende naturalmente permeabile a influenze etrusche e sabine, rilevabili attraverso la documentazione archeologica, e rintracciabili in alcune notizie delle fonti antiche, rivalutate dalla più recente tradizione di studi. Una posizione differente era, invece, maturata dopo le prime indagini condotte nella regione, tra la fine dell''800 e l'inizio del '900, che avevano portato a enfatizzare i caratteri culturali specifici delle popolazioni locali, sottolineando la sostanziale autonomia di queste rispetto agli Etruschi, soprattutto sulla base delle strette analogie tra la lingua falisca e la latina. Tale percezione fu dominante fino alla seconda metà degli anni '60 del '900, quando la pubblicazione dei primi dati sulle necropoli veienti mise in luce gli stretti rapporti con le aree falisca e capenate, tra l'VIII e il VII sec. a.C. Gli studi sul popolamento dell'Etruria protostorica condotti a partire dagli anni '80 del '900 hanno sempre più focalizzato l'attenzione su un coinvolgimento di Veio nel popolamento dell'area compresa tra i Monti Cimini e Sabatini e il Tevere nella prima età del Ferro, trovando conferma anche dalle recenti analisi dei corredi delle principali necropoli falische, che hanno evidenziato, nell'VIII e all'inizio del VII sec. a.C., importanti parallelismi con usi funerari veienti, ma anche aspetti specifici della cultura locale. Il corpus di iscrizioni etrusche proveniente dalle necropoli di Narce dimostra, per tutto il VII e VI sec. a.C., la continuità stanziale di etruscofoni, che utilizzano un sistema scrittorio di tipo meridionale, riconducibile a Veio, di cui Narce sembra costituire un avamposto in territorio falisco. Già dall'inizio del VII sec. a.C., tuttavia, si fanno evidenti i segni di una più specifica caratterizzazione culturale delle aree falisca e capenate, anche attraverso la diffusione di un idioma falisco, affine a quello latino, documentato epigraficamente per il VII e VI sec. a.C. soprattutto a Falerii Veteres. Un ulteriore elemento di contatto culturale col mondo latino è rappresentato, in questo centro, dal rituale funerario delle inumazioni infantili in area di abitato. Tale uso, che trova numerosi confronti nel Latium vetus, mentre risulta estraneo all'Etruria, è documentato a Civita Castellana, in località lo Scasato, da due sepolture di bambini, databili tra la fine dell'VIII e la prima metà del VII sec. a.C. A Capena sono state rilevate, a partire dal VII sec. a.C., notevoli influenze dall'area sabina, soprattutto attraverso la documentazione archeologica fornita dalle necropoli, mentre, da un punto di vista linguistico, un influsso del versante orientale del Tevere è stato colto, in particolare, attraverso un'analisi del nucleo più nutrito delle iscrizioni epicorie, che risale al IV-III sec. a.C. La ricettività nei confronti degli apporti delle popolazioni limitrofe e la capacità di elaborazioni originali, attestate archeologicamente sin dalle fasi più antiche della storia dei popoli falisco e capenate, possono offrire un supporto documentario alla percezione che già gli scrittori antichi avevano dell'ethnos falisco, trovando riscontro, in particolare, nelle tradizioni che definivano i Falisci come Etruschi, oppure come ethnos particolare, caratterizzato da una propria specificità anche linguistica, un dato, quest'ultimo, che tradisce il ricordo di contatti col mondo latino. Un terzo filone antiquario, che si intreccia a quello dell'origine etrusca, rivendica ai Falisci un'ascendenza ellenica, e più propriamente, argiva, e sembra, invece, frutto di un'elaborazione erudita maturata in un momento successivo. La notizia dell'origine argiva risale, per tradizione indiretta, alle Origines di Catone, e si collega a quella della fondazione di Falerii da parte dell'eroe Halesus, figlio di Agamennone, che avrebbe abbandonato la casa paterna dopo l'uccisione del padre. Ovidio e Dionigi di Alicarnasso attribuiscono all'eroe greco l'istituzione del culto di Giunone a Falerii, il cui originario carattere argivo sarebbe conservato nel rito celebrato in occasione della festa annuale per la dea. L'importanza accordata al culto di Giunone nell'ambito di tale tradizione ha portato a ipotizzare che questa possa essersi sviluppata proprio a partire dal dato religioso della presenza a Falerii di una divinità assimilabile alla Hera di Argo. Dall'esame linguistico del nome del fondatore, il quale non ha combattuto a Troia e non ha avuto alcun ruolo nel mondo ellenico, si è concluso che dovesse trattarsi di un eroe locale, e che la formazione dell'eponimo sia precedente alla metà del IV sec. a.C., quando è documentata l'affermazione del rotacismo in ambiente falisco. L'elaborazione della leggenda di Halesus deve essere collocata, dunque, in un momento precedente a questa data, che, si è pensato, possa coincidere con la presenza a Falerii di maestranze elleniche o ellenizzate, attive nel campo della ceramografia e della coroplastica, a partire dalla fine del V sec. a.C. Questa tradizione si collega a quella sull'origine etrusca attraverso la notizia di Servio, secondo cui Halesus sarebbe il progenitore del re di Veio Morrius. Il ricordo di una discendenza dalla città etrusca è comune anche a Capena, dove, secondo una notizia di Catone, riportata da Servio, i luci Capeni erano stati fondati da giovani veienti, inviati da un re Properzio, nel cui nome, peraltro, è stata ravvisata un'origine non etrusca, ma italico-orientale. A livello storico, l'accostamento tra Veio, Falisci e Capenati sarà documentato dalle fonti attraverso la costante presenza dei due popoli, al fianco della città etrusca, nel corso degli scontri con Roma tra la seconda metà del V e l'inizio del IV sec. a.C. Di tale complesso sistema di influenze partecipa anche la sfera religiosa dell'area in esame. È interessante notare, a questo proposito, che la massima divinità maschile del pantheon falisco-capenate, il dio del Monte Soratte, Soranus Apollo, costituisca l'esatto corrispettivo dell'etrusco Śuri, come da tempo dimostrato da Giovanni Colonna. La particolarità del culto del Soratte, tuttavia, è determinata dalla cerimonia annua degli Hirpi Sorani, che camminavano indenni sui carboni ardenti e il cui nome, nel racconto eziologico sull'origine del rito, tramandato da Servio, è spiegato in relazione a hirpus, il termine sabino per indicare il lupo, in perfetta coerenza col carattere "di frontiera" di questo territorio. Di origine sabina è la divinità venerata nell'unico grande santuario noto nell'agro capenate, il Lucus Feroniae. La diffusione del culto a partire dalla Sabina, già sostenuta da Varrone, è largamente accolta dalla critica recente, sia sulla base dell'analisi linguistica del nome della dea, sia per la presenza, in Sabina, dei centri principali del culto (Trebula Mutuesca, Amiternum), da cui questo si irradia, oltre che presso Capena, in Umbria e in area volsca. Le attestazioni di Feronia in altre zone, come la Sardegna, il territorio lunense, Aquileia, Pesaro sono generalmente da collegare con episodi di colonizzazione romana. Il carattere esplicitamente emporico del Lucus Feroniae, affermato da Dionigi di Alicarnasso e Livio, che lo descrivono come un luogo di mercato frequentato da Sabini, Etruschi e Romani già dall'epoca di Tullo Ostilio, rende perfettamente conto della varietà di frequentazioni e di influenze, che caratterizzano il santuario almeno dall'età arcaica. Pur in assenza di documentazione archeologica relativa alle fasi più antiche, sembra del tutto affidabile la notizia della vitalità del culto capenate già in età regia. Feronia, infatti, a Terracina, risulta associata a Iuppiter Anxur, divinità eponima della città volsca, il che sembra far risalire l'introduzione del suo culto all'inizio della presenza volsca nella Pianura Pontina, cioè ai primi decenni del V sec. a.C., fornendo, inoltre, un possibile indizio di una provenienza settentrionale, da area sabina, dell'ethnos volsco. È ipotizzabile, dunque, che la dea fosse venerata nel santuario tiberino, prospiciente la Sabina, ben avanti il suo arrivo nel Lazio tirrenico. Al di là della semplice frequentazione del luogo di culto e del mercato, un ruolo di primo piano rivestito dalla componente sabina presso il Lucus Feroniae, in epoca arcaica, sembra suggerito dall'episodio del rapimento dei mercanti romani, riferito da Dionigi di Alicarnasso. I rapitori sabini compiono una ritorsione nei confronti dei Romani, che avevano trattenuto alcuni di loro presso l'Asylum, tra il Capitolium e l'Arx, il che fa pensare che i Sabini esercitassero una sorta di protettorato sul santuario tiberino, e avessero, su di esso, una capacità di controllo analoga a quella che i Romani avevano sull'Asylum romuleo. La vocazione emporica del Lucus Feroniae è naturalmente legata alla sua collocazione topografica, nel punto in cui i percorsi sabini di transumanza a breve raggio attraversano il Tevere, tra i due grandi centri sabini di Poggio Sommavilla e Colle del Forno, per dirigersi verso la costa meridionale dell'Etruria. La dislocazione presso il punto di arrivo dei principali tratturi dell'area appenninica, popolata da genti sabelliche, è, peraltro, una caratteristica comune ai più antichi luoghi di culto di Feronia, come Trebula Mutuesca e Terracina, che condividono col Lucus Feroniae capenate anche la collocazione all'estremità di un territorio etnicamente omogeneo. È stato osservato come, in questi santuari, l'attività emporica marittima si intrecciasse con quella legata allo scambio del bestiame, e, nell'ottica di un'apertura verso l'economia pastorale dei Sardi, è stata inquadrata la fondazione romana, nel 386 a.C., di una Pheronia polis in Sardegna, presso Posada. Da questa località proviene, inoltre, una statuetta bronzea, databile tra la fine del V e i primi decenni del IV sec. a.C., raffigurante un Ercole di tipo italico, divinità di cui è noto il legame con la sfera dello scambio, anche in rapporto agli armenti. L'epoca dell'apoikia sarda ha portato a ipotizzare un collegamento col Lucus Feroniae capenate, dato che già tra il 389 e il 387 a.C. nel territorio di Capena erano stanziati coloni romani, misti a disertori Veienti, Capenati e Falisci. La filiazione del culto sardo da quello tiberino sembra, inoltre, perfettamente compatibile con le pur scarne attestazioni relative a una presenza di Ercole nel santuario capenate. A questo proposito è interessante notare che su una Heraklesschale, ancora sostanzialmente inedita, proveniente dalla stipe del santuario, il dio è rappresentato con la leonté e la clava nella mano sinistra, e lo scyphus di legno nella mano destra. Questi due ultimi attributi di Ercole erano conservati nel sacello presso l'Ara Maxima del Foro Boario, a Roma, e lo scyphus, usato dal pretore urbano per libare nel corso del sacrificio annuale presso l'ara, compare anche nella statua di culto di Alba Fucens, nella quale, per vari motivi, si è proposto di riconoscere una replica del simulacro del santuario del Foro Boario. Il richiamo iconografico a questi elementi, in un santuario-mercato ubicato lungo percorsi di transumanza, come era il Lucus Feroniae, non sembra casuale, ma potrebbe, in un certo senso, evocare il culto dell'Ara Maxima, e, in particolare, un aspetto fondamentale di esso, rappresentato dal collegamento con le Salinae ai piedi dell'Aventino. Queste, ubicate presso la porta Trigemina, e dunque prossime all'Ara Maxima, erano il luogo di deposito del sale proveniente dalle saline ostiensi, e destinato alla Sabina, e, in generale, alle popolazioni dell'interno dell'Italia centrale, dedite a un'economia pastorale. L'Ercole del Foro Boario, che tutelava le attività economiche collegate allo scambio del bestiame, sovrintendeva anche all'approvvigionamento del sale, e in questo senso va spiegato anche l'epiteto di Salarius, attestato per il dio ad Alba Fucens, dove, come è stato visto, il santuario di Ercole aveva la funzione di forum pecuarium. La dislocazione di santuari-mercati lungo i tratturi garantiva, dunque, ai pastori, dietro necessario compenso, la possibilità di rifornirsi di sale, e lo stesso doveva verificarsi presso il Lucus Feroniae. Questo sembra confermato dal fatto che, come è stato di recente dimostrato, la via lungo cui sorge il santuario, l'attuale strada provinciale Tiberina, vada, in realtà, identificata con la via Campana in agro falisco, menzionata da Vitruvio, in relazione a una fonte letale per uccelli e piccoli rettili. Il nome della via va spiegato, infatti, in relazione al punto di arrivo, costituito dal Campus Salinarum alla foce del Tevere, dove erano le saline. Nel comparto falisco, l'analisi della documentazione relativa ai luoghi di culto ha evidenziato una più marcata influenza di Veio rispetto all'area capenate. Questa risulta particolarmente rilevante in un centro come Narce, segnato, sin dall'inizio della sua storia, da una netta impronta veiente, e il cui declino coinciderà con gli anni della conquista della città etrusca. Per limitarci alla sfera del sacro, già da un primo esame dei materiali rinvenuti nel santuario suburbano di Monte Li Santi-Le Rote, di cui si attende la pubblicazione integrale, è stata segnalata, dall'inizio del V sec. a.C., epoca in cui comincia la frequentazione dell'area sacra, la presenza di prototipi veienti, che sono all'origine di una produzione locale di piccole terrecotte figurate. A un modello veiente sono riconducibili le cisterne a cielo aperto, che affiancavano l'edificio templare in almeno due dei principali santuari di Falerii Veteres, quello di Vignale e quello dello Scasato I, da identificare entrambi come sedi di un culto di Apollo. Più problematico risulta, invece, l'accostamento ad esse degli apprestamenti idrici rinvenuti presso un'area sacra urbana, recentemente individuata presso la moderna via Gramsci, nella parte meridionale del pianoro di Civita Castellana, e solo da una vecchia notizia d'archivio della Soprintendenza sappiamo di un'analoga cisterna rinvenuta presso Corchiano all'inizio del '900. Nei casi meglio documentati di Vignale e dello Scasato, tali impianti idrici risultano coevi alla fase più antica del santuario, e rispondono a uno schema che, a Veio, ricorre presso il santuario di Apollo al Portonaccio, presso il tempio a oikos di Piazza d'Armi, nel santuario di Menerva presso Porta Caere, e nel santuario in località Casale Pian Roseto. Non è facile determinare l'esatto valore da attribuire, di volta in volta, a tali cisterne, ma l'enfasi topografica ad esse accordata nell'ambito dei santuari non pare permetta di prescindere da un collegamento con pratiche rituali. Per gli impianti di Falerii si è pensato a un collegamento col santuario del Portonaccio, anche sulla base della corrispondenza cultuale incentrata sulla figura di Apollo, e la piscina è stata spiegata, dunque, in relazione a rituali di purificazione, legati a un culto oracolare. Dopo la sconfitta di Veio Falerii si trovò non solo a tener testa a Roma sul piano militare, ma dovette dimostrarsi non inferiore anche per prestigio e capacità autorappresentativa, essendo l'altro grande centro della basse valle del Tevere. Questo aspetto è stato colto, in particolare, sulla base della decorazione templare della città falisca, che conosce, intorno al secondo-terzo decennio del IV sec. a.C., un rinnovamento generalizzato, dovuto alla nascita di un'importante scuola coroplastica, la cui attività si riconosce anche nel frammento isolato di rilievo fittile rappresentante una Nike, da Fabrica di Roma. Una diversa reazione alla presa di Veio è attestata per l'altro importante centro falisco, quello di Narce, anche attraverso la documentazione fornita dal santuario di Monte Li Santi-Le Rote. Il luogo di culto continua a essere frequentato anche dopo la crisi dell'insediamento urbano, riscontrata attraverso una consistente contrazione delle necropoli a partire dal IV sec. a.C., ma nella prima metà del III sec. a.C. è attestata una contrazione del culto in vari settori del santuario, contestualmente all'introduzione di nuove categorie di ex-voto, quali i votivi anatomici, i bambini in fasce, le terrecotte raffiguranti animali. Questi mutamenti sono stati messi in relazione con la vittoria romana sui Falisci nel 293 a.C., mentre un secondo momento di contrazione del culto sembra coincidere con la definitiva conquista romana del 241 a.C. Dall'inizio del III sec. a.C. anche nei depositi di Falerii vengono introdotti nuovi tipi di votivi, cui si è fatto cenno precedentemente, e, come anche nel santuario di Monte Li Santi-Le Rote, si registra la presenza di monetazione di zecca urbana, che entra a far parte delle offerte. Tale dato diventa ancora più eloquente, se si considera l'assenza di monetazione locale nei contesti di epoca preromana, che sembra tradire l'indifferenza delle popolazioni falische verso tale tipo di offerta. È evidente, dunque, anche per Falerii, un'influenza del mercato romano dopo gli eventi bellici che segnarono la vittoria di Spurio Carvilio sui Falisci. La città, tuttavia, sembra fronteggiare la crisi, tanto da non mettere in pericolo le sue istituzioni, come dimostrano le dediche falische poste, nel Santuario dei Sassi Caduti, a Mercurio, dagli efiles, l'unica carica attestata per la città. Del resto, anche con la costruzione del nuovo centro di Falerii Novi, la documentazione relativa alla sfera religiosa attesta la conservazione, a livello pubblico, della lingua e della grafia falisca, tramite la dedica a Menerva posta dal pretore della città, nella seconda metà del III sec. a.C. (CIL XI 3081). Quanto sappiamo sui culti di età repubblicana di Capena e del suo territorio si limita al santuario di Lucus Feroniae, dove praticamente quasi tutti i materiali e le fonti epigrafiche sono inquadrabili nel corso del III sec. a.C., e a un paio di dediche di III sec. a.C. La capitolazione di Capena subito dopo la presa di Veio (395 a.C.) rende, in questa fase, la presenza romana ormai stabile da circa un secolo, dunque non sorprende che le iscrizioni sacre utilizzino un formulario specificamente latino, anche con attestazioni piuttosto precoci di espressioni che diventeranno correnti nel corso del II sec. a.C. Uno dei primi esempi attestati di abbreviazione alle sole iniziali della formula di dedica d(onum) d(edit) me(rito) è in CIL I², 2435, provenente dalla necropoli capenate delle Saliere. La documentazione archeologica più antica riguardo alla vita religiosa dell'area presa in esame proviene da Falerii Veteres. In ordine cronologico, la prima divinità attestata epigraficamente è Apollo, il cui nome compare inciso in falisco su un frammento di ceramica attica dei primi decenni del V sec. a.C. dal santuario di Vignale. È notevole che si tratti in assoluto della più antica attestazione conosciuta del nome latinizzato del dio, che indica la sua precoce assimilazione nel pantheon falisco, dove, già da quest'epoca, bisogna riconoscere come avvenuta l'identificazione con Apollo del locale Soranus. Il culto del dio del Soratte, attestato per via epigrafica solo in età imperiale, attraverso due dediche a Soranus Apollo, può essere coerentemente collocato tra le più antiche manifestazioni religiose del comprensorio falisco-capenate, e probabilmente la sede cultuale del Monte Soratte doveva fungere da tramite tra le due aree. Nel territorio falisco la presenza del dio lascia tracce più consistenti, attraverso la duplicazione del culto di Apollo a Falerii Veteres, e una dedica di età repubblicana da Falerii Novi, mentre sembra affievolirsi in area capenate, dove ne resta traccia solo in due dediche ad Apollo della prima età imperiale da Civitella S. Paolo, e in una controversa notizia di Strabone, che, apparentemente per errore, ubica al Lucus Feroniae le cerimonie in onore di Sorano, che si svolgevano, invece, sul Soratte. Anche questa notizia, tuttavia, si inserisce in un sistema di corrispondenze cultuali, che associa a una dea ctonia, della fertilità, un paredro di tipo "apollineo", cioè una divinità maschile, giovanile, con aspetti inferi e mantici. Non sembra casuale, in questo contesto, che il santuario per cui è attestata una più antica frequentazione a Falerii Veteres sia quello di Giunone Curite, una divinità che sembra rispondere allo schema di dea matronale e guerriera (era una Giunone armata, ma anche protettrice delle matrone) per la quale, pure, è attestata l'associazione cultuale con un giovane dio, della stessa tipologia di Sorano. Anche se non sono attestati direttamente rapporti tra Iuno Curitis e Sorano Apollo non sembra da trascurare il dato che l'unica statuetta di Apollo liricine, di IV sec. a.C., rinvenuta a Falerii Veteres provenga proprio dal santuario della dea; inoltre quando essa fu evocata a Roma dopo la presa di Falerii nel 241 a.C., insieme al suo tempio, in Campo, fu costruito quello di Iuppiter Fulgur, una divinità parimenti evocata dal centro falisco, e per la quale, pure, si possono istituire dei parallelismi con Soranus, attraverso l'assimilazione con Veiove. Nell'agro falisco, come in quello capenate, le più antiche attestazioni cultuali si riferiscano, dunque, a una coppia di divinità che, pur nelle differenze maturate in aspetti specifici del culto, sembra rispondere a esigenze cultuali piuttosto omogenee. Con l'età imperiale, infine, il panorama dei culti della zona considerata sembra diventare più omogeneo, inserendosi, peraltro, in una tendenza piuttosto generale. La manifestazione più appariscente è costituita, naturalmente, dal culto imperiale, attestato molto presto in Etruria meridionale. Da Nepi proviene la più antica testimonianza nota in Etruria, costituita da una dedica in onore di Augusto da parte di quattro Magistri Augustales (CIL XI, 3200). L'iscrizione è databile al 12 a.C., anno della fondazione del collegio di Nepi, e dell'istituzione, a Roma, del culto del Genius di Augusto e dei Lares Augusti, venerati nei compita dei vici della città. Altri esempi di una piuttosto precoce diffusione del culto imperiale vengono da Falerii Novi (CIL XI, 3083, databile tra il 2 a.C. e il 14 d.C.; CIL XI, 3076, età augustea); da Lucus Feroniae, dove intorno al 31 d.C. è attestato per la prima volta l'uso della formula in honorem domus divinae (AE 1978, n. 295). Il fatto che la diffusione del culto imperiale in agro falisco-capenate avvenga praticamente negli stessi anni che a Roma, sembra legato anche ai rapporti che legarono Augusto e la dinastia giulio-claudia a questo territorio. Dopo Anzio veterani di Ottaviano ottennero terre nell'Etruria meridionale, lungo il corso del Tevere, e non è un caso che l'Augusteo di Lucus Feroniae, l'unico in Etruria meridionale, che sia noto, oltre che epigraficamente, anche attraverso i suoi resti, sia stato eretto tra il 14 e il 20 d.C. da due membri della gens senatoria, filoagustea, dei Volusii Saturnini. Augusto stesso e membri della dinastia parteciparono direttamente alla vita civile dei centri della regione: Augusto fu pater municipii a Falerii Novi, Tiberio e Druso Maggiore furono patroni della colonia a Lucus Feroniae, tra l'11 e il 9 a.C. Inoltre la presenza, nel territorio capenate, di liberti imperiali incaricati dell'amministrazione del patrimonio dell'imperatore, fa pensare all'esistenza di fundi imperiali. La documentazione di età imperiale è costituita, inoltre, da una serie di iscrizioni che difficilmente possono farci risalire a specifici luoghi di culto, e dalle quali, in molti casi, si evince soprattutto una richiesta di salute e di fertilità alla divinità, come avveniva in età repubblicana, tra il IV e il II sec. a.C., attraverso l'offerta nei santuari di votivi anatomici. Sono note anche alcune attestazioni di culti orientali (Mater Deum e Iside, anche associate, da Falerii Novi e dal suo territorio; una dedica alla Mater Deum da Nazzano, in territorio capenate), che rientrano nell'ambito della devozione privata, tranne nel caso del sacerdozio di Iside a Mater Deum attestato a Falerii Novi. ; Inventaire des lieux de culte de la zone falisco-capenate. Résumé. Le recueil des sources historiques relatives à la vie religieuse de la zone falisco-capenate a eut comme but, tout d'abord, la localisation des lieux de culte identifiables avec certitude comme tels. Lorsque cela s'est avéré impossible, particulièrement en présence de documents épigraphiques isolés et d'origine incertaine, on a tout de même enregistré l'existence du culte. On veut reconstruire, au moyen de la documentation récoltée, une histoire des cultes de la zone considérée depuis les premières apparitions jusqu'à l'âge impérial. La zone considérée, insérée dans la Regio VII Etruria dans le cadre de l'organisation territoriale de l'Italie augustéenne, est comprise dans les limites naturelles du lac de Bracciano et du lac de Vico à l'ouest, du cours du Tibre à l'est, tandis que les limites septentrionale et méridionale sont délimitées, respectivement, par les reliefs des Monts Cimini et des Monts Sabatini. Les centres examinés sont ceux de Lucus Feroniae, Capena, Falerii Veteres, Falerii Novi, Narce, Sutri et Nepi. La communauté capenate occupait la partie orientale du territoire, un zone de plaine, dominée au nord par le massif du Mont Soratte, et délimitée à l'est par l'anse du Tibre. Son centre était constitué par l'habitat de Capena, l'actuel Col de la Civitucola, dont dépendaient une série de petits sites, encore peu étudiés, disséminés en position stratégique sur le Tibre, ou en correspondance d'axes routiers de liaison au fleuve. Le principal de ces derniers est localisé sur le site de l'actuelle Nazzano, occupé de manière permanente à partir du VIIIème siècle av. J.-C., et situé en correspondance de l'habitat sabin de Campo del Pozzo, sur l'autre rive du Tibre. La zone falisque s'articule, par contre, sur un paysage d'âpres collines de tuf, disposées autour du bassin hydrographique du torrent Treia, affluent du Tibre, qui parcourt le territoire en direction longitudinale. Le long du cours d'eau se développèrent les deux plus antiques et importants centres falisques de Falerii Veteres et Narce, un site que les plus récentes recherches tendent à reconnaître, et de manière toujours plus convaincante, comme la Fescennium connue dans les sources historiques, le deuxième habitat falisque, outre à Falerii, dont on reporte le nom; le long d'affluents du Treia sont situées Nepi et Falerii Novi. Malgré la spécificité culturelle progressivement développée par falisques et capenates, la situation géographique du territoire occupé le rend naturellement perméable aux influences étrusques et sabines, aspect relevé par la documentation archéologique et par quelques informations dans les sources antiques, réévaluée par les plus récentes études. Une position différente s'était par contre imposée après les premières recherches effectuées dans la région entre la fin du XIXème et le début du XXème siècle : celles-ci avaient mis l'accent sur les caractères culturels spécifiques des populations locales, en soulignant la substantielle autonomie de ces populations par rapport aux Etrusques, surtout sur la base des grandes similitudes entre les langues falisque et latine. Une telle perception fut dominante jusqu'à la deuxième moitié des années Soixante du Vingtième siècle, lorsque la publication des premières données sur les nécropoles de Véies mirent en lumière les rapports étroits avec les zones falisque et capenate entre le VIIIème et le VIIème siècle av. J.-C. Les études sur le peuplement de l'Etrurie protohistorique, conduites à partir des années '80 du XXème siècle ont focalisé l'attention sur une implication de Véies dans le peuplement de la zone comprise entre les Monts Cimini et Sabatini d'une part et le Tibre d'autre part, et cela au début de l'Âge du Fer, études confirmées par les récentes analyses des trousseaux des principales nécropoles falisques, qui ont prouvé qu'il existait au VIIIème et au début du VIIème siècle av. J.-C. d'importants parallèles avec les habitudes funéraires de Véies, bien que certains aspects spécifiques de la culture locale y fussent conservés. Le corpus d'inscriptions étrusques provenant de la nécropole de Narce démontre, pour tout le VII et le VIème siècle ac. J.-C., la présence continue de populations parlant la langue étrusque, qui utilisent un système d'écriture de type méridional, reconductible à Véies, dont Narce semble avoir constitué un avant-poste en territoire falisque. Déjà au début du VIIème siècle av. J.-C. cependant, on remarque les signes évidents d'une plus spécifique caractérisation culturelle des zones falisques et capenates, et cela au travers, entre autre, de la diffusion d'un idiome falisque, semblable au latin, documenté par des épigraphes au VIIème et au VIème siècle av. J.-C., surtout à Falerii Veteres. Ultérieur élément de contact culturel avec le monde latin est représenté, dans ce centre, par le rituel funéraire des inhumations infantiles dans la zone habitée. Une telle habitude, qui trouve de nombreuses comparaisons dans le Latium vetus, est étrangère à l'Etrurie, alors qu'elle est documentée à Cività Castellana, en localité «lo Scasato», par deux sépultures d'enfants datables entre la fin du VIIIème siècle et la première moitié du VIIème siècle av. J.-C. A Capena a été remarqué, à partir du VIIème siècle av. J.-C., une grande influence provenant de l'aire sabine, surtout à travers la documentation archéologique fournie par les nécropoles, tandis que du point de vue linguistique un influence du versant oriental du Tibre a été remarquée, en particulier par une analyse du noyau plus consistant des inscriptions relatifs aux nouveaux-nés, qui remonte au IV – IIIème siècle av. J.-C. La réceptivité vis-à-vis des nouveautés des populations limitrophes et la capacité d'élaborations originales, prouvées archéologiquement déjà depuis les phases les plus antiques de l'histoire des peuples falisques et capenates, peuvent offrir une aide documentaire à la perception que les écrivains antiques avaient de l'ethnos falisque, en trouvant un équivalent dans les traditions qui définissaient les Falisques comme des Etrusques, ou bien comme un peuple à soi, caractérisé par une spécificité propre, aussi linguistique. Cette dernière donnée trahit la mémoire de contacts avec le monde latin. Un troisième filon antique, qui se mêle à celui d'origine étrusque, revendique pour les falisques une ascendance grecque, plus précisément de l'Argolide et semble le fruit d'une construction d'érudits élaborée successivement. L'information de l'origine argolide remonte, par tradition indirecte, aux Origines de Caton, et se relie à celle de la fondation de Falerii de la part du héros Halesus, fils d'Agamemnon, qui aurait abandonné la maison paternelle après l'assassinat de son père. Ovide et Denys d'Halicarnasse attribuent au héros grec l'institution du culte de Junon à Falerii, dont le caractère originel argolide serait conservé dans le rite célébré en occasion de la fête annuelle de la déesse. L'importance accordée au culte de Junon au sein d'une telle tradition a amené à supposer que celui-ci se soit développé précisément à partir de la donnée religieuse de la présence à Falerii d'une divinité semblable à Héra d'Argos. Grâce à l'examen linguistique du nom du fondateur, qui n'a pas combattu à Troie et qui n'a eut aucun rôle dans le monde grec, on a conclu qu'il devait s'agir d'un héros local, et que la formation de l'éponyme ait été précédent à la moitié du IVème siècle av. J.-C., lorsque l'affirmation du rhotacisme est documenté dans la culture falisque. L'élaboration de la légende de Halesus doit donc être située à un moment précédent cette date qui, comme on l'a pensé, puisse coïncider avec la présence à Falerii d'artistes grecs ou hellénisés, actifs dans la céramographie et dans la choroplastique, à partir de la fin du Vème siècle av. J.-C. Cette tradition se relie à celle sur l'origine étrusque, par l'information de Servius, selon lequel Halesus serait le grand-père du roi de Véies Morrius. Le souvenir d'une descendance de la ville étrusque est commune aussi a Capena où, d'après une nouvelle de Caton, rapportée par Servius, les luci Capeni avaient été fondés par des jeunes de Véies, envoyés par un roi Properce, dans le nom duquel a été identifié une origine non étrusque, mais bien italico-orientale. Du point de vue historique, le rapprochement entre Véies, falisques et capenates sera documenté dans les sources par la présence constante des deux peuples au flanc de la ville étrusque au cours des luttes contre Rome entre la deuxième moitié du Vème et le début du IVème siècle av. J.-C. D'un tel système complexe d'influences participe aussi la sphère religieuse de la zone en question. Il est intéressant de noter, à ce propos, que la principale divinité masculine du panthéon falisco-capenate, le dieu du Mont Soratte, Soranus Apollon, constitue le correspondant exact de l'étrusque Śuri, comme l'a démontré Giovanni Colonna. La particularité du culte de Soratte, toutefois, est déterminée par la cérémonie annuelle des Hirpi Sorani, qui marchaient indemnes sur des charbons ardents et dont le nom, dans le récit étiologique sur l'origine du rite transmis par Servius, est expliqué en relation à hirpus, le nom sabin pour «loup», parfaitement cohérent avec la caractéristique frontalière de ce territoire. D'origine sabine est aussi la divinité vénérée dans le seul grand sanctuaire connu dans le territoire capenate, le Lucus Feroniae. La diffusion du culte à partir de la Sabine, version soutenue déjà par Varron, est largement acceptée par la critique récente, sur la base d'une part de l'analyse linguistique du nom de la déesse et d'autre part vu la présence sur le territoire sabin des principaux centres de culte (Trebula Mutuesca, Aminternum), d'où ceux-ci se diffusent, outre à Capena, vers l'Ombrie et le territoire volsque. Les attestations de Feronia dans d'autres zones, comme en Sardaigne, en territoire de Luni, à Aquilée et à Pesaro sont généralement à mettre en relation avec des épisodes de colonisation romaine. Le caractère explicitement commercial du Lucus Feroniae, affirmé par Denys d'Halicarnasse et par Tite-Live, qui le décrivent comme un lieu de marché fréquenté par les sabins, les étrusques et les romains déjà à l'époque de Tullius Ostilius, rend parfaitement compte de la variété des fréquentations et des influences qui caractérisent le sanctuaire à partir de l'Âge archaïque. Bien que n'ayant pas de documentation archéologique relative aux phases les plus antiques, l'information sur la vitalité du culte capenate déjà à l'époque royale semble fiable. Feronia, en effet, est couplée, à Terracina, à Iuppiter Anxur, divinité éponyme de la ville volsque, ce qui semble faire remonter l'introduction de son culte au début de la présence volsque dans la plaine pontine, c'est-à-dire vers les premières décennies du Vème siècle av. J.-C. Cela fournit, en plus, un indice possible d'une provenance septentrionale de l'ethnos volsque depuis la zone sabine. Il est donc envisageable que la déesse ait été adorée dans le sanctuaire tibérien, en face de la Sabine, bien avant son arrivée dans le Latium tyrrhénien. Au-delà de la simple fréquentation du lieu de culte et du marché, un rôle de premier plan joué par l'élément sabin pour le Lucus Feroniae en époque archaïque semble suggéré par l'épisode de l'enlèvement de marchants romains relaté par Denys d'Halicarnasse. Les ravisseurs sabins effectuent une rétorsion contre les romains, qui avaient enfermé certains des leurs sur l'Asylum, entre le Capitole et l'Arx, ce qui fait penser que les sabins exerçaient une sorte de protectorat sur le sanctuaire tibérien et qu'ils avaient sur celui-ci une capacité de contrôle semblable à celui que les romains avaient sur l'Asylum romuléen. La vocation commerciale du Lucus Feroniae est naturellement liée à son emplacement topographique, à l'endroit où les parcours sabins de transhumance à courte distance traversent le Tibre, entre les deux grands centres sabins de Poggio Sommavilla et Colle del Forno, pour se diriger vers la côte méridionale de l'Etrurie. La dislocation près du lieu d'arrivée des principaux sentiers de la zone apennine, habitée de peuplades sabelliques, est, en outre, une caractéristique commune aux plus anciens lieux de culte de Feronia, comme par exemple Trebula Mutuesca et Terracina, qui partagent avec le Lucus Feroniae capenate l'emplacement à l'extrémité d'un territoire ethniquement homogène. Il a été observé combien, dans ces sanctuaires, l'activité commerciale maritime était liée à l'échange du bétail et il faut prendre en compte l'ouverture à l'économie pastorale sarde pour comprendre la fondation romaine en 386 av. J.-C. d'une Pheronia polis en Sardaigne, près de Posada. De cette localité provient, en outre, une statuette en bronze, datable entre la fin du Vème et les premières décennies du IVème siècle av. J.-C., qui représente un Hercule de type italique, divinité dont on connaît le lien avec la sphère de l'échange, et surtout son rapport avec les troupeaux. L'époque de l'apoikia sarde a amené à envisager une relation avec le Lucus Feroniae capenate, vu que déjà entre 389 et le 387 av. J.-C. dans le territoire de Capena des colons romains s'étaient établis, unis à des déserteurs provenant de Véies, Capena et Falerii. La filiation du culte sarde à partir du culte tibérien semble, en outre, parfaitement compatible avec les rares attestations relatives à une présence d'Hercule dans le sanctuaire capenate. A ce sujet il est intéressant de remarquer que sur une Heraklesschale, encore inédite, provenant du dépôt votif du sanctuaire, le dieu est représenté avec la leonté et la massue dans la main gauche, et le skyphos en bois dans la main droite. Ces deux derniers attributs d'Hercule étaient conservés dans le sacellum près de l'Ara Maxima du Forum boarium, à Rome, et le skyphos, utilisé par le préteur urbain pour faire les libations au cours du sacrifice annuel auprès de l'Ara, apparaît aussi dans la statue de culte d'Alba Fucens, dans laquelle, en raison de nombreuses similitudes, on a proposé de reconnaître une réplique du simulacre du sanctuaire du Forum boarium. La répétition iconographique de ces éléments dans un sanctuaire-marché situé le long des voies de la transhumance, comme était le Lucus Feroniae, ne semble pas un hasard et pourrait d'ailleurs, dans un certain sens, évoquer le culte de l'Ara Maxima et en particulier un aspect fondamental de celui-ci, représenté par la liaison avec les Salinae aux pieds de l'Aventin. Celles-ci, situées près de la porta Trigemina, et donc proches de l'Ara Maxima, étaient le lieu de dépôt du sel provenant des salines d'Ostie destiné à la Sabine, et en général aux populations établies à l'intérieur de l'Italie centrale et vouées à l'économie pastorale. L'Hercule du Forum boarium, qui protégeait les activités économiques liées aux échanges de bétail, gouvernait aussi à l'approvisionnement du sel, et c'est en ce sens que doit aussi s'expliquer l'épithète de Salarius, attesté pour le dieu à Alba Fucens où, comme on l'a vu, le sanctuaire d'Hercule avait la fonction de forum pecuarium. La dislocation de sanctuaires-marchés le long des voies de transhumance garantissait donc aux pasteurs, après compensation nécessaire, la possibilité de se pourvoir en sel, et la même chose devait advenir au Lucus Feroniae. Ceci semble confirmé par le fait que, comme il a été démontré récemment, la route le long de laquelle se dresse le sanctuaire, l'actuelle route provinciale Tiberina, doive en réalité être identifiée comme la via Campana en territoire falisque, mentionné par Vitruve, en relation avec une source mortelle pour les oiseaux et les petits reptiles. Le nom de la route s'explique, en effet, en relation à son point d'arrivée, le Campus Salinarum situé à l'embouchure du Tibre, où se trouvaient les salines. Dans la zone falisque, l'analyse de la documentation relative aux lieux de culte a mis en évidence une influence majeure de Véies par rapport à la zone capenate. Cela résulte particulièrement important dans un centre comme Narce, marqué, depuis le début de son histoire, par une nette influence de Véies, et dont le déclin coïncidera avec les années de la conquête de la ville étrusque. Pour nous limiter à la sphère du sacré, déjà à partir d'un premier examen du matériel retrouvé dans le sanctuaire suburbain de Monte Li Santi – Le Rote, dont on attend la publication intégrale, on a signalé, à partir du Vème siècle av. J.-C., époque à laquelle commence la fréquentation de l'aire sacrée, la présence de prototypes provenant de Véies, qui sont à l'origine d'une production locale de petites terre cuites figurées. A un modèle de Véies sont reconductibles les citernes à ciel ouvert, qui flanquaient l'édifice templier dans au moins deux des principaux sanctuaires de Falerii Veteres, celui de Vignale et celui de Scasato I, tous deux à identifier comme lieux de culte dédiés à Apollon. Plus difficile est par contre le rapprochement de celles-ci aux citernes fermées retrouvées proche d'une aire sacré urbaine, récemment identifiée dans la moderne rue Gramsci, dans la partie méridionale du plateau de Civita Castellana, tandis que c'est seulement grâce à une vieille note des archives de la Surintendance que nous savons de l'existence d'une citerne semblable retrouvée près de Corchiano au début du Vingtième siècle. Dans les cas mieux documentés de Vignale et de Scasato, de tels systèmes hydrauliques résultent contemporains à la phase la plus antique du sanctuaire, et correspondent à un schéma qui revient à Véies dans le sanctuaire d'Apollon au Portonaccio, proche du temple à oikos de la Piazza d'Armi, dans le sanctuaire de Menerva près de la Porta Caere, ainsi que dans le sanctuaire situé en localité Casale Pian Roseto. Il n'est pas facile de déterminer la valeur exacte à attribuer, selon les cas, à de telles citernes, mais l'emphase topographique qu'on leur accorde dans le cadre des sanctuaires ne semble pas permettre de pouvoir exclure une relation avec les pratiques rituelles. Pour le site de Falerii on a pensé à une relation avec le sanctuaire de Portonaccio, entre autre sur la base d'une correspondance des cultes centrée sur la figure d'Apollon, et la piscine a ainsi été expliquée en relation à des rituels de purification liés à un culte oraculaire. Après la défaite de Véies, Falerii dut faire face non seulement à Rome du point de vue militaire, mais elle dut aussi se montrer non inférieure par prestige et capacité d'autoreprésentation, étant l'autre grand centre de la basse vallée du Tibre. Cet aspect a été noté, en particulier, sur la base de la décoration des temples de la ville falisque, qui connaît vers la deuxième – troisième décennie du IVème siècle av. J.-C. un renouveau général dû à la naissance d'une importante école choroplastique, dont l'activité se reconnaît aussi dans le fragment isolé de relief d'argile représentant une Nike, provenant de Fabrica di Roma. Une autre réaction à la prise de Véies est attestée dans l'autre important centre falisque, celui de Narce, aussi grâce à la documentation fournie par le sanctuaire de Monte Li Santi – Le Rote. Le lieu de culte continue à être fréquenté après la crise de la ville, comme le démontre une consistante contraction des nécropoles à partir du IVème siècle av. J.-C., mais dans la première moitié du IIIème siècle une ultérieure réduction du culte est prouvée dans de nombreux secteurs du sanctuaire, en parallèle à l'introduction de nouvelles catégories d'ex-voto, comme les ex-voto anatomiques, les nouveaux-nés enveloppés dans des bandes, les terre cuites représentant des animaux. Ces changements ont été mis en relation avec la victoire romaine sur les Falisques en 293 av. J.-C., alors qu'un deuxième moment de contraction du culte semble coïncider avec la définitive conquête romaine de 241 av. J.-C. Depuis le début du IIIème siècle av. J.-C., on assiste aussi dans les dépôts votifs de Falerii à l'introduction de nouveaux types d'ex-voto, dont on a parlé précédemment, et, comme pour le sanctuaire de Monte Li Santi – Le Rote, on enregistre la présence de pièces de monnaie romaines, qui commencent à constituer des offrandes. Une telle donnée devient encore plus éloquente lorsqu'on considère l'absence de monnaies locales dans les contextes préromains, qui semble trahir l'indifférence des populations falisques envers un tel type d'offrande. Il est donc évident aussi pour Falerii une influence du marché romain après les évènements belliqueux qui marquèrent la victoire de Spurius Carvilius sur les Falisques. La ville semble toutefois réussir à affronter la crise, au point de ne pas mettre en danger ses institutions, comme le démontrent les dédicaces falisques adressées à Mercure, dans le Sanctuaire dei Sassi Caduti, par les efiles, seuls magistrats attestés en ville. Par ailleurs, aussi avec la construction du nouveau centre de Falerii Novi, la documentation relative à la sphère religieuse prouve la conservation, au niveau public, de la langue et de la graphie falisque, par exemple dans la dédicace à Menerva effectuée par le préteur de la ville, pendant la deuxième moitié du IIIème siècle av. J.-C. (CIL XI 3081). Ce que nous savons sur les cultes de l'époque républicaine se limite au sanctuaire de Lucus Feroniae, où pratiquement tout le matériel et les sources épigraphiques peuvent être situés durant le IIIème siècle av. J.-C., et à deux dédicaces du IIIème siècle av. J.-C. La capitulation de Capena immédiatement après la chute de Véies (395 av. J.-C.) rend, à cette période, la présence romaine stable depuis environ déjà un siècle, et on ne se surprend donc pas du fait que les inscriptions sacrées utilisent un formulaire spécifiquement latin, avec même une présence plutôt précoce d'expressions qui deviendront courante au cours du IIème siècle av. J.-C. Un des premiers exemples attestés d'abréviations aux seules initiales de la formule de dédicace d(onum) d(edit) me(rito) se trouve dans CIL I, 2435, et provient de la nécropole capenate de Saliere. La plus antique documentation archéologique sur la vie religieuse de la zone prise en examen provient de Falerii Veteres. En ordre chronologique, la première divinité présente épigraphiquement est Apollon, dont le nom apparaît gravé en langue falisque sur un fragment de céramique attique remontant aux premières décennies du Vème siècle av. J.-C., qui provient du sanctuaire de Vignale. Il est intéressant de noter qu'il s'agit dans l'absolu de la plus antique attestation connue du nom latinisé du dieu, ce qui indique son assimilation précoce dans le pantheon falisque où, déjà à partir de cette époque, il faut reconnaître comme déjà effectuée l'identification entre Apollon et le dieu local Soranus. Le culte du dieu de Soratte, attesté épigraphiquement seulement à l'époque impériale, à travers deux dédicaces à Soranus Apollo, peut être situé de manière cohérente parmi les plus antiques manifestations religieuses du territoire falisco-capenate, et probablement le centre du culte du Mont Soratte devait servir de point de jonction entre les deux zones. Dans le territoire falisque la présence du dieu laisse des traces plus consistantes, à travers la duplication du culte d'Apollon à Falerii Veteres et une dédicace d'époque républicaine venant de Falerii Novi, tandis qu'elle semble s'affaiblir dans l'aire capenate, où on en trouve trace seulement dans deux dédicaces à Apollon, datant de la première époque impériale à Civitella S. Paolo, et dans un passage controversé de Strabon qui, apparemment par erreur, situe au Lucus Feroniae les cérémonies en l'honneur de Sorano, qui étaient au contraire célébrées sur le Mont Soratte. Cette information toutefois s'insère dans un système de correspondances cultuelles qui, associées à une déesse chtonienne, de la fertilité, et à un parèdre de type « apollinien », c'est-à-dire une divinité masculine, jeune, d'aspect infernal et mantique. Ce n'est pas un hasard, dans ce contexte, que le sanctuaire pour lequel est attestée une plus antique fréquentation à Falerii Veteres soit celui de Iuno Curitis, une divinité qui semble répondre au schéma de déesse matronale et guerrière (il s'agissait d'une Junon armée, mais aussi protectrice des matrones) pour laquelle, en outre, on a la preuve de l'association cultuelle avec un jeune dieu, de la même typologie que celle présente à Sorano. Même si on n'a pas d'attestations directes de l'existence de rapports entre Iuno Curitis et Sorano Apollo, il semble qu'il ne faille pas délaisser le fait que l'unique statuette d'Apollon jouant de la lyre, du IVème siècle av. J.-C., retrouvée à Falerii Veteres provienne justement du sanctuaire de la déesse; en outre lorsqu'elle fut évoquée à Rome après la prise de Falerii en 241 av. J.-C., en même temps que son temple situé in Campo, un autre temple fut construit, celui de Iuppiter Fulgur, une divinité du centre falisque pareillement évoquée, et pour laquelle on peut établir des parallèles avec Soranus, au travers de l'assimilation avec Veiove. Dans le territoire falisque comme dans celui capenate, les plus anciennes attestations cultuelles se réfèrent donc à un couple de divinités qui, tout en ayant des différences dans des aspects spécifiques du culte, semblent répondre à des exigences cultuelles plutôt homogènes. Durant l'époque impériale, enfin, le panorama des cultes de la zone considérée semble devenir plus homogène, en suivant par ailleurs une tendance générale. La manifestation plus évidente est formée, naturellement, par le culte impérial, présent très tôt en Etrurie méridionale. Le plus antique témoignage du culte impérial connu en Etrurie provient de Nepi, et il est constitué d'une dédicace en l'honneur d'Auguste de la part de quatre Magistri Augustales (CIL XI, 3200). L'inscription est datable à 12 av. J.-C., année de la fondation du collège de Nepi et de l'institution à Rome du culte du Genius d'Auguste ainsi que des Lares Augusti, vénérés dans les compita des vici de la ville. D'autres exemples d'une diffusion plutôt précoce du culte impérial viennent de Falerii Novi (CIL XI, 3083, datable entre 2 av. J.-C. et l'an 14 ; CIL XI, 3076, époque augustéenne); de Lucus Feroniae, où vers 31 av. J.-C. l'usage de la formule in honorem domus divinae (AE 1978, n. 295) est documenté pour la première fois. Le fait que la diffusion du culte impérial dans le territoire falisco-capenate ait commencé pratiquement dans les mêmes années qu'à Rome semble aussi lié aux rapports qu'eurent Auguste et la dynastie julio-claudienne avec ce territoire. Après Anzio les vétérans d'Octave obtinrent des terres en Etrurie méridionale, le long du cours du Tibre, et ce n'est pas un hasard si l'Augusteum de Lucus Feroniae, le seul en Etrurie méridionale connu outre que de manière épigraphique aussi grâce à ses vestiges, ait été érigé entre 14 et 20 apr. J.-C. par deux membres de la gens sénatoriale, filo-augustéenne, des Volusii Saturnini. Auguste lui-même et des membres de la dynastie participèrent directement à la vie civile des centres de la région: Auguste fut pater municipii à Falerii Novi, Tibère et Druse Majeur furent les patrons de la colonie à Lucus Feroniae, entre 11 et 9 av. J.-C. La présence, en outre, d'affranchis impériaux sur le territoire capenate, chargés de l'administration du patrimoine de l'empereur, fait penser à l'existence de fundi impériaux. La documentation d'époque impériale est formée d'une série d'inscriptions qui difficilement peuvent nous faire remonter à des lieux de cultes bien précis, et desquelles dans de nombreux cas, on déduit surtout une demande de santé et de fertilité à la divinité, comme il était fréquent à l'époque républicaine, entre le IV et le IIème siècle av- J.-C., qui s'exprime au moyen d'offrandes d'ex-voto anatomiques dans les sanctuaires. On connaît aussi quelques attestations de cultes orientaux (Mater Deum et Isis, parfois associées, provenant de Falerii Novi et de son territoire ; une dédicace à la Mater Deum de Nazzano, en territoire capenate), qui entrent dans le cadre d'une dévotion privée, sauf dans le cas du sacerdoce d'Isis à Mater Deum présent à Falerii Novi. ; The list of documentary sources concerning the religious life of the falisco-capenate area aim at findings the places of worship that can be identified with certainty. Whenever this has not been possible we have signalled the worship anyway. Through these documents we intend to reconstruct the history of the cults of the area examined, from its beginning to imperial age. The examined area, included in the Regio VII Etruria of the territorial organisation of Augustean Italy, is enclosed within the natural limits of the Bracciano lake and Vico lake at west, of the Tiber at east; the northern and southern limits are marked, respectively, by the Cimini mounts and Sabatini mounts. The sites considered are Lucus Feroniae, Capena, Falerii Veteres, Falerii Novi, Narce, Sutrium et Nepet. ; XIX Ciclo ; 1977
O presente estudo trata a problemática da definição, por parte do direito fiscal, da base tributável e do procedimento da sua determinação na tributação do lucro empresarial. Constitui um dado de história do directo positivo que, na generalidade dos ordenamentos jurídicos, e desde os primórdios da tributação sobre o lucro mercantil, o direito tributário utilizou a contabilidade mercantil como um instrumento para o procedimento de determinação do rendimento a gravar. No entanto, apesar de uma aparente progressão na direcção de uma apregoada autonomia do procedimento de determinação do lucro tributável, que prossiga os seus fins de modo independente da contabilidade elaborada para fins mercantis e que ao mesmo tempo não pretenda exercer influência sobre a mesma; apesar do amplo debate travado em torno da possibilidade de uma desconexão entre lucro tributável e resultado contabilístico, até ao momento presente nenhum ordenamento, de entre os que comparamos neste estudo, logrou alcançar esta separação. Parece, pois, existir uma impossibilidade de cindir as duas entidades, como se a entidade rendimento tributável não pudesse ter uma realidade autónoma, ou como se se tratasse de uma realidade que não pode tomar consistência sem se concretizar como uma projecção da contabilidade mercantil. No entanto, do ponto de vista da técnica legislativa, o direito fiscal sempre estabeleceu uma relação ambígua com a contabilidade mercantil, não definindo nunca com suficiente precisão e em termos verbalmente claros, como se realiza, em que planos e com que limites se produz, a relação com a contabilidade mercantil. A necessidade de uma tal definição afigura-se inquestionável, uma vez que a contabilidade mercantil é uma realidade jurídica totalmente desenvolvida dentro de um ramo do ordenamento jurídico – o direito mercantil – diferente do direito tributário, que além o mais se caracteriza por ser um ramo do direito privado, prosseguindo, por tanto, fins totalmente distintos dos fins da tributação e regendo-se por uns princípios próprios, que fixam as suas raízes não direito civil e que, por conseguinte, não podem coincidir com os princípios do direito tributário. Poderia pensar-se que a questão se reconduz simplesmente, em última análise, à clássica problemática, situada não plano da interpretação e da aplicação das normas, da dependência ou independência qualificadora das normas tributárias perante os outros ramos do direito, e em particular o direito civil. Se assim fosse, a questão da relação entre a determinação do rendimento tributável e a contabilidade mercantil resolver-se-ia numa alternativa a dirimir pelo legislador: ou o direito tributário se serviria do conceito de lucro elaborado pelo direito civil com um carácter auxiliar, e então haveria que acudir ao substratum económico que constitui o objecto da imposição; ou, para se ligar à forma jurídica que a quantificação do lucro reveste não direito mercantil, aceita o conceito de lucro elaborado pelo direito civil. Sem prejuízo de que a problemática referida represente uma parte importante da questão sobre a qual se debruça este estudo, parece também, pelo menos a partir duma perspectiva apriorística, que não pode esgotar-se nesta mesma problemática a questão da relação entre a determinação do lucro tributável e a contabilidade mercantil. Pois quando, em relação à problemática da dependência ou independência qualificadora do direito tributário, se refere a ligação que o direito tributário estabelece, ou não estabelece, com uma "determinada forma jurídica" oriunda do direito civil, por "forma jurídica" pretende-se significar ainda um topos jurídico, um tipo abstracto do qual se serve a norma civil para classificar uma relação jurídica. Assim, quando a situação de facto à qual se vincula o imposto, reveste a forma de uma relação jurídica, a questão que se colocará, desde a perspectiva da dependência o independência qualificadora do direito tributário, é a de saber se essa relação jurídica deve valorar-se, isto é, deve "definir-se e classificar-se", com base na disposição legal de direito privado que enuncia o tipo abstracto, dando-lhe um nome próprio, fixando os seus aspectos essenciais e a sua regulação jurídica. Transposto para o campo específico do nosso tema de análise, o legislador fiscal estaria perante a seguinte alternativa: ou estabeleceria que o que constitui lucro para o direito mercantil, é também lucro para o direito fiscal; ou optaria por estabelecer uma qualificação própria da situação de facto "lucro". No entanto, com não pouca frequência, o direito tributário não opta por nenhuma destas hipóteses. Com efeito, mesmo nos casos em que o direito fiscal assume explicitamente a opção de uma qualificação autónoma do conceito de rendimento, que em aspectos pontuais pode divergir substancialmente do conceito mercantil, nunca deixa de estabelecer uma conexão entre a qualificação concreta que se realiza no direito tributário, e a qualificação concreta que para a mesma situação tenha sido realizada no direito mercantil. Isto para já não referir que, também em frequentes ocasiões, o direito fiscal se avoca a função de substituir-se ao direito mercantil, tanto na formulação do tipo abstracto "lucro", como na definição de alguns aspectos da sua regulação jurídica para efeitos privados. Afigura-se assim, que a questão da relação entre a determinação do lucro tributável e a contabilidade mercantil, dentro da problemática clássica da relação entre o direito tributário e os restantes ramos do direito, representará pelo menos um caso com bastantes peculiaridades. Um segundo dado histórico que se recolhe da evolução legislativa da tributação dor entendimento é que, em nenhum caso, esta relação entre o direito tributário e a contabilidade mercantil se mostrou isenta de problemas na interpretação e aplicação do direito, resultando deste facto consequências funestas, que perduram na actualidade tanto n plano da segurança jurídica como no plano mais pragmático dum acatamento pacífico das leis fiscais por parte dos contribuintes. Ao longo de toda a evolução da história da imposição sobre o rendimento, esta relação estabeleceu-se através de diversas formas e com vários graus e efeitos jurídicos. Nos ordenamentos continentais, de um modo geral – como em Espanha, desde a "Contribuição sobre os rendimentos da riqueza mobiliária" de 1900, o na Alemanha, desde as leis impositivas de Bremem e Saxónia de 1874 – esta relação instrumental foi formalmente estabelecida na legislação fiscal, ainda que por meio de umas fórmulas verbais de escassa precisão. Noutros ordenamentos, como o britânico, a mesma relação estabeleceu-se também, desde o início da imposição, de modo implícito, tendo sido sancionada tanto pela prática administrativa como pela jurisprudência. Noutros ordenamentos, como o francês ou o norte-americano, nos quais podemos constatar, desde cedo, a existência de uma base legislativa formulada com uma extrema imprecisão, coube à jurisprudência o papel decisivo na delimitação da aludida relação. Mas a jurisprudência destes países mostra-se ela mesma demasiado oscilante, para se poder extrair a partir desta fonte do direito uma delimitação precisa das relações entre os dois mencionados sectores do direito. A indefinição é, portanto, o traço que caracteriza a relação entre a determinação da base tributável e a contabilidade mercantil, na generalidade dos ordenamentos jurídicos e ao longo de toda a história da tributação do rendimento, até à actualidade. Esta relação da determinação da base tributável com a contabilidade mercantil, que não é uma relação simples mas que reveste múltiplos aspectos muito distintos, deve ser vista como um elemento da definição da obrigação tributária. Um elemento, aliás, de uma relevância especial, já que não só forma a pedra angular da definição da base tributável normativa, como influi decisivamente na quantificação da base tributável factual; e como se isto não fosse bastante, produzem-se ainda efeitos secundários da máxima relevância no âmbito de umas relações jurídicas situadas noutro sector do ordenamento jurídico, relações estas que não têm nenhuma conexão com a relação tributária. Referimo-nos às relações de direito mercantil, as quais se estabelecem entre o ente sujeito passivo do imposto, ao mesmo tempo com os titulares do capital social e com todos os terceiros interessados na prestação de contas mercantis. Do que dissemos anteriormente resulta, por força do princípio de legalidade da tributação, que a relação que se estabelece entre a determinação da base tributável e a contabilidade mercantil é uma questão que não pode ser deixada nas mãos de uma definição regulamentaria arbitraria ou de uma actuação discricionária por parte da administração tributária. A relação da qual nos ocupamos tem, pois, que ser estabelecida por lei, e além disto, em virtude da necessidade de certeza sem a qual o princípio de legalidade não se dá por satisfeito, tem que ser estabelecida mediante uma fórmula verbal dotada da precisão necessária para que poda considerar-se cumprido o requisito de uma definição legal dos elementos essenciais do pressuposto de facto tributário. No tem sido esta a situação legislativa existente em nenhum dos ordenamentos estudados se consideramos a maior parte da história da imposição sobre o rendimento do capital e, mesmo no momento actual, a situação legislativa vigente, na generalidade de estes ordenamentos, está longe de satisfazer os requisitos mencionados, com o rigor que a importância da questão exigiria. As leis tributárias nunca estabeleceram de modo claro e preciso, nenhum dos vários aspectos da relação entre a determinação da base tributável e a contabilidade mercantil. Nunca definiram a extensão com que se operava uma recepção das normas de direito mercantil reguladoras da contabilidade, através de uma definição correcta e rigorosa das fontes de direito mercantil abrangidas por esta recepção; não se definiu com rigor, si as normas valorativas especiais que o direito fiscal foi desenvolvendo, por vezes numa posição de antinomia e em outras ocasiões inclusivamente de concurso com as normas mercantis, tinham o seu âmbito de aplicação estritamente limitado ao cálculo da base tributável, ou se, pelo contrário, uma aplicação dessas normas também na elaboração dos estados financeiros mercantis, era uma condição para que um balanço mercantil pudesse ser considerado "correcto", de forma a excluir a possibilidade de um procedimento de liquidação sintética ou objectiva da base tributável, com a consequente redução da segurança jurídica para a posição do contribuinte na relação tributária; não se definiu se o contribuinte, tendo em conta os fins específicos da obrigação contabilística mercantil, distintos dos fins específicos da obrigação contabilística no âmbito da relação tributária, tinha o direito de realizar valorações distintas, com a observância das normas aplicáveis, no quadro dessas duas obrigações. Compreende-se assim, que esta relação entre o direito tributário e a contabilidade mercantil, desde os primórdios da imposição sobre o rendimento, tenha constituído uma fonte de problemas na interpretação e na aplicação do direito, com repercussões gravemente lesivas dos direitos do contribuinte. Podemos dizer, de modo genérico, que estes problemas decorrem da dificuldade que o direito tem em definir o que seja lucro, dificuldade esta que, por sua vez, não é mais do que um reflexo particular da dificuldade que a ciência económica tem para definir rendimento – aplicado o conceito de rendimento, neste caso, ao rendimento do capital – ou para definir um conceito de rendimento suficientemente analítico para que o cálculo da do rendimento, para qualquer dos fins do direito, possa ser regulado mediante umas normas jurídicas suficientemente precisas e seguras. Deste modo, poder-se-á também dizer que, reduzido à sua expressão mais simples, o problema da determinação da base tributável nos impostos sobre o rendimento do capital não nada mais do que o problema da definição de um conceito jurídico de rendimento. As fundações de um conceito jurídico de rendimento têm que ser procuradas no direito mercantil, já que este foi o ramo do direito que primeiramente se ocupou da obrigação de prestação de contas e de uma quantificação do lucro. Com efeito, como melhor se verá através da descrição que faremos de um conjunto de ordenamentos no I Capítulo, no dobrar da primeira metade do séc. XIX, em praticamente todos os ordenamentos estudados já se encontrava estabelecida a obrigação de prestação de contas e, de modo mais o menos expresso, a de quantificar o lucro, por força da necessidade de medir os dividendos que pudessem ser distribuídos aos titulares do capital societário. Ao passo que uma tributação do rendimento baseada em métodos de determinação directa do rendimento a gravar, se é certo que foi sendo introduzida gradualmente a partir de finais do séc. XIX, só se generalizou já em pleno séc. XX. Era, portanto, natural e inevitável, que o direito fiscal, desde estes primórdios, fizesse repousar a determinação do lucro tributável sobre os mecanismos do direito mercantil, a respeito tanto dos aspectos materiais da elaboração das contas como dos aspectos da sua aprovação. Assim, o direito fiscal viria a estabelecer uma relação, simultaneamente, com as normas que regulam materialmente o balanço mercantil e com o balanço mercantil concreto aprovado pelos sócios. Todavia, usualmente e na generalidade dos ordenamentos, o próprio direito mercantil também não adopta uma definição acabada de lucro, se por uma definição acabada entendemos um conceito que ofereça um grau razoável de segurança jurídica, isto é, um conceito que os distintos intérpretes do direito, seja no âmbito de uma relação mercantil ou de uma relação tributária, munidos apenas da metodologia jurídica, possam aplicar de um modo razoavelmente uniforme. De facto, constatamos que a lei mercantil, nos distintos ordenamentos, além de estabelecer alguns princípios muito gerais sobre a quantificação do lucro, incide sobretudo na regulação do processo através do qual se aprovam e se publicitam as contas empresariais, de modo que os interessados mais directos disponham dos meios necessários para exercer um controlo sobre aquelas contas. Desta maneira, a aprovação das contas empresariais torna-se fundamentalmente um acto que se diria, de certa forma, quase contratual, indubitavelmente de carácter privatístico, através do qual se logra uma composição equitativa do conjunto dos interesses emergentes das distintas relações mercantis. Assim, o legislador mercantil como que renuncia a delimitar precisamente o conceito de lucro porque confia em que o jogo dos interesses privados garantirá que o balanço empresarial traduza a imagem "verdadeira e justa" da situação patrimonial da empresa. Neste contexto, os princípios jurídicos contabilísticos do direito mercantil formam umas balizas bastante largas dentro das quais se pode mover este processo inter partes de aprovação do balanço. Assim, por exemplo, a lei mercantil estabelece usualmente o princípio da conservação o integridade do capital social. Mas normalmente não fornece regras suficientemente precisas sobre o que se deverá qualificar como capital o sobre como medir o capital. Cai nesta margem de indefinição, por exemplo, todo o problema da valoração dos intangíveis; ou o problema da capitalização dos investimentos em investigação e desenvolvimento versus dedução dos mesmos investimentos como gastos correntes; ou, mais simplesmente, o problema da valoração das perdas de utilidade económica por parte dos elementos do activo imobilizado. Este carácter indeterminado dos critérios jurídicos de valoração no âmbito do direito mercantil não significa que o direito se desinteresse e prive de uma tutela jurídica as questões de valoração que se situem dentro deste campo de indeterminação. O legislador mercantil considera, sim, que para a resolução dos distintos casos concretos, deve estabelecer uma margem de livre apreciação que é deixada nas mãos de quem aplica o direito. No entanto, uma vez que esta livre apreciação, em virtude da natureza peculiar da matéria à qual se refere – a valoração financeira – requer a ajuda de conhecimentos científicos específicos da ciência financeira, o direito mercantil estabelece um mecanismo jurídico que possibilita a intervenção, no acto jurídico de prestação das contas societárias, de umas entidades – os contabilistas e os auditores de contas – detentores de um conhecimento técnico especializado no tema da quantificação do património empresarial. Os contabilistas e auditores desempenham, pois, no processo jurídico que conduz à aprovação do balanço mercantil, o papel de aplicar o direito, tomando decisões valorativas dentro de margens de indeterminação deixadas pela lei, mediante a aplicação de critérios provenientes da ciência financeira. Até um certo ponto, podemos compará-lo ao papel que têm os notários na concepção e formalização dos contratos e outros negócios jurídicos, que o direito vê como demasiado complexos para que as solas partes interessadas possam por si sós, regular adequadamente os seus interesses. Têm, como estes, um conhecimento especializado e encontram-se providos, além disso, de fé pública. Mas enquanto a elaboração de um contrato é uma actividade totalmente normativa, já a elaboração do balanço se, por um lado, é também um acto mediante o qual se realiza uma composição equitativa de um conjunto de interesses privados, por outro lado, está vinculada à finalidade jurídica de traduzir em números, com veracidade, uma realidade económica, o que faz com que a sua actividade seja também, em parte, de natureza especulativa. Ao contabilista ou auditor pede-se, por tanto, que exerça a sua actividade com uma imparcialidade e uma objectividade que estejam acima dos interesses das partes nas relações jurídicas nas quais que se insere a prestação de contas. Mas enquanto estas entidades dispõem dos conhecimentos técnicos necessários para realizar a tarefa que lhes é pedida e estão, inclusivamente, dotados de fé pública, tudo isto não é suficiente para garantir a imparcialidade e a correcção das suas declarações. Surge assim o terceiro elemento no qual assenta o esquema do direito mercantil para garantir a verdade na quantificação do património das empresas, e este é uma regulamentação da actividade dos contadores e auditores, o seja a definição de um conjunto de pautas valorativas que uniformizam os critérios nos qual são os contadores e os auditores baseiam as suas apreciações. Estes critérios, podemos dizer, realizam a "fixação de uma dimensão quantitativa para a delimitação" das normas de indeterminadas estabelecidas pelo direito mercantil. De tudo o que dissemos anteriormente, podemos concluir que o direito contabilístico mercantil tem duas características que são da máxima importância para a relação que se estabelece entre a determinação da base tributável e a contabilidade mercantil. Uma é que esta regulação se caracteriza pela a presença de um largo número de normas com um alto grau de indeterminação; outra é que, para preencher a margem de livre apreciação que resulta da indeterminação da normas mercantis, o direito mercantil necessita de uns conhecimentos técnicos específicos da ciência financeira, e para esse efeito remete para a disciplina específica da actividade profissional dos contabilistas e auditores. Por seu turno, a regulação profissional contabilística é um fenómeno poliforme, o que o torna de difícil caracterização. Dentro dessa regulação existem normas que possuem a estrutura de princípios generais, a par de normas extremamente detalhadas. Existem verdadeiras normas jurídicas, a par de meras "recomendações". Perante esta situação normativa, a fim de salvar o princípio de imperatividad no qual assenta todo o sistema de regulação do balanço mercantil, o direito mercantil consagra, como um princípio fundamental director da actuação do confeccionador do balanço, o princípio da imagem verdadeira e justa que é, não obstante, o mais indeterminado de todos os conceitos jurídicos da regulação contabilística. O direito fiscal, ao fazer repousar a regulação do cálculo do rendimento tributável no direito contabilístico mercantil, realiza uma remissão normativa para todo esse complicado sistema de fontes de normas. Ora, se com a ajuda dos distintos mecanismos mencionados, o direito mercantil consegue realizar uma tutela relativamente eficaz dos interesses conexos com a prestação de contas mercantil, já no campo tributário, a generalidade da doutrina entende que os fins da tributação não podem alcançar uma realização satisfatória, si o legislador fiscal deixa àquele sistema de fontes a regulação da quantificação do rendimento tributável. São fundamentalmente de duas ordens os motivos avançados pela doutrina, para explicar a razão da inadequação do direito contabilístico mercantil aos fins da tributação. Segundo uma concepção amplamente difundida, o problema residiria nos diferentes fins que presidem à obrigação contabilística mercantil, e mais concretamente à obrigação de apresentar e demonstrar a quantificação do património e dos resultados, e à obrigação de quantificação do rendimento para efeitos fiscais. Embora resulte evidente que as duas obrigações têm finalidades distintas, também é certo que, nos dois casos, o balanço constitui unicamente um meio para alcançar aqueles fins e faltaria demonstrar que o mesmo balanço, preparado de acordo com as mesmas normas, não poderia satisfizer os fins de ambas as obrigações. A maior parte da doutrina prefere explicar a inadequação do direito contabilístico mercantil para a quantificação do rendimento tributável, a partir da inadequação das características próprias deste sistema normativo para satisfazer alguns dos princípios materiais de justiça tributária. O acentuado carácter de indeterminação das normas contabilísticas mercantis, violaria os princípios constitucionais de tipicidade, como expressão do princípio mais amplo de segurança jurídica, de igualdade na tributação – na medida em que se permitiria ao contribuinte decidir sobre a medida da sua capacidade económica - e de eficiência na tributação – na a medida em que a indeterminação das normas contabilísticas seria altamente propicia à elusão fiscal. A fim de solucionar estes problemas, o direito fiscal optou, em todos os ordenamentos estudados, por desenvolver uma regulação própria aplicável à quantificação do rendimento tributável. Mas fá-lo no quadro da remissão para o direito mercantil, o que implica que, para a quantificação do rendimento tributável, se disponha de dos corpos de normas formalmente separados, as normas formalmente inseridas no direito mercantil e as normas formalmente inseridas no direito tributário. Neste contexto, a quantificação da base tributável implica, por parte daquele que aplica o direito, a necessidade de definir a relação que se estabelece entre estes dois corpos de normas. Para uma concepção doutrinal, que tem que ser enquadrada num dado momento histórico, mas que teve uma ampla repercussão inclusivamente no plano legislativo em vários ordenamentos, as normas fiscais teriam uma função integradora da regulação mercantil, na a medida em que o seu objectivo seria transformar as normas indeterminadas do direito mercantil em normas precisas que oferecessem segurança jurídica. Esta concepção, atractiva na sua lógica formal, assentava na ideia – em si mesma uma fonte de complexos problemas - de que as normas valorativas do direito tributário se aplicariam, não só para a determinação do rendimento tributável, mas também para o próprio balanço mercantil. Observamos anteriormente que esta concepção deve ser considerada dentro de um determinado contexto histórico. Com efeito, se consideramos a relação existente entre o direito tributário e o direito mercantil (a propósito da questão específica da determinação do rendimento) numa perspectiva evolutiva, podemos distinguir uma primeira fase histórica, na qual o direito tributário ainda não tinha desenvolvido uma regulação própria para a valoração contabilística. Nesta fase, que podemos situar nos primeiros três a quatro decénios do sec. XX, vigorava em todos os ordenamentos estudados um sistema de balanço único, que devia ser elaborado de acordo com os princípios gerais de contabilidade e com os usos da contabilidade mercantil. Os amplos poderes conferidos à administração fiscal, no âmbito do procedimento de verificação, conduziriam a que, na realidade, os critérios fiscais se impusessem para a elaboração do balanço mercantil, que deveria servir de base ao cálculo da base tributável. A fase seguinte caracterizou-se pelo desenvolvimento de uma regulação fiscal sobre a quantificação do rendimento e, por sua vez, pela concepção de que esta regulação fiscal se aplicaria também, em geral, ao balanço mercantil. Esta concepção das normas fiscais como normas integradoras da regulação mercantil, explica a relação entre os dois sectores normativos, no pressuposto de que as normas fiscais são unicamente um desenvolvimento das normas mercantis. A referida concepção assenta, portanto, na premissa de que não existe uma antinomia material entre as normas mercantis e as normas fiscais. Não obstante, como resulta patente a partir da jurisprudência de alguns dos sistemas estudados, esta premissa não é verdadeira, já que as normas fiscais estão muitas vezes em contradição com os princípios valorativos do direito mercantil. Em Itália, os tribunais chegaram ao ponto de declarar a invalidade do balanço mercantil aprovado de acordo com as normas mercantis em numerosos casos. De facto, foi a falta de uma definição clara, por parte do legislador fiscal, das relações normativas entre a determinação do rendimento tributável e o balanço mercantil, desde que se consagrou formalmente uma conexão entre os dois actos jurídicos, o factor que provocou uma evolução dos dois sectores de regulação num sentido divergente. Originariamente, a conexão entre a determinação do rendimento tributável e o balanço mercantil estabeleceu-se num contexto de uma fraca regulação legislativa da contabilidade material. Além disso, a adesão do direito fiscal a um conceito de lucro oriundo do direito mercantil, baseado na teoria do balanço e no critério da competência económica, foi inicialmente recebida como uma conquista por parte dos interesses privados perante o fisco – ou do direito privado perante o direito tributário – já que significava, em aparência, uma submissão do procedimento de determinação da base tributável ao direito civil, "forma ancestral de protecção da liberdade e do património individuais". No entanto, uma conexão estabelecida em abstracto, entre a determinação do rendimento tributável e a contabilidade mercantil pode ser alcançada por duas vias, sendo, uma delas, aquela em a que as normas tributárias se adaptam ou deixam influenciar pelo direito mercantil, e outra, aquela em que o direito mercantil se submete às normas tributárias. Na falta de uma definição precisa das relações entre os dois sectores de regulação, as possibilidades de formas em que se pode exercer esta influencia recíproca são praticamente infinitas. Deste modo, o que sucedeu foi uma reacção defensiva por parte de cada um dos dois sectores do ordenamento perante o outro, reacção esta que originaria uma intensificação da regulação legal por parte dos dois sectores, o mercantil e o tributário, cada um tentando fortificar-se contra o segundo. Este fenómeno produziu efeitos positivos, como um aumento da segurança jurídica em alguns aspectos da valoração. O direito mercantil, pelo seu lado, levou a cabo um esforço de transformação de um conjunto de princípios não escritos e de usos em normas de carácter legal, o que implicou a construção de todo um sistema coerente de normas valorativas por parte da ciência financeira, e a supressão do sistema anterior, em boa medida assente no puro arbítrio e na ausência de verdadeiros critérios científicos. Um esforço correspondente foi desenvolvido pelo lado do direito fiscal, no sentido de consagrar legalmente um conjunto de critérios valorativos próprios que haviam começado por ser aplicados na prática administrativa. Num plano substantivo, não se pode afirmar que os dois sectores tenham divergido significativamente. Pelo contrário, observou-se uma tendência ao longo dos últimos lustres, na generalidade dos ordenamentos, para uma aproximação do direito tributário aos conceitos e princípios fundamentais que o direito mercantil utiliza para regular o balanço mercantil. Mas o direito mercantil desenvolveu uma regulação assente num princípio fundamental de livre apreciação por parte do redactor do balanço, que pode chegar ao ponto de impor o afastamento das normas valorativas legais nos casos nos que estas não se mostrem adequadas para traduzir a "verdade do balanço", enquanto o direito tributário desenvolveu uma regulação assente na estandardização dos juízos valorativos. A partir de um dado momento – que podemos situar, para a generalidade dos países, entre os anos sessenta e setenta – os mercantilistas começam a chamar a atenção para o facto de que, na realidade, as normas fiscais não podem considerar-se sempre como um desenvolvimento das normas mercantis, mas que, pelo contrário, em muitos casos se constata uma antinomia entre as duas classes de normas, gerando-se neste caso uma situação de conflito. Dentro do quadro dos princípios comuns sobre a interpretação e a aplicação das normas jurídicas, a situação solucionar-se-ia outorgando às normas fiscais o carácter de normas, já não integradoras, mas sim especiais, em relação ao direito mercantil. Esta é a concepção defendida na actualidade pela maior parte da doutrina, sobre a relação entre as normas fiscais e as normas mercantis. É igualmente a concepção que vemos impor-se progressivamente nas legislações dos diversos países, mas a evolução legislativa neste sentido tem sido lenta e difícil. Obviamente, a concepção das normas fiscais como normas especiais pressupõe a existência de um campo especial para a aplicação destas normas, ou, simetricamente, supõe a existência de um conjunto de situações às quais se aplicam as normas gerais. No entanto, o direito fiscal – sendo que este é um segundo aspecto da relação normativa entre a determinação do rendimento tributável e a contabilidade mercantil – estabelece o princípio do balanço único, isto é, o princípio de que o balanço que serve de base ao cálculo da base tributável é o próprio balanço mercantil. Este princípio pode não se encontrar – e de facto na maior parte dos casos não se encontra ou não se encontrou no passado – expresso na lei. Mas o direito fiscal, ao estabelecer um procedimento de estimação directa do rendimento tributável, prevê que este procedimento tome como base o balanço mercantil, unicamente quando o mesmo balanço se apresente "correctamente elaborado e conforme com as normas legais aplicáveis". Sempre que esta condição não se verifique, este facto preclude o direito do contribuinte à determinação directa e a administração passa a estar facultada para proceder a uma determinação sintética ou objectiva. Perante esta norma, e na falta de uma definição do carácter especial das normas fiscais, que defina com precisão o âmbito de aplicação das mesmas, a elaboração do balanço mercantil de acordo com o direito tributário aparece como uma condição prática, ainda que não normativa, para a aplicação do procedimento de determinação directa. Mais recentemente, o direito fiscal começou a dar uma consagração expressa ao princípio do balanço único, que mencionamos anteriormente. Em coerência com este princípio, a norma fiscal estabelece que determinadas valorações, sobretudo as mais favoráveis ao contribuinte, não podem ser admitidas no plano fiscal sem que tenham sido previamente incluídas no balanço mercantil. A consequência deste requisito legal, consistirá em que as normas fiscais se apliquem também, a final, ao balanço mercantil. Esta situação é a que se verifica na actualidade ou se verificou em todos os países estudados. Quando este efeito de "dependência inversa" se produz, o mesmo implica uma interferência do direito fiscal sobre a esfera das relações de direito privado do contribuinte, com a consequente restrição da sua liberdade de actuação. Vemos assim como a falta de unas normas jurídicas precisas, expressas mediante unas fórmulas verbais perfeitamente claras, que regulem a complexa relação entre a determinação do rendimento proveniente do capital, a efeitos de tributação, e a contabilidade mercantil, pode ser uma causa, e é-o em muitas ocasiones, de uma violação não só dos princípios materiais de justiça tributária, mas também de princípios constitucionais comuns, como o princípio de segurança jurídica ou o princípio de liberdade de actuação nas relações de direito privado. Sobre os problemas expostos cabe observar que, apesar das importantes diferencias que encontramos no plano das fórmulas concretas utilizadas nos diversos ordenamentos, que tais problemas têm a particularidade de se estender à generalidade dos países nos quais existe tributação do lucro empresarial, e isto tanto no que se refere aos países pertencentes ao sistema de common law, como aos que se agregam no subsistema romanístico. Esse facto fica a dever-se a que os distintos ordenamentos, no que respeita à determinação do lucro – talvez com uma maior intensidade que noutros sectores do Direito, por ser este um campo especialmente agreste para a ciência jurídica – evoluíram numa profunda interacção, em resultado da qual não só algumas soluções legislativas se foram reproduzindo, mas que também muitos dos erros e deficiências de uns sistemas se foram propagando aos restantes. Estas circunstancias determinaram que, na actualidade, nos problemas de interpretação e aplicação do direito que deixamos mencionados, seja possível encontrar um conjunto de aspectos estruturais comuns, e que por este motivo, seja possível e desejável fixar alguns conceitos com uma validade geral, que possam servir para a construção de uma teoria para a interpretação das disposições legais que em cada ordenamento se apresentam ao intérprete do direito. Por estes motivos, entendemos que seria útil começar a nossa indagação por realizar um estudo do tema no direito comparado. Elegemos para este efeito seis ordenamentos muito diversos, mas que mantêm entre si conexões muito estreitas. Consideramos que muitas das soluções que existem ou existiram em cada um dos referidos ordenamentos só podem ser plenamente compreendidas quando se descobrem as fontes de inspiração do legislador, e quantas vezes esta fonte se situa num debate doutrinal ou numa teoria que se desenvolveu noutro ordenamento. Além disso, a comparação entre os distintos ordenamentos permite situar as várias soluções que foram sendo adoptadas pelo legislador o pela jurisprudência no seu contexto histórico, e compreender que em muitas ocasiões estas soluções foram ditadas por condicionamentos externos à ciência do direito, como o desenvolvimento verificado no âmbito das teorias financeiras ou até na evolução do contexto das actividades económicas. O nosso estudo de direito comparado começa com uma descrição dos diversos ordenamentos. Para cada ordenamento, procuramos explicitar as normas jurídicas efectivamente vigentes, o que desde logo pressupõe levar a nossa indagação muito para além das simples disposições da lei. De facto, nesta problemática como em muitos outros campos do direito mas talvez aqui com uma especial notoriedade, as normas jurídicas só podem ser captadas na sua integridade se tivermos em conta todo um conjunto de aspectos conexos com a aplicação do direito. Entre estes aspectos destacam-se a jurisprudência e a própria doutrina, assim como a própria evolução legislativa que é quase sempre um reflexo das duas primeiras. A partir desta primeira descrição, podemos constatar que, apesar de que os problemas que se deparam, a propósito da interpretação e da aplicação do direito, são muito similares nos vários ordenamentos, as teorias que a ciência do direito propõe para explicar a relação normativa entre a determinação do lucro tributável e a contabilidade mercantil apresentam uma acentuada diversidade quanto aos conceitos que utilizam. Assim, a tarefa de comparar as normas existentes nos distintos ordenamentos resulta dificultada, pelo facto de não se dispor de uma linguagem comum, isto é, de uns conceitos gerais que se refiram àquelas normas e que, traduzindo as suas características essenciais, permitam agrupá-las o diferenciá-las, conforme o caso. Atentas estas razões, procuramos desenvolver, no segundo capítulo, fundamentos para uma teoria geral a propósito da relação que se estabelece entre a determinação da base tributável e a contabilidade mercantil. Consideramos que esta teoria deve assentar em três grandes problemas. O primeiro refere-se ao modo como se regula materialmente o cálculo do rendimento a gravar. Fundamentalmente, analisamos o problema da recepção, por parte do direito mercantil, das normas contabilísticas mercantis. Fazemo-lo sempre a partir de um enfoque geral, isto é, comum a todos os ordenamentos, razão pela qual deixamos de parte problemas específicos do sistema de fontes de cada ordenamento como, por exemplo, o problema, amplamente tratado na doutrina espanhola, do valor jurídico das resoluções do Instituto de Contabilidade e Auditoria de Contas. Além disto, analisamos a delicada questão do papel das normas contabilísticas de carácter técnico, o mesmo é dizer enunciadas pela a doutrina financeira, para a interpretação e a aplicação do direito. O segundo grande problema por nós considerado estrutural nesta problemática é o que se refere à relevância que tem para o cálculo da base tributável, o balanço mercantil concreto. Como procuramos demonstrar, uma regulação da relação entre a determinação da base tributável e a contabilidade mercantil que satisfaça os princípios materiais de justiça tributária, e concretamente de segurança jurídica, implica uma rigorosa separação deste aspecto, em relação à questão precedente. Este aspecto deve, por sua vez, ser dividido em duas importantes vertentes, que o legislador até à actualidade não conseguiu distinguir. São eles a vinculação do contribuinte às valorações que tenha realizado no seu balanço mercantil, e a vinculação da administração às mesmas valorações, no procedimento de verificação. Um terceiro problema é o que se refere à debatida questão da interferência das normas valorativas do direito fiscal na regulação ou na prática da elaboração do balanço mercantil. Este é o problema que tratamos no ponto quinto do segundo capítulo, sob o conceito de "dependência inversa". Finalmente, no ponto sexto do segundo capítulo, culminando a investigação levada a cabo ao longo do trabalho, realizamos uma síntese comparativa dos seis ordenamentos descritos no primeiro capítulo. Para esta síntese comparativa, começamos por demonstrar que as classificações tradicionais, baseadas no conceito de dependência, não fornecem um quadro conceptual operativo para uma distinção dos vários sistemas estudados. Um primeiro motivo da insuficiência da teoria da dependência, formulada nos termos descritos, para descrever e permitir realçar as diferenças entre os vários sistemas, reside no facto de que coloca um ênfase excessivo num aspecto procedimental, consistente em tomar o balanço mercantil como ponto de partida para o cálculo da base tributável, à qual se chega seguidamente mediante um mecanismo de correcção extracontabilística. Este aspecto procedimental, que existe na generalidade dos ordenamentos, resultou de uma prática administrativa, adoptada desde o início da tributação dos lucros empresariais, por razões de simplicidade. Mas nesta época, tanto nos ordenamentos continentais como nos ordenamentos anglo-americanos, não existia uma regulação do cálculo da base tributável formalmente separada da disciplina do balanço mercantil. Mesmo nos casos em que o legislador começou por adoptar o método de "caixa" (EEUU) ou o conceito de rendimento-acréscimo do direito mercantil, pudemos observar como esta divergência se manteve apenas por um curto período, pois o sistema, pressupondo a conservação de duas formas de quantificação do rendimento totalmente distintas, tornava-se demasiado oneroso, tanto para a administração como para os contribuintes, o que levou a uma recepção dos métodos e conceitos mercantis por parte do direito tributário. Neste contexto, o expedicente prático de calcular a base tributável a partir do balanço mercantil não apresentava dificuldades maiores. No entanto, a sitação que existe na actualidade é bastante distintas. Em praticamente todos os ordenamentos, o direito fiscal desenvolveu uma regulação específica que alcançou no momento actual uma apreciável densidade. Esta regulação específica não assenta num conceito de rendimento distinto, nos seus fundamentos, do que existe no direito mercantil. Pelo contrário, os conceitos de rendimento do direito mercantil e do direito fiscal são amplamente coincidentes. As normas valorativas especiais do direito fiscal têm como função principal, não a de fixar uns critérios distintos para chegar ao conceito de lucro, mas a de estabelecer uns limites quantitativos fixos e objectivos, dentro dos quais se pode mover o juízo valorativo discricional do redactor do balanço, com o único objectivo de aportar segurança e igualdade na quantificação da obrigação tributária. O que não significa que, em termos quantitativos, não seja possível uma divergência de magnitude apreciável, entre os valores que em abstracto podem resultar das normas fiscais em comparação com os valores que podem resultar das normas mercantis, uma vez que os limites fixados pelas normas fiscais podem implicar diferenças consideráveis em relação aos limites resultantes das normas mercantis. No contexto legislativo actual, o conceito de dependência, para que possa explicar as diferenças que existem entre os vários ordenamentos, tem que ser reformulado, precisamente para incidir sobre este ponto fundamental, que reside no modo pelo qual as normas valorativas especiais do direito fiscal devem ser aplicadas, em relação ao balanço mercantil concreto. Em termos genéricos, é necessário distinguir em primeiro lugar, se existe um princípio geral de dependência-prejudicialidade do cálculo da base tributável em relação ao balanço mercantil concreto. Mas, em segundo lugar, importa precisar os diferentes graus em que este princípio se encontra estabelecido. Assim, para manter o conceito de dependência como conceito fundamental para a distinção entre os diversos modos pelos quais se pode estabelecer a relação normativa entre a determinação da base tributável e a contabilidade mercantil, teremos que realizar algumas afinações do conceito. A primeira consistirá em que o conceito de dependência, com o sentido que interessa ao nosso propósito, e a "dependência-prejudicialidade", isto é, aquela espécie de conexão que implica que as valorações que se realizaram no balanço mercantil concreto se tornem vinculativas para o cálculo do lucro tributável. No entanto, ao aplicar este primeiro critério de distinção aos diversos ordenamentos estudados, constatamos que o princípio se encontra consagrado em praticamente todos estes ordenamentos. Com efeito, em nenhum dos sistemas estudados, o contribuinte dispõe de uma liberdade absoluta para realizar valorações diferentes no balanço mercantil e na determinação do lucro tributável. Na maioria das vezes, quando algum autor afirma que nos sistemas anglo-americanos o directo fiscal contempla a possibilidade de aplicar critérios de valoração distintos dos mercantis, a afirmação tem como referência as normas especiais, e dentro destas, em especial, as valorações que podem divergir das mercantis dentro de limites muito estritos. Na nossa opinião, se quiséssemos uma chave sociológica para compreender a razão pela qual, tradicionalmente, se consideram os sistemas anglo-americanos em contraposição com os sistemas continentais, esta ideia comum tem origem no facto de, normalmente, o sistema que se toma como base de comparação, ser o sistema francês. Este caracteriza-se por dois traços que não existem nos sistemas anglo-americanos, os quais são: i) uma ampla heterointegração da regulação do balanço mercantil por parte do direito fiscal; e ii) uma faixa ainda bastante larga de aplicação do mecanismo de dependência inversa, o que implica a aplicação de normas de carácter "favorável" está dependente de que as mesmas normas se apliquem também ao balanço mercantil. No entanto, ao estender aquela comparação a outros sistemas do conjunto dos ordenamentos, constatamos que aquelas características, na actualidade, encontram-se bastante atenuadas ou foram mesmo eliminadas. Assim, dentro dos denominados sistemas de dependência-prejudicialidade, teremos de distinguir diversos graus e diversas modalidades de dependência-prejudicialidade. Partindo, assim, da ideia de que em todos os modelos estudados, existe um princípio de dependência-prejudicialidade, devemos começar por enumerar as características que são comuns a todos estes sistemas. São elas: o A existência de princípios próprios da tributação do rendimento Uma primeira característica é a existência de unos princípios próprios dos impostos sobre o rendimento e de alguns princípios específicos da tributação do rendimento do capital, divergentes dos princípios que regem o direito mercantil. Exemplos deste tipo de princípios seriam os de igualdade tributária, segurança jurídica ou capacidade contributiva. Na realidade, este aspecto não representa uma característica particular de nenhum modelo normativo de relação entre a determinação do rendimento tributável e a contabilidade. Constitui, sim, um aspecto inevitável de qualquer sistema, já que a existêncai de uns princípios próprios da tributação do rendimento deriva da especificidade dos próprios fins da tributação e, consequentemente, do direito tributário. Assim, estes princípios próprios da tributação, devem ser considerados como uma concretização dos princípios gerais do direito tributário, em especial, dos princípios constitucionais de igualdade e segurança jurídica. o A existência de normas valorativas específicas Outra característica comum a todos os sistemas estudados é a existência, em conformidade com os princípios mencinados anteriormente, de umas normas valorativas do direito tributário, igualmente divergentes do direito mercantil. Neste tocante, uma diferença que se observa entre os sistemas anglo-americanos e os sistemas continentais, no que se refere às normas valorativas do direito tributário, é que no primeiro muitas das normas vigentes não são normas legais mas jurisprudenciais. Esta diferença, porém, não é mais do que um reflexo num campo particular de uma característica estrutural dos sistemas anglo-americanos, que é a proeminência que a jurisprudência tem nestes sistemas como fonte de direito. Não se trata, por conseguinte, de uma diferença relevante para a caracterização da relação que se estabelece entre a determinação da base tributável e o blanço mercantil. As normas valorativas próprias do direito fiscal desempenham, como vimos, várias funções. Em muitos casos, estas normas são divergentes das normas de direito mercantil, unicamente na medida em que fixam limites quantitativos rígidos para o juízo valorativo que o redactor do balanço deve realizar para a aplicação das normas mercantis, como sucede com os regimes de amortização do imobilizado. Noutros casos, a função destas normas é a de limitar o campo das valorações possíveis que podem resultar dos critérios mercantis, podendo por este motivo dizer-se que tais normas especiais resultam de uma concretização dos princípios de segurança jurídica, de igualdade e de eficiência na tributação. Outras vezes, trata-se de normas que estão mais directamente relacionadas com uma preocupação por parte do legislador fiscal de realizar uma medição correcta da capacidade contributiva. Estas normas servem para delimitar um determinado conceito de rendimento, que o legislador considera ser o que melhor representa a capacidade contributiva, como, por exemplo, quando a norma exclui do lucro tributável, os aumentos de valor resultantes de uma revalorização dos activos, ou ordena que na imputação temporal de custos e proveitos se o observe o critério da competência económica. Podemos incluir dentro de esta categoria de normas, todos os critérios conectados com o princípio de realização do rendimento elaborado pelo direito fiscal. Por exemplo, devem incluir-se nesta categoria as normas desenvolvidas pelos tribunais norte-americanos, como a regra de "todos os eventos" ou do "controlo de fundos". Finalmente, existe uma terceira classe de normas valorativas especiais no direito fiscal, que são as que estabelecem valorações consideradas normalmente de tipo subvencional, e cuja relação com os princípios gerais mencionados, é mais difícil de estabelecer. o Uma recepção formal do direito mercantil Uma terceira característica de todos os sistemas estudados é a existência de uma recepção, como regra geral, dos princípios e normas próprios da contabilidade mercantil. Mas também neste caso encontramos uma diferença estrutural, entre os sistemas anglo-americanos e os sistemas continentais, quanto à forma pela qual se opera esta recepção, diferença esta que pode ser interpretada erroneamente como uma diferença ao nível do próprio modelo de relação entre a determinação do lucro tributável e a contabilidade mercantil. Nos sistemas continentais, esta recepção do direito mercantil reconduz-se ao conceito de reenvio normativo, sendo portanto um instrumento de técnica legislativa perfeitamente conhecido e caracterizado. Já nos sistemas anglo-americanos, a recepção dos princípios contabilísticos mercantis, que a doutrina fiscalista designa como princípio de "tax conformity", não assume formalmente o perfil de um verdadeiro reenvio normativo. Uma vez mais, devemos considerar esta diferença no contexto das características estruturais de cada sistema. Nos países continentais, existe uma tradição de regulação jurídica da contabilidade, enquanto nos ordenamentos anglo-americanos existe uma tradição de regulação da mesma matéria por parte dos organismos representantes da classe profissional dos contabilistas e auditores de contas. Estas normas, comummente designadas como princípios correctos ou geralmente aceites, emanados em forma de declarações (statements) sobre o que constitui, num dado momento, a prática geralmente seguida ou considerada correcta, são normas extremamente detalhadas, razão pela qual constituem critérios de conduta bastante objectivos para a valoração de situações concretas, mas oferecem um grau de segurança menor que as normas contabilísticas do direito mercantil dos sistemas continentais, pois, ao contrário destas, não tão a natureza de normas jurídicas. A pesar de que esta falta de carácter de normas jurídicas não constituiría um impedimento definitivo para que o directo fiscal pudesse estabelecer um reenvio normativo em sentido técnico para os referidos princípios correctos ou geralmente aceites, na realidade o direito tributário, nos ordenamentos anglo-americanos, opta por não realizar um verdadeiro reenvio normativo para estes princípios. Estabelece, sim, uma presunção juris tantum de que um balanço mercantil elaborado de acordo com os princípios vertidos nos standards – isto é, os princípios correctos ou geralmente aceites – estão conformes com o princípio jurídico (que constitui, no entanto, um critério "falso", enquanto critério de valoração) da imagem "verdadeira e justa". Não obstante a diferença entre as duas técnicas legislativas, sem dúvida importante, não se poderá deixar de concluir que tanto nos ordenamentos continentais como nos ordenamentos anglo-americanos, o direito fiscal opera, mediante diferentes técnicas e com uns efeitos distintos, uma recepção das normas que regulam a contabilidade mercantil. Nos dois casos, no entanto, esta recepção está além do mais submetida a um princípio de prioridade do direito fiscal que não é mais, na realidade, do que uma consequência do carácter de lex specialis que as normas de direito fiscal, por força da norma geral remissiva, adquirem em relação às normas mercantis. o Conexão concreta Finalmente, em todos os sistemas que analisamos, a relação entre a determinação do lucro tributável e a contabilidade mercantil caracteriza-se pela existência de um princípio de conexão concreta, com o significado de uma relevância decisiva das valorações realizadas no balanço mercantil, para o cálculo da base tributável. Esta norma pode aparecer expressa ou pode encontrar-se implícita no sistema de normas jurídicas que regulam a determinação do lucro tributável. Uma vez mais, ainda que incorrendo no risco de uma repetição fastidiosa, devemos observar que a inexistência de uma norma expressa que consagre tal princípio num determinado ordenamento, como efectivamente sucede, por exemplo, no ordenamento britânico, não autoriza a conclusão de que o mesmo princípio não faz parte do direito positivo nesse ordenamento. Realmente, o princípio de conexão concreta aparece consagrado em termos precisos em muito poucos ordenamentos. O princípio está consagrado em termos precisos no ordenamento espanhol através do artigo 19.3 da Lei do Imposto sobre Sociedades, e no ordenamento italiano, no artigo 75 do testo único. Está consagrado, em termos que a doutrina alemã tem criticado incansavelmente, no §5 parágrafo 1 da Einkommensteuergesetz alemã. No direito francês, apesar de a doutrina francesa ver uma base legal para o princípio do balanço único no artigo 38 do Anexe III do Code General des Impôts, os contornos precisos do princípio têm sido objecto de uma elaboração jurisprudencial no contexto da teoria dos erros contabilísticos e das decisões de gestão, bem como da teoria da correlação simétrica dos balanços. No direito norte-americano, pode se considerar igualmente que este princípio tem uma base legal na secção 446 (b) do Revenue Code, mas o princípio foi definitivamente consagrado na prática administrativa e sancionado pela jurisprudência. Ainda que o princípio não se encontre expresso nem na legislação nem no direito jurisprudencial, a doutrina norte-americana dá conta de que o princípio de conexão concreta se aplica na prática e de que esta prática corresponde a uma convicção de obrigatoriedade por parte dos contribuintes. As quatro características que acabamos de mencionar são as características comuns a todos os ordenamentos estudados e nos quais vigora um sistema de conexão concreta. A pesar de que todas as características mencionadas desempenham um papel no funcionamento do modelo, é o último ponto o que realmente o distingue do modelo alternativo, de desconexão ou duplo balanço. -. As razões para esta uniformidade são de certo modo evidentes, pois decorrem dos fins e dos princípios fundamentais da tributação, como sejam a utilização da contabilidade mercantil como meio de prova da veracidade das valorações submetidas ao fisco e a consideração do lucro mercantil, grosso modu, como uma medida adequada da capacidade económica. No entanto, como observamos, também existem algumas diferenças entre os vários sistemas estudados, e estas diferenças, se não se situam no plano dos princípios fundamentais da tributação e não possuem, portanto, a relevância das características mencionadas anteriormente, têm também o seu valor no âmbito da nossa análise, na medida em que permitem ressaltar aspectos de técnica legislativa relacionados com o princípio de conexão concreta. Deixamos já mencionadas algumas das divergências de técnica legislativa que podemos encontrar entre os distintos sistemas, a propósito das diferenças estruturais existentes entre os ordenamentos anglo-americanos e os sistemas continentais. Devemos agora focalizar a nossa atenção sobre as divergências que possam existir entre os ordenamentos continentais. i) La heterointegración del derecho mercantil por parte del derecho fiscal Para seguir uma sequência correspondente à ordem cronológica da evolução do próprio princípio de conexão concreta, começaremos por referir a questão da heterointegração do direito mercantil por parte do direito fiscal. Este foi um fenómeno que se verificou em todos os ordenamentos continentais estudados, mas em diversos contextos. No ordenamento francês, no qual o direito mercantil se manteve numa postura de agnosticismo, a respeito das questões da valoração contabilística, até bastante mais tarde do que, por exemplo, sucedeu no direito alemão ou no direito italiano, a regulação dos aspectos materiais do balanço mercantil por parte do direito tributário consagrou-se como um aspecto estrutural do sistema das fontes de direito contabilístico. A tributação do rendimento deparou-se, assim, desde o seu alvor, com esta ausência de uma regulação legal da contabilidade material. Neste contexto, e por força da necessidade de certeza nas normas fiscais, o direito tributário desenvolveu uma disciplina legal da valoração contabilística. Assim, as normas do direito tributário, no ordenamento francês, integram materialmente o direito mercantil, segundo o entendimento unânime da doutrina e de acordo com uma concepção jurisprudencial não contestada. Noutros ordenamentos, como o alemão ou o italiano, a disciplina material do balanço desenvolveu-se desde cedo dentro do direito mercantil. A regulação fiscal, desenvolvida para responder às necessidades próprias da tributação, formou-se desde o seu início, numa situação de antinomia em relação ao direito mercantil. A aplicação da regulação fiscal ao balanço mercantil, nos casos em que se verificou, manifestou-se como um efeito não directamente desejado pelo legislador fiscal, mas como um reflexo indirecto da existência de um balanço único. Por um lado, as valorações realizadas no balanço mercantil eram prejudiciais para o cálculo da base tributável; por outro lado, a elaboração de um balanço mercantil conforme com as normas legais aplicáveis era uma condição para que a administração fiscal aceitasse o resultado constante do balanço; e finalmente, o direito fiscal fornecia critérios sobre o modo de calcular o resultado para fins fiscais, sem precisar se estes critérios tinham ou não um carácter especial em relação às normas mercantis. Nestes ordenamentos, pelas razões mencionadas e em virtude da antinomia gerada com as normas mercantis, a heterointegração da regulação mercantil por parte do direito fiscal constituiu uma fonte de problemas constantes na aplicação do direito, de tal forma que as situações de heterointegração têm vindo a ser gradualmente saneadas, mediante um ininterrupto aperfeiçoamento do mecanismo da aplicação extra-contabilística das normas fiscais. Em todos os ordenamentos continentais estudados, com excepção do francês, existe na actualidade uma separação clara entre os campos de aplicação e um princípio de não interferência recíproca entre o direito mercantil e o direito fiscal. ii) La dependencia inversa Diferente da mencionada heterointegração da regulação mercantil por parte do direito tributário, é o fenómeno da dependência inversa em sentido estrito, designação que reservamos para os casos nos quais o direito tributário estabelece normas de valoração que representam desvios ao conceito de lucro efectivo – normalmente estabelecidos como direitos de opção, isto é, como normas dispositivas – fazendo condicionando a sua utilização para efeitos fiscais a uma aplicação das mesmas valorações no balanço mercantil. Em termos mais sintéticos, poderemos também dizer que, neste sentido estrito, a dependência inversa significa a aplicação de um princípio de conexão concreta às normas valorativas do direito tributário que não têm como fim a determinação do lucro efectivo, mas sim subtrair à tributação ou diferir a submissão ao imposto de uma fracção do lucro efectivo, por razões de política fiscal. Algumas das considerações que elaboramos a respeito da heterointegração da regulação mercantil por parte do direito tributário têm aplicação também a propósito da dependência inversa. Com mais razão, estas normas geram uma antinomia com as normas mercantis, já que resultam contrárias aos princípios da determinação do resultado efectivo. Também a dependência inversa constituiu e continua a constituir uma fonte de problemas sérios na aplicação do direito. Alguns sistemas, como Espanha e Itália, praticamente suprimiram os casos de dependência inversa, enquanto se mantêm muitas situações de dependência inversa na Alemanha e em França.
Issue 36.1 of the Review for Religious, 1977. ; REVIEW FOR RELIGIOUS IS edited by faculty members of St Louis University, the editorial offices being located at 612 Humboldt Braiding, 539 North Grand Boule-vard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright @ 1977 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U,S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Assistant Editor January 1977 Volume 36 Number I Renewals, new subscriptions, and changes of address should be sent to REVIEW I~OB R~L~GXOUS; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to B~vi~w Foa R~LmlOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. Review for Religious Volume 36, 1977 Editorial Offices 539 North Grand Boulevard Saint Louis, Missouri 63103 Daniel F. X. Meenan, S.J. Robert Williams, S.J. Joseph F. Gallen, S.J. Miss Jean Read, Editor Associate Editor Questions and Answers Editor Assistant Editor Review ]or Religious is published in January, March, May, July, September, and November 6n the fifteenth cff the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edi-tion of Review ]or Religious is available from University Microfilm; Ann Arbor, Michigan 48106. Copyright (~) 1977 by Review ]or Religious. Sand Traps for Renewal Programs Francis Blouin, F.I.C. Brother Blouin, who has written for REVIEW FOR RELI~31OUS before, has recently completed six years of service as provincial, an,d is presently enrolled in a full-time doctoral program in theology at Fordham University. He resides at 93 Park Terra'ce West; New York, NY 10034. ' For more than. ten years now, most of the communities of religious in the United States have made valiant efforts to be attentive to the injunction of Vatican II, Renew Thyself. Considerable energy, valuable time, impressive sums of~ money were expended in a host of activities and programs, in seminars and renewal sessions, in chapters and mini-chapters, in experi-mentation and adaptation. Many congregations which have .not initiated . renewal programs are either dead or dying; however, those that are involved in renewal efforts are not necessarily alive and well. Though it is impossible accurately to evaluate this determined effort, I would like to reflect in the following pages upon some Of the factors which might,have vit.iated the .dreams and the programs so optin~istically conceived and so enthusiastically endorsed. This exercise might ,appear quite negative, but it can help direct our thinking-in an area of renewal that might offer more chance of success, or discover a few,.of the reasons why some pro-grams have produced disappointing results. During the past six years, I was involved in a number oLrenewal pro-grams and was an active member of the Conference of Major Superiors of Men. The following reflections are based in great part upon my. personal observations and my prolonged discussions with superiors, of men.~ My"con-tacts with~religious superiors of women lead me to surmise that the results of their renewal activities are quite similar to those of men religious, though somewhat more encouraging. 4 / Review [or Religious, Volume 36, 1977/1 I would classify the sources of tension and frustration in the renewal effort under six headings: 1) Con,versiOn o] Heart; 2)Interiorization of Re-ligious Values; 3) Psychological Factors; 4) American Success Ethic; 5) Influence of Mass Media; and 6) Fragmentation. Conversion of Heart I am absolutely convinced that the most significant factor for the failure of many renewal programs was the fact that too often renewal efforts were based upon external programs which did not lead to a true conversion of heart. We cannot convert ourselves, let alone convert others. Yet we know that the Lord is ever calling us to greater love and fidelity and asking us only to remove the obstacles to his presence. In some religious communities in the 50's and 60's, community prayers were too often a ritualization of set formulas rather than an encounter with the living God present to all life. The prayer life of many religious was based upon an inadequate spiritual formation without sound scriptural basis. Furthermore, most religious were encouraged to develop a certain discretion, even circumspection, in speaking of their God-experiences. Spon-taneous shared prayer was seen as a threat to spiritual modesty and some even hesitated to speak freely and openly to their spiritual director (when they had one!). Thus, prayer was often considered a community activity rather tha~n a personal encounter with the Lord. Unfortunately, some of the religious who were most faithful and regular to the traditional forms of prayer were adamant against any change or adaptation and thus created a negative tension, while some of the most dedi-cated individuals openly questioned the need for prayer, further discrediting the God-encounter. In the 60's, when many communities granted religious considerable freedom in their prayer life, many religious simply ceased to pray rather than replace community prayers by longer, more intense periods of individ-ual prayer. Pragmatic, work-oriented Americans had been educated to recite prayers, to chant psalms, to meditate cognitively, but had been given woefully little education in contemplation and little incentive to be open to this vital form of prayer. They had been so active doing that they forgot that prayer was: .waiting, receiving, listening, centering, contemplating, creating a void, being open to the small still voice within, being present to a Presence. While they scurried from program to program and from .activity to activity, they'forgot to sit attentively and listen to the Lord speaking within. Man~y communities ~are now re-directing their renewal efforts, and it is this new orientation to a more contemplative stance that is giving new reason for hope. Communities that are still discussing "whether one should pray if one doesn,t feel like praying" or "whether one's work is one's prayer" are not in process of renewal: they are dying. Sand Traps Ior Renewal Programs Commuriities lose their raison d'etre unless they are gatherings of men and women of God whose lives find their meaning and sustenance in a personal relationship to Christ and provide moments and occasions of con-version of heart, an ever-to-be-renewed process. .,~'Without' personal prayer, a deeply religious life ~simply cannot develop, because no one can be a witness to Christ unless he knows Christ personally.'" ~ lnteriorization of Values A value has little influence upon a person unless it has been interior-ized: adequately formulated, clearly understood, generously accepted. Yet it is the unusual person who has interiorized his true values early in life. A significant number of religious entered religious life at an early age and quite often during their initial formation period, they were asked to conform to certain standards or to adopt definite procedures, more through trust in a person or a Rule, than through a reasoned, logical.process. "They were not to question why, they were to do ~and die." There are no shortcuts to an authentic religious formation which is a life-long process of growth in the understanding, acceptance and love of gospel values. Values cannot be legislated or decreed. They must be freely accepted after a long process of reflection and contemplation. It-is evident that this was not always done. Some religiou.s were willing to conform to set values when the external structures and the social climate supported and re-enforced these values/but they later discarded the same values be-cause these had not been properly interiorized. Long-established practices were~ often quickly abandoned because no rationale had been given for them. To try tO return to a system of regimentation.would be futile. "Religious life.with its demands of chastity, poverty, obedience and perpetual commit-ment can only be understood by a fully adult person . There are certain things, such as the need for affection, the security of a home, certain en-gagements and above all an affirmed need for independence, which a person cannot renounce too soon without doing himself harm., for a minimum of human maturity.is necessary to enter the religious life, and this minimum . may be long in coming,''~ Religious must .!iv, e in authentic freedom, the gospel freedom which is "not the power to choose between several possibilities, but is the reasoned ¯ decision, springing from the person's inmost depths, which causes him to follow at any price tl~e course that appears to be God's will. It is not a question of 'do as you please,' 'do what appeals to you,' but 'do coura-geously what you know your God has called you to accomplish.' This free-dom is linked with the inner power that enables each person to fulfill himself 1Ladislas Orsy, Open to the Spirit, p. 245. . ~Ren6 Voillaume, Con]erence o! Religious Superiors, Feb. 1970. 6 / Review ]or Religious, Volume 36, 1977/1 in terms of his truth, by. making a choice that is absolutely Consistent with his fundamental calling.''3 . This is the freedom that will give religious the desire, the conviction and the strength to live the gospel values of simplii:ity, poverty, celibacy for the kingdom, a life of contemplation and service, a life that is attentive to the call of the Spirit. The example of all revolutions certainly must have taught us that free-dom has to be learned. Tillard states that "it is essential to ~ve all members of the group an education in freedom; that is the first task of authority, the initial effort that 'precedes its fruitful ~xercise.''4 If values must be interiorized through a long reflective process, then it is useless for ~religious communities to attempt~ renewal through legislative reforms or by the imposition of new structures: The most important role of superiors is to establish in the community conditions that will. permit a true conversion o/. heart, encourage religious to~ deepen and strengthen their personal convictions, and promote~an atmosphere that will facilitate a true encounter,with each other and with the Lord. Psychological Factors ~ ~ During the p.ast ten years,~religious educators have generally stressed the values of openness, flexibility, adaptability, creativity, confidence, per-sonalism, sharing; and the initial formation programs areofrequently offered in one's normal milieu," This is quite different from the policies of the early 60's when Cardinal Suenens could state that the Church kvas in a period of "immobilism"; religious communities were strongly affected by this attitude. Religious educators stressed the values of conformity, perm.anence, stability, humility, obedience, self-denial; and religious formation was re-enforced by long periods of isolation from normal environments. Religious perfection was often considered conformity to set norms as proposed by the rules of the order. This radical change of attitude towards religious :formation is one bf the most significant develoPments of the past fifteen years. Formatioia is now seen ~is an on-going' process of growth,~ an ever-to-be-renewed activity e~nd-ing only at death. To have ceased to grow is already to have died. However, it was totally unrealistic and overly optimistic Co presume that religious who spent long years of their lives in a different value System, who were rarely e~ncouraged to share deeply, who were isolated at an early age, who were~often the victims of poor psychological practices, would b~ able to 'assume this radically different stance withrut deep anguish. That.many leaders greatly underestimated the difficulty of this adaptat~on and this over-sight partly explains the confusion and disarray of many renewal prograrias. :'I. M. R. Tillard, A Gospel Path, p. 73, Lumen Vitae Press, Belgium 1975. 4j. M. R. Tillard, ibid., p. 199. Sand Traps [or Renewal Programs / 7 It is a .credit to religious that so many were able to adapt and re-orient their thinking without major difficulty. I. would dare say that mhny religious communities are now plagued by the after-effects of .unsound and poorly adapted initial formation programs. I also believe this partly explains'why so many religious have a poor self-concept, have difficulty sharing at a value level, do not easily adjust to new situations. They were educated to stability and permanence when "one must now accept the. radicality of change, change that must go°right down to the roots . Change must be built into our systems so that they incor-porate flexibility and adaptability . The asceticism of today is to accept the agony of change. That's the discipline. It means study, dialogue, meet-ings, discussions, until you're sick of them. When you're sick, get healed and go back to the discussions.":' Religious communities should be. composed of individuals whom the love of Christ has so moved that they have given themselves 'totally to his cause and have united to transmit this love to others. They share their faith and their~ love and together build a community of believers, a com-munity of Christians. This can only be achieved in a real dialogue of love. American Success Ethic "There is nothing that succeeds .like succ6ss," and in the,50's and 60's, American religious wet6 "winners." They were highly respected, they en-joyed a privileged pbsition~in~ the ~urch and in society, their fiaembershilJ was increasing, and they .directed large, well-reputed institutions. They wanted to succeed, and they worked long hours for causes th~y esteemed yery highly. Too often however, they gauged their success according to human criteria rather than gospel values or by the authenticity of their witness to the Good News. One does not become a religious for human motives, but there is no doubt that success, respect, prestige, influence were definitemorale boosters for. pragmatic Americans. Because of past recognition and achievements it is now more difficult for religious to. accept rejection, failure; disalSproval, scorn. When. their apostolic work is questioned, their institutions closed, their values rejected; their ranks depleted, they become disheartened unless they remember that they _are simply being treated like the Mhster who was scorned, rejected, crucified. ~ Religious were so closely tied to their institutions that at times they confused means with ends, forgetting that they were first and foremost messe0gers of the gospel rather than professional workers. "To the degree to which an end is spiritual, the means employed to attain it are always inadequate. In fact, when speaking of a spiritual end, it is preferable today ~Fr. Cassian Yuhaus, C.P., Con[erence to Religious, Winslow, ME, Nov. 1975. Review [or Religious, Volume 36, 1977/1 to avoid the word 'means,' for to our contemporaries the word evokes an action which obtains exactly the effect envisaged,''6 This period of confusion and turm6il may become for religious a period of great creative tension. Though their lives and their activities a~re in-carnated in a specific work-situation which may project few signs of human success, their gospel vision will enlighten an apparently hopeless situation and give their religious consecration its full depth of meaning. "Unless a grain of wheat falls to the ground and dies, it remains only a single grain; but if it dies, it yields a rich harvest . Anyone who loves his life will lose it; anyone who hates his life in this world° will keep it for eternal life" (Jn 12:24-26). Now more than ever it is necessary, for religious to ponder the gospel message of failure, of inefficiency, of rejection, of death,,as well as the com-plementary message of success through failure, of life through death, of resurrection through annihilation. Father Pasquier states that: "It is impossible to bein communion with another before we have experienced our own poverty and our limitations. The quality of presence to others entails a risk of rejection. It is a risk that religious are called to take and from which they should not be sheltered by their vows.''7 Religious are now in the privileged position of experiencing their poverty and their weakness and are thus better able to commune with the weak and the rejected as well as with the strong and the respected. Influence of Mass Media Whether religious realize it or not, many have been gravely affected by the historical process of secularization. Some religious are now totally in-serted into a professional work-environment and they may have accepted almost imperceptibly many of the secular values so effectively propagated by mass media. The message of self-and~sense-gratification is in direct op-position to the gospel imperatives. , Self-denial and personal ascesis are in such ill repute that some religious have unwittingly accepted many of the pseudo-values and prevalent sophisms adroitly disseminated by our sense-sated society. It is never a pleasant prospect to accept experientially the reality of Christ's call to self-denial, but to speak seriously of renewal in religious life and ignore the injunction~ "Let him who wants to be my disciple, deny himself and take up his cross and follow me" (Mt 16:24), is nonsense. Very often religious simply do not realize the extent to which they are C'R6gamey, L'exigence de Dieu, p. 86, Quoted by Voillaume, Conlergnce o] Religious Superiors. :Jacques Pasquier, O.M.I., "Conference~on Spiritual Leadership." Sand Traps ]or Renewal Programs / 9 victimized by .mass media or subtly controlled by their professional en-vironment. Religious strove so strenuously for so many years to be fully integrated into the American culture that they forgot that by their religious consecration they had vowed to be "counter cultural." Some have suc-cumbed to the temptation of living a progressively more affiuent life-style or have been blinded by the glitter of wealth and the prestige of social status. It is useless to speak of renewal until the stark gospel message can once more be heard over the din of television commercials. "Where supposedly committed persons~seem to enjoy all the good things of life, the witness value is destroyed and not unusually, the whole person's sense of vocation along with it. He has fallen into the mistake not simply of imagining that things and experiences can make him happy, but that fulfillment or happi-ness itself can be directly sought.''8 Ordinary professional and religious obligations ,are certainly the main ingredients of a life of ascesis, yet Father George Maloney, S.J., in a course on prayer at Fordham University dared state: "It is impossible to make significant progress in prayer unless one is willing to practice ascesis with aggression." He was simply echoing St. John of the Cross: "Contemplation or detachment or poverty of spirit . are almost one and the same thing.'"' A life of authentic poverty, of generous service to others, of sensitivity to the Spirit, of loving celibate commitment, of creative solitude, of constant attentiveness to the Lord, are not possible unless one willingly accepts" the Lord,s clear challenge to self-denial. Many renewal efforts have come to naught because religious refused to pay the price. ~ Fragmentation I previously mentioned that' some of the values that are now cherished by certain religious communities are those of flexibility, openness, adapiabil-ity, creativity, personalism and I also indicated that most communities now permit a wide choice of apostolic works: All these positive values are to be respected, but if they are taken separately without consideration for stabil-ity,: permanence and community commitments, they can lead to a fragmenta: tion of the group, a qoss of identity with the community and an impover-ishment of the sense of missi6n. For a religious, "to do his own thing" or "to go his own way" may be an, acceptable temporary solution to a difficult problem, but it will rarely be satisfactory in the long run. Many communities have a number of religious "on the fringe" members who are hardly associated with the larger group either in body or in spirit. If this trend becomes .generalized, it could be disastrous for the communities. SRichard Jo Kropf, "Radical Commitment and Fulfillment," Spiritual LiJe, Summer, 1975, p. 91. ~'John of the Cross, Dark Night, I, Chap. 4, par. 1. Review [or Religious, V~lume 36, 1977/1 "A community cannot exist long in the Church, unless it is dedicated to giving collectively.''1° Furthermore, it. is not sufficient for individuals to 6e renewed. The whole community, or a significant number of members, must make deter-mined efforts at renewal. 'In every community there are a number of re-ligious who have: come alive during the past years, but sometimes these members are stymied or frustrated by a lethargic~ apathetic group. "For a revitalization to occur, transformation must go beyond the personal. It must penetrate and reshape the. social reality of the community. If the cen-tering of personal-transformation is ekperienced~:by a number ~of people within the community, then a network can emergd through which that trans-forming experience is '~ustained, supported, enhanced. As the sharing of transformational experiences and awareness deepens and intensifies, there emerges a group with a shared vision and codamitment~.~This group becomes a revitalizing force dedicated to building more rewarding community ex-periences and recovering the gripping attraction to living according to Christ's conditions.for .evangelical discipleship.'''1 When this revitalization occurs to'a significant number of people in the cbmmunity great things~ begin to happen, a new life pulsates through the group and a spirit (Spirit?) comes alive in the community._ Possible Orientations It is impossible' for me to indicate what could or should be done by each community to promote a true renewal. Let me simply raise a few ques-tions that may suggest some possible orientations in groups seriously dedi-cated to renewal. l. Are the difficulties~experienced by many communities in organizing community discussions that are a true faith-sharing,due mainly to psy-chological factors, poor knowledge of group dynamics, or weak religious motivations? What .specific steps have been. taken by your community to facilitate this meaningful exchange? 2. Is it POssible for ygu, for your community to live with insecurity, contradiction, rejection? IS this contrary to the gospel teaching? 3. How does your co,,mmunity determine the priorities of personnel, of time~, of resources in selecting an apostolic work? If apostolic choice is left to the individual, what efforts are made to determine a priority .of ac-tivity? 4. Has your community ever tried to gauge the ~impact of mass media upon community values? How many religious in your community are slaves to the "one-eyed monster?" a~°Ladislas Orsy, "Talk, given to Conference of Major JSuperiors,:' America, August 8, 1970, p. 59. ~Lawrence Cada and Raymond iZitz, REVIEW FOa REL~OOS, Vol. 34, No. 5, p. 716. Sand Traps ]or Renewal Programs 5. Is contemplation a common and regular form of individual prayer in your community? What is the attitude of the community towards this form of prayer? ~ 6. Do you define yourselves in terms of your work or in terms of your status? What conclusions can you draw from this? 7. What percentage of the religious in your communities have partici-pated in some more prolonged renewal program within the last three years? five years? eight .years? What does this indicate about your group? 8. Is the life-style in your communities consonant with a religious com-mitment to poverty? In what way? 9. "Christian leadership is accomplished only through service. This service requires the willingness to enter into a situation with all the human vulnerabilities a man has to share with his fellowman" (Henri Nouwen, Wounded Healer, p. 77). Does this quotation quite adequately portray, your district and com-munity leaders? 10. What is the community attitude towards tension? When is it a positive sig9 of growth? When is it a negative factor in the community? 11'. Do community discussions occasionally lead to specific decisions which can be implemented? Why is it so difficult to reach a consensus when specific proposals are suggested? 12. Are religious in your community personally affected by the plight of the 450,000,000 people in the world who are on a starvation diet? What specific activities have been taken by your community to alleviate this situa-tion? 13. Do religious in your community have the freedom to challenge each other to fidelity to sacred promises publicly expressed? If not, what does this indicate? - 14. Do your communities have an effective way of evaluating~the initial formation program? 15. Are long-term institutional: commitments still possible or desirable? How are these to be implemented if everyone is free to choose his own apostolic activity? , Let me conclude by a quo.tation from Father Ladislas Orsy: "Since re-ligious life is the existential gift of God, any question about the future of religious life is a question about the future ~of God's abundance in the Church, about the dynamic action of the Holy Spirit among his pebple-- thus it is not, subject ~to human power. If God gave this gift in the past, he is not likely to deprive, his Churcl~ of it in,the future.''~ V-'Ladislas Orsy, op. cit., p. 21. Seven-hundred-and-fifty years later: Reflections on the Franciscan Charism Eric Doyle, O.F.M. Fr. Eric Doyle, O.F.M. teaches at the Franciscan Study Centre, Canterbury CT2 7NA. Kent, England. This year marks the seven-hundred-and-fiftieth anniversary of the death of St. Francis of Assisi at the Portiuncula on October 3rd 1226. The sources for his life record that larks gathered on the roof above where he lay dying and sang sweetly as he welcomed Sister Death into his life? No one would deny that on that Saturday evening in 1226 a most holy man, a truly human man and a faithful disciple of Christ Crucified passed over to God. And the earth was made the poorer for that passing. Already in various parts of the world there have been courses of lec-tures and celebrations to mark the event and there will be quite a few more before the year has ended. Eulogies will be made in many languages and no doubt St: Francis from his place in heaven will hear himself hailed again as "Patron of the Environment" and "Patron of Ecumenism." The anniversary provides a good opportunity for a Franciscan to reflect on the order's efforts to come to terms with the demands to rediscover its own charism made over the last decade or so since the Second Vatican Council.-Though my ~primary concern is the First Order of Franciscans, and specifically the Order of Friars Minor, I think these reflections will have some relevance for the Conventuals, the Capuchins and the various branches of the Third Order Regular as well, for it is the same charism aSee "Legend of Perugia," 110, in St. Francis o] Assisi. Writings attd Early Biogra-pities, English Omnibus Edition o] the Sources ]or the Li]e o] St. Francis. Ed. by Marion A. Habig. Franciscan Herald Press, ChiCago 1973, 1085-1086. ~ . , Reflections on the Franciscan .Ch~arism / 13 which ultimately inspires them all. These reflections may have even wider relevance. Orders which lead the so-called "mixed" life share many of the same problems in facing the demands of renewal. The Question of Poverty These pages contain no detailed analysis of poverty. In the case of an order which has been so intimately assdciated wiih the profession of pov-erty, this calls for a word of explanation. For the Franciscan Order the question of poverty is ambiguous. It can be a very complicated question and it can be a very simple question, according to the approach one takes to it. For the order as it is de facto organized in the world, poverty is a complicated question. It cannot be examined or discussed in any realistic or satisfactory way if it is isolated from the findings of biblical exegesis and the understanding of poverty in the bible, from a study of all the ele-ments contained in the idea of evangelical perfection which relati;cize the place of poverty in the life and writings of St. Francis, 'from the question about the extent and effectiveness of apostolic activity; and from the de-mands made on the order to find resources to cope with and provide for the numbers who seek to enter it. No one would deny that the Franciscan Order should bE involved in work among the poor. At the theoretical level this is almost a truism for. the Franciscan. At the practical level, however, it is no easy matter to de-termine who precisely are the poor today. While the term certainly covers the homeless, th'e destitute, the oppressed and the exploited, it may also be used to describe countless millions all over the globe who ar~ spiritually impoverished. But even when we have arrived at a moderat~ely sa!isfactory answer to the question': Who are the poor?, we find at once that there are required no mean resources, for example, to have a friar trained to be a ~ompetent and reliable apostle among social outcasts. For the order to providd re-sources to train a friar as a professional social worker is a deeply Christian work and a tremendous act of service to the world. : On the°'~other hand, the question of poverty can be very simple. If a person reads the accounts of the early history of the order and is convinced that the poverty which St. Francis and his first companions embraced is the unique charism of the order, and feels assured that he is called to do the. same, then that person must go and do likewise and thus institute a new branch of the Franciscan Order in the world. The same obligation, it seems, would rest upon a professed friar who became conscientiously convinced that the order has sacrificed an essential element of its charism and mission to the wrrld in abandoning the poverty of St. Francis. He would be bound quite simply to leave the order as it is and to establish another form of the Franciscan life. It would be pointless to ask him where he would go, because, from that moment onward, total ' 14 / Review [or Religious, Volume 36, 1977/1 abandonment to divine providence would be of the structure of his voca-tion, and he would literally have to wait for something to turn up. What he certainly cotild not do would be to stay in the order as it is now consti-tuted, passing away his days in criticizing it and growing old in bitterness, while living by its resources and in its security. Perhaps at the very outset we ought to familiarize with these difficulties all who seek to join us. They would then be able to make such considerations a conscious factor in their decision to join us or not. We should also make sure they know by experi-ence that the gospel spirit of St. Francis does live on in the order, despite the fact that his povertyis not observed. I do not wish to suggest that the order as it now finds itself can'simply ignore the question of poverty. In .fact it has not ignored it over the last decade. There have been many attempts to come to terms with it at the practical level. But it remains problematic.~ However, the issue cannot be discussed in these pages, nor can a.ny assessment be made of the at-temp~ s to come to terms with poverty, firstly, because it would take far too lorlg and, secondly, because while it isundoubtedly an important issue, it is not, in our opinion, the most important issue for the life and mission of the order. There are more vital matters to be considered to which we now shall turn: Rediscovery of the Origi'nal Charism, The Second Vatican Council called all religious to rediscover the par-ticular charism given to the Church in the grace of their origins and to renew and adapt their life according to its form. By a proces.s of discernr ment in the light of the gospel and according to the signs of the times-- that is by Word and wprld--religious were required to define the specific ahd permanent acquisition made by the Church in the life and work of their particular order. ~Th, e FranCiscan~ Order, like every order, belongs to the Church. Only in virtue of its ecclesial character can it be understood in its specific genius at any moment of its higtory and as a renewal movement at its origins. Apa.rt from the Church, the Franciscan Order is ultimately meaningless. St. Francis himself was not only a man of the gospel, but also and by that very'fact, he was a man of the Church. Therefore, the attempt by any order 6r congregation to discover its own particular grace is not anexercise in self-analysis, but a profound act of service to the Church. The call to rediscover the original charism ~raised ~t once a question for the Franciscan Order which .has not yet been satisfactorily treated. The question is this: Is the original charism to be sought uniquely in the period between the oi'al approval of the Rule by Pope Innocent and the death '-'We have touched onosome, of these problems in "Reflections on the Theology of Religiou.s Life," REv~:w FOR RELICIOOS, vol. 32, n. 6. Nov. 1973, 1254-1256. Reflections on the Franciscan Charism of St. Francis (1209-1226), or is' it to be sought throughout the first cen-tury of the order's history from the approval of the Rule to the death of John Duns Scotus (1209-1308)? This is not just an academic question, but a matter of some concern to any Franciscan conscious of the profound contribution made to the development of Christology by the Franciscan School, in the first century of its history, The order has beew far :to6 pre-occupied in its renewal program with the period up to the death of St. Francis. This is an unjust .and uncritical restriction of the content of tile Franciscan charism. Of course, the call to rediscover the charism required of us to return to St. Francis himself. About that there is no argument. The complaint being made here concerns the well-nigh exclusive preoccupa-tion with the early years of the order's life, which drasticallyotruncates the order's charism. Many reasons might be suggested to explain this restrictive version of the charism. I wish to single out,the one which bears most responsibility. It is romanticism. Romanticism has exercised far too much influence on judgments of the order's history since the death of St. Francis. It has given the order a bad conscience, especially over the last eighty years or so since Paul Sabatier's views became common patrimony? What we can describe in general terms as the "Fioretti-picture" of the early years, has exercised inordinate influence over the general public and over the scholarly fraternity, particularly its non-Catholic representatives. We need to be on our guard in the presence of romantics. Their understandable sadness at the way the order developed can have the most extraordinary effe°ct on how they .read the sources . ,~,J When the, Franciscan Order, for example, in late fourteenth-century English history is described.by students of Wyclif, Chaucer and Langlan~d ,as "decadent" I have often concluded that we really ought to read in many cases no~t "decadent" but,"different"--that is, different from the little band of beggars which landed at Dover in September 1224 and different from the early days at Rivo Torto. Disapl;ginted and sad romantics are a dangerous breed. The "romantic myth" has had profound .though subconscious influence on the order, It has subtly brainwashed~ us into believing that if only we could repeat as " closely as ,possible the form of life which .S~. Francis led, if only we could do away with the ~whole intellectual edifice which the orde{ constructed for itself, then we would be true and authentic Franciscans. From these remarks it will be clear where we intend to place the locus of the original Franciscan charism. According to our view the original charism is to be sou.ght in the period~from the approval of the Rule in 1209 up to the death of John Duns Scotus in 1308. To return to the sources means, for a Franciscan, a return to the first hundred years of develop- :~Vie de S. Francois d'Assise, l~dition drfinitive (Paris: Fischbache'r, 1931). 16 / Review ]or Religious, Volume 36, 1977/1 ment in doctrine and life. The fullness of the charism is to be found there and not exclusively in the life and teaching of St. Francis. It is quite legiti-mate, in function of. this, to consider the Franciscan charism under two headings: form of life and Christological doctrine. The first concerns the evolution of the order's life in the thirteenth century. The second concerns the development of the Christology in the Franciscan School in the thir-teenth century. The results of historical analysis show that the form of Franciscan life changed radically from what St. Francis had intended and that the Christological doctrine of the Franciscan School remained totally faithful to his original Christocentric inspiration. The ,Form of Life The foundation of the Franciscan Order in the thirteenth century marked a new stage in the history of the religious life in the Wefftern Church. While it. is clearly the case that St. Francis intended to establish an order in the commonly accepted sense of that term, it is equally clear that he was conscious of its radical newness. According to his intention, the order was to be a brotherhood of itinerant apostles--whether priests or manual workers, or, as we should say today, professional men--who would go into a society that was still Christian and also go out to foreign lands among the ~Saracens, to spread the gospel of peace and reconciliation by the ministry of the Word and the apostolate of presence. For a period of time that intention was realized. Whenever the friars met they showed that they were members of the same fraternity and they offered one another mutual help and support. At the end of their day's work they returned to their small communities to be refreshed bodily and spiritually, to pray together, and to draw strength from their fraternal cele-bration of the Eucharist. Thus renewed and restored, they were able to return to their mission of sharing with others what they themselves had re-ceived so generously from being together in the "local church" 6f their own community. As is universally ~recognized, this did not remain for very long the pat-tern of life of the order. Due to internal tensions and from ~xternal pres-sures from the demands of the apostolate at the time and from the wishes ~f the Holy See, the order was compelled to take a line of development which° radically changed what St. Francis had intended and what the original form of life had been. There are those who look upon this as a Salutary de-velopment, precisely because it took place ultimately under the authority and guidance of the Holy See. While this attitude demands sor~e respect, it also creates difficulties in ,deciding which has priority between the poles of institution and charism. In responding to the call to rediscover its original charism (and it was the institution which gave the call) the Franciscan Order found itself in a slightly embarrassing position. As it retracted the steps of its development Re[tebtions on the Franciscan Charism / 17 through a very checkered history back to the thirteenth centur);, it discovered that.~it was largely due to the institution that an important element in its charism :h~id been lost. The loose structure of its form of life had been heavily instituti6nalized and the fraternity had been "monastified" and "hierarch-ized" almost beyond recognition. Institution and Charism From the outset there has been tension in the Franciscan Order between charism and institution. St. Francis himself, who is always proclaimed as a most obedient son of the Holy Roman Church, managed to get his own way with the wily and astute Pope Innocent IIl. One wonders what would have been the outcome if the pope had refused him permission to live his very distinctive interpretation of the Gospel. Perhaps he would have be-come a hermit. To the end of his days, in any case, he remained convinced that what he desired his order to be was completely at one with the will of God." The turn of events in the thirteenth century gaye the order a very dif-ferent character from that which it possessed in its early decades. The con-stitutional development from the late 1230's up to the Chapter of Nar-bonne in 1260 is the history of a gradual "monastification" of the order. This cannot in justice be laid exclusively at the door of St. Bonaventure, for the winds of change had already been blowing for nearly thirty years when he was elected Minister General." By the end of the thirteenth century the order had been substantially altered, due in 'large measure to the institu-tional Church, for what were undoubtedly the most laudable ends. Of course, there were also internal reasons for the change and it would '1See Lawrence C. Landini, The Causes o] the Clericalization O[ the Order o] Friars Minor 1209-1260 in the Light o] Early Franciscan Sottrces (Chicago: Franciscan Herald Press, 1968). We have given rio consideration here to St. Bonaventure's theology of history nor to his eschatological interpretation of the life of St. Francis. These highly developed aspects of St. Bonaventure's thought played no significant part in the order's self-understanding and program of renewal during the past decade. For this reason we have not touched on his solution of the "Franciscan Question." This omission, therefore, should not be understood as a value judgment. Our concern is ¯ with those aspects of the original charism which have been re-discovered and, with varying degrees of success, reduced to practice, and with other aspects which deserve further consideration, which ought to influence the o.rder's continuing renewal. St. Bonaventure's eschatological interpretation of St. Francis is, in our view, the most satisfactory solution to the problem about th~ order's relation to St. Francis. It is, however, not only, satisfactory; it is" also fully consonant with the way the early sources present him and the ~rimitive community. It has most relevance in any dis-cussion of Franciscan poverty, for it raises the question not only whether the order can or cannot observe St. Francis' poverty, but whether or not it is even meant to observe it. To assess St. Bonaventure's place in the development of the order in the thii'teenth century, without taking into serious account his theology, of history and his eschatological interpretation of St. Francis, leads to profound misunderstanding of that development and commits injustice against St. Bonaventure. Review ]or Religious, Volume 36, 1977/1 be unhistorical to place responsibility entirely on the Holy See.-It is no idle speculation to ponder what the order might have been, had it not experi-enced the process of clericalization in the thirteenth century and had Friar Elias not alienated so many while he held office. But in the final analysis, one is compelled to conclude that the Holy See can hardly be :said to havi~ done all in its power to preserve what St. Francis so plainly intended. This was the result of tension between charism and institution. The Church ha~s known this tension in varying degrees of intensity ever since the New Testament, and perhaps." never so acutely as over the last two decades. Tension arises precisely because both institution and charism proceed from the grace of God. Charisms are given to the Church for the sake of the institution; the prophet is alw~iys sent to renew the institution. The sad story is, however, that so often the institution resists the charism because'it threatens the established order; it leads out into the unknown and the uncharted. The temptation for the institution is always to neutralize a charism by institutionalizing it. This is not done maliciously or even con-sciously. But it is done and it is done effectively. The intentions of St. Francis could not easily be categorized. They were not neat and tidy, cut and dried, but on the contrary, like himself; paradoxical and a fraction complicated. I have never believed that this passionate, romantic and ambitious young man was ever as simple as some of his biographers have inade out. Of course, he did not have a legal mind; he had the soul of a poet'sand poets are notoriously difficult to pin down. In his own head ior perhaps better: in his own heart) everything was crystal clear: he. wanted to 'live the life of the gospel according to the form that God 'had revealed to him. One can sympathize with Rome, ithei:efore,t whose genius has always been principa!ly of the legal order. How does one categorize an intention that expresses itself in a Rule for itinerant apostles which is identified with the gospel, and in another for hermitages that al-lows for a change of rbles between Martha and Mary according to what seems best for the moment? Aspects of the Charism Rediscovered In going back to its original inspiration, the Franciscan Order knew in its heart that,~it simply could not recreate in our time the full intentions of St. Francis. However, it has mandged to reintroduce some of the essential elements of his charism, and what it has done is a sple6did achievement. 1. Over the last ten years the order has "de-monastified" itself and restored in principle its truly fraternal character. It is now more obviously an Order of Friars, some of whom are engaged in priestly work, others in manual work inside'~and outside the order and still others who Are engaged in professional work. There is a deep consciousness of what it means e~xistenti~ally to be a Franciscan friar. This consciousness is growing alsace and it will ultimately be in complete possession. Reflections on the Franciscan Charism / 19 2. There has also been a gradual "de-clericalization" of the order. This does not necessarily mean a reduction in the number of priests (though this will happen, I think) nor does it imply, nor should it ever have im-plied, an anti-priest complex, The order was unfortunately plagued .with that complex for a period after the Council. To be a priest does not neces-sarily mean to be clericalized. There are many young priests, middle-aged p~iests and elderly priests in the order who are most certainly not clerical-ized; but then there are some who .are. Clericalization creates an elite and a,:caste system. There is no true place for an elite or a caste system in the Franciscan Order, nor, for that mat~.er, .in the Church at large. The Church knows no hierarchy of persons but acknowledges only a hierarchy of func-tions and at its pinnacle is service. Moreover, authority has been restored to its original role, according to the understanding of St. Francis, as a ministry and service to the friars. This has had its influence also on the gradual abolition of hierarchical structures from the order. 3. Experiments of living the Franciscan life in small communities have proved in the main successful and have undoubtedly enriched the quality of community life. This has been one of the most significant contributions of all our efforts to restore the fraternal character of the order. There have been losses, excesses and mistakes. But these are negligible when compared with the gains, the openness and the insights we have harvested. Franciscan life in small communities or groups has. proved to be far more demanding on the individual friar than it ever ~was in the heavily structured .forms of life we knew for so long, Our experiences have taught us that life in small communities requires a high degree of human and Christian maturity: For life thus lived is a creative process, not a structured, unchanging pattern into which one is fitted. 4. Many of these small communities have been established in the center of towns and cities where the realities of modern living, its pressures and demands may be witnessed and experienced at first hand. A number of friars in such communities have taken up ~work in social organizations often not' instituted by the Church nor directly connected with it. These developments have given concrete expression to other aspects of the original charism and primitive form of life. Unlike~the older monastic orders, the friars settled in the heart~ iof towns and cities where they were brought face to face with the social evils of the time: As a result, the Franciscans were closely con-nected with the foundation of medieval guilds, the ,distant0ancestors of the modern trade unions. They supported the organization of workers into guilds. which protected the legitimate material interests of the workers and fur-thered their spiritual lives. Some of the charters of these guil~ls were drawn up in the refectories of the friars or on the altars of their churches. Later on, in the fifteenth century, the iniquities of t~sury led the Franciscans to establish the Montes Pietatis--an institution which guarantees them a place for all time in social history. All these developments may be traced back 20 / Review ]or Religious, Volume 36, 1977/1 to St. Francis himself who, from the outset of his conversion, was involved in caring for lepers, one of the greatest social evils of the Middle Ages. The modern form of the apostolate of presence: living at the heart of urban life and working from within non-ecclesiastical social structures, is really a reduction to practice of The Canticle o[ Brother Sun 'and of St. Bonaventure's beautiful work On Retracing the Arts to Theology. For the Franciscan there is no distinction between the sacred and the profane. The problems of what is described as secularization prove for a Franciscan to be false problems~ This is now simply man's world and man is made in the image of Christ and Christ is the image of the Father we cannot see. The Spirituality of St. Francis The rediscovery of the basic elements of Franciscan spirituality has been the most rewarding of all. A comparative study of the spirituality of the Conciliar documents and the writings of St. Francis shows how incredibly modern this very medieval man turns out to be. His spirituality is simply Jesus Christ. The thoroughly biblical and sacramental, above all eucharistic, char-acter of his piety and holiness make it clear that it was our spirituality and practices of piety that had to be brought up-to-date, renewed and reformed, not his! There is nothing nauseating about his spirituality, nothing repulsive about his piety. There° is not one line, not one word, in the expressions of his evangelical holiness that need be changed, corrected or expunged. He loved the God-Man in all his poverty and humanity, in all his kindness and suffering. He loved him absolutely, without qualification. He loved Christ not only with his whole heart, but with his whole soul and mind and strength. His conversion was complete because it was born of love. Every-thing he said and sang, everything he desired and longed for, his every though and deed, came from and led back directly to his love of Jesus Christ. The most distinctive feature of his holiness is its tenderness. And it bears that feature because he was a passionate man. He did not extinguish in himself the fire of passion; he redirected it by grace into the love of Christ, where it burned more ardently in the all-consuming flame of the love of Christ's heart for the Father and for all creation. Our renewed understanding of the totally Christocentric spirituality of St. Francis has Shown the order that in its common life of prayer it does not need a multiplication of devotions and practices of piety. To: be faithful to the spirituality of St. Francis requires of the friars to live and work, to think and pray;" after the example of the life Jesus led on earth, by the power of his glorified existence with the Father, in the beauty of his vestiges and images in creation, according to the message of his Word, through his selfless love in the Blessed Eucharist and together with his brethren in the Church. All of which may be summarized by saying that we must live by his threefold presence in our midst; his verbal presence (the proclamation Reflections on the Franciscan Charism of the gospel, among us); his sacramental presence (preeminently the eucharistic celebration); his mystical,.pregence (the community of believers which gathers to proclaim and celebrate his victory over death and his faith-ful witness' to love). The Tension That Remains "~ None of these changes according to~ the form of the original charism has been achieved without suffering and bitterness; This is the sad side. to the history' of renewal and reform in the Church generally. However, it was an inevitable and predictable concomitant to the renewal from the begin-ning and it is,'rooted in the tension between institution and charism. The movement for reform initiated by the Council brought to the surface two diametrically opposed views of the Church which have been labeled, not satisfactorily though not unjustly, as reactionary-conservative and liberal-progressive. The fears of the former soon turned to suspicion; the enthusi-asm of the latter speedily became intrlerance. And for a time the .result was deadlock and suffering on both sides. Tension between institution and charism can be healthy and construc-tive. It can also be deadly and,destructive if attitudes polarize. As an out-come of the changes in the order's form of life there was a polarization of attitudes. Two basic attitudes emerged which differed radically about what had taken place and" what were being predicted as the .lines of future development. The attitudes correspond to the labels reactionary and liberal. The tension between these polarized attitudes 'is by no means as acute now as it was five years ago, but it is still present. From a state of complete in-ability to communicate, a modus vivendi was eventually found, based on an unspoken and precarious truce to steer clear of all that might open the wounds. Now, thanks to more openness ~on the one side and.greater tolerance on the other, the truce has given place to a willingness to dialogue and the gigns areothat the tension will become creative. Up to the present, however, while having had some creative and productive effect, it has been largely negative and counter,productive. Two "orders" have been existing side by side in the one order. But now the signs are that they are growing towar~s unity once more. This tension continues to exist in varying degrees of intensity through-out all the provinces of the order. To a greater or less extent it concerns every aspect of the charism in relation to our form of life and every attempt to reduce it to practice. But the deepest tension has been caused by the opposing views on what may be described as the order's apostolate of presence. The one view maintains that it is our vocation to engage in priestly ministerial work, in charitable works centered upon our friaries ~and in domestic works within the friaries, which latter ensure that they remain habitable and in good condition, so that the former works may be carried 22 / Review for Religious, Volume 36, 1977/1 on with competence and efficiency. To these works the major part of the order is now committed and thi~ commitment has come to pass by the demands made upon us and the indications given to us by °the institutional Church, whether the Holy See or the diocesan bishops. These works; it is argued, have been assigned to us by the 'authority of the Church and there-fore they are clearly what we are meant to do unde'i: God: Furthermore, they put us in direct contact with the evolution of the order as this took place under the guidance of the Holy .See in the thirteenth century. This is a version of the adage, "Roma locuta est"; it gives priority to the institu-tion. It maintains that priestly work is the ~paradigm of the Franciscan apostolate. This view is prepared to admit that some friars might well work in other forms of the apostolate which are .neither priestly nor ministerial nor centered upon a friary. These forms of the"apostolate, however, have significance only insofar as they~ proceed ultimately from the priestly min-istry and eventually lead back to it. The other view maintains that it is our vocation to spread the gospel message by our presence in the world. This can be fulfilled in a large variety of ways; by priestly ministerial work and charitable works centered upon our friaries; by priestly ministerial work and charitable works not centered upon our friaries; by domestic work inside and, outside our friaries; by professional work outside the friaries in ecclesiastical institutions-or non-ecclesiastical institutions~ by taking up salaried trades and professions out-side ecclesiastical institutions. This view, it is argued, is in direct continuity with the earliest years of the order's history and is a version of the saying of St. Francis that the Holy Spirit is the Minister General of the Order; it gives priority to the original charism. It holds that there is no special paradigm for the Franciscan apostolate and that the order must balance the demands made by the institution with the clear requirements of the charism, even if this means that we may have to sacrifice some of the areas in which we are exclusively committed to priestly ministerial work. Due to circumstances we could neither foresee nor control, these two views eventually reached the compromise of co-existence and then entered into dialogue. The circumstances which brought them together were the overall decrease in numbers of those entering the order, the high figure of those who left the order and an extraordinary awareness of the original charism among the majority of those who seek to enter~the order. This last phenomenon is remarkable, Its major effect has been that entrants to the order express their vocation simply in terms of wanting to be friars with-out further qualification.This is a reliable sign of how the future of the order will evolve. Christology and the Franciscan School . Earlier in this paper we insisted that the original charism of the order is to be sought not exclusively in the life and teaching of St. Francis but Reflections on the Franciscan Charism in the whole period that extends to the death of Duns Scotus, the last of the major representatives of the Franciscan School of Theology. We must examine the reasons which jrstify this position. During the period up to the death of Duns Scotus theologians of the order worked out a doctrine of the person and work of Christ and of his l~lace in the oikumene and cosmos that is as beautiful as it is original and as inspiring as it is profound. It stands out as a remarkable contribution to the development of Christology in the Church. Any study'or presentation of the original F.ranciscan charism that limits itself to the life of St. Francis not only misrepresents that charism, but also does disservice and injustice to the Church by depriving her of what,belongs to her by right. The Christo~ logical teaching of the Franciscan School is as much an essential element of the Franciscfin charism as is the fraternal character of the early order, ,the apostolate of presence, the Rule o/ 1221, the Rule ]or Hdrmitages, The Canticle of Brother Sun and the Rule of 1223. What Fr. Zachary Hayes, O.F.M. has written about the philosophy of education in the spirit of St. Bonaventure, may be applied without qualification to the Christological doctrine of the whole Franciscan School: : Those of us who stand heirs to that tradition have a weighty obligation to ~ee that such a tradition be not lost and that it be brought to bear in our world today. That it should have.come to be deposited with such clarity and power in the order that claims the poor, s~mple man of Assisi as its founder will no doubt puzzle those who tend to limit the meaning of that order in an unhistori-cal and arbitrary way. That its outstanding spokesman should be a Franciscan does not make it the private possession of the order. For what the order car-rieshere as in an earthen vessel is a treasure for the whole of the Church and a heritage for mankind as such. Certainly the order would be unfaithful to its tradition and remiss in its obligation to the Church and the world if'it were not to thke up" this tradition anew, in a creative way, in"a world for which one of the,most pervasive and potentially destructive idols is the ideal of rational control.'~ The Constitutions of the Order The General Constitutions of the order published in 1953 state in Arti-cle 238, par. 6:~.~'In the philosophical and theological faculties the lectors shall earnestly endeavour to follow the Franciscan School; they shall hold in high regard the other Scholastics, especially the Angelic Doctor, .St. Thomas, the Heavenly Patron of,Catholic Schools.''° Despite this exhorta-tion, however, the order as a whole has not endeavored as earnestly as it might have done to follow its own school. The manuals of philosophy and z",Toward a Philosophy of Education in the Spirit of St. Bonaventure," Proceedings ol the Seventh Centenary Celebration o/ the Death o] Saint Bonaventure (The Fran-ciscan Institute: St. Bonaventure, N.Y., 1975), 26-27. 6The Rule and Constitutions o] the Order o] Friars Minor (Rome, 1953), 100. 24 / Review ]or Religious, Volume 36, 1977/1 theology, ,which were the staple intellectual diet of most of the houses of study in the ordei'~ were composed chiefly by authors of the Thomistic tradition (not always the same as the tradition of St. Thomas!), who tended to reduce the contents of the Franciscan tradition at best to footnotes and scholia, at worst, to being adverse to the thesis advanced. The high place accorded to St. Thomas in Catholic theology and the fact that he received honorable mention in the Code o] Canon Law made him the touchstone of orthodoxy and the gauge of true Catholic doctrine. The second title given to him--the Common Doctor--resulted in every other doctor becoming for the most part decidedly uncommon. In comparing the Dominican and Fran-ciscan Orders we find that the former exalted St. Thomas and tended to forget St. Dominic; the latter exalted St. Francis and tended to forget St. Bonaventure. Thus it is that we speak of the Thomistic School, not the Dominican School; of the Franciscan School, not the Bonaventurian School. This latter designation has further significance, as will be seen below. , In the Revised General Constitutions promulgated by the Minister General in December 1973, it is stated.in Article 20, par. 1: "Mental prayer should be based on the writings and example of Francis and on the teaching of the Franciscan masters. Nevertheless, each friar is free to choose the method~of prayer that suits him"r; in Article 170, par. 2: "Theological edu-cation should be encouraged in the order with special care. The greatest at-tention shouldobe given to the preparation of expert teachers of theology who will administer spirit and life after the intent of Francis and the other masters of the order"; ibid., par. 4: "Where there are no houses of study of the order, students should be given lectures on the~history and teaching of the Franciscan School"8; in the Introduction to Chapter Six: Formation to Franciscan LiIe: "Franciscan pedagogy, according to a thought-plan (dialec-tic) which continually renews itself, takes as its greater and most difficult task to bring together the divine with the human--a process begun by St, Francis and set in logical order by the Masters of the Franciscan School, a process rightly styled "thought in acting"--in other words, love.''° It is to be hoped that the spirit behind these statements in the new Constitutions will prevail over the strange indifference to the Franciscan theological tradition that has characterized the order in modern times and that it will eradicate the dull anti-intellectual element in the order which re-sulted from that fatal romanticism mentioned earlier. This anti-intellectual element has been making itself felt ifl'various parts of the order over the past few years. Its root lies in a subconscious belief that there is something rThe Plan ]or Franciscan Living. The Rule and General Constitutions o[ the Order of Friars Minor (English-Speaking Conference of Provincials: Pulaski, Wisconsin, 1974), 70. ,~ Slbid., 147, 148. °Ibid., 129-130. ~ Re~qections on the Franciscan Charism not quite authentic about a learned Franciscan or a Franciscan who wishes to devote his life to study. The popular picture of the Franciscan friar has had a surreptitious influence on the order. The Franciscan is expected to be a jolly friar, simple to the point of lunacy, preferably rotund in shape and bald into the bargain, rfiddy-face.d and definitely not learned, who trips through the world hoping to get a good dinner, but happy to sing to the sun if he does not. This picture is reproduced each year on hundreds of Christ-mas cards all over the world. (I have made a collection of the more amusing ones!) The irony of the popular picture is that it bears no resemblance what-ever to the first Franciscan, St. Francis himself was a man of joy, but in "no sense could he be called jolly; he had the simplicity of the dove but also the cunning of the serpent, just as the gospel says; he was a small man, thin and emaciated; not bald, but shaven-headed; his skin was delicate and his flesh very spare;1" though not learned in a bookish sense, he knew French, wrote tolerably good Latin, composed a very beautiful song and was ac-quainted with the intricacies of the cloth trade and he had some idea about building. His attitude to learning is at best ambiguous. In any case he ad-vocated reverence for theologians and Scripture scholars and he warned even those who work with their hands not to allow their work to extinguish the spirit of prayer and devotion. Despite Masseron's .fear that if St. Francis were to return to earth today, he would probably consign a Franciscan bibliography to Brother Fire,ll I am convinced that he would not destroy the sermons of St. Anthony, the works of St. Bonaventure nor the third book of Duns Scotus' Commentary on the Sentences. The Development of Christology ,. It is noteworthy and encouraging that the Renewed Constitutions ex-plicitly link the teaching of the Franciscan masters of St. Francis himself. Specifically, the Christological doctrine of the Franciscan School took its origin from the insight of St. Francis into .the absolute centrality of the Word-made-flesh. His spirituality was centered totally on Christ. He gave concrete expression to it in devotion to the Crib, to our Blessed, Lady-- precisely because she made the Lord of Majesty our brother, to the Passion and Cross, to the Word of God in Scripture and to the Blessed Eucharist. To read of the imprinting of the stigmata on his poor body comes hardly as a surprise after a life spent in total conformity to the Gospel Christ. His initial encounter with Christ issued in a desire to imitate the life of a0See the description of St. Francis given in I, Cel. 83 in English Omnibus Edition o[ the Sources, 298-299. 11Alexandre Masseron, The Franciscans. Tr. W. B. Wells (New York, 1932). 4: "What would St. Francis, if he returned to earth today, have to say to anyone who was rash enough to show him a Franciscan bibliography? Is it not to be feared that 'our Brother Fire' would be charged with settling the fate of a work of such un-wieldy uselessness?". 26 / R~view lor Religious, Volume 36, 1977/1 Christ in its every detail, to follow in the very footsteps of Christ:To follow the footsteps of Christ was for' Francis to take the Way that leads back to the Father. Though his heart and soul were .centered on the poverty and humility of Jesus in the New Testament, whereby the Rule and life.of his order became, synonymous with observing the gospel, there is no exclusive concern with the so-called,"simple" Jesus of history in the life and writings of St. Francis. He embraced a life of poverty in imitation of Christ who "is the glorious Word of the Father, so holy and exalted, whose coming the Father made known by St. Gabriel the Archangel to the glorious and blessed Virgin Mary, in whose womb. he took on our weak human nature. He was rich beyond measure and yet he and his holy Mother chose poverty.''1"-' This humiliation which the Word of the Father freely chose for our sake, is daily renewed on our altars: "Every day he humbles himself just as he did when he came from his heavenly throne (Ws 18: 15) into the Virgin's womb; every day he comes to us and lets us. see him in abjection, when he descends from the bosom of the Father into the hands of the priest at the altar?'1,~ There are three texts in the writings of St. Francis which in our opinion contain the seeds of the future development of Christology in the Franciscan School. If these were all he had left us, they would be more than sufficient as the foundation of the Franciscan School. The first is to be found in the fifth Admonition: "Try to realize the digqity God has conferred on you. He created and formed your body in the image of his beloved Son and your soul in his own likeness (see GO 1:26).''~4 The second is in the first paragraph of his Letter to All Clerics: "Indeed in this world there is noth-ing of the Most High himself that we can possess and contemplate with our eyes, except his Body and Blood, his name and his words, by which we were created and by which we have been brought back from death to life.''~'~ The third is found 'in the Letter to a General Chapter: "Kissing your feet with all the love I 'am capable of, I beg you to show the greatest possible reverence and honour for the most holy Body and Blood of our Lord Jesus Christ through whom all things, whether on the earth or in the heav-ens, have been brought to peace and reconciled with Almighty God (see .Col l:20).v~ There is a fair amount of deep theology in the writings of St. Francis, but nowhere is this more clearly attested than in these texts. Their depths and the implications they contain will be obvious to any student of St. Bonaventure or Duns Scotus. With regard to the first text, we may ask if St. Francis meant to say that the body of the Word Incarnate was the lz"Letter to all the Faithful" in English Omnibus Edition o] the Sources, 93. a3"First Admonition," ibid., 78. ~4English Omnibi~s Edition, 80; .a~lbid;, 101. ~qbid., 104. Re[tections on the Franciscan Charism blueprint used by God in the creation of Adam? He states explicitly: "He created and formed your body in the image of his beloved Son." The Son as Son has no body; it is the Son as Word-Incarnate who possesses a body. Whether or not St. Francis was aware of the implications of what he wrote, these lines evoke at once Duns Scotus' doctrine of the ~absolute primacy of Christ. Furthermore it would not be difficult at all to trace St. Bonaven-ture's entire theology of creation and incarnation ~back to the two latter texts .we quoted. St. Anthony, St. Bonaventure and Duns Scotus 1. The Christological teaching of the Franciscan School found its earli-est expression in the setmons of St: Anthony of Padua. Already therein we find contained the doctrine of the primacy of Christ, for which Scotus is so justly acclaimed. St. Anthony shows a preference for the symbol of the circle of egression and return of which St. Bonaventure made such pro-found and superb use in his theology of the Word and creation?r 2. It is, however, St. Bonaventure himself who gave the most complete theological formulation to the Christological insights of St~ Francis. He is the mystical theologian par excellence of the Franciscan Order and in him the~ School reached the high point of its development, He belongs to the tradition.in the Church which has its origin in the Greek and Latin Fathers, according to which the work of the theologian and the ministry of preach-ing are understood to be.no more ~than different modalities of one and the selfsame service of the Word of God, Every concrete form in'which St, Francis expressed his devotion to the poor and humble Christ, is paralleled by a mystical work in the Bonaven-turian corpus, For example, to the crib at Greccio corresponds the beautiful work On the Five Feasts of the.Child Jesus; to St. Francis's reverence for the Blessed Eucharist corresponds the work On How to .Prepare for the Celebration of Mass18; to his devotion to the Passion and Cross of Christ correspond St. Bonaventure's The Tree of Life and The Mystical Vine.l'J St. ~Bonav.enture's !heology of the Word may be summarized as follows: the Word is the inner expression of the Father and the world is the outer expression of t_he Son. Creation gives outward expression to the inner Word of the Father, With the advent of man, the Word of God 5s spoken in a ~rSee V. Schaaf, 'O.F.M., Saint-Antoine de Padoue. Docteur de I'Eglise (Montreal: Editions Franciscaines, 1946); T. Plassmann, O.F.M., "St. Anthony the Theologian;" St. Anthony o] Padua Doctor o] the Church: Universal Souvenir o] the Commemora-tive Ceremonies (Washington, D.C., 1946), 49-70. J. Heerinckx, O.F.M., "Antoine de Padoue," Dictionnaire de Spiritualitd~ 1, 714-717. a,~The Works o[ Bonaventure. Tr. Jose de Vinck. Ili: Opuscula, Second Series (Pater-son, N.J., St. Anthony Guild Press, 1966), 197-214; 215-238. V.qbid., I: Mystical Opuscula (Paterson, N.J., St. Anthony Guild Press, 1960), 95- 144; 145-205. Review ]or Religious, Volume 36, 1977/1 radically new way, for it now opens the possibility of the most perfect out-ward expression of God's inner Word in the Incarnation of the Word: the Man, Jesus of Nazareth. By the enfleshmcnt of the Word, the words already spoken by God in every creature throughout all creation can be heard un-ambiguously for what they are: revelations of God. As the Eternal Word is the Center of the Trinity, so the Incarnate Word is the Center of every-thing outside the 'Trinity. Nothing can be known unless it is known through Christ. At every level and in all orders of reality Jesus Christ is Mediator. To have true knowledge of God, man and the cosmos we must take faith as our starting point. From this we may then proceed to reason in order to know whatdt may discover about God, man and the cosmos.-"° This latter aspect of St. Bonaventure's world view has a relevance today which it would be difficult to overestimate. It concerns particularly the separation between philosophy of God and theology in Catholic institutes of education which has had deplorable effects on intellectual formation.'-'1 A return to the con-creteness of St. Bonaventure's method will teach us to distinguish, but not separate, a philosophy of God from theology. The correct method is to treat the theology of God first. After St. Clare I know of no one who loved St. Francis more than St. Bonaventure did. His sermons on St. Francis show him to have agonized in loving astonishment at what God had done in the person and life of the poor Francis of Assisi.~'-' Everything St. Bonaventure strove after in his study of the Word of God he found realized in St~ Francis. Of all the vir-tues which St. Francis possessed, St. Bonaventure avowed that he admired most his poverty and humility. He laid.down at the feet of St. Francis the powers of his brilliant mind and the rich treasures of his wide and deep learn-ing. Thus it was in his own act of humility that St. Bonaventure proved that after all a learned man can be holy and be saved! ,~ 3. In the teaching on the absolute primacy of Christ, Duns Scotus put the final touches to the Christological doctrine of the Franciscan School. The '-'°For recent presentations of the Christology of St. Bonaventure see the important studi+s by Zachary~Hayes, O.F.M., "'Revelation in Christ," Proceedin~,s o[ the Seventh Cehtenary Celebration o] the Death o[ St. Bonaventure (The Franciscan Institute: St. Bonaventure, N.Y., 1975), 29-43; "The Meaning of Convenientia in the Meta-physics of St. Bonaventure," Franciscan Studies, vol. 34, Annual XII, 1974, 74-100; "Incarnation and ~.reation in the Theology of St. Bonaventure," Studies Honoring Ignatius Charles Brady. Friar Minor. Ed. R. S. Almagno, O.F.M. and C. L. Harkins, O.F.M. (The Franciscan Institute: St: Bonaventure, N.Y., 1976), 309-329. See also Ignatius Brady, O.F.M., "St. Bonaventure's Theology of the Imitation of Christ," Proceedings of the Seventh Centenary Celebration o[ the Death of St. Bonaventure (The Franciscan Institute: St. Bonaventure, N.Y. 1975), 61-72. '-qSee: B. J. F. Lonergan, S.J., Philosophy o[ God and Theology (The Westminster Press: Philadelphia, 1973). :zSee his five sermons on St. Francis in Opera Omnia IX (Ad Claras Aquas, 1901), 573-597. We are preparing an edition and translation of these sermons. Relqections on the Franciscan Charism / 29 Incarnation is not occasioned by sin, though sin affected its modality. Scotus is not indifferent to evil and sin in the world, nor does he merely juggle with hypotheses. But the destruction of sin and evil is no more than a moment in God's movement out of himself towards the world, to unite all creation in the Love that is forever. The most recent and famous formulation of this doctrine has been made by Teilhard de Chardin in terms of an evolving cosmos. °Speaking of the Scotistic doctrine with Padre Allegra, Teilhard ex-claimed:"' v'o"l~a," la th6ologie c'osmique; voile, la th6ologie de l'avenir"--a cosmic theology, a theology of the future. Because of the unambiguous value it places on creation, one can readily understand why this,, doctrine is so attractive to the French Co.rnmunist philosopher, Roger Garaudy.'-''~ These brief reflections on the development of Christology from St. Fran-cis himself to the School which has from him its name, make it clear that Franciscan Christology is a structural element in the original Franciscan charism. If it is ignored .or neglected, then the charism itself is impaired. Charism and Ongoing Renewal As the order moves on towards the beginning of the third millennium of the Church's history, it will continue to adapt and renew itself accord-ing to the spirit of its original ,charism. In the process of on'going renewal the following aspects of the charism will need to be giveo more serious con-sideration: 1. Public witness--minimum structure." The "monastification" of the order was an undesirable development, not merely because it led to a dull uniformity and reduced individuality to a minimum, but also because it .imposed,a superstructure of organization on the order's life which virtually abolished one of the most characteristic aspects of the Franciscan charism. This is the genius of living a publicreligious life in the Church (St. Francis founded an order) with a minimum amount of structure (St. Francis was conscious of its original newness.). It is among the order's most attractive and, at the same time, most deman.ding characteristics. It is attractive be-cause it manifests the freedom won for us in Christ Jesus; it is for the order a sacrament of freedom from the :burden of the Law. It is demanding because it places firmly on the shoulders of each member of a community full re, sponsibility for every facet of communal life. Community life is an ongoing process, created by the uniqueness and originality of its several members and it issues in a unity which is something more than the mere sum total of the individuals. In such a process no one can shirk responsibility without setting back this process and thus injuring community life. An important area in which this aspect of the charism should exercise maximum influence is formation. The whole process of formation must have 23See Eric Doyle, O.F.M., "John Duns Scotus and the Place of Christ," The Clergy Review, vol. LVII, Sept. 1972, 667-675; Oct. 1972, 774-785; Nov. 1972, 860-868. Review for Religious, Volume 36, 1977/1 as its "chief aim the active reception by each friar of total responsibility for 6ur way of life, where the duty of each is to help the others to glow in wis-dom and maturity before~ God and man. The capacity and willingness to ¯ accept this responsibility may be taken as the touchstone of suitability for this way of life. 2. The Rule for Hermitages:'''~ Thomas of Celano in his Second Life tells us that St. Francis "wanted his brothers to live not only in the cities, but also in hermitages." This element of the charism has had effect in some provinces and it is recommended and encouraged in the Renewed Constitu-tions."-'~' It is clear from the short Rule for Hermitages that St. Francis .wished his order to lead not only a "mixed" life'--that is, one devoted to prayer and the apostolate---but to hold within itself at one and. the same time the two distinct expressions., of the.religious life: the active and the contempla-tive: The contemplative life he intended as a permanent feature of the order's existence in the world. It is interesting to recall in this context that both the Rule of the Friars Minor (for itinerant apostles) and the Rule of St. Clare (for enclosed contemplatives) are identified with life according to the Holy Gospel. In our opinion the notion of a "hermitage" should not be confused with a. "house of prayer." Houses of prayer, to which friars may resort for shorter or longer periods of recollection, do not fulfill adequately what St. Francis appears to have intended. It seems that he wanted the contemplative life to be a permanent feature of the life of the First Order. If our view here is correct, then there should be a place in the order for the exclusively contemplative life. On this understanding a "hermitage" and a "house of prayer" are quite distinct notions. The former should be employed uniquely to describe a community of friars dedicated exclusively to the contemplative life. The feature's that would distinguish a Franciscan contemplative community from the older monastic forms of the contemplative life would be precisely the minimum structure and the far smaller number in the community.-Whether the number would have to be restricted to three or four, as is mentioned in the Rule [or Hermitages, is a matter that calls for further discussion. It may not be possible for every province of the order to have'a hermi-tage (or hermitages) as a permanent feature of its life. Perhaps, therefore, hermitages could be instituted at the inter-provincial level and be made open tO international membership. Such contemplative communities in the order would give fine expression to this. element of the Franciscan charism. The reference made above to the Rule of the Poor Clares recalls what St. Francis wrote down in the Form of Life for St. CIare: ~'I desire and promise you personally and in the name,~of my friars that I will always have the same loving care and solicitude for you as for them." Their way of life "-4English Omnibus Edition of the Sources, 72-73. '-'SThe Plan ]or Franciscan Living, Articles 28-31. Reflections on the,~Franciscan Charism / 31 was very dear to St. Francis both because he loved St. Clare and because he himself was strongly attracted to the contemplative life. The First Order today should show the same loving care for the Poor Clares and there ought to be more frequent and closer contact between the first and second branches of the order. By so doing we would be more faithful to St. Francis and we would be helped considerably to.discern our own charism more clearly. 3. The Rule of 1221.""-~ Although the Rule of 1223, which gave the FrancisCan Order its legal" basis, and the Rule of 1221, which never re-ceived papal approval, both contain the spirit of St; Franci.s, it could be argued that the latter is a finer expression of that spirit than the former. This is not to deny that the Rule of 1223 is more a spiritual document than legal code. Nevertheless, it is just that one step removed from the earliest expression of the form of life and, therefore, just that little further from the original charism. .,, In terms of continuing renewal, the directives of the seventh chapter of the Rule of 1221 raise important questions for ,the future development of the order. The chapter is titled: "Work and the Service of Others." It con-cerns the friars who are engaged in the service of lay people and those who already have a trade when they join the order. The chapter lays down: "Everyone should remain at the trade and in the position in which he was called." This one sentence alone gives rise to a serious question about what attitude the order ought to adopt to a person seeking admission to it who is already qualified in a trade or profession. It is not a question about whether the order .should,allow a plumber or a doctor to continue as a plumber or ¯ doctor after an initial period of formation; it is rather a question of Whether or not the order is obliged to allow a plumber or a doctor to return at least for a certain time, to his previous work, after the period of formation. Priests who have joined the order in the past have continued to exercise their priestly ministry to a.limited extent during the period of formation and it has always been assumed that. they will go back to its full exercise after formation. There are many, many more professions ands:trades which are as equally compatible with the vocation of being a Franciscan friar,as is the ministerial priesthood. Before the oral approval of the Rule in 1209, St. Francis had already assured the Bishop of Assisi that he and his companionS would earn their living and have recourse to begging only when it was absolutely necessary. Some of them worked as laborers in monasteries and private houses; others took care of lepers in the lazar houses; others helped farmers in the fields. In the early years after the,approval of the Rule the friars were given to preaching, praying and manual work. The statement made at the Madrid Chapter in 1973 concerning the vocation of the order today, gave definite approval to this aspect of the "-'~English Omnibus o] the Sources, 31-53. 32 / Review ]or Religious, Volume 36, 1977/1 original charism as contained in the Rule of 1221. The statement empha-sizes: For recent times, our participation in the general evolution of religious life and the influence of certain other communities,have led us to the rediscovery of an aspect of work as it was understood by ~Francis. New forms of work and a variety of occupations are now being undertaken by our friars. Min-istry, our own works, and domestic tasks within our friaries legitimately oc-cupy the majority of our friars, but it is becoming more frequent to find friars engaged in salaried trades and professions within enterprises and institutions which belong neither to the order nor to the Church. An orientation of this kind appears to us to be in line with our vocation; by it we are a part of society in a special way, working for its upbuilding and we are brought closer to those who live. by their work. While placing us squarely on the road to the future it brings us back to one of the institutions of our origins.zr This new type of work is itself the apostolate: the apostolate of presence by silent witness. We must not forget, however, that this form of the apostolate is not easy. It demands that a friar put into practice the unsystematic though profound theology of work scattered throughout the writings of St. Francis. Thus: pay is not to be the motive of work, nor should the friars become the slaves of work or of gain. Work is to be undertaken as a contribution to the final form of creati6n, carried out under the supreme lordship of God; it is to be sanctified by being brought back to its right relationship with God. It is not, nor can it be, for the friar an end in itself; it is a means of exercising the apostolate of peace and reconciliation in the midst of the world. It requires above all of those who engage in it, that they be contem-platives. Before actio.n there has to be what St. Bonaventure calls sursumac-rio-- that uplifting activity which is contemplative prayer. Further developments of this kind of work may well bring about a de-crease in the number of priests in the order. At the same time it must not be ignored that those engaged in the apostolate who are not~priests (for ex-ample, nuns°and brothers) often find that there are circumstances where it would be a definite advantage to be a priest. In fact, experiences of this kind have often led~non-ordained apostles to seek ordination to the priest-hood. 4. St. Francis the Deacon:'-'~ St. Francis never became a priest. One often hears that the reason for this was his deep humility; he felt himself unworthy of so sublime a dignity. This explanation, however, is not to be found in the sources; in fact there appears to be no mention of the matter at all. In any case our concern here is not with the reason why he did not become a priest, but with the [a.ct that he was a deacon. "-':General Chapter Documents, Madrid 1973 (The English-Speaking Conference of the Order of Friars Minor; 1974), 68. '-'sSee I, Col. 86 in English Omnibus Edition o[ the Sources, 301: "The saint of God was clothed with the vestments of the deacon, for he was a deacon, and he sang the holy Gospel in a sonorous voice." Re[tections on the Franciscan Charism / 33 The re-institution of the order of permanent diaconate is one of the most encouraging results of Church renewal. The diaconate in the Church is directly derived from, and immediately related to, the episcopal office. It concerns the Church's mission to the world in.the very concrete form of the corporal and sp)ritual works of mercy and of work for reconciliation, justice and peace. These works pertain to the essence of the apostolic office. It is, therefore, theologically incorrect and quite unsound to understand the diaconate merely in terms of assistance to the priestly ministry; nor is the diaconate adequately presented exclusively in terms of liturgical functions. In practice at the moment, however, the actual form of ministry exercised by permanent deacons is, in the vast majority of cases, only a lesser form of the priestly ministry. This is true throughout the Western Church. On the missions it has been ~made a substitute for the priesthood, and the permanent deacon is in fact a "mini-priest?' With the exception of saying Mass and ad: ministering absolution, he does everything that the priest does. The diaconate has become also a substitute for a married priesthood. In ,many of our city and towm parishes in the Western world, the ministry of the permanent deacon is in fact no more than that of assistant to the local priests. In all these cas~s, therefore, 'the priesthood is the determining factor in the per-formance of the office of deacon. It would be a pity if this were to become the exclusive form of the diaconal ministry. The permanent diaconate in the Church proclaims that the corporal and spiritual works of mercy and work for reconciliation, justice and peace are not merely the special concern of individuals who may feel called to per-form them. They belong to the episcopal office, because the bishops must have anxious care not only for all' the churches but also for the whole world. Ordinatioh to :the .permanent diaconate graces the man called to this work with the authority and power of the apostolic mission to the world, In virtue of this sacrament the deacon is sent by the bishop publicly in the name of Christ to work; for example, in the field 0f communications, as a counselor, a welfare officer, a doctor or a nurse. The. Franciscan Order is committed by its very existence to work for reconciliation,., justice and peace. It would be most fitting for the order to incorporate the permanent diaconate, as here understood, into its life and mission and to offer this as an option to those wishing to join the order. It would manifest that work other than priestly'ministry is not merely the hobby or pa~rticular preference of an individual, but a part of the Churcl~'s ¯ mission to the world. It would contribute also towards restoring the diaconate to its fuller ministry. 5. Christology of the Franciscan School: Every friar should receive a thorough grounding in the doctrine of the Franciscan School. Christology is at the heart of that doctrine from which has developed a distinctive anthro-pology, .!he values of which center on freedom, the primacy of the will and charity, and the dignity of the individual person. In order that this rich 34 / Review Jot Religious, Volume 36, 1977/1 heritage be not lost; it is of paramount importance that studies be encouraged ever more keenly in the order. One acknowledges with gratitude .the re-newed interest in Franciscan studies brought about by,~the establishment of the Franciscan Institute at St. Bonaventure University, New York. More friars should .be encouraged to devote their lives to the production of good texts and critical editions of the authors of the Franciscan School. It must be impressed on them that this is not a waste of time nor merely the pri-vate interest of the scholarly "types" which the order can tolerate, but a splendid contribution to the understanding of a tradition which belongs, to the Church and mankind at large;. ~ The~Future of the Order and Its Vocation The future will see a more balanced proportion between, the number of priests and non-priests in the Franciscan Order. The indications are that throughout the world the order as a whole will continue to decrease in numbers. There will be many more small communities. In fidelity to its many-faceted charism the order will have to learn to hold within itself a great pluriformity of~ life-styles and, work. The former will have to contain the widest variety from the contemplative to the actix;e' life.~ The latter will have to.embrace every, form from strictly priestly.work to the apostolate of presence and silent witness in salaried trades, and pro-fessions. Every friar on the apostolate will have to be prepared to preach, teach or' share with others, in whatever ways are opened up, the riches of the order's Christological tradition, particularly the teaching on the centrality of the Word and the absolute 'primacy of Christ: By so doing, the order will contribute to the fruitfulness oLthe encounter and dialogue between East and West, from which will result a spirituality for the post-modern world. The East has developed towards an extreme spiritualistic interpretation of man and the world; the West towards an extreme materialistic interpretation of man and the world. There are~ however, strands in the tradition of both East and West, which point the way to a real unity and balance between these extremes. It is not too much to suggest~that the theology of the:Fran-ciscan School and the spirituality of St. Francis belong to these strands in the West. This theology and spirituality lead one to a material spiritualism or spiritual materialism, to a holy worldliness or worldly holiness. It is along these lines that spirituality in the future will develop. In conclusion we wish to make a brief comment about a very important matter. It concerns a fair number of those friars who have left the order and have taken up other walks of life. In traveling around one frequently comes across ex-friars who long to share again the spirituality and atmosphere which formed them and left a deep impression on their minds and hearts, and who desire to participate once more in some way directly in the order's mission to the world. It is not that they are unhappy in their new. way of life or regret having married~ These longings and desires are th~ outcome of a~ Reflections on the, Franciscan Charism / 35~ renewed and deeper appreciation of Franciscan values which their new life has brought home. to them. Specifically, 'it is married rife which is most fre-quently mentioned as the cause of this. There is a very positive impulse behind these desires which one discerns as the Ho!y Spirit of God. Serious thought and prayer must be given to working out how these desires might be fulfilled, It must not be presumed a priori that we can do nothing for them. One suggestion would be the institution of a new [ormof the Third Order which could be so established as to meet both desires mentioned. It could exist in very close liaison and cooperation with the work of the First Order, for this latter is mature enough to embrace an added element in its. pluri- ¯ formity. In this way the order would be helping to prepare for the eventual re-deployment of so much energy, goodwill and holiness in the apostolic mission of the Church. Now Available As A Reprint Centeri. g Prayer-Prayer of Quiet by~ M. Basil Pennington, O.C.S~.O. Address: ¯ Price: $.50 pier copy, plus postage. Review for Religious 612 Humboldt Building 539 North Grand St. Louis,, Missouri 63103 To God Via Per Patricia Lowery, M.M. Sister Lowery's article, "The Suffering Servant and the Wounded Healer" (May, 1976) was well-received by our readership. She continues to reside at: Madres de Maryknoll; Casilla 491; Arequipa, Pert]. Editor's Note: I asked Sister Patricia to write an article on her reason for remaining in Pert] even as a suffering servant. In response to read.er-reaction, she had earlier written an article with fuller information about "The Fraternity of the Sick," but I judged the present article to be of haore immediate im-portance. The other article will be published later. The following passages from her covering letter will "flesh out" the article which follows. She writes: "I guess it is not such a great thing that I stay in Pert], but some people without a missionary vocation might think it is. 1 am not exactly 'all crippled up,' but Rheumatoid Arthritis affects all the joints, and, whatever the degree of deformity, there°is always pain . Some people, I think, Would be taking it easy in my condition, but because my spirit is always 100 miles ahead of my body, I need to romp around. I do it in Pert] because the pace is slower, I have the freedom to invent' my own aids to independence, and most of all because it is 'home' for me .I hope what I have written will serve as an inspiration to someone else." When I left New York harbor destined for Pert] on the f~ast of St. Rose of Lima, I instinctively felt that I was making.a journey that would shape my life. Twenty-five years later, as I reflect on the events of those years, I know it to be true. As I stood at the rail, face to face with the ocean, the fact that I was going to a strange country, to a-mission that was as yet an empty lot, to work with people I did not know and whose language I could not speak, seemed not to frighten me. I was too caught up with the journey itself. With Sister Madaleva's "Travel Song" in my heart, I was blinded by' enthusiasm! 36 To God Via Per~ / 37 "Know you the journey that I take Know you the voyage that I make The joy of it one's heart would break. No jot of time have l to spare Nor will to loiter anywhere SO edger am I to be there. What thatothe way is hard and long What that gray fears upon it throng I set my journey to a song. And it grows happy, wondrous so Singing I hurry on, for Oh! It is to God, to God I go. I am still singing that song, for my journey has taken me steadily toward God, accompanied now by many frierids and the voice of ,the quena (Indian flute), whose music calls to mind all that I have liv.ed, loved and learned in Peril. A Life of Fulfillment Recently, a visiting sister from the United States asked me what satis-factions I had after working twenty-five years in Perti. I could not answer that question directly because .I had not thought of my years in Perti in terms of "satisfactions," but. rather, more comprehensively, as a lifetime of fulfillment. I feel that I came to Peril almost as a child, unsure of many things, and here I grew up, formed 'in the school of joy; struggle, suffering, achievement and love. My teachers'were often uneducated people whose only book was the testimony of their lives. I knew, sowehow, that in such a book were contained the lessons I wanted desperately to learn. There was conflict, though, because I was supposed to be the teacher, prepared as I was for that profession. Later in novitiate work, I assumed the role of spiritual guide only to find that the insights of the Peruvian girls with whom I lived were much more "real" than my own. In pastoral work, too, I had to learn to accelSt people as they are, in the context of their cul-ture and reality, and to set aside my well-prepared o~ganizational plan. It was only when I found myself on a level with so many others (brought together through that universal mystery of suffering) that I began my real ministry~ This shared experience taught me to be present to others as a friend, learn from them, be at their side rather than "ahead" of them, to understand and appreciate them--and m~self as well. I sincerely feel that over the years the gift of happiness and fulfillment has been given to me by people who are themselves still oppressed by in- . justices and hunger for bread and who carry man-made burdens. In humble gratitude to them, I take my stand with all those who fight for liberation, human dignity and the precious gift of personal fulfillment. A Vocation to Stay As a Maryknoll Missioner, my heritage includes devotion to the Church, Review ]or Religious, Volume 36, 1977/1 love for people of all cultures, simplicity, loyalty, generosity, adaptability, joy in hardships and faith in God. My earliest years at Maryknoll were filled with hearing about, and meeting, great men and women who, sustained by those virtues, ventured to "fields afar" even before I was born. Their unassuming lives spoke to me of humifity, courage a,ad joy, virtues that stood by them. as they fought the good fight, faced imPrisonment and even death for the people to Whom they were g(nt. All this was part of their missionary vocation. ~ Therefore, it seems strange to me that anyone would ask why I, who am only semi-incapacitated by a physical'iliness, would remain on a mission where few resources are availi~ble. Actually, it never occurred to me to do otherwise. Having received very good medical attention and knowing how to take care of myself, there seems little else to do but wait until science discovers a'cure. B~t one can waist anywhere. Bishop James E. Walsh, M.M., whose story is well known in the United States, made a statement in 1951 regarding his decision to remain in China in the face of imprisonment (which he actually suffered for twelve years). From among his valuable insights, ! will quote a few which I can apply to myself: Vocation: Our vocation is not simply our occupational work. The teaching, preaching, village visiting we usually do, it is something much deeper, per-mahent, indelible. It does not change if our work is imped(d, if we are in. prison, or for any other reason. One of the necessary conditions to carry it out properly, I think, is to accept in advance every trouble and contingency in connection with it that Divine Providence puts in our way. If we start to pick and choose for ourselves; it is very hard to tell if we are carrying out our vocation or running away from it . The only safe rule for a man with a mission vocation, .I think, is to adhere to the clear indication of God's will (his appointed place where he finds himself) and to make no changes of his own volition. .4ch°vity: Enforced inactivity is a term that needs some distinguishingl Activ-ity does not depend on the place; it depends on the man. Suffering patiently bourne is activity, so is prayer, so is any kind of mental work--things that can be done, one WOUld think, in prison as well as anywhere. What is really meant is a change of activity. This is something of a hardship to many men, I confess it---especially to those who are lacking in the. faculty of imagination. However, we can all learn something new, or at least wecan try tO do so. If an examp!e of prison life will help the Church in China, as. I. believe any suffering undergone for Qod will do, then we are just being given another sort of activity for a time. There is no question of ~complete inactivity, I believe."r Encouraged, therefore, by the tradition of my elders as well as by the example of many valiant companions of today, I choose to stay in Pert~ because: 1Zeal For Your House by James E. Walsh, M.M., Our Sunday Visitor, Inc. (Hunt= ington, IN; 1976), pp. 140-141. To God Via Per~ / 39 --it is my vocation; ---I believe in Christian witness (no matter what else I may or may not be able to do) ; --although it is the nature of the missionary vocation to move on when when the. local Church has come of age, I feel that Peril is still in the growing process and needs to feel solidarity with the universal Church; --it builds morale both for the people and the missioners; (to celebrate a "staying-here" rather than a "going-away" makes everybody happy); --God has directed my life in such surprisingly beautiful wa3;s that I fear if I "pick and choose for myself," I may miss out on something he has in store for me; --finally, I would feel reluctant to break the bonds of friendship built up over the years. Yahweh's feeling toward his people has rubbed off on me: How could I give you up, O Ephraim? How could I part with you, O Israel? (Ho 11:8) While my sentiment for Peril runs deep, I k~aow that missioners are sent to people rather than to count.ries. In the case that ,I were to find my-self in another situation, my ministry to people need not change: Pockets of Hope In my small circle of the poor and the sick, I se.e signs .of Christi.an witness which prove that what we have been able to build in the hearts of people has already outlasted our institutions and monumental structures. Christian values like kindness, service, patience, humility, thoughtfulness and friendliness mark people as being followers of Christ. In my own ex-perience, especially since I have been sick, I have been deeply moved by the unexpected and touching concern shown for me.by those who carry heavy burdens and, apparently, have nothing to give. It prompts me to look into my life, and give of its essence as well as its superfluity. Because of my involvement with the "Fraternity of the Sick," I have come to realize the truth, that through baptism (be it of water or in the fire of suffering), the humblest among the people of. God are called to be ministers. In the past, because of concentrating only on our own call to ministry, we religious have tended to over-look the vocation to service being lived out all around us. Only with our encouragement can these ministers come to take their place as true servants of the Church. We have nothing to lose and everything to gain if only we can set aside our fears and believe that: As one lamp lights another, nor grows less So nobleness enkindles nobleness. (Lowell) Founding "Founderology": Charism and Hermeneutics Francis E. George, O,M.I. Father George is Vicar General of the Oblates of Mary Immaculate. This article is based on a conference given in Rome at the beginning of a three-week congress, April 25-May 15, on the charism of their founder, Eugene De Mazenod, ,He resides at the Curia Generalitia O.M.I.; Via Aurelia, 290; 00165 Roma, Italy. The renewal of religious, institutes means getting in touch with several "charisms." We can distinguish the charism of the religious life as such, individual charisms and the cha.rism of a founder and of his institute. Religious life as such is a gift of the Holy Spirit, a" grace given to the entire Church, enabling it to follow Christ ever more closely (Lumen Gentium,~ 44). There is also.the "charism" or individual grace of each member of a religious institute. The Spirit calls each of us by name, and this individual vocation is a source of the richness that religious institutes have recently begun to acknowledge more openly and appreciate more warmly. But the Fathers of the Second Vatican Council spoke of the "original inspiration behind a given community" as one of the principles of ongoing renewal of religious institutes (Perlectae Caritatis, 2), and the "spirit" of a founder has' its source in a grace (charis) given to him. Like all.grace, it is a personal gift; but by reason of his founding a public institute in the Church, this grace has far-reaching public consequences. Those who are his followers adopt a stance, a viewpoint, in some way derived from or inspired by his thought, his work, his graced life. It becomes possible there-fore to speak of a "collectNe charism," a view proper to a group. The charism of a religious institute, as such has been defined as "a grace given Founding ~'Founderology'" / 41 by the Holy Spirit to a religious institute to help it to carry out its proper mission.''~ Each religious foundation began with a group who shared a common spirit. This spirit, rooted in grace, enabled them to lead a common life and attempt a common task: How can a religious institute today know if it still has this original spirit? Is there a method which can help a religious community get in touch with the founder's spirit and live it authentically? Historical Approach to Charism There are two methodological approaches to charism (the spirit of the founder and his followers) which, taken singly, . might ,lead to an impasse. The first approach is historical. Starting with the historical reality of a founder, his life and work, we can try to see him as a kind of model, some-what separate from us in time, but still providing us with a clear and even a detailed picture of the life we should lead today. "Fidelity to the founder's spirit" then means handing on this model, essentially unchanged, to future generations of religious. They, in tur6, will interiorize it and make it vital thr~ough their lives and works. The difficulty with this ap~proach is that it "often assumes a "funda-mentalism" based on texts or on events, accepting as normative many models which are irrelevant to contemporary life. While seeming to empha-size the historical reality of the founder, this approach, taken by itself, is really a means of escaping from history. It makes the founder's ideas become ah ideology, protecting a community's present institution,'ilizati6n but divorced from the contemporary responses to problems the founder him-self was concerned about? On the practical level, "copying" the founder cannot serve as a guide for present decision making. Few people, and certainly not most religious founders, are so .self-consistent in act that it is not possible to find his-torical precedent in their lives for al}nost any a~tion. Almost any par-ticular decision can thereby be justified by saying we are "imitating the founder." The ideological nature of this approach, used alone, becomes clear. Experiential Approach to Charism The second approach "begins with contemporary experience. Looking at an institute's life and ministry today, the members discern what are the values and the motivation inspiring them. A synthesis of this group "spirit" is articulated and accepted as normative. Certain similarities with the XTeresa Led6chowska, O.S.U., A la'r~cherche du charism de I'institut (Rome, 1976), p. 14. "Ideology, as used here, means ideas which serve as weapons or cloaks for special interests. This usage is common., in .the sociology o~ knowledge and derives from Karl Marx via Karl Mannheim. 42 / ,Review ]or Religious, VOlume 36, 1977/1 spirit of the founder are either° found or are-read back into his life, but the important thing is to avoid withdrawing into the cocoon of the ~insti-tute and away from contemporary events and problems. If historical similarity.to the founder is lacking, this must be accepted" as a part'of his-torical development itself, the price ,paid for being truly in and of our own time. ~ The difficulty with this approach, considered in itself, lies in its easy acceptance of the zeitgeist as almost uniquely normative. The founder himself tends to become instr~umentalized, brought'in .whenever he can be used to justify current thinking and activity; and conveniently forgotten at other moments. Eventually, it would be hard to find any specific content at all to the so-ca.lled charism of the institute. If the first approach merely "copies" the founder~ the second tends to replace him. Hermeneutic Approach to Charism Is ~here a third approach,~incorporating the best Of the two sketched above? Perhaps a iook at hermeneuticg ~igl!t help to put'together a meth-odology which neither copies a founder nor replaces him but rather inter-prets him for Our time and for generations of religious yet to come. Hermeneutics Heymeneutic~, the science of interpretation, has its theolggic)d roots in the discussion of the historical Jesus and his relation to the Christ of faith? ]~he~gradual dissociation of religious, beliefs from historical'dvents had its beginnings in the late"l 8th century work of Lessing and has its best known twentieth century explication in the work of Rudolf Bulimafin. Hermeneutics as such, h~owever, is .a" theologically neutral ente'rRr~ise, concerned with the understanding of expressions of life as fixed in writing2 As a method, hermeneutics demands first of all exegesis, the careful establishment Of what the author ~f a text consciously meant to say in his writing. Next, h~rmeneutics tries intelligibly to span the historical distance between the text and our present reading of it by studying the author's con-text of understanding, including both his presuppositions (what he took for granted) and his horizon (what he was up to and how he did it). Finally, a third area of understanding must be made explicit. If the text is to be adequately interpreted, there is needed also a critique of the reader's context, the presuppositions .he brings to his reading, what is mean- .~See P. Grech's rrsum6 o[ the question in, "Jesus Christ in History and Kerygma," A New Catholic Commentar.v on Holy Scripture, Reginald G. Fuller, General Editor (London: Thomas Nelson & Sons, 1969), pp. 822-837. 4See Berriard Lonergan, Method in Theology (N.Y.: Herder & Herder, 1972), pp. 59-64 and 153-173. Founding "Founderology" / 43 ingful in his understanding and life~ The interpreter's own subiectivity is utilized as a principle of interpretation. The challenge of hermeneutics lies at least partially in finding a context of understanding which incorporates both the explicit intentions of the author of the text and his cont6xt of understanding, along with the context of the reader or interpreter. ~ ,, Charism Interpretation In charism interpretation, the object of interpretation is not directly a single text or group of te£ts but rather a group-spirit which has its. origin in a particular historical person. Nevertheless, three areas of understanding, anaiogou~ to those necessary for textual interpretation, can be seen to be necessary: for an appreciation of a founder's spirit. First, we must understand what he personally intended and chose. A study,~ of his own writings and the decisions of his life is therefore necessary. Secondly, we must understand the founder's historical context, his horizon .of meaning and ,action .as a~man of his age. Accepting a spurious. contemporaneity, overlooking, for example, authoritatian presuppositions ~which.~.are now unattractive, would only falsify our interpretation. Thirdly, we must understand our own presuppositions and 'our own historical context. The general horizon of modern consciousness accepts unquestioningly that finitude is the vantage point of all, thinking and that ,,there are no privileged viewpoints. Nobody today, for example, believes he can know the mind of God or his will in the same rather absolute way peo-ple thought it possible to know them before the mediating structures :broke down. This contempor.ary tentativeness :can readily degenerate into a super-cilious attitude, debunking, every human thought "and value; at its best, however, it reminds us that we, too, are not necessarily smarter than peo-ple were in the founder's time. We just have a different pbint of view; and we must therefore work all the harder to understand the founder's context of meaning and action. Interpretation as. a. Communitarian. Activity But these three areas of understanding do not of themselves give us an interpretation of a founder's spirit. They prepare the task of' interpretation, but the actual interpretation must be~done in community~ Interpretation takes place in community nc;t only because community is a constitutive part of the life of most religioias institutes, but also because :interpretation is, of its very nature; a communitarian activity. ~ Community of Interpretation Interpersonal" Structure Interpretation is a communita~-ian activity because it is a joining, a communion, of three poles: the interpreter, the sign or object interpreted, 44 / Review [or Religious, Volume 36, 1977/1 and the person(s) for whom the interpretation is intended, or the inter-pretee( s)? By way of example, one can imagine an international conference during which speeches are translated simultaneously. The speaker's words are the sign or object interpreted, the translator is the interpreter, and those who do not understand the speaker's language are the interpretees. Together they form a community of interpretation, Without one of the three, but espe-cially without the interpreter, no community exists and the conference be-comes impossible. To push the example a bit further, one can imagine a particularly abstruse speech which makes little sense even to those who understand the language in which it is given. Then another sort of inter-preter is called for, perhaps a teacher or clarifier, who creates community between speaker and those spoken to. What might happen Should even the speaker not understand his speech? Then probably the situation calls for that sort of interpreter called a psychiatrist,'who can explain the speaker to himself. In any circumstance, the act of interpretation means that someone interprets something to and for another. The "other'-' might be the inter-preter himself at a different time. Everyone has had the experience of puz-zling through a conundrum and finally "interpreting" it to himself --- but even in this case there are three logically distinct subjects of the relationship: interpreter, interpreted and interpretee. Interpretation, then, is always a communitarian activity. Temporal Structure Chronologically, the interpreter can be placed in the present, the' inter-preted in the past and the interpretee in the future. The community of in-terpretation is a temporal community, in the sense that something in the past is interpreted by someone now for someone else in the future. The ac-tivity of interpreting, then, creates a community of memory and of hope. It brings together, in the present, both the past and the future. Again, an example might help. It is fashionable today to speak of "owning" one's own behavioi'. A person self-consciously appropriates in the present some act of his past so that it fits into his future. A self-image is an interpretation. When others share the individual's self-interpretation, community with them is possible. When all place the same interpretation on a past event and look forward to a common future, a larger community is possible, There is a Christian community, to use another example, because in the present we all interpret the past Christ-event in such a way that we look forward to his future coming in glory. Those who do not look back to Jesus '~This analysis of interpretation depends upon the work of tl~e American philosopher Josiah Royce, The Problem o] Christianity (N.Y.: Mac"millan, 1913), vol. ii, Lectures ix through xiv. ~ Founding "Founderology'" / 45 of Nazareth as Lord and Savior or do not look forward to the Parousia are not members of the Christian community, There is no common interpre-tation. Every community is a gathering of many separate persons into a commonly held memory and a commonly shared hope. In this sense, every community is a community of interpretation. In the community of interpretation which is a particular religious insti-tute, the members interpret in their time the.spirit and acts of their founder, a person now dead, to their future selves and to future generations of re-ligious, They say what they understand the founder to be, thereby establish-ing their community with him and enabling him--and them--to join those who will consider their interpretation in the future. This future considera-tion, of course, will be another interpretation in another present for another future in which they are past. Religious Community of Interpretation The Founder:s Concerns The relation of interpretation has a triadic personal structure (interpre-ter, interpreted and interpretee) and a triadic temporal structure (present, past and future). But the abstract framework explored so far is true of every act of interpretation and of every community of interpretation. Is there a specific 'contribution a founder makes to the community of interpretation which is his religious, institute? Obviously; if we are able to speak of a charism proper to an institute, then the object interpreted, the signs of God's grace which are the founder's words and acts, must provide the content which his followers interpret in the present. The founder raises concerns in the hearts and minds of his followers and these concerns specify religious com-munities .of interpretation., so that followers of Francis of Assisi are different from followers of Francis de Sales, Each religious, each community, each institute can produce a list of those concerns which were closest to its founder's heart. The founder I know best, Eugene De Mazenod,* was a diocesan priest who brought together a small mission, band to help re-evangelize southern France after the destruc-tion of parochial life in the French Revolution, Heavily influenced by the writings of St. Alphonsus Ligouri and by the example of St. Vincent de Paul, De Mazenod chose as a motto for.his missionaries the words of Isaiah echoed in Luke's Gospel: "He has sent me to preach the .Gospel to the poor; the poor have the Gospel preached to them." A practical leader rather than a speculative theorist, he saw his group develop slowly in response to many different needs in many different situa-tions. In some respects he seems to be a not very original man, yet certain *Eugene De Mazenod (1782-1861), ~ounder ~f the Missionary Oblates of Mary Immaculate and Bishop of Marseilles. ' He was beatified on Mission Sunday, October 19, 1975. 46 / Review [or Religious, Volume 36, 1977/1 personal concerns return constantly in his letters and his.life, An authentic Mazenodian community of interpretation, therefore,, would have to harbor at least the following four concerns:, 1 ) ~a concern ]or the poor: who are they; what language do they speak; what are their needs and their ways of understanding themselves? This was a constant ,concern of ,De Mazenod from the days of his first preaching in" the Provenqal dialect to his final instructions to his missionaries in Africa, Asia and North America ~ 2,) a co'ncern ]or the Church as universal: De Mazenod's own conver-sion to Christ crucified and his .love ~of Christ as universal Savior prompted both, his missionary zeal and his love of the pope as universal pastor; a vision of Christ's universal salvific action as sacramentalized in the Church must be somehow present to De Mazenod's interpreters. 3) a concern ]or ministry, and specifically for preaching Christ 'cruci-fied, in local circumstances: religious foundations were frequent in nine-teenth century France, but when another founder spoke~t6.De Mazenod of the need to go to all of France, De Mazenod insisted'on,first making Christ present in Provence, in the circtimstances he knew best. ,.A universal. Vision was coupled with a concern for local effectiveness, even as.the congregation itself became global. 4) a. concern ]or the quality of copnmitment bf the community itself: De Mazenod called his followers not to,share his opinions nor even only to share his work but to share his commitment, a commitment finally expressed in religious vows. Other areas of concern could certainly be raised. Concern for the way in which Mary is part of the Oblate spirit as exemplar:and guide is forced on De: Mazenod's institute by its very title. Concern for the proper under-standing of mission or of evangelization is also important~ But De Mazenod in pr~actice preached to and served and lived with certain grotips of people. Without living contact with analogous groups today, his spirit will escape his followers. ~ For the purpose of this paper, De Mazenod is only an exam