This book is the first complete description of 13th century architecture in Austria. This period was significant for ist political and historical events and upheavels in the provinces of Austria, but at the same time for the transition from romanic to gothic style. The book is the result of the author's continuous studies in this field of architectural history for more than 35 years. Basing on his doctoral thesis of 1975 the author is outlining a completely new panorama of the development in 13th century architecture by using the results of recent investigations, reconstructions and newly interpreted historical sources. Some important results were achieved on behalf of FWF-projects under the author's direction (reconstruction of the Capella Speciosa at Klosterneuburg, research on the history of the Imperial Palace di Vienna). The results are corresponding in perfect way with the scientifical researches in neighbouring countries as Czech Republic, Hungary, Slovenia and Germany, in regard of the long range cultural communications during the Middle Ages, which in former theories were denied by presupposing a distinct stylistic retard in Austrian architecture. Highly important was the author's proof that in the 13th century in Austria existed a contemporaneity between advanced and retarded stylistic forms. The choice of the stylistic attitude mainly depended on the client. The introduction of the book gives a survey of the actual state of research, followed by three chapters, which explicate the conditions in the 12th century, differentiated geographically (alpine regions, Danube valley) and concerning the clientage (dukes, archbishops and bishops of Salzburg and Passau) as well. By this way the general tendencies and motives (Cistercian architecture of Heiligenkreuz and Zwettl; Patavian architecture at Göttweig, Kremsmünster, Vienna, St.Pölten, Tulln; architecture at Salzburg - cathedral of archbisphop Konrad III - Gurk, Seckau, Hartberg) are outlined, which dominated the further development. In the following first main part, which is describing the first half of 13th century, the important role of the Austrian sovereigns (duke Leopold VI and duke Friedrich II) as founders and benefactors of eminent church architecture is emphasized. With these works of art most actual influences of french gothic architecture came to Austria (Capella Speciosa at Klosterneuburg, cloisters at Lilienfeld and Heiligenkreuz). The quarrel in ecclesiastical policy between the Babenberg dukes of Austria and the bishops of Passau, concerning the plan to establich a further diocesy in Austria, caused a competition in the field of architecture between the two powers. Thus the bishops of Passau reconstructed their patronage churches (St.Pölten, Kremsmünster, Ardagger) in Austria in a sumptuous way. Besides this stylistically advanced architecture there existed also a building acitivity not to be neglected, which was supported by the lower aristocracy and the duke's officials, who also founded some monasteries and churches. These buildings were constructed by local workmen, who were following the traditional patterns of late romanic style (Baumgartenberg, Wilhering, Bad Deutsch Altenburg, Petronell). At the dawn of the Babenberg dynasty an important political intervention of emperor Friedrich II. von Hohenstaufen took place. Recent researches indicate that the reconstruction of St.Stephen's church in Vienna with the famous "Riesentor" with sculptural decorations in Norman Style was initiated by the emperor, even as the foundation of the castle at the place of the later Imperial Palace, which obviously followed the type of the emperor's fortresses in Sicily. In spite of the political agitations and upheavals in the middle of the century some remarkable works of architecture were created, as the castle of Starhemberg, the fortresses at the border to Hungary (Wienertor at Hainburg), St.Virgil's chapel at Vienna and the charnel house at Tulln), where different inconological motives (links to Jerusalem) and stylistic approaches (Norman Style) can be registered. In the second half of the century under the reign of prince Ottokar Přemysl (since 1251) a new cultural direction in policies as well as in the arts was achieved. Motives, created in Bohemia, were taken over in church buildings (Dominikanerkirche, Minoritenkirche Stein, Dominikanerinnenkirche Imbach) and private houses (Gozzoburg) in and near Krems, at Marchegg and Leoben. Ottokar founded new cities but also continued the Babenberg traditions in regard of his internal policy; so he finished the monasteries at Lilienfeld and Heiligenkreuz. Recent investigations indicated that some of the most important architectural projects, which were supposed to date from the time of the early Habsburgs, already have been conceived under the reign of Ottokar (choir of Heiligenkreuz, Leechkirche at Graz, reconstrucion of the main church of Wiener Neustadt). Even after the takeover of power under Rudolph I. of Habsburg, the main lines, pronounced under Ottokar, as the promotion of mendicant architecture (Tulln, Retz, Wels, Imbach, Dürnstein, Krems, Wiener Neustadt), the maintenance of Babenberg traditions (fountain chapel at Heiligenkreuz, cloister Klosterneuburg), but also the introduction of new ideas in space structure (hall-churches at Tulln, Imbach) were continued. Nevertheless also uncommon solutions occured, as the monastery church of Stams. The sumptuously illustrated book contains many plans, graphic and computer-aided virtual reconstructions by the author. Das vorliegende Buch ist die erste architekturhistorische Gesamtdarstellung der Baukunst des 13. Jahrhunderts in Österreich, einer Periode bedeutender geschichtlicher Umwälzungen in den österreichischen Ländern und zugleich Übergangszeit von der Baukunst der Romanik zur Gotik. Das Buch ist Ergebnis einer über 35jährigen Forschungstätigkeit des Autors auf diesem Gebiet. Ausgehend von den Erkenntnissen, die er 1975 in seiner Dissertation dargelegt hat, ist es dem Verfasser gelungen, die Entwicklung der Baukunst durch Auswertung laufender bauhistorischer Forschungen, Einzeluntersuchungen und neu ausgewerteter historischer Quellen in ein völlig neues Gesamtbild zu bringen. Eine Reihe wichtiger Erkenntnisse wurden im Rahmen von FWF-Projekten unter der Leitung des Autors erarbeitet (Rekonstruktion der Capella Speciosa, Forschungen zur Wiener Hofburg). Die Ergebnisse korrespondieren überzeugend mit den Forschungen in den österreichischen Nachbarländern (Tschechien, Ungarn, Slowenien, Deutschland), indem sie die aktuellen überregionalen Kulturbeziehungen im Mittelalter bestätigen, die in früheren Theorien von einem stilgeschichtlichen Entwicklungsrückstand in Österreich negiert worden waren. Eine wichtige Erkenntnis der Forschungen des Verfassers ist, dass sich die Gleichzeitigkeit avancierter und rückständiger Stilformen nachweisen lässt, wobei die jeweilige Stilwahl von der Auftraggeberschaft abhängig war. Eingeleitet wird das Buch mit einem Überblick über die Entwicklung der Forschungslage, daran schließen drei Kapitel an, die die Voraussetzungen im 12. Jahrhundert behandeln, wobei der Überblick sowohl geographisch differenziert wird (Alpenländer, Donauraum) als auch hinsichtlich der Auftraggeber (Landesfürsten, Bischöfe von Salzburg und Passau). Dabei werden wichtige Leitlinien aufgezeigt, die die weitere Entwicklung nachhaltig bestimmten (Zisterzienserarchitektur in Heiligenkreuz und Zwettl, Passauer Bautätigkeit in Göttweig, Kremsmünster, Wien, St.Pölten und Tulln, Salzburger Bautätigkeit am Dom Konrads III. in Salzburg, in Gurk, Seckau, Hartberg). Im folgenden ersten Hauptabschnitt wird für die erste Hälfte des 13. Jahrhunderts in den Donauländern und der Steiermark die Rolle der Landesfürsten (Leopold VI. und Friedrich II. von Babenberg) als Stifter bedeutender Sakralbauten hervorgehoben. Mit diesen Werken gelangten hochaktuelle Errungenschaften der französischen Gotik nach Österreich (Capella Speciosa in Klosterneuburg, Klosteranlagen Lilienfeld, Heiligenkreuz). Der kirchenpolitische Machtkampf der Babenberger gegen das Bistum Passau um die Errichtung eines eigenen Landesbistums in Österreich führte zu einem baulichen Wettstreit, wobei die Passauer Bischöfe ihre Eigenkirchen in Österreich durch aufwändige Umbauten aktualisierten (St.Pölten, Kremsmünster, Ardagger). Im Schatten dieser stilgeschichtlich avancierten Baukunst bestand daneben noch eine nicht geringe Bautätigkeit, die von Adeligen und landesfürstlichen Ministerialen getragen wurde und in deren Klosterstiftungen und Patronatskirchen Ausdruck fand. Diese Werke wurden allerdings von lokalen Baugruppen errichtet, die noch länger an den traditionellen spätromanischen Stilformen festhielten (Baumgartenberg, Wilhering, Bad Deutsch Altenburg, Petronell). Am Ende der Babenbergerherrschaft kommt es zu einer politischen Intervention Kaiser Friedrichs II. in Österreich, auf die nach neuesten Forschungen sowohl die Initiative zum Umbau der Wiener Stephanskirche mit dem "normannischen" Riesentor als auch der Bau der Wiener Hofburg nach dem Vorbild einer staufisch-sizilianischen Kastellburg zurückgehen. Trotz der politischen Unruhen kommt es vor der Jahrhundertmitte zu bemerkenswerten Architekturschöpfungen (Umbau der Burg Starhemberg, Grenzbefestigungen, Wienertor in Hainburg, Virgilkapelle in Wien, Karner in Tulln), in denen sich unterschiedlichste stilistische und architekturikonologische Motive ("normannische" Bauplastik, Jerusalem-Bezüge) ausdrücken. In der zweiten Jahrhunderthälfte erfolgt unter dem seit 1251 in Österreich regierenden Přemyslidenfürsten Ottokar II. zu einer Neuorientierung sowohl in der Politik wie in der Baukunst nach Vorbildern Böhmens, die sich in Bauten im Raum von Krems (Dominikanerkirche Krems, Minoritenkirche Stein, Dominikanerinnenkloster Imbach, Gozzoburg Krems), in Marchegg und Leoben erkennen lassen. Ottokar tritt als Städtegründer auf, setzt aber gleichzeitig aus Gründen seiner Machtpolitik die Traditionen aus der Babenbergerzeit fort, was sich in der Vollendung der Klosterbauten in Lilienfeld und Heiligenkreuz ausdrückt. Jüngste Forschungen haben gezeigt, dass die Entwurfsphase bedeutender Sakralbauten, dis bisher in die Regierungszeit der ersten Habsburger datiert wurden, bereits in die Herrschaftsperiode Ottokars fällt (Hallenchor Heiligenkreuz, Leechkirche Graz, Umbauten an der Liebfrauenkirche Wiener Neustadt). Auch nach dem Machtwechsel unter Rudolf I. von Habsburg werden die von Ottokar geprägten Leitlinien, wie die Förderung der Bettelordensarchitektur (Tulln, Retz, Wels, Imbach, Dürnstein, Krems, Wiener Neustadt), die Kontinuität der Traditionen aus der Babenbergerzeit (Brunnenhaus Heiligenkreuz, Kreuzgang Klosterneuburg) aber auch die Aufnahme neuer Raumkonzepte (Hallenkirchen in Tulln und Imbach) ungebrochen fortgesetzt, daneben kommen vereinzelt auch ganz ungewöhnliche Gestaltungslösungen zur Ausführung (Klosterkirche Stams). Das reich bebilderte Buch enthält neben Photos zahlreiche Planzeichnungen, zeichnerische und computergraphische Rekonstruktionen des Verfassers.
Abstrack:Article 29 of the Act Number 10, 1998 regarding the Change of the Act Number 7, 1992 regarding Banking states that the guidance in verse (1) means the efforts done by determining the rules relating institutional aspect, the owning, activities, report and other relating operational bank aspect. The meaning of supervision in verse (1) covers indirect supervision especially preliminary supervision through research, analysis, and the evaluation of bank report and direct supervision through investigation followed by reparation. In accordance with that, the Indonesian Bank is granted the power, responsibility, and duty fully to guide and supervise on the bank by doing some preventive and repressive efforts. On the other hand, the bank is compulsory to have and apply supervision system internally in terms of securing the decision process in managing the bank that based on the careful principle of bank. Due to the fact that the bank is working with the fund from people deposited based on the trust, every bank is necessary to keep healthy and keep the trust of the people. In fact, the internal supervision at Bank Aceh has not been working due to debt risk.This research aims to explain the application of internal monitoring of bank on providing loan that has been suitable to the law, the obstacles faced in monitoring on the loan and the consequence of law on the bank if the internal monitoring in providing loan is conducted not properly. This is normative-empirical research based on library and field research. Library research is conducted to obtain secondary data by reviewing the literatures and laws relating to the research problems. Field research is conducted to primary data by interviewing respondents and informants. The data obtained are then analysed qualitatively by descriptive analytical approach. The research shows that the implementation of internal bank monitoring on the debt provision has not been conducted well and based on the law due to the monitoring function has not been done maximally namely the provision of it is not conducted based on the Policy of Bank Credit, the procedure of credit provision and internal bank regulation, the developing of debtors including the monitoring through visiting them and warn them earlier regarding the decrease of credit quality that is expected to risk the bank is not implemented fully, the quality of credit that is not based on the Indonesian Bank Regulation, the truth of the provision between related parties and the Bank is not fully based on the bank policy, the administration of the loan documents is not in according with the law. The obstacles faced in the monitoring are the independency of the bank management, tight competition, many debt programs, and the customer's loyalty. The constraints in providing credit at the Bank of Aceh are the analysis of credit provision cannot done maximally that is the review on the character of debtors and the limit of time given by the bank management for the monitoring is limited. The legal consequences towards the monitoring that is not conducted based on the law are the weakness in providing the debt causing the problem and risking in cashing the money that is not based on the requirements, the extension of time that is not based on the regulation, there is the debt transaction that is not based on the Standard Operational Procedure of credit provision.It is recommended that the Bank of Aceh could monitor more intensive in providing the credit hence the risk from the credit provision can be minimalized. The government should provide more freedom for the bank management to decide the policy professionally, provide more time to review the capability of the debtors hence the review can be optimally done, and the analysis of 5 C's can be fulfilled in providing the credit and it is a necessary a regulation on the internal monitoring of the bank thus the mechanism of the monitoring can be more clear and providing the punishment if the internal monitoring is conducted against the law. Keywords: Internal Monitoring, Bank of Aceh and Credit Provision. Abstrak: Penjelasan Pasal 29 Undang-Undang Republik Indonesia Nomor 10 Tahun 1998 tentang Perubahan Atas Undang-undang Nomor 7 Tahun 1992 tentang Perbankan (selanjutnya disingkat UUP) menyebutkan, yang dimaksud dengan pembinaan dalam ayat (1) ini adalah upaya-upaya yang dilakukan dengan cara menetapkan peraturan yang menyangkut aspek kelembagaan, kepemilikan, pengurusan, kegiatan usaha, pelaporan serta aspek lain yang berhubungan dengan kegiatan operasional bank. Yang dimaksud dengan pengawasan dalam ayat (1) ini meliputi pengawasan tidak langsung yang terutama dalam bentuk pengawasan dini melalui penelitian, analisis, dan evaluasi laporan bank, dan pengawasan langsung dalam bentuk pemeriksaan yang disusul dengan tindakan-tindakan perbaikan. Sejalan dengan itu, Bank Indonesia diberi wewenang, tanggungjawab, dan kewajiban secara utuh untuk melakukan pembinaan dan pengawasan terhadap bank dengan menempuh upaya-upaya baik yang bersifat preventif maupun represif. Di pihak lain, bank wajib memiliki dan menerapkan sistem pengawasan intern dalam rangka menjamin terlaksananya proses pengambilan keputusan dalam pengelolaan bank yang sesuai dengan prinsip kehati-hatian. Mengingat bank terutama bekerja dengan dana dari masyarakat yang disimpan atas dasar kepercayaan, setiap bank perlu terus menjaga kesehatannya dan memelihara kepercayaan masyarakat padanya". Kenyataannya pengawasan internal pada Bank Aceh belum dapat berjalan, karena masih terjadinya kredit bermasalah atau resiko kredit.Penelitian ini bertujuan untuk menjelaskan pelaksanaan pengawasan internal bank terhadap penyaluran kredit telah berjalan menurut peraturan perundang-undanga, hambatan bank dalam melakukan pengawasan internal terhadap penyaluran kredit dan konsekuensi hukum terhadap bank bila pengawasan internal penyaluran kredit oleh bank tidak sebagaimana mestinya.Penelitian ini bersifat normatif-empiris yang didasarkan kepada penelitian kepustakaan dan penelitian lapangan.Penelitian kepustakaaan untuk memperoleh data sekunder dengan mempelajari literatur-literatur dan peraturan perundang-undangan yang berhubungan dengan masalah yang diteliti. Sedangkan penelitian lapangan untuk memperoleh data primer dengan cara mewawancarai responden dan informan. Keseluruhan data yang diperoleh dianalisis secara kualitatif dengan pendekatan desriftif analisis.Hasil penelitian menunjukkan bahwa pelaksanaan pengawasan Internal Bank terhadap Penyaluran Kredit belum dapat berjalan dengan baik dan sebagaimana mestinya, karena fungsi pengawasan kredit belum dilakukan secara maksimal antara lain pemberian kredit belum dilaksanakan sesuai dengan Kebijakan Perkreditan Bank, prosedur pemberian kredit dan ketentuan internal Bank yang berlaku, perkembangan kegiatan debitur termasuk pemantauan melalui kegiatan kunjungan kepada debitur dan memberikan peringatan dini mengenai penurunan kualitas kredit yang diperkirakan mengandung risiko bagi Bank belum sepenuhnya dilakukan, adanya kualitas kredit yang tidak sesuai dengan ketentuan yang ditetapkan oleh Bank Indonesia, kebenaran pemberian kredit kepada pihak yang terkait dengan Bank dan debitur-debitur besar belum sepenuhnya sesuai Kebijakan Perkreditan Bank, adanya pelaksanaan pengadministrasian dokumen perkreditan yang tidak sesuai dengan ketentuan yang ditetapkan. Hambatan-hambatan dalam melakukan pengawasan internal pada Bank Aceh adalah independensi manajemen bank, persaingan yang ketat, kredit program yang banyak, dan loyalitas nasabah. Hambatan-hambatan dalam pemberian kredit pada PT Bank Aceh analisis pemberian kredit tidak dapat dilaksanakan secara optimal adalah penilaian terhadap watak (character) debitur dan batasan jangka waktu yang diberikan oleh manajemen bank bagi melakukan pengawasan kredit terbatas. Konsekuensi hukum terhadap pengawasan internal bank yang tidak berjalan sebagaimana mestinya adalah terjadinya kelemahan-kelemahan dalam penyaluran kredit sehingga dapat terjadinya kredit bermasalah dan risiko kredit.pencairan kredit yang tidak memenuhi persyaratan, perpanjangan jangka waktu yang tidak memenuhi persyaratan, adanya transaksi keuangan debitur yang tidak sesuai dan tidak berpedoman pada Standar Operasional Prosedur (SOP) pelaksanaan perkreditan.Disarankan kepada Bank Aceh untuk dapat melakukan pengawasan yang lebih intensif dalam penyaluran kredit, sehingga risiko atau kredit bermasalah dapat diminimalisir. Diharapkan pemerintah dapat memberikan keleluasaan dan kebebasan kepada Manajemen Bank untuk secara profesional memutuskan kebijakan perkreditan, memberikan tenggang waktu yang memadai untuk penilaian kelayakan kredit sehingga pelaksanaan analisis penilaian kredit berjalan optimal dan analisis 5 C's dapat terpenuhi dalam pemberian kredit dan diperlukan suatu aturan yang tegas terhadap pengawasan internal bank, sehingga mekanisme pengawasan dapat lebih jelas dan memberikan sanksi yang tegas jika pengawasan internal bank tidak dilakukan sesuai peraturan perundang-undangan. Kata Kunci:Pengawasan Internal, Bank Aceh dan Penyaluran Kredit.
La puesta en marcha de la «Nueva Oficina Judicial» tras largos años
de espera, que se ha concretado en la reciente entrada en vigor de la Ley 13/2009,
de 3 de noviembre, de reforma de la legislación procesal para la implantación de la
nueva oficina judicial, así como de la Ley orgánica 1/2009, complementaria de la
Ley de reforma de la nueva legislación procesal por la que se modifica la Ley Orgánica
del Poder Judicial, supone un primer impulso (todavía normativo y escasamente real) a un presunto cambio organizativo de importantes consecuencias en la
Administración Pública de la Justicia.
Sin embargo, todas estas reformas, tardíamente implantadas, corren serio
riesgo de no suponer un avance real en el proceso de innovación que exige el sistema
judicial español, puesto que no se puede llevar a cabo una reforma sólo o
predominantemente procesal del modelo de Oficina Judicial cuando el sistema judicial
tiene profundos problemas abiertos de institucionalización y nunca resueltos
de forma seria. La gobernanza del sistema judicial muestra unos déficit importantes,
mientras que la demarcación y planta judicial está fuertemente imbuida por
criterios decimonónicos y nada adaptada a las nuevas realidad social, así como el
modelo de organización y gestión imperante en la Administración de Justicia bien
se puede calificar de agotado e inoperante para asumir las exigencias de una sociedad
como la española en pleno siglo XXI.
Todos estos lastres pueden condicionar la implantación efectiva de la Nueva
Oficina Judicial y hacer hasta cierto punto estéril el esfuerzo normativo, presupuestario
y organizativo que la puesta en marcha de este modelo puede suponer.
Sólo una concepción global e integral de los problemas de la Justicia
desde la triple óptica planteada (gobernanza, demarcación y planta y cambio de
paradigma del modelo de gestión) podrían permitir una inserción de la Nueva
Oficina Judicial en un modelo coherente y con perspectivas de desarrollo en el
tiempo. Pero eso exige una refundación institucional de la Justicia en España en
un momento de fuertes turbulencias económico-financieras, de caída de ingresos
fiscales y de quiebra absoluta del consenso necesario entre las fuerzas políticas,
así como de creciente pérdida de confianza ciudadana en las instituciones
y en los políticos que las deberían dirigir. Un cuadro enormemente complejo
para pretender que estas reformas supongan realmente un cambio sustancial
del modelo o, por el contrario, deriven en meras reformas puntuales que se acumularán
¿como habitualmente se viene produciendo¿ a un modelo que muestra
claros síntomas de agotamiento institucional y absolutamente inservible para
dar respuesta a las necesidades que la sociedad española de la segunda década
del siglo XXI demanda de la Justicia. Hainbat urtean zain egon ondoren, «Bulego Judizial Berria» martxan
jarri da, prozesuen legedia aldatu eta bulego judizial berria ezartzeko azaroaren
3ko 13/2009 Lege berria indarrean jarri ahala, eta Botere Judizialaren Lege Organikoa
aldatzen duen prozesuen legedia berria erreformatzeko legearen osagarri
den 1/2009 Lege organikoa indarrean jarri ahala. Horri esker, lehenengo bultzada
eman zaio (arau hutsezkoa eta ez oso erreala oraindik) Justiziaren Administrazio
Publikoan ondorio itzelak izango dituen ustezko antolaketa-aldaketari.
Hala eta guztiz ere, erreforma hauek guztiek, berandu ezarri direnez, arriskua
dute ez izateko benetako aurrerapausoa sistema judizial espainiarrak beharrezko
duen berrikuntza-prozesuan, ezin baita Bulego Judizialaren erreforma prozesal
hutsa edo nagusiki prozesala egin baldin eta sistema judizialak instituzionalizazioarazo
sakonak baditu, eta inoiz ganoraz konpondu ez direnak. Sistema judizialaren
gobernantzak oso ageriko ditu defizit handi batzuk, eta demarkazio eta oinarri judiziala,
berriz, irizpide dezimononikoak josita daude, inondik ere egokitu gabe errealitate
sozial berrira. Gainera, esateko moduan gara Justizia Administrazioan nagusi
den antolaketa- eta kudeaketa-eredua agortuta dagoela eta ez duela balio Espainiako
gizarteak XXI. mende bete-betean dituen premiei erantzuteko.
Zama horiek guztiek Bulego Judizial Berria benetan ezartzeko oztopo izan daitezke,
eta, neurri batean, antzu egiten dute eredu hori martxan jartzeko egiten den
ahalegina arauetan, aurrekontuetan eta antolaketan. Justiziaren arazoen ikuspen
global eta integralak bakarrik uzten du Bulego Judizial Berria eredu koherente eta
luzaroan garatzeko aukera duen batean txertatzea, hemen planteatu dugun hiru
hankako oinarritik abiatuta: gobernantza, demarkazioa eta oinarria, eta kudeaketaereduaren
paradigmaren aldaketa. Baina horretarako ezinbestekoa litzateke Espainian
justiziaren instituzioa oinarritik berreraikitzea, ekonomia eta finantzen aldetik
zurrunbiloan sartuta gauden honetan, diru-sarrera fiskalak erortzen ari diren honetan
eta indar politikoen artean behar den adostasuna erabat apurtuta dagoen honetan;
are gehiago, herritarrek erakundeetan eta horiek zuzentzeko omen dauden
politikoengan konfiantza galtzen ari diren honetan. Oso koadro konplikatua ageri
zaigu bista aurrean, pentsatu ere egiteko erreforma horiek benetan ereduaren funtsezko
aldaketa ekarriko dutenik edo, alderantziz, beste askotan bezala, pilatuta geratuko
diren erreforma puntual hutsak ekarriko dituztenik, batez ere, ereduak gero
eta argiago erakusten duelako instituzio gisa agortuta dagoela eta inondik ere ez
duela balio XXI. mendeko bigarren erdiko gizarte espainiarrak justizian dituen premiak
betetzeko. The starting of the «New Court Office» after waiting good
years, which has recently been specified by the recent entry into force of Act
13/2009, from November 3rd, about the reform of the procedural legislation
for the introduction of a new court office, as well as the Organic Act 1/2009
complementary to the Act for the reform of the new procedural legislation which
amends the Organic Act on the Judiciary Power.
Nevertheless, all these reforms, belatedly introduced, run risk of not being a
true progress within the process of innovation by the Spanish judiciary since an
only or predominately procedural reform on the Court Office shows deep open
problems of institutionalization and which had never been seriously solved. The governance of the Judiciary shows important deficits, the court district is
strongly imbued by nineteenth century criteria and totally unadapted to the new
social reality, and so it is the prevailing model of organization and management in
order to face the requirements of a society such as the Spanish in the XXI century.
All these burdens may conditionate the effective introduction of the New
Court Office and to a certain extent to make non productive the normative,
budgetary and organizative effort which the starting of this model implies. Only
by a global and integral conception of the problems relating to Justice from the
aforementioned threefold point of view (governance, court district and change in
the management¿s paradigm) might allow the insertion of the New Court Office
within a coherent model and with prospects of development in due time.
But that calls for a new institutional version of the Justice in Spain in an
economic and financial turmoil moment, with a fall in State tax revenues and the
absolute failure of the necessary consensus among political forces as well as the
growing lost of confidence by the citizenship in the institutions and the politicians
that should preside over them.
An enormously complex framework to pretend that these reforms could really
mean a substantial change of model or, quite the contrary, that they might result
in just concrete reforms that will accumulate ¿as it has usually happened¿ in
a model which shows clear signals of institutional exhaustion and absolutely
useless to tackle the needs of the Spanish society .
How could one understand and interpret the phenomenon of information technology, is the overall research question of this licentiate dissertation. The point of departure is the way some official texts in Sweden define the concept of information technology. It is possible to identify two dominating discourses; the technical and the social. In the first paper, empirical material from the Women Writing on the Net-project is mirrored against these dominating discourses. In the second paper, the focus is on how the dominating discourses are translated into librarians´ work practices and how librarians shape and transform information technology. How could one understand librarians´ ways of talking about information technology where the two separate discourses of information technology identified in the official texts do not seem to be identified as pure and separable phenomena? Feminist theories, feminist technoscientific studies and ´actor-network theory´ offer epistemological and analytical frames and screens necessary to understand information technology as a hybrid involving numerous heterogeneous elements. Introduction to the Papers Paper One, Discourses and Cracks - A Case Study of Information Technology and Writing Women in a Regional Context, is the first paper where empirical material from a local IT project is used and discussed and where it is mirrored against the dominating discourses of information technology. The first part of this paper discusses information technology as a political and practical discourse which is in part shaped by the repetition of an exalted rhetoric. This repetitive discursive model can be distinguished in global, regional and local contexts and reflects an optimistic belief in technology as an independent power that automatically furthers democratic development. Is it really this simple? The analysis includes a discussion of the concept of ´universal citizenship´ in a context of women's experiences in Sweden. The second part of the paper presents empirical material and experiences from the Women Writing on the Net-project (this is included in the framework of the DIALOGUE project, which was partly funded by ISPO/EU). The aim was to create a virtual space for women on the Internet and to explore the writing process in terms of aim, tool and method. The method of approach incorporated reflections and discussions about empowerment, democracy and representation of women. This created a more complex understanding of the values of the predominant IT discourses, and revealed the "cracks" in, and possibilities of feminist redefinitions of these values. In Paper Two, Translating and Negotiating Information Technology: Discourses and Practices, I continue exploration of my overall research question "What is information technology?" I study the dominating discourses of information technology; these I call "the technical suit" and the "social suit." In my empirical field studies among librarians in southeast Sweden I explore how the two faces of information technology - the technical and the social - are translated into librarians´ work practices. I study a project which was defined by the librarians themselves as an information technology project. I investigate how this project complies with the social/societal definitions of information technology, and how it complies with the technical definitions of information technology. In my second empirical study, I use two case studies with librarians involved in constructing web sites on the Internet. The Internet and the web are often seen in part as an open and undefined landscape in which new actors can move freely and build new partnerships, and partly as a shadow landscape of existing structures and relationships which can close up new openings. In the concluding discussion, I state that information technology seems to be both an amoeba and a chameleon. One minute it is a very pure and complicated technical story told by technicians. The next minute, it changes and turns into a financial story told by business people. It subsequently turns out to be an educational story told by teachers. It is also, however, a household story told by computer people. I suggest that information technology is impure. It is a hybrid. Inspired by Donna Haraways´s technoscientific metaphor of cyborg I claim that information technology is a cyborg in itself. In the third paper, From Networks to Fluids and Fires - A Prelude to Actor-Network Theory, I discuss a method of analysis I have tried to apply to my empirical material. I explore the notions of Actor-Network Theory (ANT), and Actor-Network Theory and After (ANTA). My point of departure is the way some official texts in Sweden define the concept of information technology by stressing the technical aspects of IT; at the same time they present information technology as a motor and a driving force for many sectors of society. In my research, I have discussed with librarians how they shape and transform information technology in their own work practices. The problems of analysing this empirical material started when the librarians started to talk about people, machines and money all in one breath. How could one understand their way of talking about information technology where the two separate lines of information technology identified in the official texts did not seem to be identified as pure and separable phenomena? How was it possible to understand the concept of information technology as it was used by the librarians, who seemed to involve all kinds of different heterogeneous elements which at first sight were very far away from information technology? It was when asking these questions that I discovered ANT and ANTA. In this paper, I present some basic ideas about these two research approaches by reading and analysing articles published between 1980 and the year 2000. In addition to the ANT and ANTA perspectives, I also introduce my own research questions: story telling and epistemological problematisations closely connected with feminist theories are, for example, closely intertwined in this paper. ; Informationsteknik är en aktiv och energisk deltagare i våra liv. Bokstavskombinationen IT förekommer överallt. Men vad är egentligen denna informationsteknik? I denna licentiatuppsats söker författaren svar på frågan med hjälp av svenska offentliga texter. Dessa texter beskriver informationsteknik främst som ett komplicerat tekniskt fenomen vilken ställer krav på infrastruktur och teknisk expertis. Samtidigt beskriver samma dokument informationsteknik som en pådrivare i samhällsutvecklingen. Man kan således konstatera att informationsteknik verkar ha två sidor; en teknisk och en samhällelig. Ett annat sätt att leta efter svar är att studera hur informationsteknik formas i vardagens praktiker. I denna licentiatuppsats undersöker författaren projektet ´Kvinnor skriver på nätet´ som bland annat hade som ambition att förverkliga de demokratiska tankegångar som de formuleras i svenska IT-politiska dokument. Som en ytterligare ingång till vardagens informationsteknik studerar författaren hur bibliotekarier formar informationsteknik genom att delta i IT-projekt och skapa webbplatser till sina organisationer. Författaren kommer fram till att det inte finns en enda och entydig definition av fenomenet informationsteknik. IT är både teknik och samhällsutveckling. IT är både storslagen politisk retorik och vardagens kreativitet med dess tröttsamma rutiner. Författaren kommer också fram till att informationsteknik inte endast är en angelägenhet för makthavare och tekniska experter. Informationsteknik är en levande process, vilket förutsätter att den ständigt måste utvecklas och formas i vardagen. Om vi utgår från en bred definition av informationsteknik får detta intressanta konsekvenser. Författaren vill visa att informationsteknik är ett fält där det finns plats för många olika kompetenser och erfarenheter. Informationsteknik är en möjlighet men den måste anpassas i de existerande organisationer där människor i samarbete med andra människor, datorer, nätverk och programvara förverkligar och formar informationsteknik. Detta perspektiv påminner också om att ansvaret av informationsteknikens utveckling och tillämpningar inte bara hör hemma i stora IT-företag utan att informationsteknik förverkligas och skapas i arbetslivet på olika nivåer.
________________________________________________________________________ Guide to the World War I Letters of Henry W. Straus Gettysburg College, Musselman Library Special Collections & College Archives Processed by Devin McKinney December 2012The World War I Letters of Henry W. Straus 2 MS – 130: The World War I Letters of Henry W. Straus (.33 cubic feet, 1 box) Processed by Devin McKinney December 2012 Inclusive Dates: June 1918 - March 1919 Bulk Date: 1918 Collection size The collection consists of 1 box containing 5 folders. Biographical note Born in New York, New York, on May 21, 1891, Henry William Straus was the son of Russian immigrants Herman and Ida Straus. He had three brothers, Samuel, Abraham, and Leon. Another sibling died very young. Choosing medicine as his career, Straus matriculated at New York University and Bellevue Hospital Medical College in 1909. Four years later, he completed his studies at the College of Physicians and Surgeons in Baltimore; he then served a two-year internship at Baltimore's Hebrew School of Nursing (later renamed Sinai Hospital). While there, he met Anna Ligourie, a nursing student from New London, Connecticut. They were married in 1917. Soon after, the couple moved to Brooklyn, where Henry opened a private practice. In 1918, he made the Honor Roll of the Medical Society of the State of New York for Kings County. That year, Straus enlisted in the U.S. Army. Commissioned as a lieutenant with the 105th Sanitary Train, 30th Division Field Hospital, Ambulance Company No. 117, he departed for his posting in France on June 22, 1918. Like many young Americans, he was assigned to assist the medical corps of an allied foreign power, in this case Great Britain's 130th Field Ambulance, Royal Army Medical Corps. Straus served as a medical officer at various bases and hospitals in central France for the brief remainder of the war, ultimately attaining the rank of captain. During her husband's absence, Anne supplemented his allotment checks by providing home nursing for private clients. After the war, Henry Straus resumed his practice in Brooklyn, and joined the visiting staff of the Jewish Hospital as a pediatrician. Specializing in children's diseases, he became a pioneer in the field of immunology, co-authoring studies on the human implications of immunological response in rhesus monkeys. He was also a member of the Pediatric Society and the American Medical Association. On November 21, 1937, Henry W. Straus died at his home in the Prospect Heights area of Brooklyn, following an illness of several months. He was just 46 years old. Anna Straus passed away in her hometown of New London on May 23, 1966, age 75.The World War I Letters of Henry W. Straus 3 Scope and content note This collection comprises 48 letters from Henry W. Straus to his wife Anna (whom he usually refers to as "Anne"). They were written between June 1918 and March 1919, when Henry, as a U.S. Army medical officer, was serving a British ambulance corps in France. Throughout the letters, Straus addresses his wife with great tenderness and yearning, anticipating their reunion and post-war life. He also displays a progressive attitude with respect to women's independence, abilities, and right to do useful work. Straus's military experience appears to have been remarkably placid. He never saw combat, and his greatest difficulties seem to have been the rigor of long hikes and the tedium of awaiting his next set of orders. In the meantime, he eats well, enjoys local entertainments, and is billeted in a succession of picturesque villages far from the fighting. He often expresses both relief and regret that fate has not exposed him to the harsher realities of the war. The absence of any account of these realities is perhaps the weakness of the collection. Yet researchers will find the Straus letters of anecdotal interest on the subjects of World War I, the diversity of American involvement in that conflict, and the experience of young Americans in the foreign medical corps. The letters are also worthwhile for the sentiments they reveal of a young husband far from his young wife, wishing to serve the cause of peace in a time of war, uneasy with his comparatively soft station, yet seemingly protected by the gentle hand of chance. Note: Because of wartime censorship, Straus, like other soldiers stationed overseas, was not able to identify his precise location. This explains the heading "Somewhere in France" that is found on most letters. Box 1 Series I: Letters to Anne Straus, June 1918 – March 1919 Folder 1 — June 8, 1918 — "Somewhere in France" — June 24, 1918 — "Somewhere in France" — June 26, 1918 — "Somewhere in France" — July 5, 1918 — "Somewhere in France" ". . . in a small village in southern France, behind the American Front." — July 15, 1918 — "Somewhere in France" — July 18, 1918 — "Somewhere in France" Headed "Letter no. 1," all letters to be numbered from now on; "then you will know which ones are missing." — July 25, 1918 — "Somewhere in France" — July 28, 1918 — "Somewhere in France"The World War I Letters of Henry W. Straus 4 The company's temporary duty is assembling ambulances that come from the US in pieces. — August 5, 1918 — "Somewhere in France" — August 19, 1918 — "Somewhere in France" — August 22, 1918 — "Somewhere in France" Folder 2 — September 2, 1918 — "Somewhere in France" — September 6, 1918 — "Somewhere in France" — September 23, 1918 — "Somewhere in France" — October 3, 1918 — "France" — October 11, 1918 — "Somewhere in France" "It is better that we stay here a little longer now, and make sure that this sort of thing shall never happen again. By making the additional sacrifices now, we will secure for our children the right to live in peace." — October 17, 1918 — "France" — October 25, 1918 — "Somewhere in France" — October 28, 1918 — "Somewhere in France" Brief note from "a village with nothing but soldiers and ruined houses in it." Folder 3 — November 2, 1918 — "Somewhere in France" — November 6, 1918 — "Somewhere in France" — November 11, 1918 — "Somewhere in France" HWS heard the previous night of the Armistice, the treaty ending the war. "This is perhaps the most glorious day in history." — November 13, 1918 — "Somewhere in France" — November 16, 1918 — "Somewhere in France" — November 29, 1918 — "Somewhere in France" Stars and Stripes says Straus's division will be one of the first sent home. — December 9, 1918 — December 21, 1918 — "Teille – France" — December 24, 1918 — December 27, 1918 — December 29, 1918 — "Montbizot" (near Le Mans) Folder 4 — January 4, 1919 — "Montbizot – Sarthe" — January 5, 1919 — "Montbizot – Sarthe" The World War I Letters of Henry W. Straus 5 ". . . we haven't anything to complain about — only this dreadful monotony, and the restlessness to be going home." — January 10, 1919 — "Montbizot – Sarthe" — January 14, 1919 — January 22, 1919 The division was inspected the previous day by Gen. John Pershing. — January 24, 1919 — January 24, 1919 — "Montbizot – Sarthe" — January 26, 1919 — "Montbizot – Sarthe" Folder 5 — February 4, 1919 — "Montbizot – Sarthe" — February 9, 1919 — "Montbizot – Sarthe" "Your independence was in fact one of the things I most admired about you before we were married. I hate people with such a narrow view of things, as to look down on a woman doing her share of the work . . ." — February 12, 1919 — "Montbizot – Sarthe" — February 16, 1919 — "Le Mans" — February 23, 1919 — "Forwarding Camp, Le Mans – Sarthe" — February 24, 1919 — "Le Mans" — February 28, 1919 — "Le Mans – Sarthe" — March 3, 1919 — "Le Mans – Forwarding Camp" — March 10, 1919 — "Forwarding Camp" — [undated] "Monday" It is difficult to ascertain when this letter was written. Straus refers to getting an upper berth (on the train) after leaving Washington, and suggests Anne stay over Christmas (in New York?) before returning to Baltimore. He says the weather is warming and the snow melting, indicating it is early springtime. Front image: "Unknown US Army Ambulance men 'Somewhere in France' circa 1918." Original source unknown. Located at http://www.usmilitariaforum.com/forums/index.php?/topic/17577-meatwagons-military-ambulances/page__st__20.
A collection of 359 various handwritten or typed business correspondence papers to or from David Eccles from the various businesses he was involved with. The papers range in date from 1880-1914. The papers are arranged alphabetically by title of the company. ; 2.5 x 3.75 - 8 x 13 in. handwritten or typed on paper ; Nov. 1st, 1910. Mr. Edward L. Burton, Salt Lake City, Utah. Dear Sir:- As you have already been advised, Mr. W. B. Thomas, President of the American Sugar Refining Company, has referred your letter to him under date of Oct. 14th, to the officers of the Amalgamated Sugar Company for answer. In compliance with the wishes of Mr. Thomas, I therefore take pleasure in so answering your letter, only regretting that you found it necessary to trouble Mr. Thomas with matters relating to corporate affairs, more easily discussed with the individual Directors of the Sugar Company here in Utah, all of whom, I always supposed you considered your personal and business friends, and each one of whom have a well earned reputation in this community for being both honest and just. In the outset let me say that I shall not attempt to discuss the legal status of this question, or whether this matter should be taken into Court, because it would be difficult to find any legal proposition that could not receive the endorsement of some competent counsel on both sides of the controversy. Suffice it to say, that as President of this Company, I feel myself under obligation to guard the rights of each stockholder as much as every other, and that I do not intend to take any important corporate step without the guidance of competent counsel. I suppose also that if the Courts should determine that the present plan is not feasible,E. L. B. #2 some legal plan can be devised by which 96% or 97% of the stockholders will be able to effect the best corporate interests for the benefit of the entire Company. In discussing this matter with Mr. Thomas and the Board of Directors, we unanimously agreed upon the plan presented as the most equitable and just solution of a problem that has long confronted us. The gradually rising value of our Common stock has become a menace to the industry, and we therefore felt that an increased number of equal dividend bearing shares would be beneficial and remedial. To be forced to increase the price of raw material, especially in view of the present rapid decline in the price of the manufactured article, coupled withthreatened Congression al adverse legislation, would hurt every stockholder and would probably reduce both stocks below their present market value. At the same time we recognized that all of the legitimate excess earnings up to date of right belong to the Common stockholders, and should be paid to them; but a dividend-distribution would not restrain, but rather enhance the objections mentioned. To obviate this condition, and having in mind the welfare of the whole corporation and the entire industry, we thought the present plan would more than compensate the Common stockholders for all their earnings. It proposes to give them cash sufficient to purchase an equal number of Preferred shares to the number of Common shares now held by them, and in E. L. B. #3 addition thereto give them an equal number of shares under the new plan as they now possess in the old corporation. Thereafter, the entire earnings of the corporation could annually be distributed among its stockholders without justifiable adverse comment, or without exciting adverse legislation. It seems to me that ever stockholder should see the advantage of this condition, unless a desire for immediate personal gain should cause him to sacrifice the welfare of the whole industry, with almost a certainty that sooner or later his individual holdings would also be disadvantageously affected. This, and this only, was the motive that induced us to present the present plan to the stockholders. Let me state to you in passing, that out of 15% of Common stockholders, situated as you are (myself among them), 11% have already acquiesed in the plan, and have seen the justice of surrendering present personal views in deference to the good of the entire corporation and the general industry. Now as to the three plans proposed by you. I shall not discuss your third plan, because it is merely a protest against any solution whatever. The other two proposed methods are really only a single plan for buying up the Preferred stock using in both instances the surplus money of the corporation, and in one case letting the Common stockholders furnish the remaining cash, and in the other, letting the corporation borrow money to furnish the necessary purchase price. Apart from the fact that the stock is non-assessable, and that E. L. B. #4 therefore we could not compel any stockholder to pay the proposed assessment, I desire to advise you that by far the largest number of our Common stockholders are persons not as financially able as you are to raise a few thousand or even a few hundred dollars; consequently it would be unjust confiscation to ask them to do so. Besides, instead of making our corporation a popular institution of many stockholders, it would have the contrary effect of making it a very close corporation, and more than ever make us the victim of anarchistic outcries and undeserved legislative punishment. In my opinion, such plan would be considered as impracticable as I think it cruel and as ruinous as it seems selfish. In solving the problem of avoiding the injuries resulting from distributing the means gathered up by careful management of our corporate affairs, we must constantly keep in mind two things: First: The public effect upon the industry and our own corporation; and second: The treatment of our stockholders in the most equitable manner that the circumstances will permit. To do nothing at all, is out of the question. It would be unpardonable to permit a further continuance of the serious menace of a rising value of the Common stock. That must be avoided. If it can not be accomplished in the way the Board of Directors have suggested, we must devise some other plan; and if none of them are feasible, I see no other way than to dissolve the corporation, sell the property to another company, have a more equit- E. L. B. #5 able charter, and then distribute all the assets among the present stockholders. This last method I know to be perfectly legal, but one that I should dislike to resort to until all other plans have been thoroughly investigated. I note also that you complain of sharing the voting pwer with the Preferred stock. Of course, that is simply a technical objection, because the voting power of your stock and that held by the gentlemen you represent, is to all practical purposes as great under the new plan as it is under the present charter. Whether under the present conditions you cast three or four per cent of the entire vote, or only one or two per cent under the new plan, would not make such material difference as to justify serious discussion. Now, Mr. Burton, I have fully and frankly stated to you the position of the Board of Directors upon this proposition. We have suggested the plan which after much consideration we thought would best serve the entire corporation, and which we therefore imagined would commend itself to the individual stockholders. It pleases me to know that it has the approval of all the stockholders, excepting 21 shares, (mostly held by Estates) and the Salt Lake interests who join you in opposition. I write this letter in confidence, as one stockholder to another, and I shall therefore expect you to treat it as such. With best personal regards, I remain, Yours very truly
SENTIERI Project (Mortality study of residents in Italian polluted sites) studies mortality of residents in the sites of national interest for environmental remediation (Italian polluted sites, IPS). IPSs are located in the vicinity of industrial areas, either active or dismissed, near incinerators or dumping sites of industrial or hazardous waste. SENTIERI includes 44 out of 57 sites comprised in the "National environmental remediation programme". For each IPS contamination data were collected, both from the national and local environmental remediation programmes. Contamination data are mainly for private industrial areas; municipal and/or green and agricultural areas were poorly studied, therefore it is difficult to assess the environmental exposure of populations living inside and/or near IPSs. Each one of 44 SENTIERI IPSs includes one or more municipalities. Mortality in the period 1995-2002 was studied for 63 single or grouped causes at municipality level computing: crude rate, standardized rate, standardized mortality ratios (SMR), and SMR adjusted for an ad hoc deprivation index. Regional populations were used as reference for SMR calculation. The deprivation index was constructed using 2001 national census variables on the following socioeconomic domains: education, unemployment, dwelling ownership and overcrowding. A characterizing element of SENTIERI Project is the a priori evaluation of the epidemiological evidence of the causal association between cause of death and exposure. Exposures for which epidemiological evidence was assessed are divided into IPSs environmental exposures and other exposures. The former are defined on the basis of the decrees defining sites' boundaries; they are coded as chemicals, petrochemicals and refineries, steel plants, power plants, mines and/or quarries, harbour areas, asbestos or other mineral fibres, landfills and incinerators. The other exposures, considered for their ascertained adverse health effects are: air pollution, active and passive smoking, alcohol intake, occupational exposure and socioeconomic status. The epidemiologists in SENTIERI Working Group (WG) developed a procedure to examine the epidemiological literature published from 1998 to 2009; the WG identified a hierarchy in the literature examined to classify each combination of cause of death and exposure in terms of strength of causal inference. The selected epidemiological information included primary sources (handbooks and Monographs and Reports of international and national scientific institutions), statistical re-analyses, literature reviews, multi-centric studies and single investigations. This hierarchy relies on the epidemiological community consensus, on assessments based on the application of standardized criteria, weighting the studies design and the occurrence of biased results. Therefore, to put forward the assessment, the criteria firstly favoured primary sources and quantitative meta-analyses and, secondly, consistency among sources. The epidemiological evidence of the causal association was classified into one of these three categories: Sufficient (S), Limited (L), and Inadequate (I). The procedures and results of the evidence evaluation have been presented in a 2010 Supplement of Epidemiologia & Prevenzione devoted to SENTIERI. SENTIERI studied IPS-specific mortality and the overall mortality profile in all the IPSs combined. Some IPS-specific results are noteworthy and are herementioned. The presence of asbestos (or asbestiform fibres in Biancavilla) was the motivation for including six IPSs (Balangero, Emarese, Casale Monferrato, Broni, Bari-Fibronit, Biancavilla) in the "National environmental remediation programme". In these sites (with the only exception of Emarese) increases in malignant pleural neoplasm mortality were observed, in four of them the excess was in both genders. In six other sites (Pitelli, Massa Carrara, Aree del litorale vesuviano, Tito, Area industriale della Val Basento, Priolo), in which additional sources of environmental pollution were reported, mortality from malignant pleural neoplasm was increased in both genders in Pitelli, Massa Carrara, Priolo and Litorale vesuviano. In the twelve sites where asbestos was mentioned in the decree, a total of 416 extra cases of malignant pleural neoplasms were computed. Asbestos and pleural neoplasm represent an unique case. Unlike mesothelioma, most causes of death analyzed in SENTIERI have multifactorial etiology, furthermore in most IPSs multiple sources of different pollutants are present, sometimes concurrently with air pollution from urban areas: in these cases, drawing conclusions on the association between environmental exposures and specific health outcomes might be complicated. Notwithstanding these difficulties, in a number of cases an etiological role could be attributed to some environmental exposures. The attribution could be possible on the basis of increases observed in both genders and in different age classes, and the exclusion of a major role of occupational exposures was thus allowed. For example, a role of emissions fromrefineries and petrochemical plants was hypothesized for the observed increases in mortality from lung cancer and respiratory diseases in Gela and Porto Torres; a role of emissions frommetal industries was suggested to explain increased mortality from respiratory diseases in Taranto and in Sulcis-Iglesiente-Guspinese. An etiological role of air pollution in the raise in congenital anomalies and perinatal disorders was suggested in Falconara Marittima, Massa-Carrara,Milazzo and Porto Torres. A causal role of heavy metals, PAH's and halogenated compounds was suspected for mortality from renal failure in Massa Carrara, Piombino, Orbetello, Basso Bacino del fiume Chienti and Sulcis-Iglesiente- Guspinese. In Trento-Nord, Grado and Marano, and Basso bacino del fiume Chienti increases in neurological diseases, for which an etiological role of lead, mercury and organohalogenated solvents is possible, were reported. The increase for non- Hodgkin lymphomas in Brescia was associated with the widespread PCB pollution. SENTIERI Project assessed also the overall mortality profile in all the IPSs combined. The mortality for causes of death with a priori Sufficient or Limited evidence of causal association with the environmental exposure showed 3 508 excess deaths for all causes, corresponding to 439 per year; the number of excess deaths was 1 321 for respiratory diseases, 898 for lung cancer and 588 for pleural neoplasms. When considering excess mortality with no restriction to causes of death with a priori Sufficient or Limited evidence of causal association with the environmental exposure, the number of excess deaths for all causes was 9 969 (SMR 102.5, about 1 200 excess deaths per year; the excess was 4 309 for all neoplasms (SMR 103.8, about 538 excess deaths per year), 1 887 for circulatory systemdiseases, and 600 for respiratory systemdiseases. Most of these excesses were observed in IPSs located in Southern and Central Italy. The distribution of the causes of deaths showed that the excesses are not evenly distributed: cancer mortality accounts for 30% of all deaths, but it is 43.2% of the excess deaths (4 309 cases out of 9 969). Conversely, the percentage of excesses in noncancer causes is 19%, while their share of total mortality is 42%. SENTIERI is affected by some limitations, such as the ecological study design and a time window of observation possibly inappropriate to account for induction-latency time; the analyzed outcome (mortality instead than incidence) might be unsuitable as well. Despite its limitations, SENTIERI documented increased mortality for single IPSs and an overall burden of disease in residents in Italian polluted sites. These excesses could be attributed to multiple risk factors, that include also the environmental exposures. The study results will be shared with the Ministries of Health and Environment, Regional governments, Regional environmental protection agencies, Local health authorities and municipalities. A collaborative approach between institutions in charge of environmental protection and health promotion will foster, among else, a scientifically sound and transparent communication process with concerned populations. ; Il Progetto SENTIERI (Studio Epidemiologico Nazionale dei Territori e degli Insediamenti Esposti a Rischio da Inquinamento) riguarda l'analisi della mortalit? delle popolazioni residenti in prossimit? di una serie di grandi centri industriali attivi o dismessi, o di aree oggetto di smaltimento di rifiuti industriali e/o pericolosi, che presentano un quadro di contaminazione ambientale e di rischio sanitario tale da avere determinato il riconoscimento di "siti di interesse nazionale per le bonifiche" (SIN). Lo studio ha preso in considerazione 44 dei 57 siti oggi compresi nel "Programma nazionale di bonifica", che coincidono con i maggiori agglomerati industriali nazionali; per ciascuno di essi si ? proceduto a una raccolta di dati di caratterizzazione, e successivamente a una loro sintesi. La maggior parte dei dati raccolti proviene dai progetti di bonifica ipotizzati per i diversi siti, da cui si evince che oggetto di caratterizzazione e di valutazione del rischio sono state prevalentemente le aree private industriali, quelle, cio?, ritenute causa delle diverse tipologie di inquinamento (definite in SENTIERI esposizioni ambientali). Le aree pubbliche cittadine e/o a verde pubblico e le aree agricole comprese all'interno dei SIN sono state poco investigate. I SIN studiati sono costituiti da uno o pi? Comuni. La mortalit? ? stata studiata per ogni sito, nel periodo 1995-2002, attraverso i seguenti indicatori: tasso grezzo, tasso standardizzato, rapporto standardizzato di mortalit? (SMR) e SMR corretto per un indice di deprivazione socioeconomica messo a punto ad hoc. Nella standardizzazione indiretta sono state utilizzate come riferimento le popolazioni regionali. L'indice di deprivazione ? stato calcolato sulla base di variabili censuarie appartenenti ai seguenti domini: istruzione, disoccupazione, propriet? dell'abitazione, densit? abitativa. Gli indicatori di mortalit? sono stati calcolati per 63 cause singole o gruppi di cause. La presenza di amianto (o di fibre asbestiformi a Biancavilla) ? stata la motivazione esclusiva per il riconoscimento di sei SIN (Balangero, Emarese, Casale Monferrato, Broni, Bari-Fibronit e Biancavilla). In tutti i siti (con l'esclusione di Emarese) si sono osservati incrementi della mortalit? per tumore maligno della pleura e in quattro siti i dati sono coerenti in entrambi i generi. In sei siti con presenza di altre sorgenti di inquinamento oltre all'amianto, la mortalit? per tumore maligno della pleura ? in eccesso in entrambi i generi a Pitelli, Massa Carrara, Priolo e nell'Area del litorale vesuviano. Nel periodo 1995-2002 nell'insieme dei dodici siti contaminati da amianto sono stati osservati un totale di 416 casi di tumore maligno della pleura in eccesso rispetto alle attese. Quando gli incrementi di mortalit? riguardano patologie con eziologia multifattoriale, e si ? in presenza di siti industriali con molteplici ed eterogenee sorgenti emissive, talvolta anche adiacenti ad aree urbane a forte antropizzazione, rapportare il profilo di mortalit? a fattori di rischio ambientali pu? risultare complesso. Tuttavia, in alcuni casi ? stato possibile attribuire un ruolo eziologico all'esposizione ambientale associata alle emissioni di impianti specifici (raffinerie, poli petrolchimici e industrie metallurgiche). Tale attribuzione viene rafforzata dalla presenza di eccessi di rischio in entrambi i generi, e in diverse classi di et?, elementi che consentono di escludere ragionevolmente un ruolo prevalente delle esposizioni professionali. Per esempio, per gli incrementi di mortalit? per tumore polmonare e malattie respiratorie non tumorali, a Gela e Porto Torres ? stato suggerito un ruolo delle emissioni di raffinerie e poli petrolchimici, a Taranto e nel Sulcis-Iglesiente-Guspinese un ruolo delle emissioni degli stabilimenti metallurgici. Negli eccessi di mortalit? per malformazioni congenite e condizioni morbose perinatali ? stato valutato possibile un ruolo eziologico dell'inquinamento ambientale a Massa Carrara, Falconara, Milazzo e Porto Torres. Per le patologie del sistema urinario, in particolare per le insufficienze renali, un ruolo causale di metalli pesanti, IPA e composti alogenati ? stato ipotizzato a Massa Carrara, Piombino, Orbetello, nel Basso bacino del fiume Chienti e nel Sulcis-Iglesiente-Guspinese. Incrementi di malattie neurologiche per i quali ? stato sospettato un ruolo eziologico di piombo, mercurio e solventi organo alogenati sono stati osservati rispettivamente a Trento Nord, Grado e Marano e nel Basso bacino del fiume Chienti. L'incremento dei linfomi non-Hodgkin a Brescia ? stato messo in relazione con la contaminazione diffusa da PCB. Ulteriori elementi di interesse sono stati forniti dalle stime globali della mortalit? nell'insieme dei siti oggetto del Progetto SENTIERI. In particolare, ? emerso che la mortalit? in tutti i SIN, per le cause di morte con evidenza a priori Sufficiente o Limitata per le esposizioni ambientali presenti supera l'atteso, con un SMR di 115.8 per gli uomini (IC 904.4-117.2, 2 439 decessi in eccesso) e 114.4 per le donne (IC 902.4-116.5; 1 069 decessi in eccesso). Tale sovramortalit? si riscontra anche estendendo l'analisi a tutte le cause di morte, cio? non solo per quelle con evidenza a priori Sufficiente o Limitata: il totale dei decessi, per uomini e donne, ? di 403 692, in eccesso rispetto all'atteso di 9 969 casi (SMR 102.5%; IC 902.3-102.8), con una media di oltre 1 200 casi annui. Si ritiene opportuno ricordare che il Progetto SENTIERI, per obiettivi, disegno e metodi, rappresenta uno strumento descrittivo che verifica, in prima istanza, se e quanto il profilo di mortalit? delle popolazioni che vivono nei territori inclusi in aree di interesse nazionale per le bonifiche si discosti da quello cause delle popolazioni di riferimento. Ai fini dell'interpretazione dei risultati, si ricorda che la presenza di eccessi di mortalit? pu? indicare un ruolo di esposizioni ambientali con un grado di persuasivit? scientifica che dipende dai diversi specifici contesti; invece, un quadro di mortalit? che non si discosti da quello di riferimento potrebbe riflettere l'assenza di esposizioni rilevanti, ma anche l'inadeguatezza dell'indicatore sanitario utilizzato (mortalit? invece di incidenza) rispetto al tipo di esposizioni presenti, o della finestra temporale nella quale si analizza la mortalit? rispetto a quella rilevante da un punto di vista dell'esposizione. La condivisione dei risultati con i ministeri della salute e dell'ambiente, le Regioni, le ASL, le ARPA e i Comuni interessati consentir? l'attivazione di sinergie fra le strutture pubbliche con competenze in materia di protezione dell'ambiente e di tutela della salute, e su questa base l'avvio di un processo di comunicazione con la popolazione scientificamente fondato e trasparente. Parole chiave: siti di interesse nazionale per le bonifiche (SIN), mortalit? geografica, impatto sanitario ambientale, Italia
La búsqueda de la comprensión -o incluso una suerte de predicción- del comportamiento internacional de las grandes potencias ha sido uno de los leit motif de la disciplina de las relaciones internacionales. En general, dos grandes cortes analíticos han predominado. Por un lado, el enfoque estructural –es decir, el estudio de la política entre estados desde el sistema internacional hacia las propias unidades estatales (Kenneth Waltz es el locus classicus). La alternativa han sido los análisis que parten de la unidad para entender la política internacional –i.e. que privilegian el estudio de lo doméstico. No debería hacer falta senalar que dicho corte es en buena medida ficticio. Una convención acadeñmica que puede sobrevivir únicamente en el abstracto mundo de la teoría y que es aceptada como tal incluso por aquellos que más enfáticamente propugnan por la separación de los estructural y lo doméstico. (1)Una comprensión acabada de la política internacional debe nutrirse siempre de imputs estructurales y domésticos. "Descifrar" la conducta china se ha impuesto como uno de los grandes desafíos para la disciplina. Ante la re-confirmación diaria de la tangibilidad del ascenso chino, lo que Beijing "haga" en la escena internacional ha pasado a ser un tema de primer interés -o preocupación- para resto del mundo. Esto con especial énfasis a partir de los complejos 2009 y 2010 –donde el resto del sistema ha tenido que lidiar con una China mucho más audaz (agresiva para aquellos menos procupados por lo políticamente correcto). La pregunta "¿Cómo será la conducta internacional China?" debe, sin embargo, estar acompañada por un "¿Cuáles son las ideas fuerza que guian la política exterior china?" –i.e. parte la pata doméstica del análisis. A ordenar el campo de donde buscar una respuesta para la última interrogante es que se ha dispuesto David Shambaugh, profesor de la George Washington University, y uno de los más reconocidos sinólogos, en unreciente artículo publicado en The Washington Quarterly. Shambaugh es un experiente practicante del arte –muchas veces bruta y abusivamente utilizado- de poner rótulos simplificadores a los fenómenos sociales para facilitar su comprensión. En este caso, el objeto de simplificación son las escuelas de pensamiento de política exterior dentro de China. Una tarea compleja pero necesaria, especialmente si se tiene en cuenta, como señala Shambaugh, que: "no nation has had such an extensive, animated, and diverse domestic discourse about its roles as a major rising power as China has during the past decade (p. 8)." Siete escuelas o "tendencias de análisis" son demarcadas por el autor. El espectro corre de la más aislacionista y agresiva (nativismo) al cosmopolitanismo más kantiano (globalismo).NativismoRealismoGrandes PoderesAsia PrimeroSur GlobalMultilateralismo SelectivoGlobalismoNativismo La tendencia nativista, como la define Shambaugh, es una colección -inevitablemente heterogénea- de populistas, nacionalistas xenofóbicos y marxistas (p. 10). Es en buena medida el resabio en formol del pensamiento maoísta más duro (aliado de lo que en el debate de política doméstica se conoce como "la Nueva Izquierda", enemiga principal de las reformas económicas iniciadas en la década de 1980), (2) adozado de las nuevas tendencias hyper-nacionalistas típicas de una potencia en ascenso – exacervadas en una potencia que entiende su pasado pre-comunista como "los 100 años de humillación a manos de Occidente." No es raro entonces que el nativismo se exprese por medio de una fuerte desconfianza hacia Occidente –en el caso de los Estados Unidos, directamente un fuerte anti-americanismo. Desconfianza que se traduce en una obsesión con la idea de "evolución pacífica," es decir, la noción de que haber entrado en el mundo liberal-occidental (aunque sólo sea económicamente) favorece los conspirativos esquemas de Estados Unidos de derrocar al partido comunista chino pacífica y casi imperceptiblemente. Pervive tambien aquí un dejo de teoría leninista del imperialismo 2.0, donde la globalización representa la expansión del capital como la veía Lenin (algo desgraciadamente nada extraño en el discurso internacional latinoamericano). Realismo La corriente realista es fácil de comprender para alguien ligeramente conocedor de las ideas centrales de la teoría internacional Occidente. La primacía del Estado, la anarquía como principio ordenador del sistema y su consecuente imposición de la auto-ayuda como ¨norma¨de conducta para los estados, son las bases de esta escuela –en general mucho más homogénea que el resto. Logicamente, la seguridad nacional es aquí un concepto clave. Esta tendencia es la que domina el discurso chino de política exterior. Particularmente predominante es dentro del ejército chino, pero también se extende al mundo académico -Zhang Ruizhuang, profesor de la Universidad Nankai y, no casualmente, exestudiante de Kenneth N. Waltz en la Universidad de California-Berkeley, representa a esta escuela cuando argumenta: "…the US has been damaging China's interests for a long time. China should be dissatisfied, not satisfied, with the state of US-China relations. It is not a relationship in good condition. If China does not oppose the United States, the US will abuse China's interest and China will become America's puppet." (13) Grandes PoderesPara esta escuela la diplomacia china debería estar primariamente enfocada en las grandes potencias. El traspaso de tecnología de potencias más avanzadas en este aspecto como Estados Unidos y la Unión Europea aparece como una prioridad. Por otra parte, la relación con Rusia en torno a cuestiones energéticas también debería estar en la tapa de la agenda. En términos de seguridad, mantener una relación armoniosa con Estados Unidos es la clave. La tendencia de los grandes poderes fue preponderante durante el mandato de Jiang Zemin (con su política de "Primero Estados Unidos"), y tiene un retrogusto al pensamiento de Deng Xiaoping. Sin embargo, es cada vez menos coherente con una potencia que va consolidando su ascenso y ve un constante incremento en su potencial para actuar en el globo – la expansión en Africa y la conducta hacia su periferia en los años 2009 y 2010 son testigos de esto. Asia PrimeroA diferencia de la anterior, la tendencia de análisis que Shambaugh denomina "Asia Primero" propugna por una concentración de esfuerzos en la vecindad. (3) Hay un foco en la construcción de una identidad asiática –y aquí existe un fuerte vínculo con la escuela constructivista en el pensamiento de teoría de RR.II.- como fuente de estabilización de la región y como remedio a los temores y reacciones de los países de Asia ante el ascenso chino. Esta escuela tuvo un fuerte impulso en el período de la post-crisis financiera asiática de 1997. Sin embargo, la expansión de los intereses chinos en el mundo amenaza con dejar un tanto obsoleta su influencia, o al menos anular la posibilidad de su preeminencia en el debate. Sur GlobalLa idea que China es todavía un país en desarrollo sigue muy presente en el imaginario chino -particularmente de su elite política . La escuela del Sur Global, adoptando esta premisa, propone poner el foco en sus pares –por pares se entiende una suerte Tercer Mundo. Aquí, las relaciones con América Latina, Africa, y por cierto Asia, son centrales. Quienes se posicionan dentro de esta tendencia abogan por actuar internacionalmente en torno a esquemas como los BRIC, G-20, instancias multilateriales asiáticas, etc. Se mantienen varios de los preceptos de "Asia Primero," pero expandéndolos a todo el "sur" del globo. Cabe señalar que, como no podía ser de otra manera, la línea de trabajo de éstos pensadores ha tendido a problematizar la concepción demasiado facilista de un "Tercer Mundo" entendido como una unidad medianamente homogénea –e.g. ¿cómo poner a China y Sudán en una misma bolsa?- y han pasado a dividir el Tercer Mundo en regiones, intereses, grados de desarrollo, etc. Multilateralismo SelectivoSegún Shambaugh: "the Selective Multilateralism school believes that China should expand its global involvements gradually but selectively, and only on issues in which China's national security interests are directly involved (p. 17)." El núcleo conceptual de esta escuela es la disposición a colaborar e interactuar en las instancias multilaterales…siempre y cuando sirva a los intereses de Beijing. Tienen una buena acogida a la expansión de la gobernanza global, pero una desconfianza ante aquellos que ponen demasiado énfasis en el rol de China en la misma –resuenan aquí los constantes pedidos de oficiales y académicos estadounidenses de que China se transforme en un "responsible stakeholder." GlobalismoLos globalistas sí compran la idea que Beijing debería actuar como un "responsible stakeholder". Para éstos, China debería aceptar su nuevo rol como gran potencia y colaborar en la resolución de los problemas que aquejan a la comunidad internacional (especialmente a através de instancias multilaterales). Estos neo-kantianos son primos cercanos de la corriente liberal-institucionalista de autores como Robert Keohane, John Ikenberry, Andrew Moravcsik, entre otros. Las cuestiones más relevates dejan de ser la seguridad entendida tradicionalmente, como en el dominante realismo, para pasar a temas de economía internacional, seguridad humana, terrorismo, crimen organizado, la conformación de normas a nivel internacional, etc. Shambaugh comenta acertadamente que el cuarto de hora de este grupo estaría pasando. Su auge estuvo en los auspiciosos 90's, cuando China recién iba descubriendo las ventajas de pertencer al orden Occidental. Los convulsionados acontecimientos de 2009 y 2010 quizás sean recordados como las campanas que anunciaban la muerte de esta corriente de pensamiento.* * * * *Las clasificaciones antes expuestas poseen las desventajas de toda gruesa generalización: entre otras cosas, no respetan superposiciones que serían fáciles de encontrar entre las tendencias de análisis –e.g. un pensador en la escuela "realista" seguramente tenga extensos lugares en común con alguien de la escuela de las "grandes potencias," así como los podría tener alguien trabajando desde el "multilateralismo selectivo" con un miembro de la escuela del "sur global". No obstante, el análisis de Shambaugh es un buen punto de partida para organizar el escenario en el que se está disputando el debate sobre cómo actuar a medida que, aparentemente, el ex-"Imperio del Medio" recupera su privilegiado lugar de antaño. (4) El artículo, entonces, cumple acertadamente la función de "ordenador" y es por esto que los problemas de la generalización son aceptables. A su vez, exponer tal diversidad de corrientes es importante para desmitificar la idea de una identidad china única y homogénea, que de existir permitiría derivar de ésta la conducta de Beijing en el sistema. A decir del autor: "China has no single international identity today, but rather a series of competing identities (p. 9)." Aceptar esto ayuda a lidiar con la frustración de no poder terminar de comprender el complejo entramado que es la política exterior china, además de tornar más sofisticada, y especialmente másprudente, la mirada de los tomadores de decisiones del resto de las potencias hacia China.Ahora bien, así como no mirar dentro de los estados sería un error, obviar la relevancia que el sistema -i.e. el enfoque estructural- ejerce sobre la conducta de éstos sería una equivocación de similar magnitud. Esto es especialmente cierto para el mediano y largo plazo. La dificultad de sacar patrones de conducta claros de "la batalla de ideas," así como el inherente dinamismo sobre quiénes resultan "ganadores" de estas batallas, reducen las ventajas analíticas de este tipo de análisis. Poco podríamos decir, estudiando las corrientes de pensamiento actuales y su posicionamiento en el debate, sobre la conducta china de aquí a 20 o incluso 10 años. Hay por otro lado un problema más de fondo sobre el rol de las ideas en la formulación de las política exterior; uno del tipo del "huevo y la gallina:" ¿cómo saber que las ideas están guiando la política exterior y que no son los hechos los que marcan quiénes piensan qué y quiénes salen victoriosos de la "batalla de ideas"? Parece un tanto sospechoso que en la década de 1990 –cuando China empezaba su meteórico ascenso y se daba de frente con las ganancias que genera participar del orden económico occidental- los globalistas y las escuelas más soft tuvieron su gran momento de auge; mientras que a medida que China ha ido consolidando su poder el realismo y las tendencias más asertivas han encontrado un lugar de preeminencia en el debate. El estudio del ascenso chino en su versión menos inmediata debe, por lo tanto: a) tener una postura clara acerca de las consecuencias que impone la estructura sobre los grandes estados; b) generar una buena teoría sobre la dinámica de ascenso y descenso entre potencias y la relación de éstas con el resto del sistema; y c) hacer una detenida búsqueda de las lecciones (desde luego no de manera determinista) que la Historia de las relaciones entre-estados -y entre otros tipos históricos de unidades políticas- pueden proveer para tornar asequible un mejor entendimiento de lugar que China va a ocupar en el siglo XXI. (1) En su clásico trabajo, Man The State and War, Kenneth Waltz sentaba este punto: "The third image (estructura) describes the framework of world politics, but without the first and second images (individual y doméstica) there can be no knowledge of the forces that determine policy." (p. 238)(2) Ver: Fewsmith, Joseph, China Since Tiananmen: The Politics of Transition, Cambridge University Press, Cambridge, 2001(3) No sería difícil hacer un peralelismo con gran parte del pensamiento estadounidense hasta la guerra de 1898 con España.(4) Debates que por cierto no suelen ser demasiado apacibles: "For Chinese, it is quite jarring to all of a sudden be confronted with a whole new set of questions and external demands about China's international status, roles, and responsibilities." (p. 9) *Profesor Depto. Estudios Internacionales. FACS - Universidad ORT Uruguay. MA en Estudios Internacionales, Universidad Torcuato Di TellaE-mail: gcastro@sas.upenn.edu
Author's introductionThis article examines the process of social differentiation in the context of sex, gender and sexuality, providing insight into the ways in which all three rely on mutually exclusive and dichotomous categories. Intersexuality, transgender and bisexuality are all exceptions to these boxes and the boundaries around them that can call our categorizations and the decisions we make based upon them into question. Given that social inequality and stratification rely on our ability to make clear distinctions between categories (or boxes, as conceptualized here), the existence of individuals, experiences and identities that cross these boundaries problematizes the persistence of inequality.Author recommendsHere I focus on monographs and edited volumes rather than articles. Many of the chapters in these books began life as journal articles. When examining issues related to intersexuality, transgender and bisexuality, it is important to give voice to individual experiences rather than relying solely on 'expert' accounts by outsiders. These recommendations reflect a mix of scholarly approaches (empirical and theoretical) and narratives.Baumgardner, Jennifer. 2007. Look Both Ways: Bisexual Politics. New York: Farrar, Straus and Giroux.Known for her third‐wave feminist work with co‐author Amy Richards, Baumgardner writes here about her experiences as a bisexual woman. She does a fine job of situating her experiences in a broader social and cultural context, offering a nice mix of the personal and the political. This book is an excellent example of the potential of theoretically informed memoir.Fausto‐Sterling, Anne. 2000. Sexing the Body: Gender Politics and the Construction of Sexuality. New York: Basic Books.As a pioneer among biologists questioning the dichotomy between male and female, Fausto‐Sterling challenges us to question our most basic assumptions about sex, gender and sexuality. In this book, she provides both an historical and a biological/medical perspective on the key issues. Her book is an excellent resource for social scientists who may feel ill‐prepared to answer their students' questions about natural‐science perspectives.Hutchins, Loraine and Lani Kaahumanu, eds. 1991. Bi Any Other Name: Bisexual People Speak Out. Los Angeles, CA: Alyson Books.This book of narratives was one of the first to give voice to the diverse experiences of bisexual people. Students reading this book will hear the stories of bisexual women and men, people of different races and religions, making sense of their experiences living outside the conventional boxes of sexuality.Kessler, Suzanne J. 1998. Lessons from the Intersexed. New Brunswick, NJ: Rutgers University Press.Kessler was doing research (talking to physicians, parents of intersexed children and intersexed adults) on these issues before they even appeared on most people's radar. This book examines key questions related to intersexuality, including the 'medical management' that has become so controversial. Kessler includes a glossary of terms that many readers will find useful.Meyerowitz, Joanne. 2002. How Sex Changed: A History of Transsexuality in the United States. Cambridge, MA: Harvard University Press.Historian Meyerowitz provides a detailed overview of the social and cultural development of transsexuality in the United States during the twentieth century. She includes the perspectives of transgendered individuals themselves, as well as the wide‐ranging views of others involved in the debate, from doctors, journalists and lawyers to feminists and gay‐rights advocates.Nestle, Joan, Clare Howell and Ricki Wilchins, eds. 2002. GenderQueer: Voices from Beyond the Sexual Binary. Los Angeles, CA: Alyson Books.This volume of narratives written by people who identify as somehow differently gendered offers students windows into the day‐to‐day lives of people living outside the boxes and on the boundaries. Paired with academic accounts that offer theoretical and conceptual information, this book will show students what it means to live beyond conventional categories – both the pain and the joys of such existences are on display here.Preves, Sharon E. 2003. Intersex and Identity: The Contested Self. New Brunswick, NJ: Rutgers University Press.As one of the first studies to provide first‐person accounts of the experiences of intersexed people, Preves's book offers incredible insights into the consequences of how our society has reacted to intersexuality. Intersex and Identity is also a fine piece of sociology, integrating medical sociology, sociology of gender and the social psychology of Erving Goffman into a compelling theoretical perspective.Rust, Paula C. Rodriguez, ed. 2000. Bisexuality in the United States: A Social Science Reader. New York, NY: Columbia University Press.Rust brings together 30 articles that provide a variety of perspectives on bisexuality, many of them her original contributions to this literature. Anthologies like this one provide an important service, offering overviews of a variety of topics and gathering diverse perspectives in one volume.Serrano, Julia. 2007. Whipping Girl: A Transsexual Woman on Sexism and the Scapegoating of Femininity. Emeryville, CA: Seal Press.Transwoman Serrano provides a compelling account that links our culture's responses to transgender individuals (especially transwomen) to its negative valuation of femininity. Some of what she argues is sure to be controversial; but she examines issues like 'cissexual privilege' (i.e. privileges afforded to those people who do 'normal' genders) as no one else has.Stryker, Susan and Stephen Whittle, eds. 2006. The Transgender Studies Reader. New York, NY: Routledge.While a bit heavy on humanities perspectives, this volume provides an invaluable resource on transgender issues. It gathers important historical documents as well as contemporary perspectives by and about transgender people. Everything from Janice Raymond's infamous diatribe against transwomen to Gayle Rubin's call for feminists to accept and celebrate gender diversity is included here.Online materialsBisexual Resources Center http://www.biresource.org/ This website provides links to 'all things bisexual.' From resources to information about events and conferences to links to bi and bi‐inclusive groups around the world, it can all be found here. Through virtual storefronts, one can purchase books, art and the newest edition of the Bi Resource Guide. Links to 'sibling sites' provide users with access to even more information.Intersex Society of North America website http://www.isna.org/ Intersex Society of North America (ISNA) was one of the first organizations to bring intersexed people together and work to protect their rights. Their site includes a list of frequently asked questions; a section on intersexuality and the law; a library of bibliographies, books and videos; and a section on intersex in the news that also documents mass media portrayals of intersexuality. Note that, in an attempt to get people to rethink the concept of intersexuality, ISNA has started to use the term 'disorders of sexual development.'Trans‐Academics.org website http://www.trans‐academics.org/ This website is a project of the Association for Gender Research, Education, Academia & Action (AGREAA). It provides a reference library, educational materials (including documents on terminology and syllabi), a document for those considering doing research with transgender subjects, links to academic transgender studies programs, and a list of community announcements. Approximately twenty syllabi are posted here.TransBiblio: A Bibliography of Print, AV and Online Resources Pertaining to Transgendered Persons and Transgender Issues http://www.library.uiuc.edu/wst/Transgender%20Bibliography/transbiblio.htm One of the first links on this page is to a list of transgender definitions. Many versions of such a list exist on the Web. Such lists are an important resource for students: most transgender terms are new to them and it helps to have a list to keep referring back to; definitions also provide a good starting point for discussion of relevant issues (e.g., names, pronouns and language). This website indexes: films, autobiography/biography/interviews, cultural and historical studies, other directories and bibliographies, fiction/poetry/drama, literary and cinematic studies, periodicals and journals, photographic and pictorial works, and other websites and online resources. It includes articles on cross‐dressing, gender identity and expression, intersexuality, legal and employment issues, medical and health issues, psychology and counselling, public policy, religion/ethics/spirituality, theory and politics, and transsexualism (general, female‐to‐male and male‐to‐female).FilmsThere are a number of feature films about transgender and bisexual topics, some better than others. Boys Don't Cry (Kimberly Peirce, 1999) and Transamerica (Duncan Tucker, 2005) provide much material for discussion. Note that Boys Don't Cry is very violent at the end (it depicts the rape and murder of Brandon Teena and is based on a true story). Chasing Amy is one of the few feature films that provides a complex portrait of bisexuality. Here are a few documentaries to consider. Hermaphrodites Speak (Cheryl Chase, 1997, 30 minutes)The camera work leaves something to be desired and the voices are sometimes difficult to hear – but this is a film that should not be missed. A small group of intersexed people gathered at the first Intersex Society of North America conference to talk about their experiences. They sit together outside on a blanket, talking matter of factly and compellingly about their lives. (Available for purchase at ISNA website.) No Dumb Questions (Melissa Regan, 2001, 24 minutes)This short film documents the experiences of a family (mother, father and three daughters, ages 6, 9 and 11) who has learned that Uncle Bill is becoming Aunt Barbara. The focus is on the reactions of the various family members; Barbara appears only briefly (but significantly, as this is the first time the family has seen her as a woman) in the film. The different reactions of the daughters provide much material for class discussion. (Available for purchase from various outlets, including nodumbquestions.com.) Southern Comfort (Kate Davis, 2001, 90 minutes)Transman Robert Eads is dying from ovarian cancer. This film documents his life and family, providing a compelling portrait of the failure of the medical profession to provide care to transgender individuals and of the creation of support networks by trans people. Of all the films I have ever shown in a class, none has outraged my students more than this one. It does an excellent job of showing the daily lives of transgender folks and documenting their loves and struggles. (Available for purchase from various outlets.)Sample syllabus Topics for lecture and discussion Week I: Making Sense of Sex, Gender and Sexuality Reading:Connell, Robert William. 2002. 'Difference and Bodies.' Pp. 28–52 in Gender. Malden, MA: Polity Press.Jackson, Stevi. 2005. 'Sexuality, Heterosexuality and Gender Hierarchy: Getting Our Priorities Straight.' Pp. 15–37 in Thinking Straight: The Power, the Promise and the Paradox of Heterosexuality. New York, NY: Routledge.Johnson, Allan. 2005. 'Ideology, Myth, and Magic: Femininity, Masculinity and "Gender Roles".' Pp. 78–98 in The Gender Knot: Unraveling our Patriarchal Legacy (revised and updated edition). Philadelphia, PA: Temple University Press.Lorber, Judith. 1994. '"Night to His Day": The Social Construction of Gender' and 'Believing Is Seeing: Biology as Ideology.' Pp. 13–54 in Paradoxes of Gender. New Haven, CT: Yale University Press. Weeks II–III: Beyond Dichotomies The Social Construction of Sex Reading:Fausto‐Sterling, Anne. 2000. 'The Five Sexes, Revisited.'The Sciences 40: pp. 18–23.Preves, Sharon E. 2003. 'Beyond Pink and Blue.' Pp. 1–22 in Intersex and Identity: The Contested Self. New Brunswick, NJ: Rutgers University Press. The Social Construction of Gender Reading:Dozier, Raine. 2005. 'Beards, Breasts and Bodies: Doing Sex in a Gendered World.'Gender & Society 19: 297–316.Lucal, Betsy. 1999. 'What It Means to Be Gendered Me: Life on the Boundaries of a Dichotomous Gender System.'Gender & Society 13: 781–797. The Social Construction of Sexualities Reading:Ault, Amber. 1999. 'Ambiguous Identity in an Unambiguous Sex/Gender System: The Case of Bisexual Women.' Pp. 167–185 in Bisexuality: A Critical Reader. New York, NY: Routledge.Clausen, Jan. 1999. 'Introduction.' Pp. xv–xxix in Apples and Oranges: My Journey through Sexual Identity. Boston. MA: Houghton Mifflin.Putting It All Together ...Reading:Lucal, Betsy. 2008. 'Building Boxes and Policing Boundaries: (De)Constructing Intersexuality, Transgender and Bisexuality.'Sociology Compass 2: 519–536, DOI: 10.1111/j.1751-9020.2008.00099.x.Etc ...Focus questions
What are some ways in which our society supports the idea that sex, gender and sexuality each comprise two mutually exclusive categories? In other words, how do we contribute to building the boxes that Lucal discusses? Think of an experience from your own life that was a result of people (perhaps yourself) policing the boundaries of the sex, gender or sexuality categories. Describe this experience (its context, your reaction, etc.). How did it feel to be policed in this way? How does 'policing' relate to the concept of norms? Imagine that you are the parent of an infant born with an intersexed condition. What would you do? What are the pros and cons of medical and surgical intervention? How do these considerations relate to the concept of boxes and boundaries? Consider a day in the life of a transgendered person, from waking up in the morning to going to bed at night. List all the times throughout the day when this person will be expected to place themselves in one of the gender boxes. Reflect on your list: What would a day in this life be like? Make a list of stereotypes of and slang terms for bisexuals, gays and lesbians (together and separately) and heterosexuals. How are these lists similar and different? How do these lists relate to the idea of boxes and boundaries?
Seminar/project idea Individual project: considering the wider social context Choose a social institution (e.g. family, education, mass media, religion, health and medicine) related to sex, gender and sexuality. Within that social institution, choose a narrower topic (e.g. access to health care, having and raising children, sitcom images). Do some research on how this specific topic relates to the lives of intersexed, transgender and bisexual individuals. Prepare an oral presentation for your class in which you compare and contrast the issues facing these three groups in the context of this topic. (Keep in mind, of course, that individuals might be members of more than one of these groups.) How are the issues facing each group in this context similar? How are they different?
Putu Yulita Ayu Werdhaningrum D3 – Business English, Faculty of Languages and Arts, University State of Surabaya, hyoelita@yahoo.co.id Abstract UPT Aneka Industri dan Kerajinan Surabaya is a technical services unit that can carry out the promotion and development of SMEs and Human Resources through technical training in the field of management, technology, process, production, standardization, environmental, and information. UPT Aneka Industri dan Kerajinan Surabaya has the aim to improve the performance of the technical implementation of various industrial units and crafts as well as developing human resource to support the competitiveness of the global market. In support of all the aim of the UPT, the researchers looked at the role of leadership to participate in the process of developing the performance of the craftsmen. Therefore, researchers are trying to see and understand firsthand how the leadership role to improve the performance of the craftsmen and what the response generated afterwards. Through the process of making this final assignment, the author can know that leadership is very supportive to improve the performance of the craftsmen. And by conducting job training, participated in various exhibitions, and provide counseling and guidance on a variety of crafts has given quite satisfactory results for the craftsmen in preparation to launch a new world in opening a small business and can also be one way to reduce unemployment in Indonesia. Keywords: Leader, Managerial Skill, Craftsmen. Introduction High unemployment in Indonesia, including the city of Surabaya. It then becomes a reference for policy actors seek alternative employment for others to absorb the available labor. Entrepreneurship is one alternative that can provide solutions to these problems. As of 2009, the number of unemployed in Indonesia as many as 3.713 million people, higher than the desired target of government at the level of 2.38 million people (Kompas, 2009). In addition, until 2007, there were 740,206 unemployed college graduates. This proves that the field work in Indonesia is very small while the number of graduates each year continues to grow, Eddy Suryanto Soegoto, 2010. Entrepreneurship in the goods sector is economic artery in big cities like Surabaya. The high increase of population, resulting in the need for goods is also increasing rapidly. The problem becomes more complex due to the time available did not allow the public to be able to do all the priority needs at once. Bids will need items that instantly becomes an option. According Ritonga (2011), unemployment is mainly due to the problem of unskilled labor and skilled. The company prefers candidates who already have the skills or expertise. The issue is very relevant in our country, given the large numbers of unemployed are people who do not have the skills or expertise. The causes of unemployment are very visible from the complaint that the lack of skills in a person. The lack of confidence in one's soul, lack of interest and lack of socializing with others is also very influential in the intensity rising unemployment. It also agrees with Drs. Sudrajad, MM. (2011) who said "Cause Unemployment in Indonesia is the lack of desire to work, lack of skills and have thoughts just want to be an employee." This should be addressed with all efforts possible, because the average company today want and need employees who have the skill and expertise. Strengthening small and medium business sector is one of Indonesia's development policy. SMEs have the ability to survive in times of economic crisis gripping the country. At great effort faltered storm knocked down the financial crisis, the SME sector is able to give breath to the nation's economy. On this basis then arise initiative on craftsmen, to be able to meet those needs, by following the guidance and development by implementing the rules or ordinances of a leader who is really to improve the performance skills of a craftsman and judge it as something that is fairly decent to undertake entrepreneurial activities. Therefore, this is the reason why the researcher write about the efforts of a craftsman in business by implementing the rules of a good leader to improve their skills. In this case why the writer discuss this issue in order to make a useful input for all beginner craftsmen in Indonesia in order to become a successful craftsman and can open their own business field and in order to reduce the value of unemployment in Indonesia, especially in Surabaya. In the discussion of this material writer took guidance on UPT Aneka Industri dan Kerajinan Surabaya. Because according to the writer here is one of the features of a good government and the right to develop one's own skills to become a craftsman by implementing the rules of a successful leader as well. And in this case, the craftsmen also want to improve the quality and quantity of a craftsman in Indonesia. And with the application is expected to be more able to produce more young craftsmen who are talented and can create new business field and to reduce unemployment in Indonesia. By conducting training to improve the skills of a person more likely to get jobs than those who do not. This is because companies prefer to hire people with the skills, so do not bother to practice again. And can even be a great opportunity to expand the opening of a new business pitch. This is also one way to overcome the educated unemployment is mostly done by the government, AnneAhira (Social and Cultural Rights, 2012). Based on the research, the objective of the study are : To describe the implementation of leadership role, To implementation of leadership role of the craftsman, To analyze the craftsmen respond after the implementation of leadership role. The researcher hopes this study can give contribution to the student, craftsmen, University, the institution and for the readers. For the student it can be provide new insights about the real world of work to students in the field of trade and industry and can prepare themselves before entering the world of work firsthand. For the Craftsmen to be a reference to become a successful entrepreneur by implementing the rule of a leader. For the University as input to evaluate the Extend to which the curriculum has been implement in accordance with requirements of skilled manpower in the field. For the Institution as a media to open up new business opportunities as an example for students. For the Readers can provide the information needed by the reader. Definition of Leadership Leadership is a person or a leader who can build the subordinates especially in this case is a craftsman to craftsmen to become a more developed and has a broad view of creativity in him. By applying the concepts and meaning of fostering a craftsman can be expected to be a key new birth craftsmen talented and have high creativity. A leader in this regard should be always trying to develop the talents of the craftsmen gradually and regularly which lead to the desired goals or objectives. Leaders and leadership can be approached from different angles (Thoha, 1986:3). Each approach will bear different meanings with other approaches. Leaders and leadership needed by humans due to the advantages and disadvantages possessed by each human being. The leader is a person who has certain skills that can influence their followers to cooperate towards the achievement of predetermined objectives. The ideal leader is a dream for every person, because that's what leaders will bring forward-pullback of an organization, institution, company, state and nation. Surely the soul of a leader must have good soul of leadership that has been described in the above basic concepts and leadership should not be viewed as a facility for control, but meant as a sacrifice that must be carried out as well as possible. Leadership is also not arbitrary to act, but the power to serve and protect and do the fairest. Miftha Thoha in his book Organizational Behavior (1983:255) leader is someone who has the ability to lead, it means having the ability to influence another person or group without regard to the form of reason. Kartini Kartono (1994:33) the leader is a person who has the skills and strengths in particular skills and strengths in one area, so he was able to influence others to jointly carry out certain activities, for the achievement of one or more goals. Concept of Leadership The basic concept of the soul of leadership by Mr. Athoenk's (2010): Leadership is a force that flows in a way that is not known to the leader of the disciples, encouraging his followers to be mobilized on a regular basis to the point that formulated. Working towards goals and achievements provide satisfaction for leaders and followers. Leadership is also coloring and colored by the place, the environment and climate in which it serves. Leadership does not work in an empty room, but the atmosphere created by the various elements. Leadership is always active, it could change in rank, intensity and extent. Leadership works according to the principles, tools and methods are defined and fixed. Leadership Function According to Yuki (1998) the function of leadership is trying to influence and direct the employees to work hard, have high morale and high motivation to achieve organizational goals. This is primarily tied to the function of regulating the relations between individuals or groups within the organization. Craftsmen Subject (actor) and object in every handicraft industry development program. People who work to make craft items or people who have specific skills related to the craft. These items are not made by machines, but by hand so often called handicraft items. Craftsman is a professional who works consistently high quality, "as an actor he was a perfect craftsmen". Craftsmen create great skill in the manual arts. Craftsmen also called creator, which means people who grow or make or create things. The Relationship between Leadership and Craftsmen In this case the role of a leader is also very important and participate in fostering and development by conducting training and exhibitions the work of craftsmen. And may provide a strategy to cultivate the efforts of craftsmen. It is expected that the craftsmen also have the soul of a leader in developing a business. It is also stated by Ari Setiawanan (2011) in his personal blogger states "Leadership is the process of influencing or give examples of leaders to followers in an effort to achieve organizational goals. Natural way to learn leadership is to "do it in the workplace" with practices like apprenticeship in a skilled artist, craftsman, or practitioner. In this connection, the expert is expected as part of its role providing teaching / instruction ". Discussion about leaders and leadership as well as its influence on a craftsman in general explains how to be a good leader, and a style that suits the nature of leadership and what conditions need to be possessed by a good leader. Nevertheless it is still difficult to implement in full, so that in practice only a few leaders are able to perform well and the leadership to bring his followers to the desired state. The conclusion is that the performance can be improved either craftsmen, company or institution requires a good leader. Performance can be affected craftsmen of how leaders motivate, leadership style, giving implementation skills of the craftsmen, performance planning, and human resource management policies. Someone craftsmen who satisfied the leadership of the head or leader, will show a good attitude and strive earnestly perform their duties as the reciprocal of the leaders and organizations that have given him satisfaction. If the quality of work improved craftsmen, will have an impact on the quality of earnings in a personal effort to open his business. Leadership positive influence in improving the performance of craftsmen, craftsmen positive influence on the performance of the work of art. With so very obvious that the relationship between the two closely related and have a positive impact for both parties. RESEARCH METHODOLOGY Research activities will not regardless of where the data is the raw material of information to provide a specific description of the object of research. Data are facts collected by researchers for the purpose of solving the problem or answer the research questions. Research data can come from a variety of sources collected by using a variety of techniques during the course of the study. Based on the source, research data can be grouped into two types of data qualitative research and quantitative research data. In this research, entitled "The Implementation of Leadership Role in Improving Managerial Skill of Craftsmen in UPT Aneka Industri dan Kerajinan Surabaya". Based on the question "How does the implementation of leadership role in improving managerial skill of craftsmen? And How does the craftsmen respond after the implementation of leadership role?" so this research used qualitative research. Qualitative data is data that collected by means of a process that saw the object of research. Such data over see the process rather than the result because it is based on a description of the process and not on mathematical calculations. Data collection techniques include observation, interviews, literature reviews, etc. It also agrees with Cahya Suryana (2010:115) which says the data is qualitative data in the form of words, not in the form of numbers. Qualitative data obtained through a variety of data collection techniques such as interviews, document analysis, the discussion focused or observations that have been set forth in the notes field (transcript). Other forms of qualitative data was obtained through shooting images or video recordings. In this research the researcher conducted research in UPT Aneka Industri dan Kerajinan Surabaya. UPT is Technical Services Unit are carrying out promotion and development of Small and Medium Industries (SMEs) and the Human Resources or business through Technical Training in the field of Management, Technology, Production Process, Standardization, Environment and Information. UPT Aneka Industri dan Kerajinan Surabaya is located on Jl. Pagesangan II / 38-42 Surabaya. In this place has two training rooms, each for a capacity of 40 people, has 10 bedrooms for 40 craftsmen, and other facilities provided. The writer believe this place highly qualified resource persons and trusted to get info on how the implementation of leadership role of the craftsmen to improve their performance and other info needed writer. In this case the implementation of leadership role is expected to improve the managerial skills of the craftsmen and to cultivate leadership skills and can teach it back to the new craftsmen later. In improving the performance of the craftsmen, the researcher often do see education and training, held an exhibition to the work of the craftsmen, and attend job training activities in the field of craft in UPT. Therefore the role of leadership is needed to manage and cultivate the managerial skills of the craftsmen. The role of leaders build skills one must master thriving. This is the next level of the management skills pyramid. Someone who must master personal development. This is the level of management skills, which shows the skills a person must master to be successful and show how management skills build on each other toward success. These are the basics that made the role of a leader for the management skill craftsmen: Plans Set Direct Control Motivation Conducting Training and Coaching The direct involvement of leader In this study the data of things that can be applied by craftsmen is the attitude of leadership, responsibility, caring and discipline. All that can be applied when crafting artisan training, opened the exhibition and even open their own craft business. Which was all the training can provide the knowledge and skills in the use of natural materials as craft materials. Preparing artisans to improve their skills through training and creative design products. Facilitate in developing its business so as to improve the competitiveness of products in the local and international markets. By implementing a leadership role in the managerial skill craftsmen are expected to increase knowledge of the design and color combination to make crafts. Craftsmen can transfer the new knowledge gained to other craftsmen and all those who would learn a new craftsmen. Craftsmen can be more creative in making other handicrafts. RESULT AND DISCUSSION This chapter will analyze the data that has been collected. The purpose of analyzing the data is to answer the questions of the researcher. As mentioned in the first chapter, "How does the implementation of leadership role in improving managerial skill of craftsmen?" and "How does the craftsmen respond after the implementation of leadership role?". The subject in this research are the craftsmen. From sources that the authors could have about ±30 craftsmen who are doing the implementation and development of skill. In this research the author prefers the craftsmen making plaiting and ceramic or gypsum. The Implementation of Leadership Role in Improving Managerial Skill of Craftsmen In this case the data subject can be applied by craftsmen is the attitude of leadership, responsibility, a sense of caring and discipline. All that can be applied when artisans craft training, opened the exhibition and even opened his own craft business. Which is the training it can provide all the knowledge and skills in the use of natural materials as craft materials. Preparing crafters to enhance the capabilities and skills through creative design products. Facilitate in developing its business so as to improve the competitiveness of products in the local and international markets. With the moral support and provide the necessary facilities, providing motivation, conduct training and job fairs for the efforts of craftsmen also a way to improve the performance of the leader of the craftsmen. Here are some ways to improve the performance of the craftsmen: Guide and cultivate prospective new employers that will be developed into an independent businessman. Given coaching or income. Given technical training. Examples given creative woven design, gypsum, and ceramics. Held the exhibition of the craftsmen. The purpose of these activities is intended to: Improve the skills of the craftsmen, To foster the craftsmen in order to thrive, That the craftsmen more creative, Can give entrepreneurs insight, To support the welfare and craftsmen, Fostering the craftsmen to be independent and get satisfactory results, Mental strengthen the craftsmen to become a successful entrepreneur, as a successful entrepreneur should require struggle and sacrifice. The Craftsmen Respond after the Implementation of Leadership Role Subject (actor) and object in every handicraft industry development program. People who work to make craft items or people who have specific skills related to the craft. These items are not made by machines, but by hand so often called handicraft items. Craftsman is a professional who works consistently high quality, "as an actor he was a perfect craftsmen". For craftsmen to apply leadership role to improve the managerial skills of the craftsmen is very important because it can help the craftsmen to be able to perform all the activities during the training on the craft. In this case that is the primary motivation is a craftsman wants to be a successful artisans, craft businesses can open and create new jobs to reduce unemployment in Indonesia. CONCLUSION AND SUGGESTION Conclusion The conclusion is that the performance can be improved either craftsmen, company or institution requires a good leader. Performance can be affected craftsmen of how leaders motivate, leadership style, giving implementation skills of the craftsmen, performance planning, and human resource management policies. Someone craftsmen who satisfied the leadership of the head or leader, will show a good attitude and strive earnestly perform their duties as the reciprocal of the leaders and organizations that have given him satisfaction. If the quality of work improved craftsmen, will have an impact on the quality of earnings in a personal effort to open his business. Leadership positive influence in improving the performance of craftsmen, craftsmen positive influence on the performance of the work of art. With so very obvious that the relationship between the two closely related and have a positive impact for both parties. Suggestion The expectations of the craftsmen is that welfare can be much better and can open their own business field by always applying a given leadership roles during a training run. And hopefully this research can be useful for readers to find the information they want to know about the craftsmen can add insight and knowledge. And also can make a new discourse about the craftsmen at UPT Aneka Industri dan Kerajinan Surabaya. REFERENCE Peraturan Gubernur Jawa Timur, 2008, Organisasi Dan Tata Kerja Unit Pelayanan Teknis Dinas Perindustrian Dan Perdagangan Provinsi Jawa Timur, Surabaya. UPT Aneka Industri dan Kerajinan Jawa Timur, 2012, Pembinaan dan Pengembangan Karyawan dan Pengrajin, Jawa Timur, Surabaya. Reh, F. John. 2009. Management Skill. About.com Guide Http//.www.geogle.com.Bisnis dan Kewirausahaan Qibtiyah, Mariyatul. 2008. "PENGEMBANGAN USAHA SENTRA PENGRAJIN BATIK". Malang: UIN. Reh, F. John. 2009. Management Guide. About.com Guide. It's retrieved from http://management.about.com/bio/F-John-Reh-229.htm http//.www.geogle. com.What is Leadership Drs. Sudrajad, MM. 2011. Kiat Mengentaskan Pengangguran dan Kemiskinan melalui Wirausaha. Bumi Aksara Athoenk's. Mr. (2010) Konsep Jiwa Pemimpin / Leadership. http://athoenk46.wordpress.com/?s=konsep+jiwa+pemimpin Zahra. Fatimah. Opinion Blog Unemployment, 2012. Universitas Gunadarma: Jakarta. It's retrieved from http://fzahrah.blogspot.com/ Smith. Nasuha. 2011. Teori Dasar Kepemimpinan. It's retrieved from http://nasuhasmith13.blogspot.com/2011/03/teori-dasar-kepemimpinan.html Wiradi. Dewa. 2012. Definisi Kepemimpinan Menurut Para Ahli dan Dalam Beberapa Kamus Modern Elqorni. Ahmad. 2011. Definisi pemimpin dan kepemimpinan. Emzeth. 2010. Kriteria Seorang Pemimpin from http://www.emzeth.com/2010/11/kriteria-seorang-pemimpin-sejati.html#ixzz1u0ecM9K6 Bahrodin. Deby Putra. 2012. Arti seorang Pemimpin, from http://www.dputra.com/2012/02/arti-seorang-pemimpin.html Setiadi, MKEP. 2011. Konsep Kepemimpinan. Power Point: Jakarta. http://referensi-kepemimpinan.blogspot.com/
Russia's science and technology diaspora is too visible and successful to evade attention from home. However, the public debate in Russia so far has been focused almost exclusively on return migration and on science diaspora, rather than on successful techno-entrepreneurs. The primary objective of the current Chapter is to help to refocus the debate on brain circulation facilitation of business links between high-tech entrepreneurs in diaspora and in home, and for this reason to understand better the current demand in Diaspora for stronger contacts of this kind, as well as identify the existing barriers that hamper such cross-border business contacts. Another objective of our analysis is to identify a number of success stories and key people behind such successes -- so-called overachievers in the diaspora (successful individuals in the position to share their professional success with the business community in the home country). These people may become a core of future diaspora networks that could be instrumental in upgrading the nature of Russia-diaspora cooperation. As experience of other countries suggests, such networks have a potential for supporting various Russia s initiatives in the area of innovation policy, including promotion of early stage venture capital, innovation start-ups and spin-offs.
Issue 24.1 of the Review for Religious, 1965. ; An Instruction'on the Constitution on the Littirgy by the Congregation of Rites 3 Historicity of the Gospels by the Pontifical Biblical Commission 26 The Nature of Religious Authority by Lor~azo Boisvert, O.F.M. 34 Influence of the Superior by Joseph F. Gallen, S.J. 55 Religious .Obedience by J. M. R. Tillard, O.P. 66 Sister Cursillistas by Sitter Elizabeth Ann, O.L.V.M. 87 ~ Administrative Forms by James L O'Connor, S.J. 91 ~ Canadian Religious Conference by Augustine G. Ellard, S.J. 105 Voveo Castitatem by Sister Mary Kieran, S.S.N.D. 112 Survey of Roman Documents 113 ; Views, News, Previews 120 Questions and Answers 131 Book Reviews 143 EDITOR R. F. Smith S.J. ASSOCIATE EDITORS Everett A. Diederich, S.J. Augustine G. Ellard, S.$. ASSISTANT EDITORS Ralph F. Taylor, S.J. William J. Weiler, S.J. DEPARTMENTAL EDITORS Joseph F Gallen, S.J. Woodstock College Woodstock, Maryland 22163 Book Norman Weyand, S.J. Bellarmime School of Theology of Loyola University 230 South Lincoln Way North Aurora, Illinois 60542 Published in January, March, May, July, September, Novem-ber on the fifteenth of the month. REVIEW FOR RELI. GIOUS is indexed in the CATHOLIC PERIODICAL IN-DEX. Volume 24 1965 EDITORIAL OFFICE St. Mary's College St. Marys, Kansas 66536 BUSIlqESS OFFICE 428 E. Preston St. ¯ Baltimore, Maryland 21202 SACRED CONGREGATION OF RITES' An Instruction on the Constitution on the Liturgy AN INSTRUCTION CONCERNING THE CORRECT IMPLEMENTATION bF THE CON-STITUTION ON THE LITURGY~ INTRODUCTION I. The Nature of This Instruction I. Among the first results of the Second Vatican Council there is deservedly included the Constitution on the Sacred Liturgy since it regulates the most excellent part of the Church's activity. It will produce more £ruitful results the more profoundly pastors and the faithful grasp its true spirit and the more deeply eager they are to put it into practice. 2. The Committee for the Implementation o[ the Con-stitution on the Sacred Liturgy, established by the present supreme pontiff Paul VI in his apostolic letter Sacram liturgiara, eagerly and at once began the work entrusted to it of care£ully completing the directives of the Consti-tution and the apostolic letter and of providing for the interpretation and implementation of these documents. 3. Since it is of the greatest importance that from the very beginning these documents should be everywhere properly applied and that there should be removed any * This is an English translation of a document entitled Inter Oecumenici Concilii that was the work of the Committee for the Implementation of the Constitution on the Liturgy and that was is-sued by the Sacred Congregation of Rites on September 26, 1964; the translation was made from the Latin text of the document as given in Acta Apostolicae Sedis, v. 56 (1964), pp. 877-900. Titles and enumerations in the translation are taken directly from the Latin text. ÷ ÷ ÷ Instruction on the Liturgy VOLUME 24, 1965 Congregation o~ Rites REVIEW FOR RELIGIOUS doubts about their interpretation, the Committee at the order of the supreme pontiff has drawn up this present Instruction in which the functions of the conferences of bishops are more clearly defined with regard to liturgical matters, in which some principles expressed in the above-mentioned documents in general terms are explained with more precision, and in which finally some matters that can be put into practice at the present time even before the revision of the liturgical books are permitted or pre-scribed. II. Principles to Be Noted 4. The matters that are singled out as those to be put into practice even now have the aim of making the liturgy correspond more completely to the mind of the Council with regard to the promotion of the active participation of the faithful. Moreover, the general renewal of the sacred liturgy will be accepted by the faithful more readily if it proceeds gradually and by stages and if it is proposed and ex-plained to them by their pastors through an appropriate catechesis. 5. Nevertheless, the first thing that is necessary is that all should be convinced that the Constitution of the Sec-ond, Vatican Council concerning the sacred liturgy does not intend merely to change liturgical forms and texts; it rather intends to stimulate that formation of the faith-ful and that pastoral activity which considers the sacred liturgy both as a summit and a fountain (see the Con-stitution, article 10). The changes in the sacred liturgy that have been so far introduced as well as those that will be introduced later are directed toward this goal. 6. The importance of this pastoral activity that is to be centered around the liturgy stems from the fact that there is to be a living expression of the paschal mystery in which the incarnate Son of God, made obedient even to the death of the cross, is so exalted in His Resurrection and Ascension that He shares with the world the divine life by which men, being dead to sin and conformed to Christ, "should no longer live for themselves but for him who for their sake died and was raised to life" (2 Cor 5:15). This takes place through faith and the sacraments of faith; that is, especially through baptism (see the Con-stitution, article 6) and the sacred mystery of the Eucha-rist (see the Constitution, article 47), the focal point of the other sacraments and of the sacramentals (see the Con-stitution, article 61) as well as of the cycle of celebrations by which the paschal mystery of Christ is unfolded in the Church throughout the year (see the Constitution, articles 102-107). 7. Hence, although the litu.¢gy does not exh~iust all the activity of the Church (see the Constitution, article 9), great care should nevertheless be taken that pastoral work be duly linked with the sacred liturgy and that at the same time pastoral-liturgical activity be exercised not as though it were a separate and self-withdrawn thing, but in intimate union with other pastoral work. Moreo;cer, there is special need that a close union should flourish between the liturgy and catechesis, re-ligious education, and preaching. III. The Hoped-for Results 8. Accordingly, bishops and their helpers in the priest-hood should increasingly center their entire pastoral min-istry around the liturgy. In this way through a perfect participation in the sacred celebrations the faithful will derive a fuller share in the divine life; and, havin.g be-come the leaven of Christ and the salt of the earth, they will proclaim this life and communicate it to others. CHAPTER I SOME GENERAL NORMS I. The Application of These Norms 9. Although they are concerned only with the Roman rite, the practical norms found in the Constitution or in this Instruction as well as the matters that are permitted or prescribed by this same Instruction even now before the revision of the liturgical books may be applied to other Latin rites, the provisions of law being observed. 10. The matters that are entrusted in this Instruction to the competent territorial authority can and should be put into effect only by that authority through its legiti-mate decrees. In each individual case, however, the time and circum-stances in which these decrees begin to take effect should be determined with allowance always made for a reason-able period of suspension during which the faithful can be instructed in and prepared for their observance. II. The Liturgical Formation of Clerics (Constitution, articles 15-16 and 18) 11. With regard to the liturgical formation of clerics: a) In theological faculties there should be a chair of liturgy so that all the students may receive a due liturgi-cal formation; in seminaries and religious houses of study local ordinaries and major superiors should see to it that as soon as possible there is a special and properly pre-pared teacher for the course in the liturgy. b) Teacherswho are put in charge of the liturgy course ,4. '4" Instruction on the Liturgy VOLUME 24, 1965 5 are to be prepared as soon as possible in accord with the norm of article 15 of the Constitution. c) For the further liturgical formation of clerics, es-pecially of those who are already working in the vineyard of the Lord, pastoral-liturgical institutes should be con-ducted as opportunity allows. 12. The liturgy is to be taught for an adequate period of time to be indicated in the curriculum of studies by the competent authority, and the method used in its teaching should be an appropriate one in accord with article 16 of the Constitution. 13. Liturgical services are to be celebrated as perfectly as possible. Accordingly: a) The rubrics are to be carefully observed and the ceremdnies should be performed with dignity under the diligent watchfulness of the superiors and after necessary practices have been had beforehand. b) Clerics should frequently perform the functions of their order; that is, those of de,acon, subdeacon, acolyte, lector, and in addition those of commentator and cantor. c) Churches and o~atories, the sacred furnishings in general, and the sacred vestments should be examples of genuine Christian art, including contemporary Christian art. Congregation ol Rites REVIEW FOR RELIGIOUS 6 IlI. The Liturgical Formation of the Spiritual Life of Clerics (Constitution, article 17) 14. In order that clerics may be formed to a full par-ticipation in liturgical services and to a spiritual life de-rived from them and able to be later communicated to others, the Constitution on the Sacred Liturgy is to be put into full effect according to the norms of the docu-ments of the Apostolic See; and towards this end there should be a unanimous and harmonious collaboration on the part of all superiors and teachers. An adequate intro-duction to the sacred liturgy should be pro;tided for clerics by the recommendation of books on the liturgy, especially those which treat of it under its theological and spiritual dimensions, which books should be available in the li-brary in sufficient quantity; by meditations and confer-ences which are chiefly derived from the source of Sacred Scripture and of the liturgy (see the Constitution, article 35, 2); and by common exercises that are in accord with Christian custom and usage and which fit in with the various seasons of the liturgical year. 15. The Eucharist, which is the center of the entire spiritual life, should be celebrated every day, use being made of the various and appropriate forms that best cor-respond to the condition of the participants (see the Con-stitution, article 19). On Sundays, however, and on other major feast days a sung Mass should be celebrated with the participation of all who are in the house; there should be a Homily and as far as possible there should be the sacramental Communion of those who are not priests. Moreover, after the new rite of concelebration has been authorized for public use, priests may concelebrate, especially on the more solemn feasts, when the welfare of the faithful does not require their individual celebration. It is desirable that at least on the greater feast days the seminarians should participate in the Eucharist assem-bled around the bishop in the cathedral church (see the Constitution, article 41). 16. It is most fitting that clerics, even if they are not yet bound by the Divine Office, should engage in a daily and common recital or singing of Lauds in the morning as morning prayer and at evening of Vespers as evening prayer or of Compline at the end of the day. As far as possible, superiors themselves should participate in this common recitation. Moreover, in the order of the day sufficient time for saying the Divine Office should be pro-vided for clerics in sacred orders. It is desirable that at least on major feast days the seminarians should chant Vespers in the cathedral church when this is opportune. 17. Exercises of piety, regulated by the laws or customs of a given place or institution, should be held in honor. Care should be taken, however, especially if they are done in common, that they are in harmony with the sacred liturgy according to the intention of article 15 of the Constitution and that they take consideration of the seasons of the liturgical year. IV. The Liturgical Formation o] Members o[ the States of Perfection 18. What was said in the preceding articles about the liturgical formation of the spiritual life of clerics should also be applied with due adaptation to the members, whether men or women, of the states of perfection. V. The Liturgical Education o[ the Faithful (Constitu-tion, article 19) 19. Pastors of souls should earnestly and patiently strive to carry out the directives of the Constitution about the liturgical education of the faithful and about the foster-ing of their active participation, internal and external, "in accord with their age, condition, type of life, and degree of religious background" (Constitution, article 19).oThey should be especially concerned with the litur-gical education and the active participation of those who are members of religious associations of the laity since it is the latter's duty to share in the life of the Church in a 4. 4. 4. Instrt~tion on the Liturgy VOLUME 24, 1965 ÷ Congregation oJ Rites REVIEW FOR RELIGIOUS more intimate xbay and to be of assistance to their pas-tors also in the matter of appropriately fostering the li-turgical life of the parish (see the Constitution, article 42). VI. The Competent Authority in Liturgical Matters 20. The regulation of the sacred liturgy pertains to the authority of the Church; accordingly, no one else should proceed on his own in this matter to the detriment, as often happens, of the sacred liturgy and of its renewal by competent authority. 21. The following pertain to the Apostolic See: to re-vise and approve the general liturgical books; to regulate the sacred liturgy in those things that affect the universal Church; to approve or confirm the transactions and reso-lutions of the territorial authority; and to receive the proposals and petitions of the same territorial authority. 22. It belongs to the bishop to regulate the liturgy within the limits of his diocese in accord with the norms and spirit of the Constitution on the Sacred Liturgy as well as of the decrees of the Apostolic See and of the competent territorial authority. 23. The various kinds of territorial bodies of bishops to which the regulation of liturgical matters pertains in virtue of article 22, § 2 of the Constitution should be understood for the time being to mean: a) either the body of all the bishops of a given country according to the norms of the apostolic letter Sacram liturgiam, number X; b) or the already lawfully constituted body consisting of bishops or of bishops and other local ordinaries of several countries; c) or the body to be constituted with the permission of the Holy See by bishops or by bishops and other local ordinaries of several countries, especially if in the indi-vidual countries the bishops are so few in number that they more profitably convene together from different countries of the same language and of the same culture. If, however, special local circumstances suggest another type of grouping, the matter is to be proposed to the Apostolic See. 24. The following should be called to the above-men-tioned bodies: a) residential bishops; b) abbots and prelates nullius; c) vicars and prefects apostolic; d) permanently appointed apostolic administrators of dioceses; e) all other local ordinaries except vicars general. Coadjutor and auxiliary bishops can be called by the presiding officer with the consent of the majority of those who take part in the body with a deliberative vote. 25. Unless the law provides otherwise for certain places in view of special circumstances there, the convocation of the body should be made: a) by the respective presiding officer in the case of al-ready established bodies; b) in other cases by the archbishop or bishop who has the right of precedence according to the norms of law. 26. The presiding officer, with the consent of the fathers, determines the order of business and opens, trans-fers, prorogues, and closes the session. 27. A deliberative vote belongs tO all who are men-tioned above in number 24, including coadjutor and auxiliary bishops, unless a different provision is expressly made in the document of convocation. 28. For the lawful enactment of decrees a two-thirds majority of a secret vote is required. 29. The transactions of the competent territorial au-thority that are to be submitted to the Apostolic See for approval or confirmation should contain the following points: a) the names of those present at the session; b) a report of the matters that were discussed; c) the results of the voting for each decree. Two copies of these transactions, signed by the pre-siding officer and the secretary of the conference and with the proper seal, should be sent to the Committee for the Implementation of the Constitution on the Sacred Lit- 30. When, however, it is a question of transactions in which there are decrees concerning the use and extent of the vernacular in the liturgy, besides the matters enu-merated in the preceding number, the following must also be sent according to the norm of the Constitution, article 36, § 3 and of the apostolic letter Sacram liturgiam, number IX: a) an indication of the individual parts of the liturgy that are enacted to be said in the vernacular; b) two copies of the liturgical texts in the vernacular, one of which copies will be returned to the conference of bishops; c) a brief statement of the norms on the basis of which the work of translation was made. 31. Decrees of the territorial authority that require the approval or confirmation of the Apostolic See should be promulgated and put into practice only after they have been approved or confirmed by the Apostolic See. 4. + 4. Instruction on the Liturgy VOLUME 24, 1965 9 ÷ ÷ ÷ Congregation o~ Rites REVIEW FOR RELIGIOUS 10 VII. The Office o] Individuals in the Liturgy (Constitu-tion, article 28) 32. Parts which pertain to the schola or the people, if they are sung or recited by them, are not said privately by the celebrant. 33. Likewise, the celebrant does not privately say the Lessons which are read or chanted by the competent min-ister or by the server. VIII. Avoiding Distinction oI Persons (Constitution, ar-ticle 32) 34. Individual bishops or, if it seems opportune, the regional or national conferences of bishops should see to it that in their territories there should be put into prac-tice the 'prescription of the Council that forbids special distinction for private persons or for social classes either in ceremonies or in external display. 35. Moreover, pastors should not neglect to work with prudence and charity to see to it that in liturgical services and especially in the celebration of Mass and the admin-istration of the sacraments and the sacramentals the equality of the faithful is evident even outwardly and further that all appearances of money-making be avoided. IX. Simpli]ication oI Cortain Rites (Constitution, arti-cle 34) 36. In order that liturgical services may be distin-guished for that noble simplicity that is more in harmony with the mentality of our age: a) the bows to the choir b,y the celebrant and the minis-ters should be made only at the beginning and the end of the sacred service; b) the incensation of the clergy, except that of those who have the episcopal character, should be done for all of them together with a triple swing of the censer to each part of the choir; c) the incensation of the altar should be done only at the altar at which the sacred rite is being celebrated; d) the kissing of hands and of objects which are pre-sented or received is to be omitted. X. The Celebration of the Word of God (Constitution, article 35, 4) 37. If in places that have no priest there is no oppor-tunity for the celebration of Mass on Sundays and on holydays of obligation, the celebration of the Word of God should be had according to the judgment of the local ordinary, with a deacon or even a layman, author-ized for this, presiding over the service. The pattern of this celebration should be the same as that of the liturgy of the Word in the Massi ordinarily the Epistle and the Gospel of the Mass of the day should be read in the vernacular with chants, especially from the Psalms, before and between them; if the one who presides is a deacon, there should be a homily; if he is not a deacon, he should read a homily assigned by the bishop or the pastor; and the entire celebration should close with the "common prayer" or the "prayer of the faithful" and the Lord's Prayer. 38. It is fitting, that the celebrations of the Word of God, which are to be encouraged.on the vigils of the more solemn feasts, on some weekdays of Advent and Lent, and on Sundays and feast days, should also resem-ble the pattern of the liturgy of the Word in the Mass, although there is nothing to prevent there being only one Reading. However, when several Readings are to be arranged, in order that the history of salvation may be clearly seen, the Reading from the Old Testament should generally precede the Reading from the New Testament; and the Reading from the Gospel should appear as the climax. 39. In order that these celebrations may be held with dignity and devotion, it will be the responsibility of the liturgical commissions in the individual dioceses to indi-cate and provide suitable aids. XI. Vernacular Translations o[ Liturgical Texts (Con-stitution, article 36, § 3) 40. When vernacular translations of liturgical texts are prepared according to the norm of article 36, § 3, it is expedient that the following be observed: a) Vernacular translations of liturgical texts should be made from the Latin liturgical text. Moreover, the trans-lation of biblical passages should also be in conformity with the Latin liturgical text. although there remains the full possibility of revising the translation, if deemed ad-visable, in the light of the original text or of another clearer translation. b) The preparation of translations of liturgical texts should be entrusted as a special concern to the liturgical commission mentioned in article 44 of the Constitution and in number 44 of this Instruction; and, as far as pos-sible, this commission should be assisted in this by the institute of pastoral liturgy. If, however, such a commis-sion does not exist, the responsibilities for the making of these translations should be given to two or three bishops who should choose persons, including lay persons, expert in Scripture, in liturgy, in biblical languages, in Latin, in the vernacular, and in music; for the perfect vernacular translation of liturgical texts must simultaneously satisfy many conditions. 4. 4. 4- Instruction on the Liturgy VOLUME 24, 1965 11 ÷ ÷ Congregation o~ Rites REVIEW FOR RELIGIOUS c) If the matter requires it, consultation concerning translations should be had with bishops of neighboring regions of the same language. d) In countries with more than one language vernacular translations in each language should be prepared and submitted to the special examination of the bishops con-cerned. e) Provision should be made for the fitting appearance of the books from which the liturgical texts are read to the people in the vernacular so that the very appearance of the book will lead the faithful to a greater reverence for the Word of God and for sacred things. 41. In liturgical services that are celebrated in some places with a congregation of people of another language, especially in the case of a group of emigrants, of members of a personal parish, and of other such instances, it is per-missible with the consent of the local ordinary to use the vernacular language known to these faithful in accord with the extent of use and the translation legitimately approved by a competent territorial ecclesiastical author-ity of that language. 42. New melodies for parts to be sung in the vernacular by the celebrant and the ministers must be approved by the competent territorial ecclesiastical authority. 43. Unless they are opposed to the Constitution, par-ticular liturgical books that were duly approved before the promulgation of the Constitution on the Sacred Lit-urgy as well as indults granted up to that time remain in force until other provision is made by the liturgical re-form as it is completed either in whole or in part. XII. The Liturgical Commission oI the Bishops" Confer-ence (Constitution, article 44) 44. The liturgical commission to be established when opportune by the territorial authority should be chosen, as far as possible, from the bishops themselves; or, at least, it should consist of one or other bishop with the addition of priests who are expert in liturgical and pas-toral matters and who have been specifically named to the commission. It is desirable that the members of this commission should meet several times a year with the consultors of the commission to deal together with the matters at hand. 45. The territorial authority can, if it seems opportune, entrust this commission with the following: a) to conduct research and experimentation according to the norm of article 40, 1) and 2) of the Constitution; b) to promote in the entire territory practical measures by which liturgical matters and the application of the Constitution on the Sacred Liturgy may be fostered; c) to prepare the studies and aids which become neces- sary as a result of the decrees of the plenary body of bishops; d) to o~cially regulate pastoral-liturgical activity in the entire region, to supervise the application of the de-crees of the plenary body, and to report to this body con-cerning all these matters; e) to have frequent consultations and to promote com-mon undertakings with associations of the same region that are concerned with Scripture, catechetics, pastoral, music, and sacred art, and likewise with every kind of religious association of lay persons. 46. The members of the institute of pastoral liturgy as well as the individual experts who are called to help the liturgical commission should not neglect to freely offer their help to individual bishops for the more effective promotion of pastoral-liturgical activity in their territory. XIII. The Diocesan Liturgical Commission (Constitu-tion, article 45) 47. The following pertain to the diocesan liturgical commission under the direction of the bishop: a) to investigate the status of pastoral-liturgical activity in the diocese; b) to execute with care the liturgical matters that have been proposed by competent authority and to be knowl-edgeable about studies and projects that are being under-taken elsewhere; c) to suggest and promote practical projects of every kind that can contribute to the promotion of liturgical matters, especially those that are helpful to the priests already working in the vineyard of the Lord; d) to suggest opportune and progressive stages of pas-toral- liturgical work for individual cases or even for the entire diocese, to recommend or even call upon compe-tent persons to assist priests on occasion in this matter, and to propose suitable means and helps; e) to see to it that projects begun in the diocese for the promotion of the liturgy proceed with the harmonious and mutual assistance of other associations in a way simi-lar to that described for the commission to be formed within the conference of bishops (number 45, e). CHAPTER II THE MYSTERY OF THE EUCHARIST I. The Mass Rite (Constitution, article 50) 48. Until the entire rite of the Mass has been revised, the following should now be observed: a) The parts of the Proper that are chanted or recited by the schola or the people are not said privately by the celebrant. 4. + + Instruction on the Liturgy VOLUME 24, 1965 ]3 ÷ Congregation o] Rites REVIEW FOR RELIGIOUS 14 b) The celebrant can sing or recite the parts of the Ordinary with the people or the schola. c) In the prayers to be said at the foot of the altar at the beginning of Mass, Psalm 42 is omitted. Moreover, all the prayers at the foot of the altar are omitted whenever another liturgical service immediately precedes the Mass. d) At solemn Mass the paten is not held by the sub-deacon but is left on the altar. e) The Secret or the Prayer over the Offerings should be chanted in sung Masses and recited in a loud voice in other Masses. D The doxology at the end of the Canon from the words "Per ipsum" up to "Per omnia saecula saeculorum. R. Amen" inclusively are to be sung.or recited in a loud voice. Moreover, throughout the entire doxology the cele-brant should hold the chalice with the Host in a some-what elevated position, omitting the signs of the cross; and at the end he genuflects only after "Amen" has been answered by the people. g) In low Masses the Our Father may be recited in the vernacular by the people together with the celebrant; in sung Masses it can be sung by the people with the priest in Latin and also, if the territorial ecclesiastical authority shall so decree, in the vernacular to melodies approved by the same authority. h) The embolism after the Lord's Prayer should be sung or recited in a loud voice. i) In the distribution of Holy Communion the formula "Corpus Christi" should be used. While saying these words, the celebrant lifts up the Host a little over the ciborium to show it to the communicant who answers "Amen" and is then given Communion by the celebrant, the sign of the cross with the Host being omitted. I) The Last Gospel is omitted; the Leonine prayers are suppressed. k) It is lawful to celebrate a sung Mass with a deacon only. /) It is lawful for bishops, when necessary, to celebrate a sung Mass in the form used by priests. II. The Lessons and the Chants between the Lessons (Constitution, article 51) 49. In Masses celebrated with the people, the Lessons, the Epistle, and the Gospel are read or sung facing the people: a) during a solemn Mass at the ambo or at the edge of the sanctuary; b) during high Mass and during low Mass, if they are read or chanted by the celebrant, either from the altar or at the ambo or at the edge of the sanctuary as may be more convenient; if, however, they are said or sung by someone else, at the ambo or at the edge of the sanctuary. 50. At non-solemn Masses celebrated with the people, the Lessons and the Epistle together with the chants be-tween them can be read by a qualified lector or server while the celebrant sits and listens; the Gospel can be read by a deacon or by another priest; the one who so reads it says the Munda cot meum, asks for the blessing, and at the end presents the Book of the Gospels for the celebrant to kiss. 51. In sung Masses the Lessons, the Epistle, and the Gospel may be read without chant if they are presented in the vernacular. 52. In reading or singing the Lessons, the Epistle, the chants occurring after these, and the Gospel, the follow-ing procedures are to be followed: a) At solemn Mass the celebrant sits and listens to the Lessons and the Epistle together with the chants between them. After the Epistle has been sung or read, the sub-deacon goes to the celebrant and is blessed by him. Then the celebrant, seated, puts incense in the censer and blesses it; while the Alleluia with its verse is being sung or to-wards the end of other chants that follow the Epistle, he rises to bless the deacon; he listens to the Gospel at his seat, kisses the Book of the Gospels, and, after the Homily, intones~the Creed if it is to be said; when the Creed is finished, he returns to the altar with the ministers unless he is to conduct the "prayer of the faithful." b) In high or low Masses at which the Lessons, the Epistle, the chants that follow these, and the Gospel are sung or read by the minister mentioned in number 50, the celebrant follows the procedure just described. c) In high or low Masses in Which the Gospel is sung or read by the celebrant, while the Alleluia and its verse is being sung or read or towards the end of other chants that follow the Epistle, the celebrant goes to a position in front of the lowest step of the altar and there, bowing pro-foundly, says the Munda cot meum; then he goes to the ambo or to the edge of the sanctuary to sing or read the Gospel. d) If, however, in high and low Masses all the Readings are sung or read by the celebrant at the ambo or at the edge of the sanctuary, then, while standing, he also reads, if necessary, the chants that occur after the Lessons and the Epistle; and he says the Munda cor meum while turned toward the altar. III. The Homily (Constitution, article 52) 53. On Sundays and holydays of obligation a Homily should be had at all Masses celebrated with a congregation 4. 4" 4. InsCruvtion on th~ Liturgy VOLUME 24, 1965 ]5 ÷ ÷ ÷ Congregation oy Rites REVIEW FOR RELIGIOUS 16 of people, no exception being made for conventual, sung, and pontifical Masses. On other days a Homily is recommended especially on some of the weekdays of Advent and Lent and on other occasions when the people come to church in greater num-bers. 54. By a Homily made from the sacred text is meant an explanation either of some aspect of the Readings of Sacred Scripture or of some other text from the Ordinary or the Proper of the Mass of the day, consideration being given to the mystery that is being celebrated and the par-ticular needs of the hearers. 55. If for certain periods a program is proposed for the preaching to be had during Mass, an intimate connection is to be harmoniously retained with at least the principal seasons and feasts of the liturgical year (see the Constitu-tion, articles 102-104), that is, with the mystery of 'the redemption; for the Homily is part of the liturgy of the day. IV. The Common Prayer or the Prayer of the Faithful (Constitution, article 53) 56. In places where the custom is already had of having: the common prayer or the prayer of the faithful, it should for the time being take place before the Offertory after the word Oremus and according to the formulas now in use in the individual regions; the celebrant shall conduct the prayer either from his seat or from the altar or from the ambo or from the edge of the sanctuary. The intentions or invocations may be sung by a deacon or by a cantor or other qualified server, though there should be reserved to the celebrant the words of introduc-tion as well as the concluding prayer which ordinarily should be the prayer: Deus, refugium nostrum et virtus (see the Roman Missal, "Orationes diversae," number 20) or some other prayer that better corresponds to a par-ticular need. In places where the common prayer or the prayer of the faithful is not in use, the competent territorial au-thority may decree that it should be done in the way just indicated above with formulas approved for the time be-ing by that authority. V. The Vernacular in the Mass (Constitution, article 54) 57. In Masses, whether sung or low, that are celebrated with the people, the competent territorial ecclesiastical authority, after its provisions have been approved or con-firmed by the. Apostolic See, may allow the vernacular: a) especially in the delivery of the Lessons, the Epistles, and the Gospel, as well as in the common prayer or the 13rayer of the faithful; b) according to local circumstances also in the chants of the Ordinary of the Mass, namely, the Kyrie, the Gloria, the Credo, the" Sanctus-Benedictus, and the Agnus Dei, and in the antiphons atthe Introit, the Offertory, and the Communion, as well as in the chants that occur between the Readings; c) and furthermore in the acclamations, salutations, and dialogue formulas, in the formulas: Ecce Agnus Dei, Domine, non sum dignus, and Corpus Christi at the Communion of the faithful, and in the Our Father with its introduction and embolism. Missals, however, that are employed in Iiturgical use should contain the Latin text in addition to the vernacu-lar translation. 58. It pertains solely to the Apostolic See to allow the vernacular in other parts of the Mass that are sung or said only by the celebrant. 59. Pastors of souls should carefully see to it that the faithful, above all the members of religious associations of lay persons, know how t6 say or sing (especially if simpler melodies are used) together in the Latin language the parts of the Ordinary of the Mass that pertain to them. VI. Receiving Communion Twicd on the Same Day (Con-stitution, article 55) 60. The faithful who go to Communion at the Mass of the Easter Vigil and at midnight Mass on Christmas, may go to Communion again during the second Mass of Easter and during one of the Masses that are celebrated on Christmas during the daytime. CHAPTER III THE OTHER SACRAMENTS AND THE SACRAMENTALS I. The Use o[ the Vernacular (Constitution, article 63) 61. After its provisions have been approved or con-firmed by the Apostolic See, the competent territorial authority can introduce the vernacular: a) into the rites of baptism, coiafirmation, penance, the anointing of the sick, and matrimony, including in all these the essential formula, as well as into the distribu-tion of Holy Communion; b) at the conferral of orders into the allocutions at the beginning of each ordination or consecration and also into the examination of the bishop-elect in episcopal consecration, and into the admonitions; c) into the sacramentals; d) into funeral rites. Whenever a greater use of the vernacular seems to be desirable, the prescription of article 40 of the Constitu-tion should be observed. 4. 4. 4. Instrurtion on the Liturgy VOLUME 24, 1965 17 Congregation oy ~t~tes REVIEW FOR REL]G[OUS II. Changes in the Rite lot Supplying Omissions in Bap-tism (Constitution, article 69) 62. In the rite for supplying omissions in the case of a baptized infant as given in the Roman Ritual, Title Chapter 5, theie should be omitted the exorcisms that are found under numbers 6 (Exi ab eo), 10 (Exorcizo te, immunde spiritus . Ergo, maledicte diabole), and 15 (Exorcizo te, omnis spiritus). 63. In the rite for supplying omissions in the case of a baptized adult as given in the Roman Ritual, Title II, Chapter fi, there should be omitted the exorcisms that are found under numbers 5 (Exi ab eo), 15 (Ergo, male-dicte diabole), 17 (dadi, maledicte satana), 19 (Exorcizo te- Ergo, maledicte diabole), 21 (Ergo, maledicte diabole), 23 (Ergo, maledicte diabole), 25 (Exorcizo te - Ergo, male-dicte diabole), 31 (Nec te latet), and 35 (Exi, immunde spiritus). III. Conl~rmation (Constitution, article 71) 64. If confirmation is conferred during Mass, it is fitting that the Mass be celebrated by the bishop, in which case he confers confirmation while wearing the Mass vestments. Moreover, the Mass during which confirmation is con-ferred can be ,said as a II class votive Mass of the Holy Spirit. 65. After the Gospel and the Homily and before the re-ception of confirmation, it is praiseworthy that those to be confirmed should renew their baptismal promises ac-cording to the rite in legitimate use in individual regions, unless this has already been done before Mass. 66. If the Mass is celebrated by another, it is fitting that the bishop should assist at the Mass in the vestments prescribed for the conferral of confirmation; these vest-ments may be either the color of the Mass or white. The bishop, should give the Homily, and the celebrant should resume the Mass only after confirmation has been conferred. 67. Confirmation is conferred according to the rite given in the Roman Pontifical; but only one sign of the cross is made at the words In nomine Patris, et Filii, et Spiritus Sancti that follow the formula Signo te. IV. Continuous Rite for the Anointing of the Sick and Viaticum (Constitution, article 74) 68. When the anointing of the sick and Viaticum are conferred at the same time, and a continuous rite is not already given in a particular Ritual, the following order should be observed: After the sprinkling and. the prayers to be said when first entering as given in the rite of the anointing, the priest hears, if necessary, the confession of the sick person, then confers the anointing, and finally gives Viaticum, omitting the sprinkling with its formulas as well as the Gonfiteor and the absolution. V. The Imposition of Hands during Episcopal Consecra-tion (Constitution, article 76) 69. All the bishops present in choir dress at an episcopal consecration may impose hands. However, the. words .4ccipe Spiritum Sanctum are to be said only by the consecrating bishop and the two co-consecrating bishops. VI. The Rite of Matrimony (Constitution, article 78) 70. Unless a just cause excuses from the celebration of Mass, matrimony should be celebrated during Mass ter the Gospel and after the Homily, which should never be omitted. 71. Whenever matrimony is celebrated within Mass, the votive nuptial Mass is always said or a commemora-tion made of it, even during the prohibited times. 72. As far as possible, the parish priest or his delegate who assists at the marriage should celebrate the Mass; but if another priest assists at the matrimony, the cele-brant should not continue the Mass until the rite of matrimony has been completed. The priest who assists at the marriage but does not celebrate the Mass should be vested in surplice and white stole and, according to local custom, in white cope; and he should give the Homily. But the blessing after the Pater noster and the one before the Placer should always be given by the priest who celebrates the Mass. 73. The nuptial blessing during Mass is always given, even during the prohibited times and even if one or both of the parties are not entering marriage for the first time. 74. In the celebration of matrimony outside of Mass: a) At the beginning of the rite in accord with the apos-tolic letter Sacram liturgiam, number V, there should be a brief talk that is not a Homily but a simple intro-duction to the celebration of matrimony (see the Con-stitution, article 35, 3); the Sermon or Homily from the sacred text (see the Constitution, article 52) should be given after the reading of the Epistle and the Gospel from the nuptial Mass. Hence the arrangement of the entire rite should be the following: a short talk; the reading of the Epistle and the Gospel in the vernacular; the Homily; the celebration of matrimony; the nuptial blessing. b) With regard to the reading of the Epistle and the Gospel from the nuptial Mass, if there is no vernacular text approved by the competent territorial ecclesiastical + + 4. Instruction on the Liturgy VOLUME 24, 1965 ]9 + + Congregation oI Rites REVIEW FOR RELIGIOUS authority, it is permitted for the time being to use a text approved by the local ordinary. c) Nothing prevents having a chant between the Epistle and the Gospel. Likewise, it is highly recom-mended that after the rite of matrimony and before the nuptial blessing there should be the prayer of the faithful according to a formula approved by the local ordinary in which petitions for the couple are also in-cluded. d) At the end of the rite the blessing should always be given to the spouses even during the prohibited times and even if one or both of the spouses are not entering marriage for the first time; the blessing should follow the formula given in the Roman Ritual, Title VIII, Chapter 3, unless another blessing is given in par-ticular Rituals. 75. If matrimony is celebrated during a prohibited season, the pastor should advise the spouses to take into consideration the special nature of that liturgical season. VII. The Sacramentals (Constitution, article 79) 76. At the blessing of candles on February 2 and of ashes at the beginning of the Lenten fast, one only of the prayers found in the Roman Missal for these blessings may be said. 77. The blessings that up to now have been reserved and that are contained in the Roman Ritual, Title IX, Chapters 9, 10, and 11 may be given by every priest with the exception of the following: the blessing of a bell for the use of a blessed church or oratory (Chapter 9, number 11), the blessing of the first stone for the building of a church (Chapter 9, number 16), the blessing of a new church or a public oratory (Chapter 9, num-ber 17), the blessing of an antimension (Chapter 9, num-ber 21), the blessing of a new cemetery (Chapter 9, number 22); the papal blessings (Chapter 10, numbers 1-3), the blessing and erection of the Way of the Cross (Chapter 11, number 1) since this is reserved to the bishop. CHAPTER IV THE DIVINE OFFICE I. The Celebration of the Divine O~ce by Those Bound to Choir (Constitution, article 95) 78. Until the revision of the Divine Office is com-pleted: a) Communities of canons, monks, and nuns, and of other regulars or religious that are bound by law or their constitutions to choir must daily celebrate the en-tire Divine Office in addition to the conventual Mass. Individual members of these communities who are in major orders or are solemnly professed, with the ex-ception of brothers [conversi], must, even though they are legitimately dispensed from choir, individually re-cite each day the canonical Hours that they do not cele-brate in choir. b) In addition to the conventual Mass, cathedral and collegiate chapters must celebrate in choir those parts of the Office imposed on them by common or particular law. Moreover, individual members of these chapters, in addition to the canonical Hours that all clerics in major orders must say (see the Constitution, articles 96 and 89), must individually recite the Hours which are celebrated by their chapter. c) However, in mission territories, without derogation of the religious or capitular discipline set down by law, religious or capitulars who are legitimately absent from choir for pastoral reasons may with the permission of the local ordinary but not that of the vicar general or delegate make use of the concession granted by the apostolic letter Sacram liturgiam, number VI. II. Dispensing [rom or Commuting the Divine Olfice (Constitution, article 97) 79. The power granted to all ordinaries of dispensing their subjects in individual chses and for a just reason from the obligation of the Divine Office in whole or in part or of commuting it is extended also to major su-periors of non-exempt clerical religious institutes and of societies of clerics living in common without vows. III. Little Olfices (Constitution, article 98) 80. No Little Office is to be regarded as composed after the pattern of the Divine Office if it does not consist of Psalms, Lessons, hymns, and prayers and if it does not take some account of the Hours of the day and of the liturgical seasons. 81. In order to take part in the public prayer of the Church, for the time being those Little Offices can be used that have been legitimately approved up to the present time provided that they are composed in accord with the requirements stated in the preceding number. New Little Offices, however, must be approved by th$ Apostolic See in order that they may be used for the public prayer of the Church. 82. The translation of the text of a Little Office into the vernacular for use as the public prayer of the Church must be approved by the territorial ecclesiastical au-thority with the approbation or confirmation of the Apostolic See. 4" Instruction on the Liturgy VOLUME 24, 1965 21 4. ÷ Congregation o] Rites REVIEW FOR RELIGIOUS 83. The competent authority for allowing the use of the vernacular in the recitation of a Little Office to those 9bliged to it by their constitutions and for dis-pensing from or commuting this obligation is the ordi-nary or major superior of each subject. IV. The Common Celebration of the Divine Ol~ce or oI a Little 01rice by Members of the States of Perfec-tion (Constitution, article 99) 84. The obligation of reciting, in common the Divine Office or a Little Office or some part of them imposed on members of the states of perfection by their consti-tutions does not remove the faculty of omitting the Hour of Prime and of choosing that one of the Small Hours that best suits the time of day (see the apostolic letter Sacram liturgiam, number VI). V. The Language to Be Used in the Recitation of the Divine O~ce (Constitution, article 101) 85. In choral celebration of the Divine Office clerics must retain the Latin language. 86. The power granted to the ordinary of permitting the use of the vernacular in individual cases to those clerics to whom the use of the Latin language is a serious impediment to the worthy praying of the Office is ex-tended also to major superiors of non-exempt clerical religious institutes and of societies of clerics living in common without vows. 87. The serious impediment required for the preced-ing permission must be weighed by taking into con-sideration the physical, moral, intellectual, and spiritual condition of the petitioner. Moreover, this faculty, granted as it has been only to make the recitation of the Office easier and more devout, in no way diminishes the obligation by which a priest of the Latin rite is bound to learn the Latin language. 88. The vernacular translation of the Divine Office according to a rite other than the Roman one should be prepared and approved by the respective ordinaries of that language; however, in the parts that are common to both rites, the translation approved by the territorial authority should be used, and afterwards the entire trans-lation should be submitted for the confirmation of the Apostolic See. 89. The Breviaries to be used by clerics to whom the use of the vernacular in the Divine Office has been granted in accord with the norm of article 101, § 1 of the Constitution must contain the Latin text in addi-tion to the vernacular translation. CHAPTER V THE PROPER CONSTRUCTION OF CHURCHES AND ALTARS TO FACILITATE THE ACTIVE PARTICIPATION OF THE FAITHFUL I. The Arrangement oI Churches 90. In the new construction, renovation, or adaptation of churches, great care should be taken that they are made suitable for the celebration of the sacred actions in accord with their true nature and for the securing of the active participation of the faithful (see the Constitu-tion, article 124). II. The Main Altar 91. It is better that the main altar be constructed sepa-rately and away from the wall so that one can go around it easily and so that celebration facing the people can take place at it. Moreover, the place that it occupies in the entire building should be such that it is really the center towards which the attention of the congregation of the faithful spontaneously turns. In the choice of materials for the construction and ornamentation of this altar, the prescriptions of law should be observed. Furthermore, the presbyterium around the altar should be ample enough that the sacred rites can be performed with ease. Ill. The Seat for the Celebrant and the Ministers 92. According to the structure of individual churches, the seat for the celebrant and the ministers should be so placed that it can be easily seen by the faithful and so that the celebrant himself really appears as presiding over the entire community of the faithful. However, if the seat is placed behind the altar, the form of a throne is to be avoided, since this is reserved for the bishop alone. IV. Minor Altars 93. The minor altars should be few in number; and insofar as the structure of the building permits, it is highly fitting that they be placed in chapels somewhat separate from the principal part of the church. V. The Ornamentation of Altars 94. The cross and candles required on the altar for individual liturgical services may also be placed next to the altar in accordance with the judgment of the local ordinary. 4" 4" 4" Instruction on th~ Liturgy VOLUME 24, 1965 4. 4. Congregation o] Rites REVIEW FOR RELIGIOUS VI. The Reservation oI the Blessed Eucharist 95. The Blessed Eucharist should be reserved in a solid and inviolable tabernacle placed in the middle of the main altar or of a minor but distinguished altar; or, according to legitimate custom and in special cases to be approved by the local ordinary, it can be kept in some other part of the Church that is beautifully and properly adorned.- It is lawful to celebrate Mass facing the people even if there is a small but suitable tabernacle on the altar. VII. The Ambo 96. It is fitting that for the sacred Readings there should be an ambo or ambos so situated that the min-isters can be easily seen and heard by the faithful. VIII. The Place of the $chola and the Organ 97. The places for the schola and the organ should be arranged so that the chanters and the organist clearly appear as a part of the congregated community of the faithful and so that they can perform their liturgical functions more easily. IX. The Places .of the Faithful 98. The places for the faithful should be arranged with particular care so that visually and mentally they can have a proper participation in the sacred celebrations. It is desirable that ordinarily there be pews or seats for their use. But the custom of reserving seats for certain private persons is to be reprobated according to the norm of article 32 of the Constitution. Care should also be taken that the faithful can not only see the celebrant and the other ministers but that with the' use of modern technical means they can also easily hear them. X. The Baptistry 99. In the construction and ornamentation of the baptistry, it should be carefully attended to that the dignity of the sacrament of baptism is clearly shown and that the place is suitable for community celebrations (see article 27 of the Constitution). The present Instruction was prepared at the command of His Holiness Paul VI by the Committee for the Implementation of the Constitution on the Sacred Lit-urgy and was presented to him by Giacomo Cardinal Lercaro, chairman oI the Committee. The Holy Father, a[ter duly considering this Instruc- tion with the help of the above mentioned Committee and of the Sacred Congregation of Rites, in an audience granted on September 26, 1964, to Arcadio Maria Cardi-nal Larraona, pre[ect of the Sacred Congregation oI Rites, approved it in a special way in each and all of its parts and ordered it to be published and to be carefully ob-served by all concerned beginning on March 7, 1965, the First Sunday oI Lent. All things to the contrary notwithstanding. Rome, September 26, 1964. GIACOMO CARD. LERCARO Archbishop of Bologna Chairman of the Commit-tee for the Implementa-tion of the Constitution on the Liturgy ARCADIO M. CARD. LARRA-ONA Prefect of the Sacred Con-gregation of Rites ~ Enrico Dante Titular archbishop of Car-pasia Secretary of the Sacred Congregation of Rites + 4. 4. Instruction on the Liturgy VOLUME 24, 1965 25 PONTIFICAL BIBLICAL COMMISSION Instruction on the Historicity of the Gospels ÷ ÷ ÷ Biblical ~ommission REVIEW FOR RELIGIOUS Holy Mother Church,* which is "the pillar and the foundation of the truth," x has always made use of Sacred Scripture in her work of bringing salvation to souls and has protected it from false explanations of every kind. Because there will never be a lack of problems, the Cath-olic exegete must never lose heart in his work of ex-pounding the Word of God and of solving the difficulties that are alleged against it; rather, relying not merely on his own abilities but having a firm trust chiefly in the help of God and the light coming from the Church, he must work strenuously to disclose the real meaning of Scripture to an ever greater degree. It is a cause of great joy that in the Church today there can be found so many loyal sons of the Church who have the proficiency in biblical matters that our times require and who in response to the insistence of the supreme pontiffs have devoted themselves completely and tirelessly to this important and difficult work. "All the other sons of the Church should keep in mind that the efforts of these hardworking laborers in the Lord's vine-yard should' be judged not only with fairness and justice but also with the greatest charity";2 for even exegetes of great reputation such as Jerome, in attempting to clear up the more difficult questions, have at times produced results that were not at all fortunate,a Care should be ¯ The original Latin text of this Instruction, entitled Sancta Mater Ecclesia, is given in Acta Apostolicae Sedis, v. 66 (1964), pp. 712-8. 1 1 Tim 3:15. ~ Divino affiante Spiritu; Enchiridion biblicum, 4th ed. [here-after referred to as EB], n. 564; Acta Apostolicae Sedis [hereafter re-ferred to as ,,lAb'], v. 35 (1943), p. 319. 8See Spiritus Paraclitus; EB, n. 451; ,'/,,IS, v. 12 (1920), p. 392. taken "that the limits of mutual charity are not trans-gressed in the heat of debate and discussion and that the impression is not given during such discussions that the revealed truths themselves and the divine traditions are being questioned. For unless there is harmony of spirit and the safeguarding of principles, it cannot be expected that notable progress in this branch of learn-ing will result from the various studies of so many schol-ars." 4 The work of exegetes is needed .today in an even more special way since wide circulation is given to many pub-lications in which the truth of the events and .sayings contained in the Gospels is being endangered. For this reason the Pontifical Biblical Commission, in the dis-charge of the duty entrusted to it by the supreme pon-tiffs, has thought it opportune to set forth and emphasize the following points. 1. The Catholic exegete, under the guidance of the Church, should profit from everything which previous interpreters, especially the holy fathers and doctors of the Church, have contributed to the understanding of the sacred text; and he should continue their work by ad-vancing it to a further stage. In order to bring out with all clarity the enduring truth and authority of the Gospels, the exegete, while carefully retaining the norms of reasonable and Catholic hermeneutics, will make an intelligent use of new exegetical helps, particularly those which the historical method has on the whole made available. This method diligently investigates sources, determines their nature and value, and makes use of textual criticism, literary criticism, and language studies. The exegete will follow the advice of Plus XlI of happy memory who enjoined that the exegete "should judi-ciously investigate what the literary form or type used by the sacred writer contributes to a valid and genuine in-terpretation; and he should be convinced that he cannot neglect this aspect of his work without great damage to Catholic exegesis." 5 In giving this advice, Pius XlI of happy memory was formulating a general rule of her-meneutics by the help of which the books of both the Old and the New Testaments are to be explained, since their sacred writers, in composing them, made use of the ways of thinking and writing in use among, their con-temporaries. Finally, the exegete will employ every available means by which he can attain a thorough knowledge of the characteristics of the testimony of the Gospels, of the religious life of the first churches, and of the meaning and value of the apostolic traditions. ~The apostolic letter Vigilantiae; EB, n. 143; Leonis XIII Acta, v. 22, p. 237. ~Divino afftante Spiritu; EB, n. 560; AAS, v. 35 (1943), p. 316. + + + Gospels VOLUME 24, 1965 + ae ae Biblical Commission REVIEW FOR RELIGIOUS When it is applicable, the interpreter can investigate what sound elements there are in the "method of form criticism" and can use these for a fuller understanding of the Gospels. In doing this, however, he should pro-ceed with mature deliberation since often there are ad-joined to this method inadmissible philosophical and theological principles that not infrequently vitiate both the method and the literary conclusions that are drawn. Certain exponents of this method, misled by ration-alistic prejudices, refuse to acknowledge the existence of a supernatural order, the intervention into this world of a personal God through revelation in the proper sense of that word, and the possibility and existence of mir-acles and prophecies. Others begin with a false notion of faith, conceiving it as though it has no concern for his-torical truth and indeed is incompatible with it. Still others have a kind of a priori negation of the historical value and nature of the documents of revelation. Others, finally, minimizing the authority of the Apostles as wit-nesses to Christ, their office, and their influence in the primitive community, exaggerate the creative ability of this community. These matters are not only opposed to Catholic doctrine but also are devoid of any scientific basis and are foreign to the genuine principles o[ the historical method. 2. In order that the trustworthiness of what is related in the Gospels may be correctly established, the inter-preter should give careful attention to the three periods of tradition through which the doctrine and life of Jesus have come to us. Christ the Lord attached to Himself chosen disciples6 who followed Him from the beginning,7 observed His actions, and heard His words, thereby becoming qualified to be witnesses of His life and doctrine,s When the Lord gave His oral expositions of His doctrine, He followed the ways of thought and exposition in general use at that time; in this way He adapted Himself to the men-tality of His hearers and made sure that what He taught would be firmly impressed on their minds and could be easily remembered by His disciples. These latter cor-rectly understood that the miracles and the other events in the life of Christ took place or were arranged in such a way that through them men might believe in Christ and accept by faith the doctrine of salvation. The Apostles, when they witnessed to Jesus,° first of all proclaimed the death and the resurrection of the Lord; eSee Mk 3:14; Lk 6:13. See Lk 1:2; Acts 1:21-2. sSee Lk 24:48; Jn 15:27; Acts 1:8; 10:39; 13:31. See Lk 24:44-8; Acts 2:32; 3:15; 5:30-2. and they honestly described His life and doctrine?° tak-ing account in their way of preaching11 of the circum-stances in which their hearers found themselves. After Jesus had arisen from the dead and His divinity was clearly perceived?2 the faith of His followers was far from erasing the memory of what had happened but rather strengthened that memory since their faith was based on what Jesus had done and taught,la Nor was Jesus changed into a "mythical" personage and His doc-trine distorted because of the worship with which the disciples now venerated Him as the Lord and the Son of God. Still, there is no reason why it should be denied that the Apostles, when relating to their audiences what had been really said and done by the Lord, did so with that fuller understanding which, after their instruction by the events of glory in the life of Christ and after their enlightenment by the Spirit of truth,14 was theirs to en-joy. x5 Hence it was that just as Jesus Himself after His Resurrection "interpreted to them" 16 the words both of the Old Testament and of Himself?~ so also the Apostles interpreted His words and actions as the needs of their hearers required. "Being devoted to the ministry of the word," as they did their preaching using such various ways of speaking as were adapted to their own purpose and to the mentality of their hearers; for it was "to Greek and non-Greek, to the learned and the unlearned" x9 that they owed their obligation.2° The following various ways of speaking by which, like so many heralds, they proclaimed Christ must be differentiated and carefully appraised: catecheses, narratives, testimonies, hymns, doxologies, prayers, and other such literary forms that were customarily used in Sacred Scripture and by the people of that time. This earliest teaching which was first given orally and then in writing--for it soon happened that many at-tempted "to draw up an account of the events" 21 which concerned the Lord Jesus--was incorporated by the sacred writers for the benefit of the Church into the four Gospels, each one following the method adapted to the special purpose he had. From the great quantity of tra- See Acts 10:36-~1. See Acts 13:16--41 together with Acts 17:22-31. Acts 2:36; Jn 20:28. ~Acts 2:22; 10:37-9. See Jn 14:26; 16:13. ~Jn 2:22; 12:16; 11:51-2; see also 14:26; 16:12-3; 7:39. Lk 24:27. See Lk 24:44-5; Acts 1:3. Acts 6:4. gom 1:14. 1 Cor 9:19-23. See Lk 1:1. 4- 4- + Historicity o~ the Gospels VOLUME 24, 1965 ~9 4. Biblical Commission REVIEW FOR RELIGIOUS ~0 ditional materials, they made a selection of some, some they presented in a synthesis, and some they explained in terms of the situation of the churches; and in all this they took every precaution that their readers might real-ize the trustworthiness of the message in which they had been instructed.2z From the matters which they had re-ceived, the sacred authors chose especially those things which were adapted to the various circumstances of the faithful and to the purpose intended by them; and they narrated their selections in a way that was consonant with those circumstances and that purpose. Since the meaning of a statement is also dependent on its place in a given sequence, the evangelists, when they related the words or actions of the Savior, explained them for the benefit of their readers through the context, one evangelist using one. context while another would employ a different context. Accordingly, the exegete should make a close investigation o[ what an evangelist intended when he narrated a saying or action in a given way or placed it in a given context. For the truth of the narra-tive is not at all desiroyed by the fact that the evangelists give the words and actions of the Lord in a different order23 or by the fact that they express His statements in different ways, no~ keeping to the letter but nevertheless relating the sense.24 As St. Augustine points out: "With regard to those matters the different ordering of which does not lessen the authority and truth of the Gospels, it is probable enough that each of the evangelist's thought that he should put his narratives in the order in which God willed to suggest them to his memory. If a person reverently and diligently inquires into the matter, he will be able with the help of God to find out why the Holy Spirit, who distributes His gifts to each as He wishes2~ and who therefore--because of the fact that these books were to be placed at the very summit of authority--without a doubt directed and controlled the minds of the sacred writers as they reflected on what they should write, permitted different writers to arrange their narratives in different ways." 26 Unless the exegete takes into account all the factors involved in the origin and the composition .of the Gospels and makes due use of the legitimate findings of recent research, he will not be performing his duty of ~ See Lk 1:4. ~ See St John Chrysostom, Homiliae 90 in Evangeliura S. Matthaei, I, 3; PG, v. 57, col. 16-7. a See St. Augustine, De consensu evangelistarura libri quatuor, 2, 12, 28; PL, v. 34, col. 1090-1. ~ 1 Cot 12:11. ~St. Augustine, De consensu, 2, 21, 51 f.; PL, v.34, col. 1102. finding out what the sacred writers intended and what they actually said. Since it appears from the findings of recent research that the doctrine and life of Jesus were not related for the sole purpose of retaining them in re-membrance but that they were "proclaimed" in such a way that they might furnish the Church a foundation for faith and morals, the interpreter who is untiring in mak-ing a close study of the testimony of the Gospels will be able to shed a greater light on the enduring theological value of the Gospels and to exhibit in the clearest light the negessity and importance of the Church's interpreta-tion. There still exist many questions of the greatest serious-ness in the discussion and explanation of which the Catholic exegete can and should freely exercise his in-telligence and ability so that each one individually may make his contribution to the benefit of all, to the con-tinued advancement of sacred doctine, to the prepara-tion for and further support of the decisions of the Church's teaching authority, and to the defence and honor of the Church.u7 But they must always be pre-pared to obey the teaching authority of the Church, nor should they forget that the Apostles were filled with the Holy Spirit when they proclaimed the good news and that the Gospels were written under the inspiration of the Holy Spirit who preserved their authors from all error. "We came to know the plan of our salvation through no others than those through whom the gospel came to us. This gospel they first proclaimed by mouth, but afterwards by the will of God they passed it on to us in the Scriptures to be the foundation and pillar of our faith. For it is not permissible to say that they preached before they possessed perfect knowledge, as some dare to assert who boast that they are the correctors of the Apos-tles. For after our Lord had arisen from the dead and they had been invested from on high with the power of the Holy Spirit who descended upon them, they were filled with all the gifts and possessed perfect knowledge. They went forth to the ends of the earth preaching the message of the blessings we have from God and pro-claiming heavenly peace to men, each and every one of them equally possessing God's gospel." us 3. Those to whom the duty of teaching in seminaries or in similar institutions has been entrusted "should make it their first concern., that Sacred Scripture is taught in a way that is completely in consonance with ~See Divino a~ante Spiritu; EB, n. 565; AtlS, v.35 (1943), p. 319. ~St. Irenaeus, Adversus haereses, III, 1, 1; in the edition by W. Wigan Harvey, v. 2, p. 2; PG, v. 7, col. 844. ÷ ÷ ÷ Historicity oJ the Gospels VOLUME 24s 1965 31 + ÷ ÷ Biblical ~ommission REVIEW FOR RELIGIOUS what the importance of the matter and the needs of the times warrant." 29 Professors should chiefly set forth the theological content so that Sacred Scripture "may become for the future priests of the Church a pure and never failing source of each one's spiritual life as well as a strength-giving food for the role of preaching which they will assume." a0 When they make use of critical tech-niques, especially those of what is known as literary criticism, they should not do so in order to exercise those techniques for their own sake but in order that by their light they may more clearly see the meaning communi-cated by God through the sacred writer. Hence they should not stop halfway and reniain satisfied with just the literary discoveries they have made; over and beyond this they should show how these really help to a clearer understanding of revealed doctrine or, if the case war-rants, to a refutation of erroneous positions. If teachers follow these norms, they will ensure that their students will find in Sacred Scripture that "which raises the mind to God/nourishes the soul, and fosters the interior life." ax 4. Those who instruct the Christian people by sacred preaching have in all truth a need for the greatest prudence. They should chiefly impart doctrine, mindful of St. Paul's warning: "Pay attention t9 yourself and your teaching, and be persistent in this; by doing this, you will further the salvation of yourselves and of those who hear you." ~2 They should refrain entirely from pro-posing matters that are useless novelties or not sufficiently proved. New views, once they are solidly established, may, if necessary, be set forth in a discreet way, account being taken of the nature of the audience. When they narrate biblical events, they should not make fictitious additions that are not conformed to truth. This virtue of prudence should be especially exer-cised by those who publish writings for the faithful at the popular level. They should take care to set forth the supernatural treasures of the Word of God "in order that the faithful., may be moved and incited to order their lives in a correct way." an They should regard it as an inviolable duty never to depart in the slightest from the common teaching and tradition of the Church; they should, to be sure, make use of whatever advances in biblical knowledge have been made by the intelligence of recent scholars, but they should completely avoid the The apostolic letter Quoniam in re biblica; EB, n. 162; Pii X Acta, v. 3, p. 72. ~°Divino a~lante Spiritu; EB, n. 567; AA$, v. 35 (1943), p. 322. ~Divino aOiante Spiritu; EB, n. 552; AA$, v. 35 (1943), p. 311. 1 Tim 4:16. Divino a~tante Spiritu; EB, n. 566; AAS, v. 35 (1943), p. 320. rash fabrications of innovators,a4 They are strictly for-bidden to give in to the destructive itching for novelty by thoughtlessly publicizing without any judicious and serious discrimination any and all attempts to solve dif-ficulties, thus disturbing the faith of many. Earlier, this Pontifical Biblical Commission had al-ready judged it good to recall to mind the fact that books together with magazine and newspaper articles dealing with biblical matters are subject to the authority and jurisdiction of ordinaries, since they are religious publications and are concerned with the religious in-struction of the faithful,a5 Hence the ordinaries are asked to pay the greatest attention to these popular publica-tions. 5. Those in charge of biblical associations should, in-violably obey the laws laid down by the Pontifical Bibli-cal Commission.a6 If all the above points are observed, the study of Sacred Scripture will result in profit to the faithful. There will be no one who does not also experience today what St. Paul described: the Sacred Scriptures "have the power to make you wise and to lead you to salvation through faith in Christ Jesus. All scripture, being inspired by God, is useful for teaching, for reproving error, for cor-recting, and for training in right conduct so that the man who is God's may be perfect, equipped for good work of every kind." 37 His Holiness, Paul VI, in an audience graciously granted on April 21, 1964, to the undersigned consultor and secretary, approved this instruction and ordered it to be made public. Rome, April 21, 1964. BENJAMIN N. WAMBACQ, O.Praem., Consultor and Secretary ~' See the apostolic letter Quoniam in re biblica; EB, n. 175; Pii X Acta, v, 3, p. 75. ~ The Instruction to Local Ordinaries of December 15, 1955; EB, n. 626; AAS, v. 48 (1956), p. 63. ~°EB, nn. 622-33; AASo v. 48 (1956), pp. 61--4. ~ 2 Tim 3:15-7. 4- ÷ 4- Gospels VOLUME 24, 1965 33 LORENZO BOISVERT, O.F.M. The Nature. of Religious Authority Father Lorenzo Boisvert, O.F.M., is a member of the Franciscan com-munity looted at 5750, boulevard Rosemont; Mont-real 36, Canada. REVIEW FOR RELIGIOUS THE TEACHING OF JEsus ON AUTHORITY~ It is sometimes said that superiors talk a great deal about obedience but say little or even nothing at all about authority with the result that subjects know much about the notion of obedience which their superiors have but are ignorant of their idea of authority-~or, if they do know it, they have deduced it from their way of governing. This remark--it does not seem to be without foun-dation- is an expression of the legitimate need of sub-jects for clarification, of their desire to understand the governmental attitude of superiors. This does not pro-ceed from mere curiosity but rather is aimed at finding out what the nature of their obedience should be and how superiors intend to have them cooperate for the good of the community. A given concept of authority necessarily engenders' a corresponding notion of obedi-ence. If a superior conceives authority as a means of domination, his subjects have but one way of obeying, --that of executing his orders; accordingly, their col-, laboration for the common good remains very limited. If, on the other hand, the superior conceives authority' as a service, he is on his way towards achieving the complete collaboration of his subjects not only on the, level of execution but first of all on the level of thought and organization. There is a second reason which leads us to investigate the nature of authority, and this is the existence of a problem of obedience in the greater part of religious communities; this latter problem is one about which it can be asked whether it is not just as much or even ¯ This section originally appeared as a separate article, "L'auto-rit~ d'apr~s l'enseignement de J~sus," in La vie des communautds religi~uses, v. 20 (1962), pp. 271-6. more so a problem of authority.1 What makes obedience so difficult for today's religious is not just the need of a greater independence--fruit of their education--but also the desire for a more evangelical conception and exercise of authority. They cannot endure to have supe-riors form a notion of authority according to their own liking as though they were indifferent whether their notion does or does not square with that of Christ. In the face of this need for evangelical authenticity, supe-riors ought to reconsider their notion of authority, a matter that necessitates knowing the teaching of Christ on the point. Three times on the occasion of three different episodes Christ provided His disciples with clear instruction on the nature of authority. The first two of these episodes are reported for us by the synoptics while the third is told only by St. John. First episode: This episode is told us by St. Matthew and St. Mark in the following way: It was at this time that the disciples came to Jesus and asked him: "Who then is the greatest in the kingdom of heaven?" Jesus called a little child and placed him in the midst of them. "I tell you in all seriousness," he said, "that if you do not return to the condition of children, you shall not enter the kingdom of heaven. The man, therefore, who makes himself little like this little child, he is the one who is the greatest in the kingdom of heaven" (Mt 18:1-4). When they arrived at Capernaum and had reached their house, he asked them: "What were you arguing about during the trip?" They kept quiet because during the journey they had been arguing about which of them was the greatest. There-upon he sat down and called the Twelve to him. "If any one of you wishes to be first," he said, "he must make himself the last of all and the servant of all" (Mk 9:33-5). On the journey to Capernaum (Mk) the disciples were vain enough to argue about which of them was the greatest and hence the rightful one to occupy the first place. As Father Congar remarks, this was a subject of frequent discussion in Judaism: In Judaism there was a great deal of discussion about the one to take the first place: whether it was a matter of a cultural meeting or of administration or of table arrangement, the ques-tion of precedence was constantly recurring. Perhaps as a re-sult of the promise to Peter o£ the keys .to the kingdom, the disciples themselves argued about who was the greatest? Once they had arrived at Capernaum and had settled down in a house (the owner of which is unknown), Jesus, *This problem of authority in the Church has been emphasized in the cooperative work entitled Probl~mes de l'autoritd (Paris: Cerf, 1962). ~, *Y. Congar, "La hi~rarchie comme service selon le Nouveau Testament et les documents de la tradition," in L'dpiscopat et l'Eglise universelle (Paris: Cerf, 1962), pp. 69-70. VOLUME 24, 1965 4. 4. L. Bo~er~, REVIEW FOR RELIGIOUS as St. Matthew tells it, was asked by the disciples to settle the argument. St. Mark, on the other hand, in-forms us that it was Jesus Himself who asked them the searching question: "What were you arguing about dur-ing the trip?" This leads one to suppose either that Christ did not make the trip to Capernaum with them or that the argument had been had by a group of the disciples with whom Christ was not present. But whether the question came from the disciples themselves or from Christ is of little importance; what matters is the instruction by action and by word that Christ gave on this occasion. He called a little child, placed it in the midst of them, and then said to them: "If you do not return to the condition of children, you shall not enter the kingdom of heaven. Therefore, the man who makes himself little like this little child, he it is who is greatest in the kingdom of heaven." It should be noted that St. Matthew is the only one to speak here of the kingdom of heaven; and it is well known that the kingdom of heaven, the kingdom of God, and the Church are identified in their terrestrial phase, in their temporal realization. St. Mark, on the other hand, uses words of singular force: "If any man wishes to be the first, he will make himself the last of all and the servant of all." Christ, then, teaches us that to be the greatest in the kingdom a man mustmake himself the smallest, the last, the servant of all. Second episode: This episode is told us by both St. Matthew and St. Mark; but because the passages are long, only the text of St. Matthew will be given here: It was at this point that the mother of the sons of Zebedee, came up to him with her sons and knelt in front of him to ask him a favor. "What is it you want?" he asked. "Promise me," she said, "that in your kingdom these two sons of mine will sit next to you, one on the right and the other on the left." "You do not realize what you are asking," Jesus replied. "Can the two of you drink the cup that I am about to drink? . Yes, we can," they answered. "It is true," he told them, "that you will indeed drink my cup; but as for sitting on my right and on my left, that is not for me to grant; that belongs to the ones for whom my Father has destined it." When the other ten heard about this, they became indignant with the two brothers. Then Jesus called them to him and said: "You know that the ru.lers of the pagans lord it over them and that their mighty ones tyrannize them. But such must not be the case among you. On the contrary, whoever wishes to become great among you must become the servant of all of you; and whoever wishes to be the first among you must be ~our slave-- just as the Son of Man has not come in order to be served but to serve and to give his life as a ransom for men" (Mt 20:20-8), This episode is concerned with a request made of Christ by the mother of the sons of Zebedee, as St. Matthew relates it; though St. Mark puts the request on the lips of the sons of Zebedee themselves. Their desire is nothing less than to sit on the right and left of Christ in His new kingdom; in other words, they wanted to have the chief positions after that of Christ.- After James and John had assured Christ that they could drink His cup, He told them that it was not His prerogative to determine who would sit at His right and His left in the kingdom and that this was a matter that pertained to His Father. Undoubtedly, this response left them as well as their mother a little confused and humiliated. Moreover, they came to realize that their request had been highly audacious and that it was not taken very graciously by the rest of the disciples who were indignant at it. It was precisely this indignation of the disciples which was the occasion not for words of reproach and blame but for the magnificent answer of Christ given in the text cited above. Hence, "as there are in the order of earthly societies, so also in the order of the gospel there exist the great ones, the first ones." ~ But the attitude of the great men in the order of the gospel should be entirely different from the attitude of the great ones of earthly societies. The great ones of the earth make their power felt, they show themselves as masters, they lord it over others. The relationship of inequality that exists between them and their subjects is a relationship of domination from the viewpoint of the former and one of subjection from the viewpoint of the latter. This, precisely, is a conception of authority which Christ cannot admit and which in consequence should not exist among His disciples. According to the gospel the way leading to the rank of first or great.is that of seeking a position or relationship not of power but of service, that of a minister [dial~onos], a servant, a doulos, a slave, a laborer. Throughout the New Testament diakonia--the state, behavior, and activity of a servant--ap-pears as coextensive and concretely identified with the character-istic condition of the disciple, of the person who, having been overwhelmed by Christ, lives in dependence on Him. This comportment of service, not of power, which Christ makes a law for His disciples is explicitly linked by Him with their comportment with regard to Him their Master; for the disciple is not just a pupil receiving instruction but is one who imiuites the Master whose life he shares. But Christ lived out and defined His mission in the Isaiah terms of the Servant of Yahweh. He had not come to lord it over others but to serve as a slave, to live the condition of a slave even to the specific detail of being sold so as to make himself the equivalent of a ransom.' The disciples likewise "ascend only by humbling them-selves, by following Christ on the way of descent, the ' Congar, "La hi~rarchie," p. 71. ' Congar, "La hi~rarchie," pp. 71-2. ÷ ÷ ÷ Religious Authodty VOLUME 24, 1965 ÷ ÷ ,÷ L. Bois~ert, O.F.M. REVIEW FOR RELIGIOUS way of the gift and loss of self . " 5 The attitude of the servant and the slave should be the normal attitude of one who has been raised to a state of external greatness. Third episode: This episode is found in St. John 13:12-7: When he had washed their feet and had put on his clothes, he resumed his place at table and spoke to them: "Do you realize what I have just done to you? You call me 'Teacher' and 'Master' and you are right in saying this because I am such. But if I, your Master and Teacher, have washed your feet, you ought also to wash the feet of each other. I have given you this example so that you may act as I have acted towards you. I tell you with all earnestness that the slave is not greater than his master and that the messenger is not greater than the man who sent him. Once you realize these things, you will find happiness in doing them." The occasion for Christ's action was, no doubt, the discreditable incident that took place during the pas-chal repast and "which was in singular contrast with the solemnity of the occasion";0 as St. Luke puts it: "There arose among them a dispute as to which of them should be regarded as the greatest" (Lk 22:24). Once more it is the question of precedence; Christ must have been saddened and even upset; His teaching about hu-mility had not been understood. Once again, instead of addressing the Apostles with words of lesser or greater harshness, Christ performs an action which constitutes an awesome lesson for them and makes them realize the ridiculousness of their dispute: He washes their feet. It is sufficient here to note the following: "The wash-ing of feet was classed distinctly as the work of slaves. A slave of Jewish descent could not be obligated to do it, but only a slave of another nationality." 7 Christ, since He was Teacher and Master, had the right to lord it over them, to act as a master, to impose His will, to command, to dominate; He renounces this .right to take the attitude of a slave, of a servant. He does this to give His Apostles and all future Christians an example to be imitated so that we who before God are but servants and slaves might learn to give service and 'to minister to each other. The relationship which should exist among Christians is a relationship of service. "St. Luke, who does not record the washing of feet, still gives its moral lesson, precisely with reference to the * Congar, "La hi~rarchie," p. 73. e F. Prat, Jesus Christ: His LiIe, His Teaching, and His Work (Milwaukee: Bruce, 1950), v. 2, p. 264. 7 F. M. Willam, The Life of Jesus Christ (St. Louis: Herder, 1936), p. 380. incident which seems to us to have called it forth." s As Luke puts it: The kings of the heathen lord it over them, and the ones who tyrannize them are called their "benefactors." But it must not be so among you. On the contrary, the greatest among you should behave like the youngest and the chief like the servant. Who is the greater, the one reclining at table or the one serving? Is it not the one who is reclining? And I am in the midst of you as one who serves (Lk 22:25-7). The greatest, then, must make himself the servant; he must be in a state of service with regard to those who are subject to him. According to the teaching of Christ, authority is essen-tially a service; and the person who holds authority is a servant. This comportment of service which defines the condition of the superior likewise constitutes the essen-tial law of the members of the ecclesial community to such an extent that all Christians should serve one an-other. From this it can be seen that the activity of the superior is to be situated as a prolongation of the Christian life and that it is, in short, a special function of service within the community and for the good of the community. AUTHORITY AND COMMUNITYt Our brief analysis of these three gospel episodes has already shown us that according to the teaching of Christ authority is essentially a service and the person who pos-sesses it a servant: The kings of the pagans lord it over them and those who tyran-nize them are called their "benefactors." But it is not to be the same among you. On the contrary, the greatest among you is to act like the least and the chief like a servant (Lk 22:25-6). The aim of the present section of this article is to empha-size this central point of authority-service by specifying the relationship that should normally exist between aft-thority and the threefold community: the human com-munity, the Christian community, and the religious com-munity. Authority and the Human Community The human community is essentially a community of equals since all men are of the same nature. Hence those who command others do not do so by reason of an essen-tial superiority. Neither is it by reason of certain par-s Prat, Jesus Christ, v. 2, p. 267. ~fOriginally a separate article entitled, "Autoritfi et commu-naut.," this section appeared in La vie des communautds religieuses, v. 20 (1962), pp. 309-15. ÷ ÷ 4- Religious Authority VOLUME 24, 196S L. Bols~ert~ O.F.~I. REVIEW FOR RELIGIOUS 40 ticular values (for example, nobility, wealth, power, su-perior degree of intelligence or virtue) that certain ones possess authority since these values, while they engender prestige, do not confer any rights over others. Even though an unlimited number of historical facts show the strong dominating the weak and even reducing them to slavery, still this proves only the existence of a state of disorder, the consequence of original sin, in which man behaves to his fellow man like a wolf (homo homini lupus) instead of like a brother. The only principle which justifies the possession and the exercise of authority within the human community is the good of others, whether of the others taken indi-vidually or as the entire community. Since the raison d'etre of authority is the welfare of others, it has mean-ing and can be understood only if it is considered in relation to the community. The person, then, who possesses authority is situated in a state of service with regard to his brothers, for he possesses it only in the interest of those subordinated to him. If he has a right to remuneration from the com-munity because he is at their service, he nevertheless abuses his power if he uses his authority for his own personal interest at the expense of his subjects. In this latter case authority, instead of being directed toward the good of each and all, is directed to the good of the person who possesses it; in place of being a state of re-sponsibility and of service, it is "an occasion of getting more enjoyment, of permitting oneself everything, and of serving oneself." The welfare of others being the fundamental prin-ciple that justifies the possession of authority, it is like-wise the principle that justifies the imposition of limits on the exercise of this authority. The person who pos-sesses power does not have the right to command what-ever he pleases, abstraction being made from the wel-fare of others. If the object of his command exceeds the range of the authority he has received or if the com-mand is flatly counter to the welfare of the community, the subjects can and even should refrain from obeying since the obligation to obey always supposes the legiti-mate possession and exercise of authority. Hence, already in the human community as such it is true that authority is a service and its holders are servants. The word "minister" which is sometimes used to denote persons in charge of the welfare of particular communities is nothing else than a translation of this fundamental truth. When we speak of the "prime min-ister" of a country or of some other political unit, this should normally mean the person who is most at the servi~e of this country or of this political unit; for degree of service corresponds or should correspond to the de-gree of authority. Authority and the Christian Community Far from constituting a reality apart from .and, as it were, exterior to the human community, the Christian community is actually situated within that community and is its perfective complement. Christ did not send His disciples to the desert to be far away from the world so as to preserve them from contagion; rather it was His wish that His own, united in the ecclesial community, should be present in the world so that they might make truth and love rule where error and discord had domi-nated. This ecclesial community, the Mystical Body of Christ, is not a large organization, a system, a legalistic structure, or a juridical person; neither is it a collectivity consisting only of the members of the hierarchy; rather it is the community of the faithful as they tend to the perfection of love. Since, however, it is the express will of Christ, it must be admitted that in this Church there are lead-ers, a hierarchy, an authority. And since this authority is part of the Church's constitution, a knowledge of its exact nature can be had only by situating it in relation-ship to what we will call the fundamental exigency of the Christian community. According to the teaching of the gospel there is but one Master and but one Lord: Christ, the only source of every supernatural gift. Consequently, whatever con-stitutes the Christian community (for example, its Mys-tical Head, its animating Spirit, its sacraments, its min-istries, and so forth) is a gift of God, a grace from on high. From this there comes the obligation of this com-munity to be at the service of God, to have divine wor-ship as its principal goal, and to have thanksgiving as the central act of this worship. What is true for the ec-clesial community as such is equally true with regard to each of its members: the Christian possesses Christian reality only to the extent that he has received the grace of God. Since everything that makes him a Christian is a gift, he must assume the attitude not of a master and lord but that of a steward and administrator, roles which are essentially an attitude of service. He must be "a man of submission and of gratitude" and not a man of a pos-sessive spirit. When he uses the gifts he has received, he must force himself with the greatest fidelity to acknowl-edge and respect the purposes of his Master and Bene-factor. The purpose of Christ with regard to the gifts that He confers is clearly expressed by St. Paul: ÷ ÷ ÷ Religious Authority VOLUME 24, 1965 41 4. 4. 4. L. Bolsv~t, O.F.M. REVIEW FOR RELIGIOUS Though there is a variety of spiritual gifts, there is but one and the same Spirit; though there is a variety of ministries, there is but one and the same Lord; and though there is a variety of ways in which God acts, still there is the one and same God acting in all. ~Each man is given his own manifestation of the Spirit Ior the sake o] the common good (1 Cor 12:4-7). He made some to be apostles, some prophets, some mission-aries, some pastors and teachers; he disposed Christians in this way for the sake of the ministry that the body of Christ might be built up (Eph 4:11-2). Hence the gifts which the Christian receives are directed to the building up of the Mystical Body of Christ; they are not given him for himself alone but for all; thus they make him "a means of living and growing for others." But the Christian can benefit others through the gifts he has received only if he takes an attitude of service with regard to his brethren, the way of behaving of a servant who gives himself devotedly. This is the attitude adopted by St. Paul: Though I am a free man in the eyes of all, still I have made myself a slave to all men in order that I might win more of them (1 Cor 9:19). It is not ourselves that we preach but Christ Jesus the Lord; and we are your slaves for the sake of Jesus (2 Cor 4:5). And this same attitude is considered by St. Paul and St. Peter as the normal attitude of every Christian: My brothers, you were called to be free; but do not use this freedom as an opportunity for the flesh, but through love put yourselves at the service of each other (Gal 5:13). In accord with the grace each has received, put yourselves at the service of each other like trustworthy stewards of the mani-fold grace of God (1 Pt 4:10). Hence each member of the Mystical Body ought to be the servant of all. This fundamental exigency of the Christian condition is coextensive with the very state of a Christian, for there is no genuine life in Christ without charity; that is, without a love that gives and serves. There should exist among Christians a constant exchange of services. It is in this general context of service that authority is situated. It is not a primary gift prior to the com-munity and, as it were, independent of it; it is rather a secondary reality which supposes the existence of the primary reality and which cannot be properly under-stood except insofar as it is placed within this primary reality. According to the New Testament, the different words used to designate individual ministries "denote a task or an activity as a stable service within the com-munity." The following are examples of this: apostles, teachers, prophets (1 Cot 12:28); missionaries and teach-ers (Eph 4:11); pastors (Eph 4:11); guardians and over- seers (Acts 20:28; Phil 1:1); elders (Acts 11:30; 14:23); ministers (Phil 1:1; 1 Tim 3:8-9); leaders, rulers (Heb 13:7, 17); president (Kom 12:8); steward, manager (Lk 12:42; 1 Cot 4:1; Tit 1:7).9 This list gives the special titles and degTees of service within the Christian community and shows us that au-thority is not exempt from service but a call to a different and more perfect service. Between ordinary Christians and the members of the hierarchy there can and should exist only a difference in the situation of their service, only different manners of serving Christ and the breth-ren within the Mystical Body. Those who possess author-ity have above all the role of organizing and coordinating the particular services that exist in the Church and also of exercising the ministry of the word and of worship. Once more, this is only one of the forms of what Chris-tians are to do "by and for each other" in view of their common supernatural destiny. The attitude of Christ among men--an attitude that He has summarized in the words: "I have not come to be served but to serve"---ought to be the preeminent attitude of the person who presides in the Church. Thus, for example, St. Paul, who on occasion knew how to vindicate his title of Apostle (Rom 1:1; Gal 1:15) and his apostolic authority (Gal 1:8), after the manner of Christ preferred not to bring his rights and powers into play (I Cor 9:12). He preferred to act like the servant, the slave of his brethren (1 Cor 9:19; 2 Cot 4:5) rather than to rule and to act the master (2 Cor 1:24). He considered the faithful as his masters, and it is their welfare that determines the application of his efforts. When situated in the general context of service which defines Christian existence, authority appears to us less as the right and power of one Christian over other Christians than as a trust, a duty, a responsibility, a serv-ice. To express the nature of this authority it is not suffi-cient to say that it is an ordinary juridical power exer-cised in a spirit of disinterestedness and of service: like Christian existence itself, authority is essentially and intrinsically service. Authority and the Religious Community Just as the Christian community is situated within the human community and is its perfective complement, so also the religious community is so much a part of the Christian community that it is from the latter that the religious community derives its meaning and its life. The nature of the religious community will never be under-stood if it is separated from the Church or if it is 0 Congar, "La hi~rarchie," p. 81. 4- 4. 4. Religious Authority VOLUME 24, 1965 43 L. Boisvert, O.F.M. REVIEW FOR RELIGIOUS 44 regarded as being attached to it like some merely ex-ternal appendage. An individual religious community is formed of baptized persons who have taken a serious attitude towards their baptismal commitments and who have adopted a manner of life more favorable to their accomplishment. Hence a religious community should not be considered as first of all a large organization in which everything runs smoothly when the relations between superiors and subjects are without difficulty; it should rather be con-sidered as a community of baptized peisons who have chosen a particular state of life which allows them a more intimate encounter with Christ and a more inte-gral response to their Christian vocation. Since one of the fundamental exigencies of this voca-tion is that of service [diakonia], it is normal that religious should excel in this, that more perfectly than others they should be at the service of God and of their brethren. Only thus will they be true witnesses to the One who emptied Himself for us by taking on the condition of a slave, of us (Phil 2:6-11). What should distinguish religious from ordinary Christians is not a difference in Christian life but a difference in the situation of their service and even more in the perfection of this service. Religious should live out to their fullness the following words of St. Peter: "Each according to the grace he has received, put yourselves at the service of one another like trustworthy stewards of the manifold grace of God" (1 Pt 4:10). Such an exchange of mutual services supposes, it is true, a great degree of availability, a profound interior freedom, and an effective death to oneself. Are not these indispensable conditions of service included in the very life of religious who by their profession prolong in their daily living the mystical death of their baptism? Their renunciation of the things of this world by poverty, of their own body by chastity, of the free use of their will by obedience puts them in a state of availability and of interior freedom which facilitates their service both of God and of their neighbor. It is in this context of a more perfect Christian service that it is necessary to situate the authority of the reli-gious superior. Just as the service of consecrated religious is distinguished from the service of ordinary Christians by the mode and perfection of its exercise, so also the authority of the religious superior should be distin-guished from Christian authority in general principally by the perfection of its exercise. It is necessary that the superior be at the service of his subjects as integrally as possible since the authority he possesses is essentially service and since he, by the renunciation contained in his religious life, should have acquired the interior free-dom necessary to be a perfect or at least a very good servant of his subjects. To have an effective solicitude for his subjects to the complete forgetfulness of himself should be the normal attitude of the religi6us superior. Only on this condition will he manifest to his sub-jects that he has not accepted au.thority for his own ad-vantage but for their temporal and spiritual welfare. And at the same time he will be a genuine witness to the Christ who came upon earth to serve and who has taught us that authority by its very structm;e is a service. While it is true that authority even in the human community can be regarded as a service since its pos-sessors have received it only for the benefit of others, in the ecclesial community it is only a special application of the common situation of service which characterizes Christian existence. Hence it is not a thing apart in the Church where it is exercised, but it is one way among many others of serving God and men. It is likewise in this general context of service that there is to be situated the authority of the religious superior, with the distinc-tive note, however; that it should be exercised in a more perfect way, given that religious enter a community not to cease serving God and their brethren but to serve them more perfectly. POSITlVE EXIGENCIES OF AUTHORITY-SERvICE~ As we have seen, according to Scripture authority is essentially service and the person who possesses it a serv-ant. The religious superior1° who, as he should, ac-cepts this divine teaching will doubtless abstain from re-garding his authority as an honor and a source of privi-leges or as an end in itself which can be sought for its own sake; likewise he will refrain from "ruling like a lord over his flock as the pagans do" and from making the weight of his authority felt. But this is not enough. It is furthermore necessary that the superior should know the principal positive exigencies of this Christian con-ception of authority and that he should respect these exigencies in his manner of government. The present sec-tion of this article will be concerned with pointing out some of these exigencies and will center its considerations around two fundamental ideas: (1) the superior is at the service of a community of persons (2) who are tending toward the perfection of charity. ++This section was originally entitled, "Exigences positives de l'autorit~-service" and appeared in La vie des communautds reli-gieuses, v. 21 (1963), pp. 5-14. lo When I speak of "religious superior" and of "religious," I in-clude in a generic fashion all men and women superiors of religious communities and all men and women religious. + + 4- Religious Authtrrity VOLUME 24, 1965 L. Boisvert, O.F.M. REVIEW FOR RELIGIOUS 46 At the Service of a Community of Persons Knowing one's subjects: When one wishes to be of service to another person, it is first of all necessary to know him well; for the better one knows another, the more he is in a position to help him. The superior, whose duty it is to serve, should make every effort to acquire a thorough knowledge of his subjects, of their aspira-tions, their aptitudes, their needs. The great means of acquiring this knowledge still remains that of listening to them.--something that implies a great deal more than a more or less distracted hearing of what they say. To listen means to open oneself to another, to put oneself in a state of availability, of total receptivity to the other's words so that what is said can be grasped exactly and totally without exaggeration or diminution. A person is not listening when he continues his own thoughts while the other person is speaking, or when he presents a solu-tion even though the other person has scarcely begun to express his problem, or when he gives a decision-- favorable or unfavorable--before the statement of the case has been finished. Neither is a person listening in a true sense when he gives more attention to the person speaking and the way in which he speaks than to what he says--as though the importance of the communication is measured by the likableness of the person and the finesse of his way of expressing himself. The superior who knows how to listen to his subjects gradually comes to a genuine knowledge of them and in this way becomes more able to serve them. This does not mean that he accepts all their ideas, their tastes, their whims, their enthusiasms; but it does mean that he recog-nizes and respects the immutable truths and values that are in them; and it means that if there are deviations and errors, he searches for the origin of these for the purpose of better rectifying or eliminating them. Act-ing in this way, he will discover in the religious of today--who give the appearance of being of a new and startling nature--a great deal of good will along with uprightness and honor coupled with a sincere desire to advance to perfection. He will also recognize that these religious do not appreciate at all a negative morality where the first place is given to renunciation, abnega-tion, suffering, and pain--to the cross without the halo of the Resurrection. What they prefer is a holiness that will be the free fulfillment of their life, of their courage and generosity, of their love and joy--a holiness that is under the sign of fulfillment rather than that of renun-ciation. Informing one's subjects: This knowledge that the su-perior acquires of his subjects by listening to them per- mits him not only to provide them with individual help but also to promote and organize their collaboration for the common good. It is the duty of all religious to serve the community of which they are members, since in tak-ing the religious habit they ha,~e not denied their particu-lar talents and since in promising obedience they have not made a vow of rigid passivity. And their collabora-tion for the common good should not be limited only to the execution of directives emanating from authority but should extend to every possible and useful level. This, as can be easily seen, can 'take place only if the superior keeps his religious knowledgeable about the problems, difficulties, projects, and so forth which con-cern the community so that they can aid him in tinding solutions and in improving things. Unless he has the charism of ~nspiration and of reve-lation- and perhaps also that of infallibility--the supe-rior cannot by himself find an adequate solution to all the problems involved in his community; nor can he per-ceive all the advantages and disadvantages of a project. Hence if he wants the complement of light which comes from his subjects, he must first of all inform them of the difficulties that need solutions and of the projects that need to be considered. The only person who would neg-lect the collaboration of his religious is one who believes himself wiser than he is, who has greater confidence in himself than is warranted, and who thinks that he is filled with the gifts of knowledge and wisdom. Actually, he, no more than the founder, has not received the gift from God "to speak the last word of wisdom for all time." 11 Promoting public opinion: The purpose of this in-forming of subjects by the superior is not only to com-municate to the religious the principal problems and projects of the community but also and above all to provoke personal reflection and discussions from which will emerge a public opinion. This public opinion is as necessary to the vitality of a religious community as it is to the vitality of the Church herself; and this latter need was affirmed by Pius XII in February of 1950 when he said: Because the Church is a living body, something would be wanting in her life if public opinion were lacking--and the blame for this deficiency would fall back upon the pastors and the faithful.~ This public opinion will become a source of life for ax Archbishop Roberts, S.J., Blacl~ Popes (New York: Sheed and Ward, 1954), p. 40. = Pius XII, "Allocutlon on the Catholic Press and Public Opinion" (February 18, 1950), Catholic Mind, v. 48 (1950), p. 753. ÷ + ÷ Religious Authorit~ VOLUME 24, 1965 the religious community only if the superior recognizes it and takes account of it to the degree that it includes elements of value. Hence it is necessary for him to con-sult his subjects after having informed them of the principal questions which concern them. This consulta-tion should not be considered by him as an act of con-descension on his part but as a duty and, from the side of the subjects, as a privilege and a right. This consulta-tion is so necessary to good government that Archbishop Roberts has not hesitated to affirm: "It is humanly im-possible to exercise authority without consulting the governed. To deny this is to make nonsense of obedi-ence." is This does not mean that the consultation of subjects is essential for the valid exercise of authority, no more than the consultation of the laity, even on questions of vital interest to them, is essential in order that the su-preme pontiff or the ecumenical council can authorita-tively pronounce on such questions. Nevertheless, the sovereign pontiff and the bishops are consulting the laity more and more because they know very well that the latter are more capable to explaining their own problems and 6f finding the most adequate solutions for them. Why should any other way of acting be used by the religious superior who does not have the special assist-ance of the Holy Spirit which Christ has promised the hierarchy in doctrinal matters? If, then, it is necessary for the superior to consult his subjects in order to exercise his authority in a more profitable way and thereby to serve his community bet-ter, it is equally necessary that subjects should present the superior with all the data necessary to judge a given question. When the matter at stake appears to them to be fundamental, subjects should not fear to use all their competence to support their arguments in the discus-sions they may have with the superior. This proves that their concern engrosses them sufficiently "to arouse them to make their needs known by effective presentations." Take, for example, "the apostolic practice of daily Com-munion, in abeyance for so many years"; this was not restored just by a stroke of the papal pen. Effect was given to our Lord's wish because some people expressed de-cisively- yes, at the risk of being hurt--the hunger they felt. The same is true of recent facilities for evening Mass and non-fasting Communion, and indeed of every other reform that has ever been?' L. Boi~vert, O.F.M. REVIEW FOR RELIGIOUS 48 Public opinion, the purpose of which is to furnish the superior with the complement of information that Roberts, Black Popes, p. 4. Roberts, Black Popes, p. 5. permits him to give a decision with a better knowledge of the matter, should not, however, so influence his de-cision that the superior appears to be but "the resultant or the projection of the forces which are at work in the group." In this way a religious community would be-come a naive democracy where the superior would be only the representative or the voice of his subjects. This would be a complete failure to recognize the nature both of authority and of obedience. If the decision of the su-perior can and even should be illuminated by public opinion, still it must not be considered as the simple logical resultant of it. It pertains to authority, not to subjects, to make definitive decisions. Consequently, when a decision is made by the superior, the subjects should accept and execute it with the great-est loyalty without bringing up, as a sort of riposte, the elements which the superior has not included in his decision. It is even necessary to add that the more vital public opinion is in a community, the more humble and total should be the acceptance of what the superior decides. If this is lacking, public opinion becomes a source of hurtful criticism, of disobedience, of disorder: it kills the religious spirit. On his side, the superior who makes a decision after having taken the best account he could of public opinion should not withdraw the decision except for a reasonable cause of legitimate necessity or great utility. To act "otherwise would be to give proof of levity and incon-stancy, of instability in judgment and command. On the other hand, if he sees that modifying his decision is nec-essary or useful, he should not obstinately keep to his first idea, thus depriving his subjects of an evident good. Delegating his powers: Religious, as we have remarked, have the duty of collaborating for the good of the com-munity. This collaboration should not be limited to the mere execution of directives coming from authority nor even just to the communication of their personal reflec-tions on matters proposed by the superior. Over and be-yond these, the superior must make his subjects share his responsibility by delegating them a part of his powers--a matter which does not at all mean that he renounces his own rights. A person who possesses authority is not under the obligation of making immediate and personal use of it in every case; that is, he does not himself have to regu-late all the details of common life with a great deal of attention to minutiae and a great loss of time. Such a procedure would result in making his subjects mere functionaries, instruments to receive and execute au-thority. The person possessing power can and even should en-trust others with particular tasks in order to develop in + + + Religious Authority VOLUME 24, 1965 49 4, 4, L. Boi~vert~ O.F.M. REVIEW FOR RELIGIOUS 50 them a sense of responsibility and to promote a better collaboration for the common good. This delegation of power, in addition to obliging subjects to make options that are revelatory to themselves and to others, provides the opportunity for initiative and the occasion for dis-covering and developing unsuspected talents. That this delegation of power includes the risk of error and mis-takes is part of the normal course of events. This risk, however, should not lead the superior to refuse to dele-gate any power since, in using his authority, he himself can commit the same or similar errors. The religious to whom the superior has delegated certain powers should exercise them fully without asking the superior to intervene in areas where they have the power to act themselves. If there are abuses in the area entrusted to them, subjects must learn to eliminate them without waiting for the superior to feel forced to intervene because of their inertia. They should have the courage to take measures that are distasteful to others rather than to throw the responsibility for them back on the superior, and this they should do even though the measures merit them dislike and unpopularity. It is only by paying this cost that delegation of power will develop in them a sense of responsibility and will genuinely con-tribute to the common good. On his side, the superior who has entrusted particular tasks to his subjects should take care to leave them the freedom that is necessary for them to carry out their tasks to the best of their ability. He should avoid con-stantly intervening to judge work already done, to im-pose his own ideas, or to insist on modifications. He should put complete confidence in his subjects, espe-cially in those areas where they have a real competence that he himself does not possess. The strength of the superior'.s authority and the effectiveness of his subjects' work will be in proportion to the frequency with which he acts by means of his subordinates and to the rarity of his personal interventions. The Service oI Persons Tending to the PerIection ol Charity Building up the interior man: Besides the exigencies of authority-service that we have already mentioned, there are others that flow from the fact that the superior is not only at the service of persons but precisely at the service of persons tending in a special way to the per-fection of charity. Without a doubt, the first of these exigencies is the superior's obligation to work for the spiritual welfare of his subjects, for the growth in them of the spiritual man. By the very nature of his office, the head of a religious community is a spiritual father, a pastor of souls, and not primarily an administrator or an organizer. In order to devote himself more completely to this central task of his, he should disengage himself as far as possible from routine matters, administrative tasks, and all affairs that prevent him from successfully fulfilling his primary duty. Hence he should hand over to others the care of matters of lesser importance that would dissipate his efforts; in this way he can devote himself more freely and effectively to the important spiritual function that is proper to him. He should not easily allow himself to succumb to the natural temptation to keep for himself the area of temporalities and to entrust to others the spiritual welfare of the community. Preaching the Word: As a pastor of souls, the superior should first of all nourish the spiritual life of his reli-gious by giving them the substantial food that is the Word of God. A profound interior life is impossible without faith, and there is no faith without meditation on the Word. Always necessary for the spiritual life, this Word is especially so for religious of the present generation among whom there is found a malaise, a dis-content, even a revolt which Father Ir~n~e Hausherr, S.J., considers a crisis of undernourishment, an anxiety of the hungry, a phenomenon of starvation.1~ Having come into the community to be spiritually filled, they re-volt when their entire nourishment consists of rules, reg-ulations, prohibitions, notices, and so forth. They are hungry for the Word of God which will nourish them and lead them to give themselves more fully; this it is that explains their discontent when they do not hear the Word. There can be no doubt that they would make their own the cry of an old gypsy woman in the presence of George Borrow, the English novelist and moralist. As he was passing a camp of gypsies in the vicinity of Chester, they mistook him for a minister of religion because of his ap-pearance and begged him to stop and speak to them of God. "I am neither a priest or a minister," he replied; "may the Lord have mercy on you--more than this I cannot say to you." As he went on his way, throwing some coins to the children, an old woman cried out to him: "We do not need money; give us God." 16 Fostering prayer: Besides nourishing his subjects with÷ the Word, the superior should help them to pray by+ providing them with a method and forms of praye+r which correspond to their religious sensibility. Not all ~ I. Hausherr, s.J., "Fundamentos teol6gicos de la vida religiosa," Seminarios, v. 12 (1960), pp. 7-18. 10 p. Blanchard, Saintetd aujourd'hui (Paris: Descl~e de Brouwer, 1954), p. 72. Religious Authority VOLUME 24, 1965 5] L. Bois~ert~ 0~. REVIEW FOR RELIGIOUS forms of prayer are equally valuable for all human be-ings at all times. There are forms of prayer that fifty years ago engendered and fostered prayer but that are incapable of producing this effect at the present time. The reason for this is not that present day religious have a bad will, that they want to break ancient structures for the mere pleasure of hearing them crack and fall to pieces. It is not a case of sheer desire for change or mere whim leading them to want to abandon and condemn what their seniors respect; what they want is a legitimate adaptation of forms of prayer, and traditionalism and conformism will not prevent them from refusing to re-tain antiquatedelements which have no other effect than to impede their prayer. Religious, for example, who have grasped the im-portance of the liturgy in the spiritual life, wish to in-tegrate it into their own lives as perfectly as possible and find it difficult to tolerate the imposition of a series of small prayers in addition to meditation, Mass, and the Divine Office. They cannot be reproached for want-ing to pray with and as the Church. Nor can they be blamed if, for the purpose of respecting as well as possi-ble the meaning of the canonical hours, they ask for the suppression of certain devotional prayers which en-cumber the horarium of the community and give the im-pression of having the same importance as canonical prayer. Observing, warning, correcting: Another exigency of authority-service is the painful duty of the superior to observe, warn, and correct his religious. St. Francis ex-presses this exigency at the beginning of Chapter Sixteen of his Second Rule: "The brothers who are ministers and servants of the other brothers should visit and warn their brothers and correct them with humility and charity . " Since the superior has the duty of weighing aptitude for religious life or for the priesthood in the case of those who have not yet taken these definitive steps, he must get a clear idea of their worth by observ-ing their actions. It is by action rather than by wor