Der Band enthält Reden, Referate und Arbeitsberichte des 11. Kongresses der Gesellschaft für Erziehungswissenschaft (Saarbrücken, 1988). Andernorts veröffentlichte Kongressbeiträge werden am Ende der Publikation nachgewiesen. Die Beiträge sind thematisch in drei Blöcke gegliedert: - Institutionsübergreifende Fragestellungen - Schule und Lehrerbildung - Außerschulische Erziehung und Bildung. (IAB)
Do you enjoy traveling? Probably there is no person with a negative response. Some of travellers are fast collectors of famous places, while others are just observers of culture and lifestyle. The third ones simply lost in tourism gaining popularity on social networks, while some like to travel on a virtual basis. But let us just imagine positive tourism which really helps to preserve cultural and historical values. Why are some countries already protecting themselves form tourists? Finally, just ask yourself what kind of tourist are you? an active user? a philosophical custodian? a passive observer? The Romualdo Del Bianco Foundation (Fondazione Romualdo Del Bianco®) gives the answers to these and many other questions. The foundation cares about the values and responsibility of tourism philosophy. The International Institute Life Beyond Tourism® promotes the transformation of tourism into meaningful travel. It motivates the consumer of commercial tourism to reflect on the cultural and philosophical value of travel and traveler. I'd like to emphasize the goal of the Romualdo Del Bianco Foundation– an international integration of people from different cultures, countries and religions. The non-profit organization focuses on young people and believes they are more open to communication and knowledge of their peers' traditions and culture in other countries. The Foundation maintains the international workshops for studentss in the city of Florence annually. Moreover, the one also organizes Intensive Training Courses for Trainers Life Beyond Tourism every year. Young people and teachers from all over the world are being invited to promote intercultural exchanges. The value of the beauty and versatility of various heritages relate to the power to promote cultural and personal exchanges of people. Students from different cultures can get acquainted, exchange knowledge and strengthen friendship through various meetings, exhibitions, concerts and other initiatives supported by the Fondation. Nowadays, in the globalization era, any attracting heritage is radically being changed. On the one hand, it is the result of the international tourism being maintained by business. On the other hand, a hasty tourist usually has no motivation to establish friendly relations with the residents. Therefore a city seeks for an income and only works for tourists, thus, the mutual exchange of local communities and tourism users is usually confined to trading. Due to this, the improperly organized tourism undermines local culture and pushes the community out of town. Consequently this has already happened in Venice, Madrid, and many other historical cities. That is why the Foundation organizes many annual events which aim is to encourage tourists to become temporary residents and slowly enjoy the unique and distinctive spirit of the Florentine art and culture. The 12thinternational students workshop took place at Florence on 5–12 November 2017. The organizers of the scientific event "Linguocultural Space of the City with Special Reference to Worl Famous People and Florentine Handicrafts" were the Foundation of Romualdo del Bianco, the International Institute Life Beyond Tourism® (Italy) and Ivanovo State University (Russia). The partners of project were University of Florence, Vilnius University, and Russian universities of Moscow and Kazan. The first day of activities, 6thof November, has coincided with the first Sunday of the month. According to the order of the Minister of Italian Heritage, Culture and Tourism, the museum admission is free of charge every first Sunday of the month throughout the country. Therefore the delegations had a great opportunity to visit several museums of Florence. Students and lecturers met on the second day at the Coppini Palace, where the Foundation was located. The visitors could visit the palace for free and look at the fondation collections of books and cultural souvenirs from all around the world. So, the event was opened by the founder Paolo Del Bianco. The participants were welcomed by the General Secretary of the Foundation Simone Giometti, and the leader of the International workshop professor Olga Karpova. Then the delegations presented their countries and universities. Afterwords the students discussed their homework– they introduced the activities of the local craftsmen from their cities. Finally, the lecturers highlighted future activities and assignments for students in the coming days of the workshop. At the afternoon session participants were invited to attend the lecture "Tools for Studying the History of Italian Language" by dr. Cosimo Burgas (Italian Science Council and Institute for Opera del Vocabolario Italiano in Florence). The speaker revealed the patterns of the formation of common Italian language and focused our attention on the main sources – the works by Dante Alighieri, Francesco Petrarca, and Giovanni Boccaccio. The 7thof November was devoted to the philosophy of Life Beyond Tourism®. The courses were delivered by Alesia Koush, a lecturer of the International Institute. The destructive and slow tourism, also the practical tasks were discussed actively. The participants of the students workshop were invited to the graceful Strozzi Palace on Wednesday. The director of the Scientific and Literary Vieusseux Cabinet (Gabinetto Vieusseux) dr. Laura Desideri underlined the uniqueness of this place. Actually the Cabinet was founded by the Protestant merchant Giovanni Pietro Vieusseux in 1819 in the Florence Library. It is important to mention that this place has played a very siginificant role to bringing Italian culture to the European countries in the 19thcentury and became one of the main points of the Renaissance movement. Forasmuch as a variety of the world and European periodicals have been being accumulated and stored there it has been a space for reading, discussing and excanging ideas for florentians and travelers for years. In fact, 42 scientific and literary journals were registered in the Cabinet in 1820. In addition to numerous publications in Italian, there should be mentioned the periodicals in EnglishThe Edinburgh Review, The Quarterly Review,in GermanMorgenblatt, in FrenchRevue encyclopédique, Bibliothèque universelle, Nouvelles Annales des voyages de la géographie et de l'histoire, Annales des mines.Eventually almost 700 subscriptions were issued that year. Each visitor of the Cabinet had to write down his / her name, nationality, country of origin, hotel name, dates of stay, the title of the publication in the Visitor's Book. After all a crowd of prominent people became the visitors of the cabinet once or more in the 19thcentury: Arthur Schopenhauer, Stendhal, Giacomo Leopardi, Henry W.Longfellow, James Fenimore Cooper, Hector Berlioz, Walter Scott, Ralph Waldo Emerson, August von Platen, Franz Liszt, Napoleone Giuseppe Carlo Bonaparte, John James Ruskin, William Makepeace Thackeray, Robert Browning, Théophile Gautier, Émile Zola, Vittorio Emanuele, Fyodor Dostoevsky, Mikhail Bakunin, Mark Twain, Aldous Huxley, Joseph Rudyard Kipling, and others. Therefore the records of the visitors have revealed a lot of secrets to the researchers – what languages were being used by the visitors while signing, what kind of nationalities they were from, where they came from, where they were staying, and what they had been reading. Summarizing, the lecture "Famous Russains at the Gabinetto Vieusseux in the Nineteenth Century" needs to be emphasized. It was delivered by dr. Laura Desideri and discovered a number of unknown facts about the places in Florence being visited of the famous artists, politicians and artists. Further the participants of the workshop visited the University of Florence and had a meeting with professor Marcello Garzaniti after lunch. They interacted with university students and shared the experience on the graduate writing methodology. The late afternoon was devoted to the specific project of the Institute of Life Beyond Tourism®Vo per Botteghe– free initiative Life Beyond Tourism in order to let to know the traditional crafts of Florence and raise the awareness towards the identity of territory. The participants of the workshop received temporary Florence passports and visited a few of the city craftsmen. The first, one of the oldest European cosmetics and spice manufacturers store, is located in the Santa Maria Novella Monastery. They visited the Francesco family at Giorni Bookstore, where one can buy very ancient and rare books, for example, the travel format of "Comedy" by Dante Alighieri, or Enzo Ferrari book with his signature. And the last visited place was the Riccer family ceramics store. Another day of the workshop was dedicated to the autonomous work of the groups in order to visit the Florentine Monuments with the project coordinators, since the visiting students were required to complete the tasks formulated by their curators at the begining of the event. Consequently, they were allowed to analyze the interfaces of linguocultural space of the city. On the sixth day, the participants of the workshop visited the Laurentian Library at San Lorenzo Square (Biblioteca Medicea Laurenziana). In fact, this library was designed and implemented by Michelangelo di Lodovico Buonarroti Simoni. This is the only non-religious work of this artist. Actually the library is one of the most important and most prestigious antique heritage centers in Italy. It stores nearly 11,000 manuscripts and about 4,500 early printed books. The Medici family had been the greatest patron of culture and art in Renaissance Florence for ages. The Medici had been accumulating and collecting manuscripts and books according to the criteria of quality and aesthetics. Thus, the library contains the unique manuscripts by Tacitus, Plinius, Aeschylus, Sophocles, Quintilianus, Virgilius, and other famous men. The final discussion of the project activities took place at Coppini Palace. The students presented the works they had done during the week, and the lecturers assessed them. The exhibition of the students' worksWorkshop "Linguocultural space of the city with special reference to the dictionary project"–Florence in the works of world famous peoplewas organized. Finally, the certificates were granted to all the participants and the official closing of the workshop occured. To sum up, the close cooperation ties have been established during the international workshop week between Vilnius University Kaunas Faculty and the Foundation, the International Institute Life Beyond Tourism®, and Ivanovo State University. The Memorandum of Cooperation between the Foundation and Vilnius University was signed in Florence on 3–4 March 2018 at the 20thGeneral Assembly and International Symposium "Heritage for Planet Earth 2018". Thus, lecturers and students of Vilnius university are invited to participate in the Foundation's activities. Lecturers are invited to attend the courses and become Certified Trainers of the Life Beyond Tourism Movement at Vilnius university. The students and their lecturers are invited to participate in the 13thInternational Students Workshop in Florence on 5–11 November 2018. Undoubtedly, the purpose of the workshop is to develop more intensive cultural ties, while encouraging scientific and cultural cooperation between universities and research centers of the world in the linguocultural space of Florence.
We gratefully acknowledge the support of the National Institute of Health-National Institute of Environmental Health Sciences (NIEHS) conference grant travel support (R13ES023276); Glenn Rice, Office of Research and Development, United States Environmental Protection Agency, Cincinnati, OH, USA also deserves thanks for his thoughtful feedback and inputs on the manuscript; William H.Goodson III was supported by the California Breast Cancer Research Program, Clarence Heller Foundation and California Pacific Medical Center Foundation; Abdul M.Ali would like to acknowledge the financial support of the University of Sultan Zainal Abidin, Malaysia; Ahmed Lasfar was supported by an award from the Rutgers Cancer Institute of New Jersey; Ann-Karin Olsen and Gunnar Brunborg were supported by the Research Council of Norway (RCN) through its Centres of Excellence funding scheme (223268/F50), Amancio Carnero's lab was supported by grants from the Spanish Ministry of Economy and Competitivity, ISCIII (Fis: PI12/00137, RTICC: RD12/0036/0028) co-funded by FEDER from Regional Development European Funds (European Union), Consejeria de Ciencia e Innovacion (CTS-1848) and Consejeria de Salud of the Junta de Andalucia (PI-0306-2012); Matilde E. Lleonart was supported by a trienal project grant PI12/01104 and by project CP03/00101 for personal support. Amaya Azqueta would like to thank the Ministerio de Educacion y Ciencia ('Juande la Cierva' programme, 2009) of the Spanish Government for personal support; Amedeo Amedei was supported by the Italian Ministry of University and Research (2009FZZ4XM_002), and the University of Florence (ex6012); Andrew R.Collins was supported by the University of Oslo; Annamaria Colacci was supported by the Emilia-Romagna Region - Project 'Supersite' in Italy; Carolyn Baglole was supported by a salary award from the Fonds de recherche du Quebec-Sante (FRQ-S); Chiara Mondello's laboratory is supported by Fondazione Cariplo in Milan, Italy (grant n. 2011-0370); Christian C.Naus holds a Canada Research Chair; Clement Yedjou was supported by a grant from the National Institutes of Health (NIH-NIMHD grant no. G12MD007581); Daniel C.Koch is supported by the Burroughs Wellcome Fund Postdoctoral Enrichment Award and the Tumor Biology Training grant: NIH T32CA09151; Dean W. Felsher would like to acknowledge the support of United States Department of Health and Human Services, NIH grants (R01 CA170378 PQ22, R01 CA184384, U54 CA149145, U54 CA151459, P50 CA114747 and R21 CA169964); Emilio Rojas would like to thank CONACyT support 152473; Ezio Laconi was supported by AIRC (Italian Association for Cancer Research, grant no. IG 14640) and by the Sardinian Regional Government (RAS); Eun-Yi Moon was supported by grants from the Public Problem-Solving Program (NRF-015M3C8A6A06014500) and Nuclear R&D Program (#2013M2B2A9A03051296 and 2010-0018545) through the National Research Foundation of Korea (NRF) and funded by the Ministry of Education, Science and Technology (MEST) in Korea; Fahd Al-Mulla was supported by the Kuwait Foundation for the Advancement of Sciences (2011-1302-06); Ferdinando Chiaradonna is supported by SysBioNet, a grant for the Italian Roadmap of European Strategy Forum on Research Infrastructures (ESFRI) and by AIRC (Associazione Italiana Ricerca sul Cancro; IG 15364); Francis L.Martin acknowledges funding from Rosemere Cancer Foundation; he also thanks Lancashire Teaching Hospitals NHS trust and the patients who have facilitated the studies he has undertaken over the course of the last 10 years; Gary S.Goldberg would like to acknowledge the support of the New Jersey Health Foundation; Gloria M.Calaf was supported by Fondo Nacional de Ciencia y Tecnología (FONDECYT), Ministerio de Educación de Chile (MINEDUC), Universidad de Tarapacá (UTA); Gudrun Koppen was supported by the Flemish Institute for Technological Research (VITO), Belgium; Hemad Yasaei was supported from a triennial project grant (Strategic Award) from the National Centre for the Replacement, Refinement and Reduction (NC3Rs) of animals in research (NC.K500045.1 and G0800697); Hiroshi Kondoh was supported in part by grants from the Ministry of Education, Culture, Sports, Science, and Technology of Japan, Japan Science and Technology Agency and by JST, CREST; Hsue-Yin Hsu was supported by the Ministry of Science and Technology of Taiwan (NSC93-2314-B-320-006 and NSC94-2314-B-320-002); Hyun Ho Park was supported by the Basic Science Research Program through the National Research Foundation of Korea (NRF) of the Ministry of Education, Science and Technology (2012R1A2A2A01010870) and a grant from the Korea Healthcare Technology R&D project, Ministry of Health and Welfare, Republic of Korea (HI13C1449); Igor Koturbash is supported by the UAMS/NIH Clinical and Translational Science Award (UL1TR000039 and KL2TR000063) and the Arkansas Biosciences Institute, the major research component of the Arkansas Tobacco Settlement Proceeds Act of 2000; Jan Vondráček acknowledges funding from the Czech Science Foundation (13-07711S); Jesse Roman thanks the NIH for their support (CA116812); John Pierce Wise Sr. and Sandra S.Wise were supported by National Institute of Environmental Health Sciences (ES016893 to J.P.W.) and the Maine Center for Toxicology and Environmental Health; Jonathan Whitfield acknowledges support from the FERO Foundation in Barcelona, Spain; Joseph Christopher is funded by Cancer Research UK and the International Journal of Experimental Pathology; Julia Kravchenko is supported by a philanthropic donation by Fred and Alice Stanback; Jun Sun is supported by a Swim Across America Cancer Research Award; Karine A.Cohen-Solal is supported by a research scholar grant from the American Cancer Society (116683-RSG-09-087-01-TBE); Laetitia Gonzalez received a postdoctoral fellowship from the Fund for Scientific Research–Flanders (FWO-Vlaanderen) and support by an InterUniversity Attraction Pole grant (IAP-P7-07); Laura Soucek is supported by grant #CP10/00656 from the Miguel Servet Research Contract Program and acknowledges support from the FERO Foundation in Barcelona, Spain; Liang-Tzung Lin was supported by funding from the Taipei Medical University (TMU101-AE3-Y19); Linda Gulliver is supported by a Genesis Oncology Trust (NZ) Professional Development Grant, and the Faculty of Medicine, University of Otago, Dunedin, New Zealand; Louis Vermeulen is supported by a Fellowship of the Dutch Cancer Society (KWF, UVA2011-4969) and a grant from the AICR (14–1164); Mahara Valverde would like to thank CONACyT support 153781; Masoud H. Manjili was supported by the office of the Assistant Secretary of Defense for Health Affairs (USA) through the Breast Cancer Research Program under Award No. W81XWH-14-1-0087 Neetu Singh was supported by grant #SR/FT/LS-063/2008 from the Department of Science and Technology, Government of India; Nicole Kleinstreuer is supported by NIEHS contracts (N01-ES 35504 and HHSN27320140003C); P.K. Krishnakumar is supported by the Funding (No. T.K. 11-0629) of King Abdulaziz City for Science and Technology, Riyadh, Saudi Arabia; Paola A.Marignani is supported by the Dalhousie Medical Research Foundation, The Beatrice Hunter Cancer Institute and CIHR and the Nova Scotia Lung Association; Paul Dent is the holder of the Universal Inc.Chair in Signal Transduction Research and is supported with funds from PHS grants from the NIH (R01-CA141704, R01-CA150214, R01-DK52825 and R01-CA61774); Petr Heneberg was supported by the Charles University in Prague projects UNCE 204015 and PRVOUK P31/2012, and by the Czech Science Foundation projects P301/12/1686 and 15-03834Y; Po Sing Leung was supported by the Health and Medical Research Fund of Food and Health Bureau, Hong Kong Special Administrative Region, Ref. No: 10110021; Qiang Cheng was supported in part by grant NSF IIS-1218712; R. Brooks Robey is supported by the United States Department of Veterans Affairs; Rabindra Roy was supported by United States Public Health Service Grants (RO1 CA92306, RO1 CA92306-S1 and RO1 CA113447); Rafaela Andrade-Vieira is supported by the Beatrice Hunter Cancer Research Institute and the Nova Scotia Health Research Foundation; Renza Vento was partially funded by European Regional Development Fund, European Territorial Cooperation 2007–13 (CCI 2007 CB 163 PO 037, OP Italia-Malta 2007–13) and grants from the Italian Ministry of Education, University and Research (MIUR) ex-60%, 2007; Riccardo Di Fiore was a recipient of fellowship granted by European Regional Development Fund, European Territorial Cooperation 2007–2013 (CCI 2007 CB 163 PO 037, OP Italia-Malta 2007–2013); Rita Dornetshuber-Fleiss was supported by the Austrian Science Fund (FWF, project number T 451-B18) and the Johanna Mahlke, geb.-Obermann-Stiftung; Roberta Palorini is supported by a SysBioNet fellowship; Roslida Abd Hamid is supported by the Ministry of Education, Malaysia-Exploratory Research Grant Scheme-Project no: ERGS/1-2013/5527165; Sabine A.S.Langie is the beneficiary of a postdoctoral grant from the AXA Research Fund and the Cefic-LRI Innovative Science Award 2013; Sakina Eltom is supported by NIH grant SC1CA153326; Samira A.Brooks was supported by National Research Service Award (T32 ES007126) from the National Institute of Environmental Health Sciences and the HHMI Translational Medicine Fellowship; Sandra Ryeom was supported by The Garrett B. Smith Foundation and the TedDriven Foundation; Thierry Massfelder was supported by the Institut National de la Santé et de la Recherche Médicale INSERM and Université de Strasbourg; Thomas Sanderson is supported by the Canadian Institutes of Health Research (CIHR; MOP-115019), the Natural Sciences and Engineering Council of Canada (NSERC; 313313) and the California Breast Cancer Research Program (CBCRP; 17UB-8703); Tiziana Guarnieri is supported by a grant from Fundamental Oriented Research (RFO) to the Alma Mater Studiorum University of Bologna, Bologna, Italy and thanks the Fondazione Cassa di Risparmio di Bologna and the Fondazione Banca del Monte di Bologna e Ravenna for supporting the Center for Applied Biomedical Research, S.Orsola-Malpighi University Hospital, Bologna, Italy; W.Kimryn Rathmell is supported by the V Foundation for Cancer Research and the American Cancer Society; William K.Decker was supported in part by grant RP110545 from the Cancer Prevention Research Institute of Texas; William H.Bisson was supported with funding from the NIH P30 ES000210; Yon Rojanasakul was supported with NIH grant R01-ES022968; Zhenbang Chen is supported by NIH grants (MD004038, CA163069 and MD007593); Zhiwei Hu is grateful for the grant support from an institutional start-up fund from The Ohio State University College of Medicine and The OSU James Comprehensive Cancer Center (OSUCCC) and a Seed Award from the OSUCCC Translational Therapeutics Program.
In: Decision analysis: a journal of the Institute for Operations Research and the Management Sciences, INFORMS, Band 8, Heft 1, S. 78-80
ISSN: 1545-8504
David J. Caswell (" Analysis of National Strategies to Counter a Country's Nuclear Weapons Program ") is an officer in the U.S. Air Force and a research affiliate with the Center for International Security and Cooperation at Stanford University. David has served in various positions ranging from operational simulation development to operations analysis for national intelligence. He currently serves as an operations analyst in support of regional air and space employment in the Pacific. David received his Ph.D. in management science and engineering at Stanford University. His current research continues to apply computer science and operations research methods for gaining insights for nuclear policy and other international security issues. Address: http://www.stanford.edu/group/ERRG/davidc1.htm ; e-mail: david.caswell33@gmail.com . Kjell Hausken (" Governments' and Terrorists' Defense and Attack in a T-Period Game ") has since 1999 been a professor of economics and societal safety at the University of Stavanger, Norway. His research fields are strategic interaction, risk analysis, reliability, conflict, and terrorism. He holds a Ph.D. (thesis: "Dynamic Multilevel Game Theory") from the University of Chicago (1990–1994), and was a postdoc at the Max Planck Institute for the Studies of Societies (Cologne) from 1995 to 1998 and a visiting scholar at Yale School of Management from 1989 to 1990. He holds a doctorate program degree in administration from the Norwegian School of Economics and Business Administration, and an M.Sc. degree in electrical engineering from the Norwegian Institute of Technology. He completed military service at the Norwegian Defence Research Establishment, has published 110 articles, and is on the editorial board for Theory and Decision and Defence and Peace Economics. Address: Faculty of Social Sciences, University of Stavanger, N-4036 Stavanger, Norway; e-mail: kjell.hausken@uis.no . Ronald A. Howard (" Analysis of National Strategies to Counter a Country's Nuclear Weapons Program ") is a professor of management science and engineering in the School of Engineering at Stanford University. Professor Howard directs teaching and research in the Decision Analysis Program of the department, and is the director of the Decisions and Ethics Center, which examines the efficacy and ethics of social arrangements. He defined the profession of decision analysis in 1964 and has supervised more than 80 doctoral theses in decision analysis and related areas. His experience includes dozens of decision analysis projects that range over virtually all fields of application, from investment planning to research strategy, and from hurricane seeding to nuclear waste isolation. He has been a consultant to several companies and was a founding director and chairman of Strategic Decisions Group. He is president of the Decision Education Foundation, which he and colleagues founded to teach decision skills to young people. He has written four books, dozens of technical papers, and provided editorial service to seven technical journals. His society affiliations have included the Institute of Electrical and Electronics Engineers (Fellow); The Institute of Management Sciences, which he served as president, and the Institute for Operations Research and the Management Sciences (INFORMS) (Fellow). Continuing research interests are improving the quality of decisions, life-and-death decision making, and the creation of a coercion-free society. In 1986 he received the Frank P. Ramsey Medal "for Distinguished Contributions in Decision Analysis" from the Decision Analysis Special Interest Group of the Operations Research Society of America (the predecessor to the Decision Analysis Society of INFORMS). In 1998 he received from INFORMS the first award for the Teaching of Operations Research/Management Science Practice. In 1999 he was elected to the National Academy of Engineering. Address: Management Science and Engineering, Huang Engineering Center, 475 Via Ortega, Stanford University, Stanford, CA 94305-4121; e-mail: rhoward@stanford.edu . Joseph B. ("Jay") Kadane (" Partial-Kelly Strategies and Expected Utility: Small Edge Asymptotics ") is Leonard J. Savage University Professor of Statistics and Social Sciences, Emeritus, at Carnegie Mellon University. He received a B.S. in mathematics from Harvard and a Ph.D. in statistics from Stanford. He was recently elected to the American Academy of Arts and Sciences. His theoretical interests center on subjective Bayesian theory. His current applied interests include Internet security, medicine, law, physics, marketing, and air pollution. He serves as an expert witness in legal cases. His most recent book is Principles of Uncertainty, which is scheduled to be released in May 2011 by Chapman and Hall and will be available free on the Web for any noncommercial purpose. Address: Department of Statistics, Carnegie Mellon University, 5000 Forbes Avenue, Pittsburgh, PA 15213; e-mail: kadane@stat.cmu.edu . Konstantinos V. Katsikopoulos (" Psychological Heuristics for Making Inferences: Definition, Performance, and the Emerging Theory and Practice ") holds a Ph.D. in industrial engineering and operations research from the University of Massachusetts Amherst and is currently a senior research scientist at the Center for Adaptive Behavior and Cognition of the Max Planck Institute for Human Development. He has been a visiting assistant professor of operations research at the Naval Postgraduate School and of systems engineering at the Massachusetts Institute of Technology. He has made contributions to the theory of bounded rationality and its applications to decisions "in the wild" in fields such as engineering design and medicine. Address: Max Planck Institute for Human Development, Lentzeallee 94, 14195 Berlin, Germany; e-mail: katsikop@mpib-berlin.mpg.de . L. Robin Keller (" Investment and Defense Strategies, Heuristics, and Games: From the Editor … ") is a professor of operations and decision technologies in the Merage School of Business at the University of California, Irvine. She received her Ph.D. and M.B.A. in management science and her B.A. in mathematics from the University of California, Los Angeles. She has served as a program director for the Decision, Risk, and Management Science Program of the U.S. National Science Foundation (NSF). Her research is on decision analysis and risk analysis for business and policy decisions and has been funded by NSF and the U.S. Environmental Protection Agency. Her research interests cover multiple attribute decision making, riskiness, fairness, probability judgments, ambiguity of probabilities or outcomes, risk analysis (for terrorism, environmental, health, and safety risks), time preferences, problem structuring, cross-cultural decisions, and medical decision making. She is currently Editor-in-Chief of Decision Analysis, published by the Institute for Operations Research and the Management Sciences (INFORMS). She is a Fellow of INFORMS and has held numerous roles in INFORMS, including board member and chair of the INFORMS Decision Analysis Society. She is a recipient of the George F. Kimball Medal from INFORMS. She has served as the decision analyst on three National Academy of Sciences committees. Address: The Paul Merage School of Business, University of California, Irvine, Irvine, CA 92697-3125; e-mail: lrkeller@uci.edu . Jeryl L. Mumpower (" Playing Squash Against Ralph Keeney: Should Weaker Players Always Prefer Shorter Games? ") is Director of the Master of Public Service and Administration Program at the Bush School of Government and Public Service at Texas A&M University, where he holds the Joe R. and Teresa Lozano Long Chair in Business and Public Policy. Previously he was at the Nelson A. Rockefeller College of Public Affairs and Policy, State University of New York at Albany, where he was a professor of public administration, public policy, public health, and information science and served in a variety of University-level administrative positions. His previous experience includes six years as a program director and policy analyst at the National Science Foundation. Mumpower received his B.A. from the College of William and Mary and his Ph.D. in social and quantitative psychology from the University of Colorado, Boulder. He is author or editor of nine books and more than 50 book chapters and articles. His research has addressed basic and applied topics in negotiation and bargaining, environmental policy, individual and group decision-making processes, the use of scientific expertise in public policy making, and risk analysis and management. Address: Bush School of Government and Public Service, Texas A&M University, 1092 Allen Building, 4220 TAMU, College Station, TX 77843-4220; e-mail: jmumpower@bushschool.tamu.edu . M. Elisabeth Paté-Cornell (" Analysis of National Strategies to Counter a Country's Nuclear Weapons Program ") is the Burt and Deedee McMurtry Professor and Chair, Department of Management Science and Engineering at Stanford University. Her specialty is engineering risk analysis with application to complex systems (including space systems and medical systems). Her research has focused on explicit consideration of human and organizational factors in the analysis of failure risks and, recently, on the use of game theory in risk analysis. Applications in the last few years have included counterterrorism and nuclear counterproliferation problems. She is a member of the National Academy of Engineering and of several boards (Aerospace, Draper, InQtel, etc.). She was a member of the President's Intelligence Advisory Board until December 2008. She holds an engineer degree (Applied Math/CS) from the Institut Polytechnique de Grenoble (France), and an M.S. in Operations Research and a Ph.D. in Engineering-Economic Systems, both from Stanford University. Address: Management Science and Engineering, Huang Engineering Center, 475 Via Ortega, Stanford University, Stanford, CA 94305-4121; e-mail: mep@stanford.edu . Jun Zhuang (" Governments' and Terrorists' Defense and Attack in a T-Period Game ") is an assistant professor of industrial and systems engineering at the University at Buffalo, the State University of New York. He has been a faculty member at SUNY Buffalo since he obtained his Ph.D. in summer 2008 from the University of Wisconsin–Madison. Dr. Zhuang's long-term research goal is to integrate operations research and game theory to better prepare for, mitigate, and manage both natural and man-made hazards. Other areas of interests include health care, transportation, logistics and supply chain management, and sustainability. Dr. Zhuang's research has been supported by the U.S. National Science Foundation, and by the U.S. Department of Homeland Security through the Center for Risk and Economic Analysis of Terrorism Events. Address: Department of Industrial and Systems Engineering, 403 Bell Hall, University at Buffalo, The State University of New York, Buffalo, NY 14260; e-mail: jzhuang@buffalo.edu .
Under immense pressure to bring some certainty into the markets, Barack Obama has moved quickly to announce his choice for main cabinet posts. His planned appointments, as well as his policy announcements, are a study in how to turn crisis into opportunity. A reader of history, with particular attention to the biographies of certain presidents, he has taken a page from Abraham Lincoln in naming a "team of rivals" or at least of big personalities with strong opinions, as his foreign policy lineup: Hillary Clinton will be Secretary of State and General James Jones, a retired Marine commander, his National Security Advisor, while Robert Gates, current Secretary of Defense under Bush, would stay on at least for the first year of the Obama administration. On the economic side, his choice for Treasure Secretary, arguably the most important post in this crisis is Timothy Geithner, New York Federal Reserve chairman, who has been working closely with both Federal Reserve President Ben Bernanke and Treasure Secretary Hank Paulson, and has been part of the decision-making on bank bailouts from the very beginning. This would give continuity to the policy choices already made and bring a stronger measure of certainty and coherence to the process. With the cooperation of George W. Bush, Obama has been shaping the policy-making process behind the scenes, but after calls for him to give some certainty to the markets and to fill the power vacuum of the interregnum period, he has come forward several times this week to reassure consumers and markets that he is ready to continue the federal government's unprecedented spending in order to stimulate the economy. His activist government agenda will be in many ways enabled by the crisis, for example in job creation and energy transformation: he can tie those two goals together by embarking on a New Deal-style of public works while at the same time renewing the energy base of the economy, thereby meeting environmental goals and severing the country's economically costly and politically unsustainable dependency on oil. He is also helped by the fact that bipartisanship is for now a necessity until the first critical period of this dire economic period is crossed. Just like FDR took advantage of the Great Depression to drive through his agenda of redistribution, so can Obama. Energy renewal, job creation, adequate health care, education, regulation and tax reform all are goals that had been neglected for too long but now there is an opportunity to turn them into part of the solution to economic recovery. At times when calls for government action are coming from all sides of the political spectrum, the opportunity to turn those calls into reform is enormous, and Obama is using his bully pulpit early to lead the country in that direction. He is now proposing the rapid approval of an economic stimulus deemed around the sum of 500 billion dollars in federal spending and tax cuts for the middle class. As the pieces of the Obama's cabinet puzzle start falling into place, most observers are surprised at the pragmatism that seems to be guiding his choices. Timothy Geithner is a centrist, a problem solver, a Wall Street outsider, who has worked in different position at the Department of Treasury since 1988, under three different presidents. During the Clinton administration he dealt with the Asian crisis and the Mexican bailout. A dedicated public servant, pro-regulation, young and non-ideological, he has a student-mentor relationship with Larry Summers, Treasure Secretary under Clinton and also a pragmatist, who will now become Obama's economic adviser. This choice as well as others points to a fact-based administration, which coincides with the vision laid out by Obama during the campaign, one that solves problems and is not ruled by ideology. Bob Rubin, a deficit "hawk" with a strong penchant for balanced budgets who was also Treasure Secretary under Clinton, is helping Obama put together the economic team, which so far has no progressive heavy weight economists like Joseph Stiglitz or James Galbraith, both of whom were Obama advisers during the campaign. Similarly, on the foreign policy front, Obama chose Hillary Clinton, in spite of their disagreements in foreign policy during the primary election campaign. And all signs point to his picking of General James Jones, a retired Marine general and former NATO commander, as his National Security Advisor. Jones is a Vietnam decorated veteran with strong cross-party appeal, who was asked twice by Condoleezza Rice to be her adviser at State (but he declined). Defense Secretary Bob Gates, another dedicated public servant, would be asked to stay on at Defense and negotiate the next stage of the wars in Iraq and Afghanistan. He is close to Brent Scowcroft, former National Security Adviser for Bush 41 and Gerald Ford, who has criticized George W. Bush for both the decision to invade Iraq, which he called "a war of choice not of necessity", and the way he allowed it to be mishandled by Rumsfeld. To this eclectic team one must add Vice President Joe Biden, whose foreign policy experience was a main consideration when he was picked by Obama as his running mate. He will certainly be another strong voice at the foreign policy table. The main intention behind these choices seems to be that, once Obama succeeds in forming an effective team out of such strong and experienced personalities on the foreign policy front, he can more comfortably focus on the economy without distractions. These early decisions, whether confirmed, leaked out or strongly rumored, have Washington buzzing. Does the choice of experienced people detract from Obama's message of change? Not necessarily, since it is the President that will set the agenda and who will lay out the vision. Obama invites strong opinions from his aides, and likes to debate options. That is how he envisions the decision-making process, with his advisers as partners in governance, not as passive surrogates. But there are risks to this approach, the main one being how to mesh these big egos with different backgrounds and perspectives into a real team that can work together without undermining each of its individual members' missions. That is exactly what happened to Secretary of State Colin Powell under the Bush-Cheney White House: he did not have the full backing of the rest of the team, especially of the vice-president, so he became ineffective and he never recovered. Another rumor often heard around the capital this week, especially in the anti-Obama camp, is that, given his cabinet choices, Obama seems to be positioning himself to govern from the center of the political spectrum, thus "betraying his progressive agenda" and his left-wing supporters. This claim is incorrect for two main reasons. First, because it is blind to the fact that his so-called "progressive agenda" coincides with the center today. The ideological center has shifted, and "Progressive" is now mainstream. What was considered radical ten or twenty years ago is now what most of Americans want, namely: demands for corporate responsibility and universal health care, concerns about global warming and energy renewal, a foreign policy based on multilateral decision making, respect for human rights and international law. It is still a divided country, but the wide majority wants reform. Second, Obama's blueprint of massive public investment to rebuild infrastructure and schools, and to create "green" jobs, his new "New Deal", will be made possible by the crisis itself. Most experts agree that this is not a time to worry about budget deficits. There are new opportunities created by the crisis itself: the call for government action comes from all sides, so it is time to use the momentous circumstances to bring about the change that has been postponed for so long, and to do it in the service of job creation and sustainable growth. Just like President Roosevelt used the Great Depression to drive through his economic agenda of education and distribution, so Obama should make use of the moment and embark on major investments in a XXI century infrastructure, with a new electric grid, water and sewer system, a world class internet service and health care reform. The new stimulus package announced this week seems to be a first step in that direction. In the next few days the President-elect will announce his choices to head the Department of Commerce and Homeland Security. Bill Richardson, the Hispanic governor of New Mexico, and Jane Napolitano, governor of Arizona are the most likely candidates. Bill Richardson's nomination will be very important since it will not only appease Hispanics (over 67% of who voted for Obama) but also signify a pro-free trade stance by Obama that will assuage fears of Protectionism both in American and abroad. On her part, Jane Napolitano is someone with hands-on experience in Immigration, and her choice to head Homeland Security seems to signal that serious Immigration reform is also on the Executive's agenda. At only three weeks after his election, and at eight weeks before his inauguration, Barack Obama has been forced to use his bully pulpit to restore confidence and pledge continuity to commitments already made by the outgoing administration. He has shown his pragmatism by inviting the best-qualified and most experienced people into his cabinet to face the difficulties ahead, regardless of their ideology or ties to past administrations. His greatest challenge is to continue turning crisis into opportunity, using the unprecedented consensus on government spending to promote his transformational agenda. He must stick to his narrative of change and use his cabinet's experience to make that change happen. Senior Lecturer, Department of Political Science and Geography Director, ODU Model United Nations Program Old Dominion University, Norfolk, Virginia
Lean body mass, consisting mostly of skeletal muscle, is important for healthy aging. We performed a genome-wide association study for whole body (20 cohorts of European ancestry with n = 38,292) and appendicular (arms and legs) lean body mass (n = 28,330) measured using dual energy X-ray absorptiometry or bioelectrical impedance analysis, adjusted for sex, age, height, and fat mass. Twenty-one single-nucleotide polymorphisms were significantly associated with lean body mass either genome wide (p < 5 × 10−8) or suggestively genome wide (p < 2.3 × 10−6). Replication in 63,475 (47,227 of European ancestry) individuals from 33 cohorts for whole body lean body mass and in 45,090 (42,360 of European ancestry) subjects from 25 cohorts for appendicular lean body mass was successful for five single-nucleotide polymorphisms in/near HSD17B11, VCAN, ADAMTSL3, IRS1, and FTO for total lean body mass and for three single-nucleotide polymorphisms in/near VCAN, ADAMTSL3, and IRS1 for appendicular lean body mass. Our findings provide new insight into the genetics of lean body mass. ; We acknowledge the essential role of the Cohorts for Heart and Aging Research in Genome Epidemiology (CHARGE) Consortium in development and support of this manuscript. CHARGE members include the Netherland's Rotterdam Study (RS), Framingham Heart Study (FHS), Cardiovascular Health Study (CHS), the NHLBI's Atherosclerosis Risk in Communities (ARIC) Study, and Iceland's Age, Gene/Environment Susceptibility (AGES) Reykjavik Study. Age, Gene/Environment Susceptibility Reykjavik Study (AGES-Reykjavik): has been funded by NIH contract N01-AG-12100, the NIA Intramural Research Program, Hjartavernd (the Icelandic Heart Association), and the Althingi (the Icelandic Parliament). The study is approved by the Icelandic National Bioethics Committee, (VSN: 00-063) and the Data Protection Authority. The researchers are indebted to the participants for their willingness to participate in the study. Old Order Amish (OOA): this work was supported by NIH research grants U01 HL72515, U01 GM074518, R01 HL088119, R01 AR046838, and U01 HL084756. Partial funding was also provided by the Mid-Atlantic Nutrition and Obesity Research Center of Maryland (P30 DK072488).). L.M.Y.-A. was supported by F32AR059469 from NIH/NIAMS. M.F. was supported by American Heart Association grant 10SDG2690004. Cardiovascular Health Study (CHS): This CHS research was supported by NHLBI contracts N01-HC- 85079, N01-HC-85080, N01-HC-85081, N01-HC-85082, N01-HC-85083, N01-HC-85084, N01-HC-85085, N01-HC-85086; N01-HC-35129, N01 HC-15103, N01 HC-55222, N01-HC-75150, N01-HC-45133, N01-HC-85239, and by HHSN268201200036C and NHLBI grants HL080295, HL087652, HL105756, HL103612, HL120393, and HL130114 with additional contribution from NINDS. Additional support was provided through AG-023629, AG-15928, AG-20098, and AG-027058 from the NIA. See also http://www.chs-nhlbi.org/pi.htm. DNA handling and genotyping at Cedars-Sinai Medical Center was supported in part by the National Center for Research Resources, grant UL1RR033176, and is now at the National Center for Advancing Translational Sciences, CTSI grant UL1TR000124; in addition to the National Institute of Diabetes and Digestive and Kidney Disease grant DK063491 to the Southern California Diabetes Endocrinology Research Center. CoLaus: The CoLaus study received financial contributions from GlaxoSmithKline, the Faculty of Biology and Medicine of Lausanne, and the Swiss National Science Foundation (grants 33CSCO-122661, 33CS30-139468, and 33CS30-148401). We thank Vincent Mooser and Gérard Waeber, Co-PIs of the CoLaus study. Special thanks to Yolande Barreau, Mathieu Firmann, Vladimir Mayor, Anne-Lise Bastian, Binasa Ramic, Martine Moranville, Martine Baumer, Marcy Sagette, Jeanne Ecoffey, and Sylvie Mermoud for data collection. Data analysis was supervised by Sven Bergmann and Jacques S. Beckmann. The computations for this paper were performed in part at the Vital-IT Center for high-performance computing of the Swiss Institute of Bioinformatics. deCODE Study: The study was funded by deCODE Genetics, ehf. We thank all the participants of this study, the staff of deCODE Genetics core facilities and recruitment center and the densitometry clinic at the University Hospital for their important contributions to this work. The EPIC Study: The EPIC Obesity study is funded by Cancer Research United Kingdom and the Medical Research Council. I.B. acknowledges support from EU FP6 funding (contract no. LSHM-CT-2003-503041) and by the Wellcome Trust (WT098051). Erasmus Rucphen Family (ERF) Study: The study was supported by grants from The Netherlands Organisation for Scientific Research (NWO), Erasmus MC, the Centre for Medical Systems Biology (CMSB), and the European Community's Seventh Framework Programme (FP7/2007-2013), ENGAGE Consortium, grant agreement HEALTH-F4-2007-201413. We are grateful to all general practitioners for their contributions, to Petra Veraart for her help in genealogy, Jeannette Vergeer for the supervision of the laboratory work and Peter Snijders for his help in data collection. Fenland: The Fenland Study is funded by the Wellcome Trust and the Medical Research Council, as well as by the Support for Science Funding programme and CamStrad. We are grateful to all the volunteers for their time and help, and to the General Practitioners and practice staff for help with recruitment. We thank the Fenland Study co-ordination team and the Field Epidemiology team of the MRC Epidemiology Unit for recruitment and clinical testing. Tuomas O. Kilpeläinen was supported by the Danish Council for Independent Research (DFF—1333-00124 and Sapere Aude program grant DFF—1331-00730B). Framingham Osteoporosis Study (FOS)/Framingham Heart Study (FHS): The study was funded by grants from the US National Institute for Arthritis, Musculoskeletal and Skin Diseases and National Institute on Aging (R01 AR 41398 and U24AG051129; D.P.K. and R01AR057118; D.K. D.K. was also supported by FP7-PEOPLE-2012-Marie Curie Career Integration Grants (CIG)). The Framingham Heart Study of the National Heart, Lung, and Blood Institute of the National Institutes of Health and Boston University School of Medicine were supported by the National Heart, Lung, and Blood Institute's Framingham Heart Study (N01-HC-25195) and its contract with Affymetrix, Inc. for genotyping services (N02-HL-6-4278). Analyses reflect intellectual input and resource development from the Framingham Heart Study investigators participating in the SNP Health Association Resource (SHARe) project. A portion of this research was conducted using the Linux Cluster for Genetic Analysis (LinGA-II) funded by the Robert Dawson Evans Endowment of the Department of Medicine at Boston University School of Medicine and Boston Medical Center. eQTL HOb Study: The study was supported by Genome Quebec, Genome Canada and the Canadian Institutes of Health Research (CIHR). Gothenburg Osteoporosis and Obesity Determinants Study (GOOD): The study was funded by the Swedish Research Council, the Swedish Foundation for Strategic Research, The ALF/LUA research grant in Gothenburg, the Lundberg Foundation, the Emil and Vera Cornell Foundation, the Torsten and Ragnar Söderberg's Foundation, Petrus and Augusta Hedlunds Foundation, the Västra Götaland Foundation, and the Göteborg Medical Society. We would like to thank Dr Tobias A. Knoch, Luc V. de Zeeuw, Anis Abuseiris, and Rob de Graaf as well as their institutions the Erasmus Computing Grid, Rotterdam, The Netherlands, and especially the national German MediGRID and Services@MediGRID part of the German D-Grid, both funded by the German Bundesministerium fuer Forschung und Technology under grants #01 AK 803 A-H and # 01 IG 07015G for access to their grid resources. We also thank Karol Estrada, Department of Internal Medicine, Erasmus MC, Rotterdam, the Netherlands for advice regarding the grid resources. Health Aging and Body Composition Study (Health ABC): This study was funded by the National Institutes of Aging. This research was supported by NIA contracts N01AG62101, N01AG62103, and N01AG62106. The genome-wide association study was funded by NIA grant 1R01AG032098-01A1 to Wake Forest University Health Sciences and genotyping services were provided by the Center for Inherited Disease Research (CIDR). CIDR is fully funded through a federal contract from the National Institutes of Health to The Johns Hopkins University, contract number HHSN268200782096C. Indiana: We thank the individuals who participated in this study, as well as the study coordinators, without whom this work would not have been possible. This work was supported by National Institutes of Health grants R01 AG 041517 and M01 RR-00750. Genotyping services were provided by CIDR. CIDR is fully funded through a federal contract from the National Institutes of Health to The Johns Hopkins University, contract number HHSN268200782096C. This research was supported in part by the Intramural Research Program of the NIH, National Library of Medicine. Kora (KORA F3 and KORA F4): The KORA research platform was initiated and financed by the Helmholtz Center Munich, German Research Center for Environmental Health, which is funded by the German Federal Ministry of Education and Research (BMBF) and by the State of Bavaria. Part of this work was financed by the German National Genome Research Network (NGFN-2 and NGFNPlus: 01GS0823). Our research was supported within the Munich Center of Health Sciences (MC Health) as part of LMUinnovativ. The London Life Sciences Population (LOLIPOP): The study was funded by the British Heart Foundation, Wellcome Trust, the Medical Research Council, and Kidney Research UK. The study also receives support from a National Institute for Health Research (NIHR) programme grant. Rotterdam Study (RSI, RSII & RSIII): The generation and management of GWAS genotype data for the Rotterdam Study (RS I, RS II, RS III) was executed by the Human Genotyping Facility of the Genetic Laboratory of the Department of Internal Medicine, Erasmus MC, Rotterdam, The Netherlands. The GWAS datasets are supported by the Netherlands Organisation of Scientific Research NWO Investments (no. 175.010.2005.011, 911-03-012), the Genetic Laboratory of the Department of Internal Medicine, Erasmus MC, the Research Institute for Diseases in the Elderly (014-93-015; RIDE2), the Netherlands Genomics Initiative (NGI)/Netherlands Organisation for Scientific Research (NWO) Netherlands Consortium for Healthy Aging (NCHA), project no. 050-060-810. We thank Pascal Arp, Mila Jhamai, Marijn Verkerk, Lizbeth Herrera, Marjolein Peters, MSc, and Carolina Medina-Gomez, MSc, for their help in creating the GWAS database, and Karol Estrada, PhD, Yurii Aulchenko, PhD, and Carolina Medina-Gomez, PhD, for the creation and analysis of imputed data. The Rotterdam Study is funded by Erasmus Medical Center and Erasmus University, Rotterdam, Netherlands Organization for the Health Research and Development (ZonMw), the Research Institute for Diseases in the Elderly (RIDE), the Ministry of Education, Culture and Science, the Ministry for Health, Welfare and Sports, the European Commission (DG XII), and the Municipality of Rotterdam. We are grateful to the study participants, the staff from the Rotterdam Study and the participating general practitioners and pharmacists. We thank Dr Karol Estrada, Dr Fernando Rivadeneira, Dr Tobias A. Knoch, Anis Abuseiris, and Rob de Graaf (Erasmus MC Rotterdam, The Netherlands) for their help in creating GRIMP, and we thank BigGRID, MediGRID, and Services@MediGRID/D-Grid (funded by the German Bundesministerium fuer Forschung und Technology; grants 01 AK 803 A-H, 01 IG 07015G) for access to their grid computing resources. Rush Memory and Aging Project (MAP): The Memory and Aging Project was supported by National Institute on Aging grants R01AG17917, R01AG15819, and R01AG24480, the Illinois Department of Public Health, the Rush Clinical Translational Science Consortium, and a gift from Ms Marsha Dowd. TwinsUK (TUK): The study was funded by the Wellcome Trust, Arthritis Research UK, and the Chronic Disease Research Foundation. The study also received support from a National Institute for Health Research (NIHR) comprehensive Biomedical Research Centre award to Guy's & St Thomas' NHS Foundation Trust in partnership with King's College London. We thank the staff and volunteers of the TwinsUK study. The study was also supported by Israel Science Foundation, grant number 994/10. Age, Gene/Environment Susceptibility Reykjavik Study (AGES-Reykjavik) has been funded by NIH contract N01-AG-12100, the NIA Intramural Research Program, Hjartavernd (the Icelandic Heart Association), and the Althingi (the Icelandic Parliament). The study is approved by the Icelandic National Bioethics Committee (VSN: 00-063) and the Data Protection Authority. The researchers are indebted to the participants for their willingness to participate in the study. Berlin Aging Study II (BASE-II) was supported by the German Federal Ministry of Education and Research (BMBF (grants #16SV5536K, #16SV5537, #16SV5538, and #16SV5837; previously #01UW0808)). Additional contributions (e.g., financial, equipment, logistics, personnel) are made from each of the other participating sites, i.e., the Max Planck Institute for Human Development (MPIB), Max Planck Institute for Molecular Genetics (MPIMG), Charite University Medicine, German Institute for Economic Research (DIW), all located in Berlin, Germany, and University of Lübeck in Lübeck, Germany. B-vitamins in the prevention of osteoporotic fractures (B-PROOF): B-PROOF is supported and funded by The Netherlands Organization for Health Research and Development (ZonMw, grant 6130.0031), the Hague; unrestricted grant from NZO (Dutch Dairy Association), Zoetermeer; Orthica, Almere; NCHA (Netherlands Consortium Healthy Ageing) Leiden/Rotterdam; Ministry of Economic Affairs, Agriculture and Innovation (project KB-15-004-003), the Hague; Wageningen University, Wageningen; VU University Medical Center, Amsterdam; Erasmus Medical Center, Rotterdam. All organizations are based in the Netherlands. We thank Dr Tobias A. Knoch, Anis Abuseiris, Karol Estrada, and Rob de Graaf as well as their institutions the Erasmus Grid Office, Erasmus MC Rotterdam, The Netherlands, and especially the national German MediGRID and Services@MediGRID part of the German D-Grid, both funded by the German Bundesministerium fuer Forschung und Technology (grants #01 AK 803 A-H and #01 IG 07015G) for access to their gird resources. Further, we gratefully thank all participants. Calcium Intake Fracture Outcome Study (CAIFOS): This study was funded by Healthway Health Promotion Foundation of Western Australia, Australasian Menopause Society and the Australian National Health and Medical Research Council Project Grants (254627, 303169, and 572604). We are grateful to the participants of the CAIFOS Study. The salary of Dr Lewis is supported by a National Health and Medical Research Council of Australia Career Development Fellowship. Danish Osteoporosis Study (DOPS): The study was supported by Karen Elise Jensen foundation. Family Heart Study (FamHS): The study was supported by NIH grants R01-HL-117078, R01-HL-087700, and R01-HL-088215 from NHLBI; and R01-DK-089256 and R01-DK-075681 from NIDDK. GenMets (Health 2000): S.R. was supported by the Academy of Finland Center of Excellence in Complex Disease Genetics (213506 and 129680), Academy of Finland (251217), the Finnish foundation for Cardiovascular Research and the Sigrid Juselius Foundation. S.M. was supported by grants #136895 and #141005, V.S. by grants #139635 and 129494, and M.P. by grant #269517 from the Academy of Finland and a grant from the Finnish Foundation for Cardiovascular Research. M.P. was supported by the Yrjö Jahnsson Foundation. Helsinki Birth Cohort Study (HBCS): We thank all study participants as well as everybody involved in the HBCS. HBCS has been supported by grants from the Academy of Finland, the Finnish Diabetes Research Society, Samfundet Folkhälsann, Novo Nordisk Foundation, Liv och Hälsa, Finska Läkaresällskapet, Signe and Ane Gyllenberg Foundation, University of Helsinki, European Science Foundation (EUROSTRESS), Ministry of Education, Ahokas Foundation, Emil Aaltonen Foundation, Juho Vainio Foundation, and Wellcome Trust (grant number WT089062). Johnston County Study: The Johnston County Osteoarthritis Project is supported in part by cooperative agreements S043, S1734, and S3486 from the Centers for Disease Control and Prevention/Association of Schools of Public Health; the NIAMS Multipurpose Arthritis and Musculoskeletal Disease Center grant 5-P60-AR30701; and the NIAMS Multidisciplinary Clinical Research Center grant 5 P60 AR49465-03. Genotyping services were provided by Algynomics company. Korean Genome Epidemiology Study (KoGES): Korean Genome Epidemiology Study (KoGES): This work was supported by the Research Program funded by the Korea Centers for Disease Control and Prevention (found 2001-347-6111-221, 2002-347-6111-221, 2009-E71007-00, 2010-E71004-00). Kora F3 and Kora F4: The KORA research platform was initiated and financed by the Helmholtz Center Munich, German Research Center for Environmental Health, which is funded by the German Federal Ministry of Education and Research (BMBF) and by the State of Bavaria. Part of this work was financed by the German National Genome Research Network (NGFN-2 and NGFNPlus: 01GS0823). Our research was supported within the Munich Center of Health Sciences (MC Health) as part of LMUinnovativ. LOLIP-REP-IA610: The study was supported by the Wellcome Trust. We thank the participants and research teams involved in LOLIPOP. LOLIP-REP-IA_I: The study was supported by the British Heart Foundation Grant SP/04/002. LOLIP-REP-IA_P: The study was supported by the British Heart Foundation Grant SP/04/002. METSIM: The study was supported by the Academy of Finland, the Finnish Diabetes Research Foundation, the Finnish Cardiovascular Research Foundation, the Strategic Research Funding from the University of Eastern Finland, Kuopio, and the EVO grant 5263 from the Kuopio University Hospital. MrOS Sweden: Financial support was received from the Swedish Research Council (2006-3832), the Swedish Foundation for Strategic Research, the ALF/LUA research grant in Gothenburg, the Lundberg Foundation, the Torsten and Ragnar Söderberg's Foundation, Petrus and Augusta Hedlunds Foundation, the Västra Götaland Foundation, the Göteborg Medical Society, and the Novo Nordisk foundation. Greta and Johan Kock Foundation, A. Påhlsson Foundation, A. Osterlund Foundation, Malmö University Hospital Research Foundation, Research and Development Council of Region Skåne, Sweden, the Swedish Medical Society. MrOS US: The Osteoporotic Fractures in Men (MrOS) Study is supported by National Institutes of Health funding. The following institutes provide support: the National Institute on Aging (NIA), the National Institute of Arthritis and Musculoskeletal and Skin Diseases (NIAMS), the National Center for Advancing Translational Sciences (NCATS), and NIH Roadmap for Medical Research under the following grant numbers: U01 AG027810, U01 AG042124, U01 AG042139, U01 AG042140, U01 AG042143, U01 AG042145, U01 AG042168, U01 AR066160, and UL1 TR000128. The National Institute of Arthritis and Musculoskeletal and Skin Diseases (NIAMS) provided funding for the MrOS ancillary study "GWAS in MrOS and SOF" under the grant number RC2ARO58973. Osteoporosis Prospective Risk Assessment study (OPRA): This work was supported by grants from the Swedish Research Council (K2009-53X-14691-07-3, K2010-77PK-21362-01-2), FAS (grant 2007-2125), Greta and Johan Kock Foundation, A. Påhlsson Foundation, A. Osterlund Foundation, Malmö University Hospital Research Foundation, Research and Development Council of Region Skåne, Sweden, the Swedish Medical Society. We are thankful to all the women who kindly participated in the study and to the staff at the Clinical and Molecular Osteoporosis Research Unit for helping in recruitment of study individuals. Orkney Complex Disease Study (ORCADES): ORCADES was supported by the Chief Scientist Office of the Scottish Government (CZB/4/276, CZB/4/710), the Royal Society, the MRC Human Genetics Unit, Arthritis Research UK (17539) and the European Union framework program 6 EUROSPAN project (contract no. LSHG-CT-2006-018947). DNA extractions were performed at the Wellcome Trust Clinical Research Facility in Edinburgh. We acknowledge the invaluable contributions of Lorraine Anderson and the research nurses in Orkney, the administrative team in Edinburgh and the people of Orkney. PEAK 25: This work was supported by grants from the Swedish Research Council (K2009-53X-14691-07-3, K2010-77PK-21362-01-2), FAS (grant 2007-2125), Greta and Johan Kock Foundation, A. Påhlsson Foundation, A. Osterlund Foundation, Malmö University Hospital Research Foundation, Research and Development Council of Region Skåne, Sweden, the Swedish Medical Society. We are thankful to all the women who kindly participated in the study and to the staff at the Clinical and Molecular Osteoporosis Research Unit for helping in recruitment of study individuals. Prospective Investigation of the Vasculature in Uppsala Seniors (PIVUS): The study was supported by grants from the Swedish research council (projects 2008-2202 and 2005-8214) and ALF/LUA research grants from Uppsala university hospital, Uppsala, Sweden. Relationship between Insulin Sensitivity and Cardiovascular Disease (RISC): The RISC study is supported by European Union Grant QLG1-CT-2001-01252 and AstraZeneca. We thank Merck Research Labs for conducting DNA genotyping on RISC samples.Rotterdam III: Rotterdam Study (RS): See discovery. SHIP and SHIP TREND: This work was supported by SHIP, which is part of the Community Medicine Research Network of the University of Greifswald, Germany, by the Federal Ministry of Education and Research (01ZZ9603, 01ZZ0103, and 01ZZ0403), the Ministry of Cultural Affairs as well as the Social Ministry of the Federal State of Mecklenburg-West Pomerania and the network "Greifswald Approach to Individualized Medicine (GANI_MED)" funded by the Federal Ministry of Education and Research (03IS2061A). Genome-wide data have been supported by the Federal Ministry of Education and Research (03ZIK012) and a joint grant from Siemens Healthcare, Erlangen, Germany, and the Federal State of Mecklenburg-West Pomerania. The University of Greifswald is a member of the "Center of Knowledge Interchange" program of the Siemens. A.G. and the Cache´ Campus program of the InterSystems GmbH. The SHIP authors are grateful to the contribution of Florian Ernst, Anja Wiechert, and Astrid Petersmann in generating the SNP data and to Mario Stanke for the opportunity to use his Server Cluster for SNP Imputation. Data analyses were further supported by the German Research Foundation (DFG Vo 955/10-1) and the Federal Ministry of Nutrition, Agriculture and Consumer's Safety. SOF: The Study of Osteoporotic Fractures (SOF) is supported by National Institutes of Health funding. The National Institute on Aging (NIA) provides support under the following grant numbers: R01 AG005407, R01 AR35582, R01 AR35583, R01 AR35584, R01 AG005394, R01 AG027574, and R01 AG027576. The National Institute of Arthritis and Musculoskeletal and Skin Diseases (NIAMS) provided funding for the SOF ancillary study "GWAS in MrOS and SOF" under the grant number RC2ARO58973. Uppsala Longitudinal Study of Adult Men (ULSAM): The study was funded by grants from the Swedish research council (projects 2008-2202 and 2005-8214), the Wallenberg foundation, and ALF/LUA research grants from Uppsala university hospital, Uppsala, Sweden. Andrew P. Morris is a Wellcome Trust Senior Fellow in Basic Biomedical Science, grant number WT098017. CROATIA-VIS (VIS): The CROATIA-Vis study was funded by grants from the Medical Research Council (UK) and Republic of Croatia Ministry of Science, Education and Sports research grants to I.R. (108-1080315-0302). We acknowledge the staff of several institutions in Croatia that supported the field work, including but not limited to The University of Split and Zagreb Medical Schools, the Institute for Anthropological Research in Zagreb and Croatian Institute for Public Health. The SNP genotyping for the CROATIA-Vis cohort was performed in the core genotyping laboratory of the Wellcome Trust Clinical Research Facility at the Western General Hospital, Edinburgh, Scotland. Women's Health Initiative (WHI): The WHI program is funded by the National Heart, Lung, and Blood Institute, National Institutes of Health, US Department of Health and Human Services through contracts N01WH22110, 24152, 32100–2, 32105–6, 32108–9, 32111–13, 32115, 32118–32119, 32122, 42107–26, 42129–32, and 44221. We thank the WHI investigators and staff for their dedication, and the study participants for making the program possible. A listing of WHI investigators can be found at https://www.whi.org/researchers/Documents%20%20Write%20a%20Paper/WHI%20Investigator%20Short%20List.pdf. FUSION: This research was supported in part by US National Institutes of Health grants 1-ZIA-HG000024 (to F.S.C.), U01DK062370 (to M.B.), R00DK099240 (to S.C.J.P.), the American Diabetes Association Pathway to Stop Diabetes Grant 1-14-INI-07 (to S.C.J.P.), and Academy of Finland Grants 271961 and 272741 (to M.L.) and 258753 (to H.A.K.). We thank all the subjects for participation and the study personnel for excellent technical assistance. The Pima Indian Study: This study was supported by the Intramural Research Program of the National Institute of Diabetes and Digestive and Kidney Diseases, NIH, USA. Studies of a Targeted Risk Reduction Intervention with Defined Exercise (STRRIDE): This study was supported by the National Heart Lung and Blood Institute of the National Institutes of Health, HL57453 (WEK). Gene expression in old and young muscle biopsies: S.M. and T.G. were supported in part by NIH U24AG051129. ; Peer Reviewed
Issue 26.2 of the Review for Religious, 1967. ; In~iwelling God by Thomas Dubay, S.M. Epikeia by Paul Hinnebusch, O.P. Obedience in Vatican II by Joseph F. Gallen, S.J. Reexamining Community Government' by Rene H. Chabot, M.S. Teilhard, Love, and Celibacy by Charles W. Freible, S.J. Changes in Symbolism by Sister Marie Raymond and Morris L Berkowitz Personality Assessment by Walter J. Coville Courtesy in Correspondence by Richard M. McKeon, S.J: Ecelesial Significance of Working Religious by Thomas Whiteman, S.M. Private and Liturgical Prayer by Herman A. P. Schmidt, S.J. Local Council or Chapter? by William F. Hogan, C.S.G. Survey of Roman Documents Views, News, Previews Questions and Answers Book Reviews 203 231 242 261 282 295 305 311 316 324 336 339 345 350 364 VOLUI~tE 26 NUMBER 2 March 1967~. NOTICE TO SUBSCRIBERS In order to facilitate the operations of the Business Office of I~vmw FOR R~LXGIOVS, please observe in the future the two following norms: Renewals, new subscriptions, where accorfipanied by a remittance, should be sent to: REvIEw FOR I~LXCIOUS; P. O. Box 671; Baltimore, Maryland 21203. Changes of address, business correspondence, and orders not accompanied by a remittance should be sent to: REVIEW FOR RwL~G~OVS; 428 East Preston Street; Baltimore, Maryland 21202. Your observance of these two norms will be greatly appreciated. THOMAS DUBAY, S.M. Indwelling God: Old Testament Preparation The indwelling of the Trinity is easy to understand and it is difficult to understand. It is so simple that it can be substantially described in a page, and so profound that a whole book can scarcely outline its beauties and its implications. It is so patent that a child can appreciate its splendor, so mysterious that theologians have disa-greed for centuries in explaining its details. The divine inhabitation is a truth at once astonishingly beautiful, deceptively obvious, profoundly rich, eminently practi-cal. Yet the literature of our day dealing with the do~trine of God inabiding presents an anomalous situation. On the one hand, there is no truth more central to the Chris-tian mystery than man's union with his close-by God, a truth mentioned repeatedly in both the old and the new dispensations, a truth prominent in the ecclesiology of Vatican II, a truth basic to liturgical and contemplative prayer, a truth that many find irresistibly attractive when it is taught in a fresh, scriptural manner. Yet on the other hand we hardly ever hear a fully developed doctrinal sermon or conference on the subject. Most books dealing with the mystery are either exclusively pious or heavily speculative. The first do good, but not as much as they would if theology preceded practice. The second inform theologians, but they do not move the People of God. Current theological work on the divine indwelling in the just seems to have jelled into several scholastic elabo-rations in such manner that we find little promise of further fruitful development in the direction in which they have gone. And if we are completely candid, we must confess to a suspicion that these elaborations labor under a considerable degree of sterility from the practical point of view of attracting men to live the mystery.1 1 In making these remarks we are aware of and grateful for the vast and valuable contributions of scholasticism toward an under- Thomas Dubay, S.M., is spiritual director at Notre Dame Seminary; 2901 South Carroll-ton Avenue; New Orleans, Louisiana 70118. VOLUME 26, 1967 203 4. 4" 4, Thom~ Dubay, $.M. REVIEW FOR RELIGIOUS ~04 Nonetheless, experience makes it clear that once the in-telligent layman, religious, or priest is given an enlight-ened taste of the indwelling mystery, he is often eager to learn more about it. In fact, in our conference and re-treat work we find that there is scarcely any subject that is as enthusiastically received as is this one. If such be true, we should be able to present it in an attractive anti fecund manner--which remark does not absolve the reader from :patient study and reflective consideration. We should not find ourselves at the end of a theological blind alley with an apparently sterile truth on our hands, even though we are dealing here, as Pius XII remarked, with a truth so splendid that it can never be fully grasped by a human mind or adequately couched in creaturely terms.2 A second anomaly is suggested by a tension pull be-tweeix the aggiornamento thinking of Vatican. II and the writing and speaking emphases of many current servers. Repeatedly the Council fathers stress the primacy of prayer and inner renewal, while just as repeatedly most others emphasize external approaches and tech-niques. We tend to see in the Council what we want to see. One :can read a Whole volume on change in the re-ligious life and not find a single chapter on what Vatican II considers most in need of improvement: our prayer life. That this can happen without our being amazed more .disturbing than that it happens. Yet we have seen little amazement. A third anomaly can be found in the strain many re:. ligious feel between a deep hunger for God and prayer growth on the one hand and a pressing time pressur(: problem on the other. Serious theologians and sincere ligious all grant the primacy of theological prayer (faiths, hope, love), but few find the calm leisure and extended time needed for prayer development. If one grants the conciliar admonition that the best external adaptations will be ineffectual without inner renewal (DRL, ~ 2), h cannot fail to conclude that the pressured activism of our day looms as a major problem. And it. r.emains unsolved, The unsatisfied hunger goes on. God is hidden because we are hiding. We propose in this series of articles to trace out some scriptural themes dealing with the inabiding Father, His Son, and their Holy Spirit. These themes furnish some of the solid theological bases of profound prayer life. As 'such they lie at the core of any stable, efficacious, genuine renewal in the religious life of our times. standing of this truth and we count ourselves among its students~ Still, much remains to be .done. ~ Mystici Corporis, ~4cta Apostolicae Sedis, v. 35 (1943), p. 231. Cruciality oI the Mystery Reading an undue, significance into his personal' in-terests is an occupational hazard every man must face in the living of a human life. The lawyer tends to exag-gerate law; the physician, medicine; and the shoemaker, footwear. The writer is no less exempt from this tendency than the rest of men. Not only may he overemphasize the printed word, but he may easily see a nonexistent importance in the subject he has chosen to discuss. It is, therefore, with open-eyed awareness of danger that we make the strong statement that the indwelling mystery is crucial to the supernatural economy established by an incredibly loving God.° Yet could not a man, one may ask, say the same regarding the incarnation, the cruci-fixion, the Eucharist? Yes, of course. They are all crucial. But in different ways. Visional Presence The divine inhabitation is crucial as end or goal. It is in view of the inbeing of the Trinity--imperfectly grasped through faith, perfectly through visionmthat all else in the Christian order of things has been structured. When man sinned he lost the Trinity and his orientation toward seeing the Trinity. Fortunately, God so loved the world that He sent the Way that men might repossess the Truth and' the Life that was to abide in their hearts. The beatific vision is the end of the supernatural economy for every man not only temporally but also ontologically; and the beatific vision implies the indwelling presence, the perfect, fully blossomed indwelling presence of our blessed God in His human habitation. The incarnation, crucifixion, Eucharist, the other sac-raments are all themselves directed to the ultimate glori-fication of the Trinity achieved in men through the marvelous intimacy of visional presence. When the creed proclaims at Mass that the Son descended from heaven and became incarnate "for us men and for our salvation," it is declaring that the hypostatic union itself together with its redemptive results is orientated toward this same visional presence, since what is salvation if not the face to face fruition of the Trinity in our risen body? Indwelling and Grace The visional presence of Father, Son, and Spirit is the blossom of a temporally antecedent presence, namely, that in via, on earth. The stroke of death effects no sub-stantial change in the inbeing of the divine Persons in the soul of the just man. This fact brings the cruciality of the indwelling a step closer to the Christian's actual situation on earth, to the here and now condition of his spiritual life. + + Indwelling God VOLUME 26, 1967 4" 4. Thomas Dubay, $.M. REVIEW FOR RELIGIOUS From the roots of its renewing being, sanctifying grace shouts out for the divine abiding. It shouts because it has been made for the, indwelling which is its fulfillment. Any nature or power seeks its fulfillment in the object for which it has been made. In this sense man's soul: through its intellect and will shouts out for knowledge and love, because truth and goodness are its end. The eye yearns for light and the ear for sound; by color and melody eye and ear are filled and satisfied. Sanctifying grace is a super nature whose object is nothing less than the Trinity in its intimate family life. To see in grace merely a quality rendering us pleasing to God is to ~miss most of what is there to see. Ontologi-cally, sanctifying grace is a Trinity-orientated power. Its whole raison d'etre is to enable man to attain the Father begetting His Son and the Holy Spirit proceeding front the mutual love of Father and Son. If grace requires the indwelling Trinity as its object, the centralness of the latter to the supernatural economy is obvious. The grace organism is tailor-made for the divine inhabitation. Redemption and Indwelling In the unspeakable outflowingness of the divine plan man has been destined not to a stand-off or at a distance knowledge and love of the Lord God but to an inti-mately personal entrance into the inner trinitarian life itself. This statement sounds sober enough. But it actually staggering. Were a man able to grasp the blind-ing splendor of the divine life in its infinity, he would back away aghast at the condescension of his God in in~. viting him to share in it. This sharing was Adam's lot, and he lost it. The redemption effected by the Word incarnate Wa~,; aimed at the reintroduction of humankind into the bosom of the Trinity's inner knowing, loving, delighting~ Jesus was mocked, beaten, spit upon, nailed to cross beams in order that man might once again know, love, and enjoy the Father, Son, and Holy Spirit just as they are. We may rightly say that the purpose of the whole drama of Calvary was the indwelling of the Trinity in men's hearts, imperfectly in earthly presence, perfectly in visional presence. Inhabitation and Actual Per]ection When theologians discuss the precise nature of sanc-tity, they commonly distinguish actual perfection from habitual perfection. The latter is the permanent quality of sanctifying grace together with the supernatural pow-ers rooted in it, the infused virtues, and the gifts of the Holy Spirit. The former refers to the degree of goodness found in a man's exercise of the virtues. A man is habi-tually perfect when he possesses the supernatural orga-nism; he is actually perfect according as his operations are right and informed with more or less intense acts of love. We have already remarked that the habitual perfec-tion of our grace organism requires the indwelling Guests as its object. We may now observe that man's actual per-fection is likewise directed to the three divine Persons lodged in his heart. When by hope we yearn for our su-preme Good or by charity love infinite Loveableness, we are not yearning for and loving a God who is miles be-yond our reach. We seek a God who is immediately pres-ent. If, therefore, our belief, hope, love, praise, sorrow, petition, and all the rest that we do. are directed to the indwelling Father, Son, and Holy Spirit, who could question the centrality of the mystery in our grace-glory order? The all-embracing admonition of St. Paul, "whether you eat or drink, or do anything else, do all for the glory of God," has its counterpart in his other directive, "glorify God and bear him in your body," or as the Greek text has it, "glorify God in your body." 3 Our every daily act is to be directed to the Trinity abiding in our being. A Living Fountain Within Man lives only by God. This is true both on the natural and the supernatural levels. As Paul put the matter, it is in Him alone that we live and move and have our being. The Creator is constantly pouring out existence into the creatures He has made. Else they could not subsist for a second. Supernaturally, too, it is true that He causes at every moment the whole of our grace-life. "I came that they have life, and have it more abun-dantly." 4 So dependent is man on this God for super-natural life that he utterly withers away once he is cut off from the divine source: "Abide in me, and I in you. As the branch cannot bear fruit of itself unless it remain on the vine, so neither can you unIess you abide in ~ne. I am the vine, you are the branches. He who abides in me, and I in him, he bears much fruit: for without me you can do nothing. If anyone does not abide in me, he shall be cast outside as the branch and wither." s It is important for us to realize that this Ions virus, this living fountain,6 pours out the divine life into our a l Cor 10:31; I Cor 6:20. We are using the Confraternity of Christian Doctrine translation except for the historical books of the Old Testament. For these latter we cite the Douay-Rheims version. ~Jn 10:10. ~ Jn 15:4-6. ~ Hymn, Vespers of Pentecost. 4. 4- + Indwelling God VOLUME 26, ~,967 207 4" 4" 4" Thoma~ Du~ay, $.M. REVIEW FOR RELIGIOUS being from within our being. The Holy Spirit does not dispense His gifts as a detached station operator might refuel a machine. He is most intimately within infusing sanctifying grace, infusing faith, hope, and charity and all the virtues, infusing His own gifts which render us responsive to the very motions by which He moves us. He is most intimately within dispensing His actual gra~ces ¯ which illumine our intellect with truth and inspire ou~ir will toward the good. It is difficult for us to appreciate a cause working from within, since our sense experience speaks to us only of causes that influence and produce effects on things external to them. We see a bat hit a ball and a pen write on paper. But the divine Trinity pro-duces the whole marvelous intricacy of our participated godly life from the intimate recesses of our soul. To know this inner fountain, then, and to live in vibrant touch with it surely lies at the heart of man'i~ supernatural life in the grace-glory plan. If all this be so, there is little danger of exaggeration in our insistence on the cruciality of the indwelling mystery in the Christian dispensation. The five truths we have just suggested even taken singly point unmistakably to the importance of our mystery. Taken collectively they should leave an indelible mark on the Christian soul. Quest Every man yearns because he is incomplete. He needs fulfillment. And he needs fulfillment because he is a creature, an inherently imperfect creature. Wise men yearn for God because He is complete, He is. fulfillment, He is Creator, He is perfect: "As the hind longs for the running waters, so my soul longs for you, 0 God. Athirst is my soul for God, the living God. When shall I go and behold the face of God?" 7 This longing quest is the story of these articles. The Christian soul is a searching soul or it is nothing at all. It begins by leaving and looking, leaving the world and looking for God.The sincere man or woman, clerica!, religious, or lay, is typically looking for more than earth can offer, and if ever in later life he is no longer a searcher, it is not because he has found completely but because he has .given up the hunt. God is such that He can still be sought even after He has been found. As the hind longs for the running waters, so do the faithful layman and religious and priest long for God. He is their health and their refreshment. Their souls are athirst for God, their living God, their triune God, their indwelling God. They desire union with Him, they yearn for His love, they long for His peace, they sigh for His! comfort, they pine for the vision of His face. * Ps 41:2L Preamble to Indwelling Contrary to a prevalent presumption we must point out that God did not reveal the divine indwelling in an unpre-pared suddenness. He first laid the foundation centuries before the Word appeared in visible form. He proceeded slowly, methodically, thoroughly. We propose to follow the divine pedagogy. Hence, this first article bears on the an-cient revelation regarding the remarkably warm and familiar God-and-man relationships. Nature does not progress by discrete leaps. It proceeds gradually, smoothly, harmoniously, because its Author is wise, understanding, orderly, good.-Nature's Author is one and the same as supernature's Author, and so super-nature likewise proceeds gradually, smootMy, harmoni-ously. Being a part of the supernatural plan for man, divine revelation follows the pattern oi a gentle unfolding--like the bud of a rose. This is why the loving kindness of God lifts the curtain before the redemptive plan in the surpris-ingly general terms of an opposition between two offspring. Slowly He sharpens the message to a messiah born of a people, then a tribe, finally a maiden. Divine wisdom gradually prepares a crude people for an exquisite reality, the incarnation of the Word. And the Word, too, once He has appeared, exerdses an impressive restraint in letting even His intimates know who He is. God's workings with men are smooth. So is it with our indwelling mystery. Were we to imagine that the astonishing declarations of the New Testament on the divine inhabitation through love struck the Jews as en-tirely strange, we would be gravely mistaken. Yet at the same time there must be no mistake about the fact that this revelation is astonishing. "If anyone love me, he will keep my word, and my Father will love him, and we will come to him and make our abode with hims . Do you not know that you are the temple of God and that the Spirit of God dwells in you?" 9 When the Jews first heard of this sublime and touching familiarity with the Lord God, they may have been mystified, but we doubt that they were shocked. They had been gradually prepared to accept this new man-to-God intimacy by a whole series of instructions in the Pentateuch, the prophets, the Psalter and the wis-dom literature, instructions that slowly laid open the di. vine closeness to man. By these teachings the Hebrews had been conditioned to thinking of Yahweh as nearby, as warmly dwelling with His people; as taking up a habita. tion in their midst. It is this conditioning that we shall in-vestigate in the present article. ' Jn 14:23. ' I Cor 3:16. 4. 4. Indwelling God VOLUME 26, 1967 209 + ÷ ÷ Tlunn~ REVIEW FOR RELIGIOUS We, too, in the new dispensation need to be conditioned and gradually prepared by the ancient revelation if we are to appreciate more deeply the new. It is our opinion that treatises on the indwelling do not begin at the beginning. They usually fail to follow the divine pedagogy of gradual and smooth introduction. They often commence in medias res with an abstract scholastic analysis of New Testament texts, and understandably enough, a mystery, burning in itself, leaves the student cold and unimpressed. In this article we propose to explain the beautiful un-folding of the divine plan, not according to a chronological order, noi within the framework of a preconceived set of philosophical categories, but rather according to several doctrinal themes we have found imbedded in the sacred pages. We shall pursue this purpose according to the fol-lowing outline: A. Why a scriptural approach? B. Scriptural invitation to intimacy C. Omnipresence through immensity D. Omnipresence through omniscience E. Supernaturally familiar presences 1. Among the chosen people 2. In the Temple and on the Ark 3. Closeness to certain men F. Divine familiarity I. Mutual love theme 2. Tender concern theme 3. Sure refuge theme 4. Yearning for God theme 5. Delightful rest in God theme G. Summary Why a Scriptual Approach? "The word of God is living and efficient and keener than any two-edged sword, and extending even to the division of soul and spirit, of joints also and of marrow, and a discerner of the thoughts and intentions of the heart." 10 The relations of Father, Son, and Holy Spirit with humankind are marvelous mysteries. They are mar-velous, quite simply, because in the thoughtful man they incite marvel, admiration, wonder. They are mysteries because for any man they are secret, deep, unspeakable. It is only upon condition of listening to and accepting God's word prayerfully that man can "be filled with knowledge of his will, in all spiritual wisdom and under-standing," al for, indeed, "we speak the wisdom of God, Heb 4:12. Col 1:9. mysterious, hidden, which God foreordained before the world unto our glory, a wisdom which none of the rulers of this world has known," 12 This God, then, is the sole source of His plan, since "the things of God no one knows but the Spirit of God." 13 The word of God is living, for it possesses a mysterious power of seeing and moving and impelling and inspiring that no other word possesses. It is keener than any two-edged sword, for it lays perfectly bare the inner heart of man. It is e~dent and keen, too, because it effortlessly lays open the divine plan insofar as it chooses. We turn our primary attention, therefore, to this word, first, in this article as it was spoken of old, and second, in our following articles, as it was uttered by the incarnate Word, for "God who at sundry times and in divers man-ners spoke in times past to the fathers by the prophets, last of a.ll in these days has spoken to us by his Son, whom he appointed heir of all things." 14 Because no man has ever seen God with a natural vision,15 because no man can naturally suspect any but a natural presence of God in His creation, it follows that no man can either attain or understand or unfold a su-pernatural presence except insofar as he draws his light from divine revelation. Speculative theology is good, but speculative theology is not philosophy. It may not the-orize in a vacuum. If we are to speculate on the in~twell-ing Trinity living and loving in the depths of our souls, we .must first sit humbly with Mary at the feet of the Word and listen to His word. The listening must be ob-servant, but it must also be humble and contemplative, since the Father does not reveal these things to the proud and the crafty but only to little ones.10 The indwelling of the Trinity is a marvelous, in-triguing mystery. But it is a mystery, and we may make no mistake about it. If, as Augustine observed, we think we understand God, it is not God. In theology we attairt clearly only our representation of God. And even the concept remaihs analogous, obscure, dark. Clarity is re-served for vision. If we hope to comprehend something of the marvel of God~in-us, we may speculate and reason only after we have drunk deeply of the sacred text and have made every effort to penetrate into its significance. This pro-cedure offers theorizing a solid basis. Drinking first from Scripture has the further ad-vantage of warming the heart as it enlightens the mind. " 1 Cor 2:7L '" 1 Cor 2:1 I. a Heb I:IL "Jn 1:18. '" Lk 10:21~9. IndwelHng God VOLUME 26, 1967 Thomo~ Dubwy, $~1. REVIEW FOR RELIGIOUS We shall be struck with the intimacy of the divine con-descension more than once as we explore the divine words about God's presence among and within His people. Mere speculation can leave a man cold. God's word does not. Scriptural Invitation to lntimacy A common misconception notwithstanding, one of the traits of the Old Testament, at once remarkable and comforting, is the degree of intimacy--and, yes, we may say tenderness--that the infinite God encourages between Himself and His creatures. This we must appreciate fully as a preparation for our understanding of the ia~dwelling mystery of evhngelical revelation. It seems to us that this mystery has been thought, spoken of, and written about too much with a spatial and local emphasis and too little with a stress on a love-bond between persons. We shall notice later how thoroughly the Sacred Scriptures of the new dispensation emphasize the knowing-loving-enjoy-ing themd in their presentation of the God-in-man mystery. As the Gospels and Epistles present the indwell-ing they surely include the local presence of the Trinity in the just man, but they rather insist on personal rela-tionships and especially that of love. Because of this fact, the Old Testament is an invalu-able prelude and introduction to the mystery of. the Trinity abiding in man's heart. Just as the divine famili-arity and affection were for the Hebrews' a preparation for their appreciation of the divine inbeing of the Chris-tian economy, so is our study of this first step in divine revelation a foundation for our grasp of the supernatural order into which we were baptized2 Though the Hebrews were at best only dimly aware of an indwelling presence of God within their individual persons, yet they were vividly aware of their personal and familiar relationships with Him. God was utterly real to the Hebrew. He was close, interested, concerned with His people. He per-sonally intervened in their history and in their lives. This lesson they can and must teach us. To our mind the indwelling of Father, Son, and Holy Spirit in man's soul is not primarily a question of place. These divine persons are substantially present every-where: in a speck of dust, a cucumber, a planet, a sinner, a saint. The mystery of the divine indwelling is primarily a matter of manner, and we may add~ a manner that is not to be explained adequately by the principles of scho-lastic theology, whether they be the principles of Bona-venture or Thomas or Suarez. These we gladly use, but only after we have learned our first lessons at the foun-tain of divine revelation. Hence, the importance of learning at the lips o£ God. We are convinced that we will understand the divine inbeing more accurately (and be far more inclined to live it) once we have seen the Father's divine anxiety that man be intimate with Him. For what is the indwelling mystery but a simple consequence of the astounding con-descension of God's love for man? How to present this divine anxiety as it is found in the Old Testament is a problem. And the problem is not how to find enough texts to prove a thesis, for we have not started out with a thesis but only with a desire to find out what God has to say about His familiar relations with man. Our problem is rather too many texts: how can one present only a fraction of the evidence without over-whelming or boring the reader? At the risk of artificiality--which we have tried to keep to a minimum--we have decided to deal with the divine-human intimacy of the old dispensation under the head-ing of themes that have frequently recurred in our inves-tigation. The Old Testament unmistakably presents God as "close" to some men and "far away" from others.l~ When, we should like to know, is God close to a man and when is he far off? When does He say to a man as He did to Moses, "you have found favor with me and you are my intimate friend"?xs We have found that He draws near to men in several general ways. These we subsume under the name of themes. Although the Hebrew did not distinguish in his thought patterns a natural from a supernatural presence of the Lord God, yet we find several streams of teaching that do as a matter of fact suppose this distinction. For this reason our first two themes bear on what modern theological and philosophical precision term the natural presence of God in His creation. Omnipresence through Immensity Even though the ancient Hebrew looked upon the Lord God as being near to some men and afar off from others, as shining upon some and hiding from others, yet he knew that this God of his was everywhere. Even though the Lord declared Himself especially present in some places, He was nonetheIess in every place when one really got down to asking the question,x~ The divine immensity was a familiar reality to the chosen people. To say that God is in heaven,s0 is to say that He is everywhere in His exalted majesty. He is repeatedly asked to hear from heaven the prayers of His people,~x See by way of illustration Ps 72:28 and Jer 31:3. Ex 33:17. 1 K 8:30. I K 8:30. 2 Chr 6:21,23,25X.7,30,35039. ÷ ÷ ÷ Indwelling God VOLUME 26, 1967 4" 4" 4. Thomas Dubay, $.M. REVIEW FOR RELIGIOUS and He is so immense that the heavens cannot contain Him.22 No matter where the evil go they cannot escape the punishing presence of this God: "Though they break through to the nether world, even from there my hand shall bring them out; though they climb to the heavens, I will bring them down." = Nothing is secret to Him Who is both close at hand and afar off. "Am I a God near at hand only, says the Lord, and not a God far off? Can a man hide in secret without my seeing him? says the Lord. Do I not fill both heaven and earth? says the Lord." 24 In a graphic manner the Psalmist well sums up the in-escapability of the Lord God: "Where can I go from your spirit? From your presence where can I flee? If I go up to the heavens, you are there. If I take the wings of the dawn, if I settle at the farthest limits of the sea, even there your hand shall guide me, and your right hand hold me fast." 25 As we might expect, the fullest Old Testament revela-tion of the divine immensity was given toward the end of the ancient dispensation. Written about a century be-fore Christ, the Book of Wisdom speaks not only of God's presence to all things but also of His filling the world and being in all that He has made. "The spirit of the Lord fills the world, is all-embracing, and knows man's utterance. Therefore, no one who speaks wickedly can go unnoticed." 20 "You spare all things, because they are yours, O Lord and lover of souls, for your imperishable spirit is in all things." 27 We may notice here an adumbra-tion of the new revelation in the conjoining of love and inbeing. Omnipresence through Omniscience Sensitive to the concrete order of the existential, the Hebrew knew well that the divine immensity is not inert, dead, indifferent filling of the universe. Even in the natu-ral order this God has a personal, dynamic contact with man. He keeps His eye especially on the rational crea-ture. We have progressed, therefore, a step further. Yah-weh not only is in all things; He has a personalized knowledge contact with everything that issues from His creating fingers, but especially with His human creations fashioned after His own image. Job lays down that all things lie open to the divine eye. "He beholds the ends of the earth and sees all that is under the heavens . He splits channels in the rocks; His eyes behold all that is 1 K 8:27 and 2 Chr 6:18. Amos 9:2. Jer 23:23f. Ps 138:7-10. Wis I Wis 11:26-12: I. precious. He probes the wellsprings of the streams, and brings hidden things to light." 2s Susanna calls on the omniscience of her God as a witness to her innocence un-der accusation. "O eternal God, you know what is hidden and are aware of all things before they come to be: you know that they have testified falsely against me." z~ But more important still was the ancient Hebrew's con-viction that his Lord God was interested in him, that He saw his every action, that every action had an importance before Him. This Lord searched the very heart of man. The first word of the Lord to come to the prophet Jeremiah was a word of personal divine interest shown through knowledge that preceded the prophet's conception and consecrated him while he was yet unborn. This provident God looks upon all men, not only His select messengers. He witnesses their inner thoughts, ob-serves their hearts, understands their every deed and watches their every step. The spirit of this Lord fills the world and embraces all things. He can be named the Searcher of hearts and souls.3° We can already begin to see why the Hebrew felt so near to his God. Yahweh was not an omnipotent Creator who cared nothing for His creation, was uninterested in it. We think rather that the vivid sense of the divine real-ity so impressive in the Old Testament was partially due to the Israelite's conviction of the divine closeness con-sequent on the divine omniscience. Psalm 138 .beauti-fully illustrates our point by combining in several mas-terly strokes the Lord's immensity, His omniscience, His tender care, His awesome skill. The first section deline-ates the "too wonderful" divine knowledge of man. 0 Lord, you have probed me and you know me; you know when I sit and when I stand; you understand my thoughts from afar. My journeys and my rest you scrutinize, with all my ways you are familiar. Even before a word is on my tongue, behold, 0 Lord, you know the whole of it. Behind me and before, you hem me in and rest your hand upon me. Such knowledge is too wonderful for me; too lofty for me to attain.= This passage obviously merits careful meditation by anyone who wishes to drink in the spirit of God's tender stooping to man as we shall finally see it revealed in the fullness and beauty of the gospel indwelling mystery. The Psalmist continues by developing the omnipresence of Yahweh and its never ceasing providential implications: ~ Jb 28:24,10f. ~ Dn 15:42. ~Jer l:4f; Pry 15:3; Wis l:6f; Sir 15:18f; 17:15; 23:19f; Ps 7:10. ~ Ps 138:1.-6. ÷ ÷ ÷ Indwelling God VOLUME 2t,, ~967 215 Where can I go from your spirit? from your presence where can I flee? If I go up to the heavens, you are there; if I sink to the nether world, you are present there. ¯ If I take the wings of the dawn, if I settle at the farthest limits of the sea, Even there your hand shall guide me, and your right hand hold me fast.m Finally the sacred writer reflects on the di;Hne Artisan fearfully and wonderfully fashioning his limbs within the very womb of his mother. We should notice in this our final pericope from Psalm 138 that God is especially pres-ent in the mother's womb because He is producing an el-fect. As we shall remark later, this concept of the divine presence explained by effects produced is prominent in theologians' explanations of the indwelling. Hence, it is helpful for us to notice now that one of the special char-acteristics indicating the divine presence among the chosen people was a peculiar manifestation or effect. Thus Yahweh indicated His presence in the sanctuary by the shekinah, a white cloud. Elsewhere He is present by producing with a strong arm the rnirabilia Dei: the fiery bush,ss the ten plagues,s4 the division of the Red Sea,a5 the quail and the manna,3~ the water from a rock,a7 and espedally the awesome theophany on Mount Sinai.as In our present Psalm this same Yahweh is fearfully, wonderfully but quietly present within the maternal womb fashioning the Psalmist's body and thus showing personal interest and love. Truly you have formed my inmost being; you knit me in my mother's womb. I give you thanks that I am fearfully, wonderfully made; wonderful are your works. My soul also you knew full well; nor was my frame unknown to you When I was made in secret, when I was fashioned in the depths of the earth. Your eyes have seen my actions; in your book they are all written; my days were limited before one of them existed. How weighty are your designs, O God; how vast the sum of them! Were I to recount them, they would oumumber.the sands; did I reach the end of them, I should still be with you." REVIEW FOR RELIGIOUS = Ps 138:7-10. = Ex 3:1-14. a Ex 7:14-11:10. ~ Ex 14:10-31. ~ Ex 16:4-36. ~Ex 17:1-7. m Ex 19:16-20:21. ~Ps 138:13-18. We see in the Psalmist's failure to distinguish primary and secondary causes an indication of how greatly impressed he was by the divine action. Supernaturally Familiar Presences Thus far we have examined three common philosophi-cal truths put in uncommonly beautiful unphilosophical terms: omnipresence through the divine immensity, om-nipresence through omniscience, personal presence through causality. The Hebrew was little inclined to spec-ulate or to prove. He simply stated facts---but beautifully and warmly and sometimes poetically. Nonetheless, these three truths are strictly knowable to unaided human rea-son. They are natural. They fall into the realm of philos-ophy. Our next step introduces us into the theology of God's supernatural presence' among men. It is not yet a trini-tarian presence, not the indwelling mystery, but all the same, it is something over and above the divine inbeing and power in a rock, a tree, a bird. It is even something more than the divine presence to the nations, the pagan, non-Hebrew nations. Yahweh now takes up a special abode in the midst of a tiny people for whom He enter-tains a special love. 1. Among the Chosen People Even though the divine omnipresence was common knowledge among the Israelites, they were aware also of a special dwelling of God among His people and His pe-culiar nearnesg to certain men. Contrary to our expecta-tions, these two types of presence did not seem to pose any particular problem of reconciling omnipresence with an apparently superfluous special presence. One and the same Psalm, for instance, refers both to God's omnipres-ence in the heavens and to His special presence in the Temple enthroned on the cherubim. "Once again, O Lord of hosts, look clown from heaven and see . From your throne upon the cherubim, shine forth before Ephraim, Benjamin and Manasse." 40 This special presence to certain men was spoken of in three main connections: God's presence with His people, with the ark in the Temple and with certain individual men. The Yahweh whom the very heavens could not contain chose to reveal to an insignificant nation that He would somehow dwell in their midst. And He chose to make this revelation in no dull, abstract, obscure manner. Calcu-lated to impress a crude people with the divine reality, the manifestations of the Lord God's closeness, interest, and power possessed the impact of a thunderbolt. Moses is in a field, sees a bush burning, is surprised that it is not being consumed, and then goes over to investigate this remarkable phenomenon. "When the Lord saw him ÷ ÷ ÷ Indwelling God 217 4. 4. Thomas Dubay, $.M. REVIEW FOR RELIGIOUS coming over to look at it more closely, God called out to him from the bush 'Moses, MosesI' He answered, 'Here I am.' God said, 'Come no nearer! Remove the sandals from your feet, for the place where you stand is holy ground . 'But,' said Moses to God, 'when I go to the Israelites and say to them, "The God of your fathers has sent me to you," if they ask me, "What is his name?" what am I to tell them?' God replied, 'I am who am,' Then he added, 'This is what you shall tell the Israelites: I AM sent me to you.' "41 To show His concern for His people this God sends ten frightful plagues into Egypt; He divides a sea for their safe passage; He makes water to gush from a rock. But most spectacular among the manifestations of the supernatural presence of Yahweh is the great theophany of Sinai. "On the morning of the third day there were peals of thunder and lightning, and a heavy cloud over the mountain, and a very loud trumpet blast, so that all the people in the camp trembled. But Moses led the people out of the camp to meet God, and they stationed themselves at the foot the mountain. Mount Sinai was all wrapped in smoke, for the Lord came down upon it in fire. The smoke rose from it as though from a furnace, and the whole mountain trembled violently. The trumpet blast grew louder and louder, while Moses was speaking and God answering him with thunder . " It is no wonder the Hebrews had a vibrant sense of the divine reality and Yahweh's nearness. But the Lord God was not present only on rare occa-sions. He proposed a permanent and calm abiding in the very midst of His people. "I will set my dwelling among you and will not disdain you. Ever present in your midst, I will be'your God, and you will be my people," 4a and so, "in the midst of the Israelites I, the Lord, must be held as sacred." ~ Because this nearby God is so sacred, the Is-raelites must be at special pains to keep their camps be-comingly clean during their travels simply for His sake and His presence in their very midst: "Since the Lord, ,t Ex 3:4f.,13f. ,I Ex 19:16-9. It is now well known that modern Scripture scholars are often disinclined to take literally the details of many Old Testament events. We do not see theological importance in this disinclination, since we are here concerned (as were the Hebrews) chiefly with doctrine, not with literary form. Surely in .this case God somehow made His presence felt in a way the Jews would not forget. We are not immediately concerned with the smoke and the trumpet blast. This same comment will be relevant in our later uses of Old Testament texts. ~a Lv 26:11f. As an adumbration of New Testament revelation we should notice the tie-up between the divine presence and the per-sonal relationship indicated by "l will be your God and you will be my people." ~' Lv 22:32. your God, journeys along within your camp to defend you and to put your enemies at your mercy, your camp must be holy; otherwise, if he sees anything indecent in your midst, he will leave your company." ~ In a special manner the Lord of hosts dwells in Jeru-salem, the faithful city and the holy mountain. "I am in-tensely jealous for Sion, stirred to jealous wrath for her. Thus says the Lord: I will return to Sion, and I will dwell within Jerusalem." 4o This special presence of the Lord among His people is to be a reason for their singing and rejoicing: "Sing and rejoice, O daughter Sionl See, I am coming to dwell among you, says the Lord. Many nations shall join themselves to the Lord on that day, and they shall be his people, and he will dwell among you, and you shall possess Juda as his portion in the holy land, and he will again choose Jerusalem. Silence, all mankind, in the presence of the Lordl for he stirs forth from his holy dwelling." 47 2. In the Temple and on the Ark Within the chosen nation itself the Lord God had a sacred abode in His Temple. Whether this presence in the sanctuary was viewed as distinct from that peculiar to the nation as a whole is not clear, but the mere fact of it is clear and, moreover, indicated in several ways. Quite simply, God is said to be in the Temple built for Him,4s and so He is sought there and prayers reach Him in it. "When my soul" fainted within me, I remembered the Lord; my prayer reached you in your holy temple." ~9 The priests who serve in the Temple are close to their Lord. The unfaithful levites "shall no longer draw near me to serve as my priests, nor shall they touch any of my sacred things," whereas the faithful who cared for the sanctuary during Israel's infidelity "shall draw near me to minister to me, and they shall stand before me to offer me fat and blood." s0 Within the Temple itself the Lord is somehow esp.ecially found in the holy place, and there He is enthroned.~x Even more specifically, He is on the ark of the covenant itself and on occasion He will speak from this sacred spot.~2 Here also David sits before the Lord.~3 This divine dwelling is singular enough that the Is-raelites are to take up a collection of precious materials ~ Dt 23:15. See also w. 104. ,6 Za 8.2f. '~ Za 2:14-7. ~ 1 K 8:12ff. '~Jon 1:8. See also v. 5. ~ Ez 44:13,15. See also 2 S 7:6 and Ex 28:35. ~1Ps 21:4; Lv 16:If. m Ps 98:1; 1 Chr 15:6; Ps 79:2; Ex 25:22; Nm 7:89. ~I Chr 17:16. 4- 4. Indwelling God VOLUME 26, 1967 219 ÷ ÷ 2"homa~ Dubay, $.M. R~'VIb'W FOR RELIGIOUS and then construct a fit habitation for their Lord. "They shall make a sanctuary for me, that I may dwell in their midst. This dwelling and all its furnishings you shall make exactly according to the pattern that I will now show you." ~4 Then in a concrete manner designed to impress the culturally primitive Israelites the Lord God teaches the sacredness of this special presence by prescribing in detail the richness of His habitation.~S 3. Closeness to Certain Men Over and above the peculiar presence of the Lord to His chosen people and their Temple it seems that He gave Himself intimately to some men and withdrew Himself from others. Although it may be anachronistic to suppose that the Hebrew gave the matter any reflexive thought, we believe that he more or less assumed that God's drawing near was more a matter of divine approval and intimacy than a spatial proximity. In any event we now know that such was the case. On the one hand the Lord is far from His people at certain times: "Why, O Lord, do you stand aloof? Why hide in times of distress?" ~e While Yahweh is close to the humble, He is far from the proud. "The Lord is exalted, yet the lowly he sees, and the proud he knows from afar." ~¢ He is far from the wicked. "The Lord is far from the wicked, but the prayer of the just he hears." ~s On the other hand He draws near to the good, the persecuted, and the humble. "I am attacked by malicious persecutors," re-marks the Psalmist, "who are far from your law. You, O Lord, are near." ~9 Though He dwells in the heavens, yet God is somehow especially with the afflicted. There is a glimmering of some special presence, but it is not yet clear: "On high I dwell, and in holiness, and with the crushed and dejected in spirit." e0 The Servant of the Lord himself has God near him in His trials: "He is near who upholds my right . See, the Lord God is my help." ex In an exquisite passage we are told of the gentle, kindly, good-giving presence of the Lord to those who love Him. "The eyes of the Lord are upon those who love him; he is their mighty shield and strong support, a shelter from the heat, a shade from the noonday sun, a guard against stum-bling, a help against falling. He buoys up the spirits, brings a sparkle to the eyes, gives health and life and blessing." 02 Ex 25:8[. See Ex cc. 25-7. Ps 9B:I. Ps 137:6. Prv 15:29. Ps 118:150f. Is 57:15. Is 50:8[. See also Wis 6:19 and Zeph 3:2. Sir 34:16[. It was natural, therefore, to seek the Lord when He was near and to ask for the divine presence. "Seek the Lord while he may be found, call him while he is near." es "But you, 0 Lord, be not far from me; 0 my help, hasten to aid me." ~ Perhaps at once the most homely and the most touching illustration of what we are saying is the account in Exodus of Moses' familiarity with God. We are told that the Lord would speak to His servant fate to face, as familiarly as one man speaking to another~ In one of these conversatibns Moses dares to remind this mighty Lord that He has al-ready called him an intimate friend who hhd found the divine favor. So intimate are these two that the puny man dares to bargain with Yahweh. "If you are not going your-self (with us), do not make us go up from here," argues Moses, "for how can it be known that we, your people and I, have found favor with you, except by your going with us?" Kather than crush this Israelite as a brash upstart laying down conditions for the Almighty, the Lord gently responds that "this request, too, which you have just made, I will carry out, because you have found favor with me and you are my intimate friend." es Divine Familiarity Even though Moses was an entirely special intimate with the Lord God, this loving Protector wished an as-tonishing familiarity with each individual among His chosen people. He desired to be personally close to them. He wanted their love, confidence, yearning, delight. He was preparing them for the disclosure of the indwelling presence of the yet unrevealed Trinity. I. Mutual Love Theme The most. basic of the biblical God-and-man relation-ships is love, mutual love. The loving kindness characteri-zation of God in His merciful dealings with His human children occurs.in the Old Testament many more times than we should care to count. And the occurrences are strongly worded. Because the skies seem limitless in ex-panse, the Hebrew sees in them an image of the gentleness of his God: "O Lord, your kindness reaches to heaven; your faithfulness, to the clouds . How precious is your kindness, O God." ~ His goodness shows itself in many ways, but one of the most touching is His fatherly for-giveness. "Guide me in your truth and teach me," confides the Psalmist, "for you are God my savior, and for you e~ Is 55:6. e~ Ps 21:20. ~ Ex 33:7-19. ee Ps 35:6,8. 4. 4. 4. Indwelling God VOLUME 26, 1967 221 + 4. Thomas Duboy, $.~. REVIEW FOR RELIGIOUS I wait all the day. Remember that your.compassion, 0 Lord, and your kindness are from old. The sins of my youth and my frailties remember not; in you.r kindness remember me, because of your goodness, 0 Lord." e¢ This gentle God wanted the Hebrews to know of His desire to be intimate with them and of the great love He bore toward them, and so He plainly opened His heart and told them so. So dose is this familiarity with Israel, too, that He uses marital love to illustrate it. "For he who has bec6me your husband is your Maker.E9r a brief moment I abandoned you, but with great tenderness I will take you back . With enduring love I take pity on you,, says the Lord, your redeemer." es So touching is this divine love for man and the consequent .closeness of God to man, that He takes man in His arms, draws him on with a' kind of human affeddon, fondles him like a child at His cheeks: "It was I who taught Ephraim to walk, who took them in my arms; I drew them with human cords, with bands of love; I fostered them like one who raises an infant to his cheeks. Yet, though I stooped to feed my child, they did not know that I was their healer . How could I give you up, O Ephraim? . My hear~ is overwhelmed, my pity is stirred." 69 Rightly may this tender God who stoops to man declare "with age-old love I ha~e loved you." T0 Rightly, too, does the Book of Wisdom ascribe love as the reason for the divine activity of creation and conservation and speak of God's spirit as being in all things: "You love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned. And how could a thing remain, unless you willed it; or be preserved, had it not been called forth by You? But you spare all things, because they are yours, O Lord and lover of souls, for your imperishable spirit is in all things." ~1 While there is in these texts no clear affirmation of God's special indwelling.in those He loves, there is an un-mistakable revelation of a love whose consequence is an intimacy and closeness indicated by the images and expres-sions used: finding favor,.intimate friend, taking back with great tenderness, enduring love, embracing man in the divine arms and fondling him at the divine cheeks, the divine heart overwhelmed, age-01d love, lover of souls who is in all things. This divine love theme is surely only one step removed from the new dispensation revelation that this God dwelis in man's soul as in a temple. Yet w~ have not finished with the ancient revelation. We ~ Ps 24:5-7. ~ Is 54:5,7f. e, Hos 11:3f.,8. ~o Jet 31:3. ,a Wis 11:24-12:1. have said that the theme is mutual love, not merely love. Not only does God overflow with an amazing love for His human children, but they in turn are to love Him in an entire surrender. This man-for-God love we shall see in the gospel as a condition for the indwelling presence of the Trinity, and so we may not omit to notice how the Old Testament prepares for this aspect of the mystery. Early in the Hebrew revelation was the love-command given. And it was given with an unusual solemnity, a total wholeness, a remarkable insistence. Hear, O Israeli The Lord is our God, the Lord alonel There-fore, you shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength. Take to heart these words which I enjoin on you today. Drill them into.your children. Speak of them at home and abroad, whether you are busy or at rest. Bind them at your wrist as a sign and let them be as a pendant on your forehead. Write them on the doorposts of your houses and on your gates (Dr 6:4-9). Although Deuteronomy does not tell us, as the Word will later explain, that this is the greatest of all command-ments, the author does make clear its centrality by the ex-pressions he uses: take to heart, I enjoin on you, drill into your children, speak at home and abroad, bind on the wrist, hang from the forehead, write on the doorposts. Man's love for God is indeed crucial for his spiritual life. Such being the case, we would expect the proliferation of love protestations throughout the Old Testament, but we do not find them. This is strange only on first sight. A man declares his love for his wife and a mother for her children in many ways besides the plain expression: "I love you." So also the Jew protests his love for God in his countless expressions of wonder and praise for the divine goodness, kindness, mercy, power, and wisdom scattered especially throughout the Psalter. Yet there are not lacking either the simple acts of ex-plicit love. The Psalmist exclaims and wonders at the goodness of God and then commands the love man should have for Him: "How great is the goodness, O Lord, which you have in store for those who fear you . Love the Lord, all you his faithful onest" 72 And the faithful Hebrew does use the simple "I love you" expression to-ward his Lord: "I love you, O Lord, my strength, O Lord, my rock, my fortress, my deliverer." 7a He loves so much that he weeps when he sees men neglect the divine law. "My eyes shed streams of tears because your law has not been kept.'.' 34 He loves the very house of God. "O Lord, I ~ Ps 30:20,24. ~ Ps 17:2f. ~Pa 118:136. + 4. lnd~ell~ng God VOLUME 26, 1.967 225 love the house in which you dwell, the tenting place of your glory." ~ There was, then, a clear intimacy of mutual love be-tween God and man in the Old Testament. Although it had not yet blossomed forth into the indwelling revela-tion, it prepared the Hebrew mind and heart to accept it easily and almost to expect that the next step in the divine condescension would be some more intimate union. Espe-cially is this true when the mutual love theme is taken together with the others we find in the sacred pages.~e 2. Tender Concern Theme Thomas Dubay, $.M. REVIEW FOR RELIGIOUS Solicitude is born of love. If God has for men the almost incredible love that we have just considered, we are not surp.rised to find that even He, the entirely self-sufficient One, has a remarkably, tender concern for them. We are not attempting now to understand the mystery, but only to realize it. Why this divine Father should be so solicitous toward us is one thing; that He is, is another. ~vVe wish to note here another preparation for the indwelling mystery: God's stooping down to and embracing the men He loves. This tender concern theme in the Old Testament is a preparation [or the indwelling mystery for three reasons. First of all, affectionate concern is a concrete way of in-dicating closeness to a person, just as willed indifference makes men feel miles apart from one another even though physically they may be in the same room. Secondly, one who is concerned about another is close by at least with. a nearness of knowledge. Hence, when God tells the Hebrews that He watches their every step, He is telling them not only that Heis deeply interested in them but also that He is near in His omniscience. Thirdly, the very images the Holy Spirit uses to illustrate the divine solici-tude are images of nearness: a father carrying his son, the Lord keeping His little ones, the mother remembering the child of her womb. The sacred pages are touchingly human in their por-trayal of the divine tenderness toward mankind. To allay Israel's fear of the Amorites God harkens back to the paternal affection He showed them in the desert: "You saw how the Lord, Your God, carried you, as a man carries his child, all along your journey until you arrived at this place." ~z The divine care extends to the least of men's activities: "His eyes are upon the ways of man, and ~ Ps 25:8. ~ Additional instances of this love theme can be found through-out the Old Testament: Ps 17:20; 85:5,11f.015; 9:2f; 102:8010-14,17; 118:64,97,113,127,159,167; 134:3; Pry 8:17; Is 66:13; Jer 31:407-901M; Hos 14:5; Zeph 3:17. ~Dt 1:31. he beholds all his steps." ~s God is so dose to the goodman that "he watches over all his bones; not one of them shall be broken." 79 In some peculiar manner He is near the suffering: "The Lord is close to the brokenhearted; and those who are crushed in spirit he saves." so It is not sur-prising, then, that in his bitter afflictions the Psalmist dares to ask this Lord of his: "Renew your benefits toward me, and comfort me over and over," sl a request, indeed, that only an intimate friend would make. So good is He that even a mother's love is an inadequate image of His. She may forget the chi.'Id of her womb, she may even at times be without tenderness for her babe, but the Lord God will never forget His children; never will He lack tenderness in His concern for them.s~ When God emphatically wished the Jews never to forget a truth or an event, He commanded them to have it as a sign on their hands and a reminder on their foreheads. Thus upon giving the words of the great commandment of total love for God He admonishes His people: "Drill them into your children. Speak of them at home and abroad, whether you are busy or at rest. Bind them at your wrist as a sign and let them be as a pendant on your forehead." s~ It is significant, therefore, that He uses this very custom to indicate His greater-than-a-mother's remembrance: "See, upon the palms of my hands I have written your name." 84 This God is indeed a close-by God. A tender, loving God. 3. Sure Refuge Theme Tender concern on the part of one begets a sure con-fidence on the part of another. If God is a father who never forgets, man must be a son who never fails to seek refuge in Him. The bearing of this theme on the indwelling of the Trinity is obvious. We are getting still closer, for man is now plunging himself into God. The Hebrew is not yet aware of the New Testament theme, but he is near to his Lord under whose wings he finds a secure shelter. This theme of man plunging himself into the sure safety of his Lord God finds expression in a rich diversity of imagery. For man God is a rock, a fortress, a stronghold, a ~ Jb 34:21. ** Ps 33:21. s0 Ps 33:19. st Ps 70:21. m Is 49:15. ~ Dt 6:7f. The same admonition is given regarding the remem-brance of the exodus from Egypt (Ex 13:9,16). ~ Is 49:16. Other instances of the tender concern theme may be found in Ps 115:12; 144:9; Ct passim; IS 5:1-4; 46:3f; 49:13; 55:1-3; Ez 16:14; 34:11-5; Za 2:12. 4- + 4- Indwelling God 225 salvation, a refuge. The ruggedness of this rock-God metaphor is balanced by the coziness of warm wings and the refreshment of a cool stream. All this is Yahweh to the man who will cast himself into the divine goodness,s~ The closeness and familiarity of the Jewish trust in God is splendidly brought out in Psalm 72. We ask the reader to note the seven different affirmations in which the divine nearness is indicated. "'Yet with you I shall always be; you have hold of my right hand; with your counsel you guide me, and in the end you will receive me in glory. Whom else have I in heaven? And when I am with you, the earth delights me not. Though my flesh and my heart waste away, God is the rock of my heart and my portion forever. For indeed, they who withdraw [rora you perish; you destroy everyone who is unfaithful to you. But for me, to be near God is my good; to make the Lord God my refuge." so One would be reading too much into the text to see in this passage an awareness in the Psalmist of the indwelling presence, but the several expressions we have italicized surely offer a basis for seeing a remarkable awareness of God's closeness to man and the latter's familiarity with his Creator.sv ÷ ÷ ÷ Thoraas Dubay, $.M. REVIEW FOR RELIGIOUS 4. Yearning for God Theme In itself yearning does not cause presence, at least among creatures, but when achievement of presence is possible and feasible, yearning inevitably issues in union. It is diffi-cuh to say just what sort of union with God the Hebrew was seeking in his ardent longings for his Rock and Deliverer and God. Perhaps we should not even ~aise the problem, for the Hebrew hardly thought in terms of distinguishing kinds of presence and union. He simply longed for God, and longed with a burning desire. For our purposes we may be content with the double realization that in itself this yearning eventually issues in presence and that on this score the ancient dispensation is once again a smooth preparation for the new. Thronghou t the sacred pages the Hebrew is admonished to seek, to desire, to yearn after the Lord God, for it is in so longing that he can attain fulfillment and the very divine presence. When the Lord is to scatter His people among the nations He leaves them the precept: "Yet there too you shall seek the Lord, your God; and you shall in-deed find him when you search after him with your whole heart and your whole soul." ss This same message the Holy s~ Ps 30:2-4,6; 61:7-9; 35:8f. s~ Ps 72:23--8. *zSee also Ps 54:23; 90:1-,t,9-11; 94:!; Sir 34:16f; Wis 19:22. ,s Dt 4:29. Spirit transmits to Jeremiah for his exiled people: "When you call me, when you go to pray to me, I will listen to you. When you look for me, you will find me. Yes, when you seek me with all your heart, you will find me with you, says the Lord." so Among the items of advice Jerusalem gives her captive children is the admonition that they turn to seek their God with a tremendous vehemence: "As your hearts have been disposed to stray from God, turn now ten times the more to seek him; for he who has brought disaster upon you will, in saving you, bring you back enduring joy." 90 And the Lord Himself wants His people to open wide the mouth of their desires, for it is on that condition that He wills to fulfill their needs: "I, the Lord, am your God who led you forth from the land of Egypt; open wide. your mouth, and I will fill it." 91 The Psalmist invites us to give thanks for the wondrous kindness of the Lord, "because he satisfied the longing soul and filled the hungry soul with good things." 03 If, then, one who seeks the Lord with his whole heart will find Him present,93 and this Lord wants the seeking to yearn with an open mouth and ten times more vehe-mently than their straying, we may conclude that the deeper the longing on man's part the more intimate the coming on God's part. Did the Hebrews learn this lesson? Did they burn in yearning for the Lord God? It would seem so. We feel that the ardor of the Hebrews' longing for God as portrayed in the Psalter is so remark-able that it cannot be explained on any natural basis. To us it is a singular indication of the supernatural character of the divine interventions in Israel. In an extraordinary spirit of detachment the Hebrew is able to exclaim: "One thing I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord and con-template his temple." 94 Dwelling with God is the vehe-ment longing of the Psalmist: "How lovely is your dwell-ing place, O Lord of hostsl My soul yearns and pines for the courts of the Lord. My heart and my flesh cry out for the living God . I had rather one day in your courts than a thousand elsewhere. I had rather lie at the thresh-old of the house of my God than dwell in the tents of the wicked." 95 The extraordinary character of this Hebrew desire for Jer 29:12-4. Bar 4:28f. Ps 80:11. Ps 106:9. Jer 29:12-4. Ps 26:4. Ps 83:2f.o11. ÷ + Indwelling God VOLUME ~'6, 3.96"/ 22? God and His presence is brought out by the strong words used to translate it: yearn, pine, cry out, long, athirst, gaze toward, gasp with open mouth. The beauty of the passages in which these longings are expressed merit careful medita-tion. "As the hind longs for the running waters, so my soul longs for you, O God. Athirst is my soul fO~ God, the living God. When shall I go and behold tile face of God?" 98 "O God, you are my God whom I seek; for you my flesh l~ines and my soul thirsts like the earth, parched, lifeless and without water. Thus have I gazed toward you in the sanctuary to see your power and your glory, for your kindness is a greater good than life." 9¢ "I gasp with open mouth in my yearning for your commands." 9s "I stretch out my hands to you; my soul thirsts for you like parched land." 99 While this eagerness for God does not indicate an appreciation of an indwelling presence, like the other themes we have i~lready noticed it is an ideal preparation for the new dispensation and its revelation of God's familiarity with man. 5. Delightful Rest in God Theme Man is present, intimately present, to that in which he rests. He is present, too, in a vital way to that in which he fully delights. The theme of refuge in God's protection together with a gladness and joy in His surrounding presence is indicated in the Psalmist's invitation addressed to all who take their refuge in the Lord that they be glad and exult in Him, for He is joy to those who love Him.100 When the Hebrew is sad, God is afar off, but when "he can come near to his Maker heis glad and joyful.101 The Lord has only to let the light of His countenance shine upon man's soul to bring to it gladness, peace, and security::°2 This God is so good, and seemingly so dose, that man can somehow experience His sweetness: "Look to him that you may be radiant, with joy . Taste and see how good the Lord is; happy the man who takes refuge in him:" x0a While these two statements do not speak of an indwelling, they come as close as words can to indicating God's immediate pres.ence to man. One cannot taste what is distant from him. 4" 4- 4- REVIEW FOR RELIGIOUS 228 ~ Ps 41 ~ Ps 62:2-4~ ~ Ps 118:131. ~Ps 142:6. See also Ps 118:10020,81,145,174; Pry 28:5; Ezr 6:21; 7:10; 8:22; Ct 3:2; Wis 6:11; Is 51:1; Dn 3:41; Hos 3:5; 5:15; 10:12; Amos 5:4,6; Zeph 2:3; Za 8:21f. 1~0 Ps 5:12f. ~ Ps 42:2-5. ~1o~ P Pss 43~:7:6-,99. Even a man who has sinned grievously can regain the presence of God and enjoy his Savior: "Cast me not out from your presence, and your holy spirit take not from me. Give me back the joy of y6ur salvation, and a willing spirit sustain in me." 104 We may be tempted to see an implicit recognition of the divine presence in the soul contained in the last phrase, since to sustain man's spirit within him God must be there. Yet, while this inference is valid, we do not believe that the Psalmist was, thinking of it. The :communication between God and the soul is brought out in all of its rich personal relationships under the images of a well spread banquet, exultation, night watching, winged protection, a clinging fast: "As with the riches of a banquet shall my soul be satisfied (with God), and with exultant lips my mouth shall praise you. I will remember you upon my couch, and through the night-watches I will meditate on you: that you are my help, and in the shadow of your wings I shout for joy. My soul clings fast to you." lo5 This delightful rest in God, this joy-full closeness to Him is to be man's lot forever: "You~will show me the path to life, fullness of joys in your presence, the delights at your right hand forever." ~08 We are surely now less than a step away from the indwelling presence and its beatifying con-sequences: "The just live forever, and in the Lord is their recompense, and the thought of them is with the Most High. Therefore shall they receive the splendid Crown, the beauteous diadem, from the hand of the Lord--for he shall shelter them with his right hand." ~07 If man's joy is in the Lord God, if he is destined to possess a life of delights in ~the divine presence, if his reward is to live in the Lord and thus have his crown for-ever, it follows that man's heart has only one goal, one destination, one resting place. "Only in God is my soul at rest; from him comes my salvation." 10s The absoluteness of this statement is striking. Even shocking. To say in God only is man's rest is to say that the human heart is weary and disturbed and discontent until it dwells somehow in its Creator. Nothing on earth can s.atisfy or calm it. Noth-ing. Perhaps this is why St. Paul will later admonish us to "rejoice in the Lord always," 109 and the Master Himself will say "these things I have spoken to you that my joy may be in you, and that your joy may be full." ~o In any event there is implied in these words, "only in God," an :o~ Ps 50:lM. m Ps 62:6-9. ~oo Ps 15:11. lo~ Wis 5:15f. raps 61:2. Other references to man's delight in God may be found in Ps 103:35f; 118:14-6o24,35A7,70,72,92,105; 16:15. ~ Phll 4:4. mjn 15:11. 4. 4. ÷ Indwelling God VOLUME 26, 1967 Thomas Dubay, $.M. REV]EW FOR RELIGIOUS ~0 utter detachment, and so later in the Psalm comes the, logicaLadmonition: "Only in God be at rest, my soul." 111 The next development in closeness could scarcely be anything but the indwelling itself. Summary Any attempt to schematize divine freedom in revealing to a culturally rude people so sublime and mysterious a doctrine as the presence of God to man must labor under a degree of artificiality. We feel, nonetheless, that a sub-stantially accurate and a considerably helpful pattern can be provided. Looking back upon the salient steps in the divine preparation--but without any pretense of indicating a set chronology--we find that God did condition and dis-pose the minds of His people by several distinct doctrinal themes, themes that marvelously paved the way for their acceptance of the trinitarian indwelling of the new dis-pensation. These themes touched upon every important manner of divine closeness short of the Trinity's inbeing. There was the natural omnipresence through immensity, a some-what impersonal presence common to all things that are, living and dead, rational and irrational. There was the omnipresence through omniscience, a decidedly personal matter, for it was usually spoken of in connection with God's knowledge of man, his every step, his every thought, his every desire. Then there were the special divine pres-ences among the chosen people, in the holy city, in the Temple, on the ark of the covenant. Certain men, more-over, enjoyed a divine closeness that rather obviously was more than a spatial or local matter. They were intimates of God. Finally, we have the divine-human familiarity themes: mutual love, tender concern, sure refuge, ardent longing, delightful rest. It is obvious upon a modicum of reflection that philosophy could never have dreamed of so touching a set of God-and-man relationships, relationships so beauti-ful, so sublime, so divine that'0nly the revealing heart of God could have told of them. They bring us to the very threshold of the indwelling mystery. The stag~ is set for the Word to reveal it. (to be continued) m Ps 61:6. PAUL H1NNEBUSCH, O.P. The Signs of the Times and Epikeia "The Church has always had the duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel." With these words, Vatican II in-troduces the introductory statement of the Pastoral Con-stitution on the Church in the Modern World. The Church must ever be up-to-date, keenly aware of the contemporary situation, understanding the world of the here and now--its needs, its hopes, its expectations--so that in language intelligible to the contemporary men-tality, "she can respond to the perennial questions which men are asking about this present life and the life to come" (CMW, ~(4). The world of today, however, is changing so pro-foundly and with such bewildering rapidity and is be-coming so exceedingly complex that much of mankind is hopelessly confused. "Influenced by such a variety of complexities," says Vatican II, "many of our contempo-raries are kept from accurately identifying permanent val-ues and adjusting them properly to fresh discoveries. As a result, buffeted between hope and anxiety, and pressing one another with questions about the present course of events, they are burdened down with uneasiness" (CMW, ~ 4). What is the remedy for this anxiety and uneasiness, this inability accurately to identify perm~inent values? In our day, perhaps as never before, even the most sacred of values are being questioned. Even in religious life, affected by the spirit of the times, we detect much in-security and inability to distinguish the permanent from the ephemeral, the absolute from the relative. And yet, religious, as servants of the Church's mission of salvation, should be among the leaders in the Church's work of in-terpreting the signs of the times in the light of the Gospel and of "accurately identifying permanent values and ad-justing them to fresh discoveries." ÷ Paul Hinne-busch, O.P., writes from Rosaryville; Ponchatoula, Loui-siana 70454. VOLUME 26, 1967 REVIEW FOR RELIGXOUS To direct religious in their share in this task, the Coun-cil laid down guidelines in the Decree on Adaptation and Renewa! o~ t~eligiou~ "LiJe. This document reasserts all the permanent values of religious life which have been called into question, and gives principles for adapting them to the world today: But knowledge of basic values and of principles is not enough; much more is needed. There is a special virtue-- we might call it a crisis virtue--which forms in us right attitudes and correct procedures for dealing unerringly with swiftly changing times and situations. This crisis virtue is epikeia. Epikeia is a firm will to act according to the intentions of the lawgiver, for the common good, in those cases where following the letter of the law would harm the common good, or in those cases where the law does not adequately cover a situation. In a world which is changing with such bewildering rapidity, religious are certain to run into frequent situa-tions which are not covered by existing laws. They will discover that they are no longer equipped with a set of laws capable of directing their actions in practically any situation in which they find themselves; for a profoundly changing world has produced situations of which no: one could ever have dreamed when their existing legislation was drawn up. Nor should confused young religious too severely con-demn their elders for not adapting their life sooner to modern times. Even if their superiors had been the most alert people on earth, they still could hardly have kept abreast of the times, because the changes have taken place in the world with such explosive rapidity. The great problem therefore is: What does one do when old laws and procedures and customs are no help, but seem to be even a hindrance in a new situation? What is to be our guide while we are waiting for our laws to be revised and adapted to the times in accordance with the will of the Council? What will guarantee that we will make the right adaptations and not bungle the work of revision? And even when the revision has .been completed, how can. renewal "be encouraged in a continuing way" (ESr 19)? What will prevent legislation from again becom-ing ossified? The answer to all these problems is the virtue of epikeia. This virtue, we said, more badly needed than ever, will give us certain basic attitudes and manners of pro-ceeding in cases in which existing laws are no help. Epikeia received little attention in the oxcart days, when life was so leisurely that it changed less in the course of five centuries than it now changes in the course of five years. In those days of little change, existing laws were usually quite adequate to govern most of our actions, and so Lady Epikeia did not have too much work to do. But in our times, she will have to be one of the busiest of all virtues. Therefore we need to be introduced to her, if she has not yet been formed in our lives. Who is this Lady Epikeia? The Greeks gave this virtue her name. Aristotle knew her well and even described her for us. Thomas Aquinas drew her portrait clearly in two articles in the Summa (2-2, q.120). Yet she is practically unknown to most of us, and the average English diction-ary does not even carry her name. Since her task is so crucial in our present crisis, her name "epikeia" ought to be granted full citizenship in our language and inscribed in the rolls of citizenship~our dictionaries. But above all, the idea expressed in this word should take its right-ful place in our moral thinking, so that we may carefully cultivate the virtue it signifies. She is already slightly known in English as "equity," but this word carries many legalistic connotations. That is why we suggest that we take over officially her Greek name, "epikeia." What then is epikeia, and how do we acquire it and exercise it? Epil~e. ia" s .Family In the kingdom of the virtues, ruled by Queen Charity, Lady Epikeia belongs to the noble family of justice. Her name, however, seems at first sight to deny these family ties, for it is made up of two Greek words which mean, "above what is just." Does she belong, then, to a more noble family than justice? No, her name merely means that she is an elder sister of legal justice. "Epikeia does not set aside what is just in itself, but that which is just as by law established" (Summa, 2-2, q.120, a.1, ad 1). Legal justice acts according to law, epikeia acts when the law is inadequate in achieving justice in a particular situation. When many human beings live and work together, their relationships need to be regulated by law, which directs all their actions in an orderly way to the common good. Anyone who truly loves his fellowmen loves the common good; and consequently, in charity he willingly follows the direction of law in achieving that common good. Legal justice, the virtue which prompts one to live willingly according to law in order to achieve the common good, is therefore an expression of charity. But laws regulate human actions, and since human actions are contingent upon circumstances and no two situations are ever quite alike, human actions are innumer-able in their diversity. Therefore, it is not possible to lay down rules of law which apply in every single case. Legisla-tors in framing laws attend to what commonly happens. For though it is true that each situation is unique in some ÷ ÷ VOLUME 26, 3.967 + ÷ ÷ Paul Hinnebusch, O.P. REV1EWFOR RELIGIOUS details, it is true on the other hand that varying situations do have a great deal in common, and so workable laws can be made to direct human actions to the good of the whole community. Ordinarily, therefore, human actions according to law bring order and justice into human re-lationships. When Epil~eia Works But now and then there are unusual situations in which action according to the letter of the law would defeat the intention or spirit of the law and harm the common good which the law intends to establish. "For example, the law requires deposits to be restored, because in the majority of cases this is just. Yet it happens to be injurious some-times; for instance, if a madman were to put his sword in deposit, and demand its delivery while in a state of mad-ness, or if a man were to seek the return of his deposit in order to fight against his country. In these and like cases, it is bad to follow the law, and it is. good to set aside the letter of the law and to follow the dictates of justice and the common good. This is the task of epikeia, which we call equity" (ibid., a.1). It is clear, then, that in all ordinary cases, the virtue of legal justice, inspiring human action according to the law, guarantees the justice required for the common good. But epikeia, the sister of legal justice, takes over in extraor-dinary cases, where the law defeats its own purpose or is an inadequate guide because it did not foresee certain situations. In our unsettled, rapidly changing times, the extraor-dinary cases---those in which the law is inadequate-- have become much more frequent, and therefore epikeia will have to work overtime until laws have been revised to take care of all the new kinds of situations which now arise. It is very important, then, that we become better acquainted and more intimate with this virtue. She works, we said, only in the situations where the letter of the law is inadequate. Epil~eia" s First Characteristic Exactly how does epikeia work? When a particular law does not cover a situation, epikeia acts according to a higher principle, namely, the intention of the lawgiver. She considers carefully what goals the lawmaker had in mind in making the laws; then she wisely plans her action in this situation in such a way that she will effectively achieve these same goals, fulfilling the purpose of the law without the help of law. For example, when Lady Epikeia is a Dominican and finds herself in a new situation where her Dominican constitutions or customs have no law covering the cast,., then she must ask herself, or the superiors whom she should consult if possible should ask themselves, how would our father and lawgiver St. Dominic act in this case? Epikeia, whether of the superior or of the subject, can answer this question only if she is very intimately and lovingly acquainted with St. Dominic and his spirit and ideals and the specific goals which, under the inspiration of the Holy Spirit, he has set for the order. Such loving knowledge is an indispensable part of Dominican epikeia. This is why Vatican II in its decree on religious life lays down as a basic principle of adaptation the necessity of maintaining the specific spirit and goals of each re-ligious congregation. Revision of laws will be prudent and correct only to the extent that the revised laws effec-tively embody the spirit and achieve the goals of the founder in the contemporary situation. Or again, this is why the Council devoted so large a part of the decree on religious life to reasserting the permanent values of religious life, listing, for example, in paragraph five what all religious institutes have in common. In giving the evangelical counsels, Christ the Lawgiver set these changeless goals for religious, and the Church made them more explicit in legislating practical ways of living them, intending that they be achieved in the specific way outlined by each religious founder. Epikeia in making adaptations to changing times must ardently love these goals and intentions of Christ and the original lawgivers and find effective ways of achieving them in modern situations. Christian epikeia, then, re-quires that one have what St. Paul calls "the mind of Christ" (1 Cot 2:16), and this is possible only if one has the Holy Spirit of Christ. We shall return to this idea. The first characteristic of epikeia, then, is a sincere will to fulfill the intentions of the lawgiver, inspired by a great love of the well-being of the community and of the Church. The religious lawgiver always intends the com-mon good of the community and of the Church. Epikeia Respects Legal Justice In admiring the beauty of epikeia, we must beware of slighting her sister, legal justice. Epikeia, we said, is often a crisis virtue. But when, with her help, laws have been revised to fit the new times, then legal justice will take over again, achieving the common good intended by the lawgiver by inspiring action according to the new laws. Let us examine more closely the sisterly relationship o[ these two virtues, lest we ever succumb to the temptation to pretend we are exercising epikeia, when in reality we are trying to get out of fulfilling the letter of the law which ought to be fulfilled in legal justice. "Epikeia," we said, means "above the just," the just as VOLUME 26, 1967 4. Paul Hinnebusch, .O.P. REVIEW FOR RELIGIOUS prescribed by law. It would seem, then, at first sight that epikeia gives greater freedom than her sister legal justice who always lives 'according to the law. But this is not so; legal justice is every bit as free as epikeia. Legal justice is not the slave known as legalism. Legalism is a vice mas-querading as the virtue legal justice. True legal justice is free, for she is ever inspired by love, love of the common good of the community, into which she brings peace and order with the help of law. In her .ardent,love for the common good, legal justicei is just like her sister epikeia, They are true sisters in-deed, very much of one mind and one heart. They are social vir(ues, very community-minded, working for the common good, though in differing ways. That is why they are such ideal handmaids 6f Queen Charity. Charity in her love of all mankind knows that she must foster the good of all, and this good can be achieved only with thei help of justice, in the harmony of a well-ordered com-munity. Legal justice, inspired by charity in living ac-cording to the law, ordinarily does a beautiful job in. maintaining the just order, in which alone community love can thrive. Epikeia, we said, works for exactly, the same goal, though in different circumstances. When the letter of the law defeats its own purpose, we said, epikeia acts according to the true spirit of the law by fulfilling the intentions of the lawgiyer. But legal jugtice also acts' according to the spirit ofl the law in carrying out the letter. For she is not legalism, who sometimes carries out the letter contrary to the spirit. "Without doubt he transgresses the law 'who by adhering' to the letter of the law strives to defea( the intention of the lawgiv~r"*($urnrna, 2-2, q.120, a.1, ad 1). An example of this would be the religious who insists on his rights prescribed by law, even though the apostolate suffers. ~ Action according to the letter of the law is virtuous only when~ Such action fulfills the intention and the spirit' of the lawgiver. But most of the time the lettdr Of the 'law adequately manifests this intention of the lawgiver and therefore the letter can be ftilfilled in the spirit. When a law adeqdately covers a situation and effectively leads to the common good intended by the lawmaker,th~n the in- .tention and the spirit of the law is best achieved precisely in carrying out the letter. This is the role of legal justice and is rio place' for epikeia. Epikeia must never be pre-tended as an excuse to escape the letter of the law when the letter ought to be observed, and especially, when law-ful authority insists upon the letter. Sinc6, then, legal justice is truly a virtue and not a masqudrader, she ever acts in the true spirit, and pre-cisely by carrying out the letter. For love--love.of the common good--transforms observance of the letter ofthe law from mere legalism into a beautiful virtue, legal justice, handmaid and expression of charity. Only in those cases where the letter of the law clearly defeats the intention of the lawgiver does legal justice step aside so that her sister epikeia may find a course of action in full accord with the intention of the lawgiver. Epikeia Is Not Vitiated by Selfishness Although a sincere love of the intention of the law-giver is an essential characteristic of epikeia, this in it-self is not enough for her perfection. One needs in addi-tion a mature unselfishness, lest one claim to be using epikeia when in reality one is only seeking an excuse for ignoring a law which hinders one's selfish goals. Both Saints Peter and Paul warn against using freedom from the law as a cloak for malice (1 Pt 2:16; Gal 5:13). A per-son can tell himself he is seeking the common good in justice inspired by charity. But the selfishness Still in him may lead him to misinterpret his mere personal advantage as though it were for the common good of all. We see, then, the danger of too easily claiming that a law does not apply in a case and pretending to be practic-ing epikeia in acting apart from the law. One of the great blessings of law is the fact that it points out the paths which save us from mere self-seeking; a willing con-formity to law mortifies one's selfish tendencies. It is obvious, then, that one needs a rather high degree of all the moral virtues before he can safely exercise epikeia entirely on his own. Ordinarily, because of the danger of selfishness creeping in, one should take counsel with wiser heads than his own, and the normal person with whom to take this counsel is the superior, the one who has the care of the common good. Epikeia is not a substitute for true obedience; epikeia cannot act contrary to the expressed will of a superior unless one has solid evidence that the command of the superior is sinful. We hear only too frequently these days of religious masquerading their disobedience as though it were epikeia, claiming that their conscience tells them they must not obey in this situation, or that this or that constitution does not apply here and now. Obedience too belongs to the justice family, and has good sisterly relations with epikeia. Together they are concerned about the common good intended by the law-giver, which is also the concern of all right exercise of authority. Since ordinarily the intention of the lawgiver finds its best expression in the law and in government according to the law, conscience must ordinarily form it-self according to law and authority, and an appeal to conscience in countering these can proceed only from a genuine epikeia with an absolutely sincere love of the in-÷ ÷ VOLUME 26, 1967 tention of the lawgiver, unvitiated by pride or sensuality of any kind. "You have been called to liberty, brethren," says St. Paul; "only do not use liberty as an occasion for sensuality, but by charity serve one another" (Gal 5:13). Epikeia and the Holy Spirit Epikeia, finally but most importantly, is attentive not only to the intention of human lawgivers, but above all seeks ever the intentions of the divine Lawgiver. One's epikeia is not Christian unless one acts according to what St. Paul calls "the mind of Christ." Only a few lines be-fore, the Apostle had called such a one a "spiritual man," contrasting him with what he calls "the natural man, who does not grasp the secrets of the Spirit of God, for they are folly to him" (1 Cot 2:14). The spiritual man is he who is led by the Holy Spirit to a penetration of the divine purposes in our regard. "No one comprehends the secret things of God except the Spirit of God. But we. have received, not the spirit of the world, but the Spirit proceeding from God" (I Cor 2:11-2). Only under the living guidance of the Holy Spirit can. we accurately scrutinize the signs of the times and inter-pret them in the light of the Gospel. For although in the Bible God has revealed to us the Good News and the overall plan of salvation, the details of the continuing working out of salvation until the end of time are still in large measure hidden and are being unfolded to us only gradually. One of the chief ways in which God manifests the directions in which He is leading his people is that of the "signs of the times" (Mr 6:13). "The signs of the times" in the biblical sense of the term are the current events of history in which God is giving signs of whither he is leading His people. Vatican II declares: The People of God believes that it is led by the Lord's Spirit, who fills the earth. Motivated by this faith, it labors to decipher authentic signs of God's presence and purpose in the happenings, needs and desires in which this People has a part' along with the other men of our age. For faith throws a new light on everything, manifests God's design for man's total vocation, and thus directs the mind to solutions which are fully human (CMW, ~ 11). ÷ ÷ ÷ Paul Hinnebusch, O.P. REVIEW FOR RELIGIOUS 238 Ours, then, is a living God, ever active in His universe, ever Lord of history, even in these bewildering times in which so many of our contemporaries can no longer dis: tinguish permanent values. Just as the Spirit of Yahweh moved over primeval chaos and brought order into it, so the Holy Spirit who has been breathed upon us by Christ is renewing the face of the earth, accomplishing the purposes of divine love. Just as in the Babylonian exile God was fashioning the holy remnant into a spirit- ual Israel according to His own heart, so in the trials of our times He is purifying a people acceptable to Him. Christian epikeia must ever be attentive to discern these workings of God in the seeming chaos where old patterns of law and custom do not seem to work. But only those who have "the mind of Christ" can discern these things. One does not have Christian epikeia to the extent that he does not have "the mind of Christ," and he does not have the mind of Christ to the extent that the work-ings of the Holy Spirit are hampered in him by disorderly emotion, willful ignorance, pride, bad will. One who does not consistently practice Christian mortification in these areas can hardly be a master in epikeia, for he is not open to the mind of Christ, the divine Lawgiver. Thus we have a supremely important characteristic of Christian epikeia: its attentiveness to the eternal Law-giver and Ruler of the universe, Christ the Lord. He rules us by His Holy Spirit, whose grace is the new law: "I will make a new covenant. I will place my law within them and write it upon their hearts. I will put my Spirit within you and make you liveby my statutes" (Jer 31:31f; Ez 36:260. Christian epikeia is humble and won-derfully docile to the Holy Spirit; and we mean docility in the strong and vigorous sense manifest in the etymology of the word. The term docility derives from "docere," to teach. Docility is the virtue of one who is learning well; it is the active cooperation of a student with the teacher; it is alert receptiveness to enlightenment. Christian epikeia is ever awake to the inspirations of the Holy Spirit, ever consulting the eternal Lawgiver and Ruler who "reacheth from end to end mightily and ordereth all things sweetly" (Wis 8:1), and receiving His gift of counsel whenever reason and even the light of faith are insufficient in charting a course where law is an inadequate gafide. The surest guarantee that we will ever be open to this divine light is sincere fidelity to conscience, seeking, like Christ, to do always the things that please the Father. We can please Him, however, only by working within the framework He has established for us; and this He has revealed to us in the word of revelation. This word is made alive and relevant for us only "under the action of the Holy Spirit" (Constitution on Divine Revelation, ~I0). The word of God is found in its fullness in sacred tradition, Sacred Scripture and the living teaching authority of the Church, which "are so linked and joined together that one cannot stand without the others, and all together and each in its own way under the ac-tion of the one Holy Spirit contributes effectively to the salvation of souls" (DR, ~ 10). "Thus God who spoke of old t~ninterruptedly converses with the bride o~ his be-÷ 4. VOLUME 26, 1967 ~9 Pau! H~nnebmch, 0~. REVIEW FOR RELiGiOUS 240 loved Son.Through the Holy Spirit. the living voice of the Gospel resounds in the Church" (DR, ~ 8). i It is clear, then, that the. interpretation of the signs of the times in the light of the gospel is impo.ssible except under the action of the Holy Spirit, to whom all who claim to be exercising epikeia must be closely attentive. And since the full gospel light, the fullness of the word, is. in tradition and in the teaching authority as one with the Sacred Scriptures, we see why Vatican II insists, in the Decree on Religious, that "the adaptation and renewal of religious life includes the constant return to the sources of all Christian life" (RL, ;~ 2). "Drawing therefore upon the authentic sources of Christian spirituality, mem-bers of religious communities should resolutely cultivate both the spirit and practice of prayer" (RL, ~ 6). In prayer 'we become alive to the Holy Spirit, who shows us in the authentic sources the light of the Gospel as it bears on present trends. Only in the light of the Gospel in the Church's ever-continuing tradition can we rightly interpret the present and extrapolate into the future, prudently revising our laws to meet what is ahead. For God's plan is one, unified, and the signs of the present times can be fully understood only in the light of what God has done in times past, for it is all the un-folding of one consistent work of salvation. I[ we religious are to make our contribution to the Church's work of helping the world solve its problems according to God's will for a better world, then under the action of the Holy Spirit, we must search into the sacred tradition and the present teaching of the Church--"the treasury out of which the Church continually brings forth new things that are in harmony with the things that are old" (RF, ~ 1). But at the same time, we must study the signs of the times. The Decree on Adaptation and Renewal of Religious Life says: Institutes sh'ould promote among their members an ade- .quate knowledge of the social conditions of the times they live ~n, and of the needs of the Church. In such a way, judging current events wisely in "the light of faith, and burning with apostolic zeal, they may be able to assist men more effectively (~ 2, d). And in the paragraph on the formation of young religious, the Decree says: In order that the adaptation of religious life to the needs of our times may not be merely external and that those employed by rule in the active apostolate may be equal to theirtask, re-ligious must be given suitable instruction, depending on their intellectual capacity and personal talent, in the currents and attitudes of sentiment and thought prevalent in social life today. This education must blend its elements together har-moniously so that an interested life on the part of the religious concerned results (~ 18). We see, then, how precious a virtue is Christian epikeia,- with her attentiveness to the purposes of the divine Law-giver and ever-present Ruler, and her consequent ability to interpret the signs of the times in His divine light. Only a firm virtue of epikeia in those who revise laws will guarantee the proper revision, and only true epikeia will guarantee that in the meantime, before the revision is completed, superiors will make right decisions. Only epikeia will enable subjects to act rightly in those situa-tions when they are without either adequate law or direction of superiors. A person strong in epikeia never sits by helplessly, do-ing nothing, saying: "There is no law to cover the situa-tion; I don't know what to do." Epikeia meets the chal-lenge, assumes responsibility, finds and executes th~ right course of action. She is truly free and responsible. Our era, which prides itself on its concern for freedom and responsibility, should therefore acclaim Lady Epikeia's full citizenship in the kingdom of the virtues under Charity, Mother and Queen of all the virtues. VOLUME 26, 1967 JOSEPH F. GALLEN, S.J. Religious Obedience in Vatican Council II Joseph F. Gallen, s.J., resides at St. Joseph's Church; 321 WiIlings Alley; Philadelphia, Penn-sylvania 19106. REVIEW FOR RELIGIOUS Obedience has been a constant topic in the renovation or renewal and adaptation of the religious life. There has been frequent mention of a crisis of obedience. Many cor-rected this to a crisis of authority. The correction should have been to a crisis of both obedience and authority. Both were in need of a clearer and more accurate under-standing, a deeper commitment in Christ, and an adapta-tion to modern demands and circumstances that did not destroy the spiritual patrimony of the past. In the renewal' and adaptation of the religious life, there can be matters in which we must start afresh, ignore the past, and begin anew; much more frequently and as a general norm, we shall clarify, reanimate, evolve, develop, and adapt the old. Vatican Council II stated: The adaptation and renewal of the religious life includes both the constant return to the sources of all Christian life and' to the original spirit of the institutes and their adaptation to the changed conditions of our time. (PC, n. 2) Unless the contrary is proved, the second approach should be followed in so fundamental a matter as authority and obedience. We shall discuss a few of the more or less new approaches to obedience before explaining the doctrine of Vatican Council II on religious obedience. It was my conviction that the thought of the Council~ + on obedience could not be confined to the sections on the + Church and religious but had to be complemented by a + study of all the conciliar documents. Therefore, conciliar statements pertinent to religious obedience have been cited from very many of the. documents. The following are the symbols adopted for the various documents in the order of their use: (PC) Per[ectae caritatis, Decree on the Appropriate Renewal o[ the Religious Li[e, (LG) Lumen gentium, Dogmatic Constitution on the Church, (GES) Gaudium et spes, Pastoral Constitution on the Church in 242 the Modern World, (AA) Apost61icam actuositatem, De- cree on the Apostolate ol the Laity, (PO) Presbyterorum ordinis, Decree on the Ministry and Life ol Priests, (AG) Ad genres, Decree on the Church's Missionary Activity, (DH) Dignitatis humanae, Declaration on Religious Free-dom, (CD) Christus Dominus, Decree on the Bishops" Pastoral Olfice in the Church, (OT) Optatam totius, De-cree on Priestly Formation, and (GE) Gravissimum educa-tionis, DeclaraHon on Christian Education. Some now conceive obedience as a commitment to a complete way of life. They woukl therefore include not only the personal authority-obedience relation of superior and subject but also the relation to the rule, which would comprise the Rule, constitutions, customs, practices, ob-servances, and ordinances of a chapter. Obedience may certainly be discussed in this more general sense, but the usual point of current discussion is the vow of obedience and the superior-subject relation. In approving constitu-tions, the Holy See has long defined the vow of obedience as follows: By the vow of obedience the religious consecrate to God their own will and oblige themselves from the virtue of re-ligion to obey the commands of their lawful superiors in everything that directly or indirectly concerns the observance of the vows, the Rule, and the constitutions. (RFR 25 [1966], 381, 4.32) The distinctive field of the vow is therefore the per-sonal authority of the superior. The Rule and constitu-tions oblige from the vow only through the precept of the superior; with the exception of a very few institutes, the Rule and'constitutions do not of themselves oblige in vir-tue of the vow (RFR, 19 [1960], 331-2); they may be ob-served from the motive and with the merit of the vow; they oblige of themselves as laws independently of the action of a superior; and I have never seen a precept of obedience in the constitutions of a lay congregation. It is obviously one thing to examine the content, prudence, and present effectiveness of the laws of a religious insti-tute and another to discuss the capabilities, prudence, and personal use of authority of superiors and interpersonal relations of superior and subject. This distinction is im-portant. If it is neglected, many defects will be imputed to the incompetence or misuse of authority by superiors when the defects actually are mainly or in great part in the Rule, constitutions, customs, practices, and ob-servances. They will be defects of laws rather than of superiors. This is true of such frequently mentioned mat-ters as the excessive number and details of regulations, immaturity, unreasonable restrictions of liberty, distance from people, over-protectionism, lack of trust, exclusion of initiative and responsibility, lack of a sense of the in. dividual, insufficient attention to personality develop- + 4. 4. Obedience VOLUME 26, 1967 24~ ÷ ÷ ÷ ]. F. Gallon, REVIEW FOR RELIGIOUS ment, and failure to develop the natural harmoniously with the supernatural. Vatican Council II was aware of the difficulties in the laws of religious Institutes and stated: Therefore let constitutions, directories, custom books, books of prayers and ceremonies and such like be suitably reedited and, obsolete laws being suppressed, be adapted to the decrees of this Sacred Synod. (PC, n, A very frequent approach today is to emphasize that authority should be a service to religious (Mt 20:25-8; Mk 10:42-5).' It was often mentioned in the Council: For his part, as One who will render an account for the souls entrusted to him (see Heb 1~: 17), each superior should himself be docile to God's will in the exercise of his office. Let him use his authority in a spirit of service for the brethren, and mani-fest thereby the charity with which God loves them. (PC, n. 14) This is not a new idea. Even if we confine ourselves to the juridical foundation for authority, it would be a service. The reason for the existence of authority from this aspect is the necessity of the common good and therefore the furthering of the common good, which is certainly a service and to the whole community. Furthermore, hu-mility and self-denial are clearly virtues of universal ap-plication both with regard to persons and conduct. Pride and indulgence have not been considered allowable aber-rations in a religious superior. The "service" concept can readily be exaggerated. A servant does the will of the master, but we cannot hold that the duty of the superior is to do the will of the community. A superior serves and seeks the good of a community and its individual mem-bers by being, without pride or self-indulgence, their di-rective and governing force. The emphasis on the service aspect often at l~ast seems to connote that superiors have exercised their office and authority very frequently~ and primarily for their own' honor, indulgence, and as a source of exceptions from the common obligations of the religious life. It would be in-sincere to'deny that some cases of this type have occurred, but it would also be unrealistic to hold that these cases among religious superiors have been very frequent or that the "service" approach would sanate the common and most harmful defects in the superiors of religious insti-tutes. I should think it factually most evident that the far more harmful and general defects of religious su-periors have been a lack of vision, of familiarity with the contemporary world, of a progressive spirit, ignorance of and a failure to guide and influence subjects to the genhine and satisfying spirituality of the perfection of charity and assimilation to Christ, the entrapment in de-tails and observances as sanctity of life, ignorance of the necessity of harmonizing the observance of the vows and Rule with an adult, mature life and the proper de-velopment of natural qualities and abilities, the superior's own state of overwork, the projection of an image of a principal, housekeeper, caretaker, administrator, or exec-utive, and not of the directive force of a human, social, professional, and spiritual community, the government of a community rather than of individuals, government by signals and directives rather than by influence, an in-ability to see the value and necessity of listening to and seeking the ideas of individual subjects, the community, and of others, care for such things as order, neatness, cleanliness, and discipline rather than spirituality, the persuasion that obedience is an end in itself rather than a means, the inculcating of passive rather than active and conscious obedience, the limitation of representation to th!ngs that are too difficult, the practical failure to see that obedience should not stop with the superior but that its end is God, the same failure by one who partici-pates in God's government to seek the will of God for the subject, the lack of a consciousness of the adult dignity of subjects, and the failure to assign them sufficiently ac-cording to their natural and acquired abilities. I have most rarely encountered a religious superior who was am-bitious, proud, and self-indulgent; but I have frequently known superiors who were lacking in the proper firm-ness, were weak, desirous of popularity, governed rather than governing, and excessively indulgent to subjects. Modern investigation and discussion of obedience and of the vows in general can deepen our grasp of the vows, make it more accurate and motivating, can express the vows in language moreadapted to the modern mentality, and make them more of a living reality than mere abstract and dry principles. However, an intelligent spirituality should not confuse a different expression, no matter how suitable and effective, with new truth. Our obedience, as every virtue, should give testimony to Christ; our con-duct should be the living reproduction of the life of Christ and manifest His doctrine and person to the faith-ful and especially to the unbeliever. Is this a doctrine factually distinct from the familiar teaching that our Lord is also the exemplary cause of our salvation and sanctifi-cation or merely another aspect of the same doctrine? Vatican Council II appears to identify the two: Thus it is evident to everyone that all the faithful if Christ of whatever rank or status are called to the fullness of the Christian life and to the p~erfection of charity. By this holiness a more human way of hfe is promoted even in this earthly society. In order that the faithful may reach this perfection, they must use their strength according as they have received it, as a gift from C.hrist. In this way they can follow in His ÷ ÷ ÷ Obedlen~e VOLUME 26° 1967 ÷ ÷ + J. F. Gallen, S.1. REVIEW FOR RELIGIOUS 246 footsteps and mold themselves in His image, seeking the will of the Father in all things, devoting themselves with al! their being to the glory of God and the service of their neighbor, In this way, too, the holiness of the People of God will grow into an abundant harvest of good, as is brilliantly proved by the lives of so many saints in Church history. (LG, n. 40) In the various types and duties of life, one and the same holiness is cultivated by all who are moved by the Spirit of God, and who obey the voice of the Father, worshiping God the Father in spirit and in truth. These souls follow the poor Christ, the humble and cross-bearing Christ, in order to be made worthy of being partakers in His glory. (LG, n. 41) Finally, let the spouses themselves, made to the image of the living God and enloying the authentic dignity of persons, be joined to one another in equal affection, harmony of mind, and the work of mutual sanctification. Thus they will follow Christ who is the principle of life. Thus, too, by the joys and sacrifices of their vocation and through their faithful love, married peo-ple will become witnesses of the mystery of that love which the Lord revealed to the world by His dying and His rising up to life again. (GES, n. 52) This Sacred Synod has high regard for the character of their life--virginal, poor, and obedient---of which Christ the Lord Himself is the model. The Council places steady hope in the immense fruitfulness of their labors, both the unseen ones and the obvious. Let all religious therefore spread throughout the whole world the good news of Christ by the integrity of their faith, their love for God and neighbor, their devotion to the Cross, and their hope of future glory. Thus will their witness be seen by all, and our Father in heaven will be glorified. (See Mt 5:16). (PC, n.~5) The very tesumony, of their [the laity. ] Christian life, and good works done ~n a supernatural sprat, have the power to draw men to belief and to God; for the Lord says, "Even so let your light shine before men, in order that they may see ),our good works and give glory to your Father in heaven" (Mt 5:16). (AA, n. 6) For when we look at the lives of those who have faithfully followed Christ, we are inspired with a new reason for seeking the city which is to come (Heb 13:14; 11:10). At the same time we are shown a most safe path by which, among the Viscissi-tudes of this world and in keeping with the state in life and condition proper to each of us, we will be able to arrive at perfect union with Christ, that is, holiness. In the lives of those who shared in our humanity and yet were transformed into especially successful images of Christ (See 2 Cor 3:18), God vividly manifests to men His presence and His face. He speaks to us in them, and gives us a sign of His kingdom, to which we are powerfully drawn, surrounded as we are by so many wit-nesses (See Heb 12:1), and having such an argument for the truth of the gospel. (LG, n. 50) Another emphasis characteristic of our day is that of love. There is no doubt whatever that divine charity should be supreme and that we should strive to make it universal. We must not weaken the Gospel message that the plentitude of law and life is love, nor, on the contrary, may we question the teaching of the Church that the hereditary curse of man is selfishness or concupiscence. Is love always the sole means for the humanity described by St. Paul? Consider the following text: For I do not understand what I do, for it is not what I wish that I do, but what I hate, that t do . For I know that in me, that is, in my flesh, no good dwells, because to wish is within my power, but I do not find the strength to accomplish what is good . For I am delighted with the law of God ac-cording to the inner man, but I see another law in my mem-bers, warring against the law of my mind and making me prisoner to the law of sin that is in my members. (Kom 7:13-23) These Pauline thoughts seem rather to emphasize the constant teaching of the Church of the necessity of re-nunciation, self-denial, sacrifice, mortification, and pen-ance, which, although they should at least lead to love, have their own distinct object and motive. Vatican Coun-cil II repeatedly emphasized these fundamental virtues; for example: Religious therefore who are striving faithfully to observe the chastity they have professed must have faith in the words of the Lord, and trusting in God's help not overestimate their own strength but practice mortification and custody of the senses. (PC, n. 12) Likewise consecrated by the anointing of the Holy Spirit and sent by Christ, priests mortify in themselves the deeds of the flesh and devote themselves entirely to the service of men. (PO, n. l~) It would certainly be strange to exclude everything from Christ's message except love. He stated: All power in heaven and on earth has been given to me . teaching them to observe all that I have commanded you. (Mt 28:18-20). for he was teaching as one having authority, and not as their Scribes and Pharisees . (Mt 7:29) For the Son of Man is to come with his angels in the glory of his Father, and then he will render to everyone according to his conduct. (Mt 16:28) And Jesus entered the temple of God, and cast out all those who were selling and buying in the temple, and he overtnrned the tables of the money-changers and the seats of those who sold the doves. (Mr 21:12) So if thy right eye is an occasion of sin to thee, pluck it out and cast it from thee. (Mt 5:29) And he who does not take up his cross and follow me, is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake, will find it. (Mr 10:38-9) For within, out of the heart of men, come evil thoughts, adulteries, immorality, murders, thefts, covetousness, wickedness, deceit, shamelessness, jealousy, blasphemy, pride, foolishness. All these evil things come from within, and defile a man. (Mk 7:21-3) And whoever causes one of these little ones who believe in me to sin, it were better for him if a great millstone were hung about his neck, and he were thrown into the sea (Mk 9:41) Why dust thou call me good? No one is good but only God. Thou knowest the commandments: "Thou shalt not commit adultery. Thou shalt not kill." (Mk 10:19-22) This is the first commandment. And the second is like it: "Thou shalt love thy neighbor as thyself." (Mk 12:31) But if thy brother sin against thee, go and show him his fault, between thee and him alone. If he listen to thee, thou hast won thy brother. But if he do not listen to thee, take with thee one or two more so that on the word of two or three witnesses every word may be con-firmed. And if he refuse to hear them, appeal to the Church, Obedience VOLUME 26, 1967 247 4" .L F. Gallen, REVIEW FOR RELIGIOUS 248 but if he refuse to hear even the Church, let him be to thee as the heathen and the publican. Amen I say to you, whatever you bind on earth shall be bound also in heaven; and whatever you loose on earth shall be loosed also in heaven. (Mr 18:15-8) If you love me, keep my commandments. (3o 14:15) He who has my commandments and keeps them, he it is who loves me. (~oo 14:21) If anyone love me, he will keep my word .He who es not love me does not keep my words. (3o 14:23-4) Our Lord's message was not solely of love when He acted with authority, sent out His apostles with authority, constituted the Church with authority, demanded the avoidance of sin at all cost, reaffirmed the Ten Command-ments, and affirmed the eternal jud. gment of all according to their conduct. Love should be highly predominant in the religious, whether superior, or subject. The religious is to strive for sanctity of life, which is the perfection of love. The love of religious should be a deeper living of divine adop-tion, of being a member of a family that gives greater love and makes us capable of greater love. It is therefore true that the religious community should be a community of love. This follows from its purpose, which is the per-fection of charity or love, also from 'the evangelical coun-sels, whose purpose is to remove the principal obstacles to the perfection of love, and finally from the note of com-mon life itself, which is essential to the religious state and distinguishes it from secular institutes. Are we exaggerating or distorting this love that one is to expect in the religious life? Is there any reason for a thirty-year old sister to expect a different love from her religious superior and sisters than a thirty-year old secu-lar woman would expect from other secular women? Is the tone of the emphasis on maternal and paternal gov-ernment in religious life an indication of this? Few thirty-year old secular men and women are looking for a marked paternal or maternal attitude from their fathers and mothers. Are we demanding a deeper personal rela-tion with all or a great many when we are capable of it only with a few? In community life we place a religious in very constant personal contact with many other re-ligious when in ordinary life, especially in the modern family, such contact is not so constant, prolonged, nor with so many. Haven't we intensified this contact by such things as the lack of private rooms and an excessive num-ber of duties in common? Do we exaggerate talking not only as a means of relaxation but also of union? Most rarely do the members of a family talk to one another as mucli as do religious. Obedience should help a com-munity of love but it is also true that practically every-thing in the religious life is very dependent on the hap-piness of community life. There can be and frequently are serious factual difficulties to the attainment of such happiness. These difficulties are not insuperable but they are commonly ignored by those who concentrate on the aspect of love in individual religious and in the religious community. Sanctity and the Purpose ol the Counsels in Vatican Council H The Council even more frequently reasserted the common abstract doctrine on the nature of sanctity, that is, that it is the" perfection of charity, or the perfection of the the.ological virtue of charity: Now, this holiness of the Church is unceasingly manifested, as it ought to be, through those fruits of grace that the Spirit produces in the faithful. It is expressed in multiple ways by those individuals who, in their walk of life, strive for the per-fection of charity, and thereby help others to grow. In a par-ticularly appropriate way this holiness shines out in the prac-tice of the counsels customarily called "evangelical." Under the influence of the Holy Spirit, the practice of these counsels is undertaken by many Christians, either privately or in some Church-approved situation or state, and produces in the world, as produce it should, a shining witness and model of holiness. (LG, n. 39) Hence they should make a total dedication of themselves to God in perfect charity their chief aim. (PC, n. 11) Thus it is evident to everyone, that all the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity. (LG, n. 41) The faithful of Christ bind themselves to the three aforesaid counsels either by vows, or by other shared bonds, which are like vows in their purpose. By such a bond, a person is totally dedicated to God lovedbeyond all things. (LG, n. 44) The Council even more frequently reasserted the following of Christ as the concrete definition of sanctity of life: All the members ought to be molded into Christ's image until He is formed in them (Gal 4:19). For this reason we who have been made like unto Him, who have died with Him and been raised up with Him, are taken up into the mysteries of His life, until we reign together with Him (See Phil 3:21; 2 Tim 2:11; Eph 2:6; Col 2:12; and so forth). Still in pilgrimage upon the earth, we trace in trial and under oppression the paths He trod. Made one with His sufferings as the body is one with the head, we endure with Him, that with Him we may be glorified (See Rom 8:17). (LG, n. 7) Since the ultimate norm of the religiou~ life is the following of Christ set forth in the Gospels, let this be held by all in-stitutes as the highest rule. (PC, n. 2) Since the disciples must always imitate and give witness to this charity and humility of Christ, Mother Church rejoices at finding within her bosom men and women w,ho more closely follow and more clearly demonstrate the Savior s self-giving by embracing poverty with the free choice of God's sons, and by renouncing their own wills. They subject the latter to another' person on God's behalf, in pursuit o[ an excellence surpassing what "is commanded. Thus they liken themselves more thor-oughly to Christ in His obedience. (LG, n. 42) ÷ ÷ ÷ Obedience VOLUME 26, 1967 .~. F. Gallen, S.l. REVIEW FOR RELIGIOUS 250 Through the profession of obedience, religious offer to God a total dedication of their own wills as a sacrifice of them-selves; they thereby unite themselves with greater steadiness and security to the saving will of God. In this way they fol-low thepattern of Jesus Christ, who came to do the Father's will (See Jn 4:34; 5:30; Heb 10:7; Ps 39:9). "Taking the nature of a slave" (Phil 2:7), He learned obedience from His sufferings (See Heb 5:8). (PC, n. 14) On the contrary, all stand in need of Christ, their Model, their Mentor, their Liberator, their Source of life. (AG, n. 8) The perfection of the theological virtue of charity is the general end of all religious institutes. In apostolic institutes works immediately for the salvation and sancti-fication of the neighbor fall under the special end. We may therefore designate the purpose of such institutes as apostolic sanctity of life. It follows in simple logic that anything else in a religious institute is a means to its end, and this is eminently true of the evangelical counsels. This traditional doctrine on the nature of the counsels has also been reaffirmed by Vatican Council II: However, in order that he may be capable of deriving more abundant fruit from this baptismal grace, he intends, by the profession of the evangelical counsels in the Church; to free himself from those obstacles which might draw him away from the fervor of charity and the perfection of divine worship. (LG, n. 44) It [chastity] frees the heart of man in a unique fashion (see ! Cor 7:32-5) so that it may be more inflamed witli love for God and for all men.(PC, n. 12) The evangelical counsels which lead to charity join their followers to the Church and its mystery in a special way. From this arises their duty of working to implant and strengthen the Kingdom of Christ in souls and to extend that Kingdom to every
4. La perspectiva de los burócratas: el pensamiento de Octavio Morató sobre la autonomía del BROU y el estatuto de los funcionarios bancarios Octavio Morató fue Gerente del BROU desde 1921 sucediendo a Jorge West. Dejó su puesto de Gerente en 1937, pasando a desempeñarse como Asesor Técnico del Banco hasta su jubilación definitiva en 1940. Fue funcionario del Banco desde su fundación en 1896. Inicia su carrera como Jefe de la sección Responsabilidades, pasa por Teneduría de Libros, Sub-Contador, Contador General, Gerente, Sub-Gerente A, hasta llegar a la Gerencia de la institución en 1921. Morató no sólo fue, además, uno de los economistas más influyentes de su época, referente permanente en cuestiones bancarias y financieras y activo participante en múltiples actividades académicas, políticas y técnicas a nivel nacional e internacional (1). La síntesis del pensamiento de Morató proviene de dos fuentes: la compilación de su actuación en el BROU titulada "Al servicio del Banco de la República y la economía uruguaya" (MORATÓ, 1976) y la conferencia dictada en 1924 en la Caja Nacional de Ahorros y Descuentos. Esta última fue publicada en forma de libro a posteriori, "Los funcionarios de las industrias del Estado" (MORATÓ, 1943). Este material es necesariamente incompleto. Como se consigna en "Al servicio.", Morató conservaba en su archivo personal copia de toda su actuación en el BROU, llenando la misma unos 50 biblioratos formato oficio. De ese archivo se incluyeron en el mencionado libro 52 informes referentes a múltiples cuestiones bancarias, económicas, proyectos de cambio y cuestiones de gobierno de la institución. Por tanto, queda dentro de nuestra exploración aquella zona de la actuación de Morató que el recopilador de "Al servicio ." encontró razonable y pertinente publicar. Por suerte, dicho recopilador (2) fue seguramente alguien que conoció de cerca los temas de mayor importancia para Morató y de los 52 informes publicados, hay 9 que están dedicados precisamente a temas relativos a la defensa de la autonomía administrativa de la institución (3).Esta síntesis tiene dos objetivos:Mostrar el sentido que para Morató comportaba el concepto de autonomía, como una forma peculiar de administración alejada de lo que él llama el"régimen desquiciador de la administración pública" (MORATÓ, 1976: 370).Mostrar los argumentos que empleó Morató para defender las prerrogativas del BROU para administrarse a sí mismo (dentro de lo que establecía la constitución y la tradición administrativa del instituto).4.1. El concepto de autonomía y su sentido en la vida política nacional según Octavio Morató. El punto basal de la defensa que hace Morató de la autonomía administrativa del BROU es su visión histórica de la misma. Es decir, su idea de que la autonomía es un producto peculiar de la historia del país. Como ha sido señalado (SOLARI, FRANCO, 1983), el origen histórico de la descentralización por servicios es algo que progresivamente fue perdiendo peso en los debates sobre las empresas públicas. De ahí la importancia de los argumentos de Morató: su argumentación histórica es una prueba de que en las empresas públicas se estaba creando un estamento muy particular de burócratas. Hay tres grandes ejes en la visión de Morató sobre los entes industriales y su rol en la vida política y económica del país:Hay una "razón histórica y una razón científica" para la autonomía administrativa.La organización autonómica (o ente autónomo) no puede ser tratada como el resto de la administración pública.Un ente autónomo busca la eficiencia de una empresa privada, pero no es una empresa privada.4.1.1. Hay una "razón histórica y una razón científica" para la autonomía administrativaComenzaremos por la conferencia dictada en 1924 en la Caja Nacional de Ahorros y Descuentos sobre el estatuto de los "funcionarios industriales" del Estado. En la misma, Morató defiende la tesis de que los funcionarios de la banca estatal son funcionarios "especiales". El objetivo es refutar la tesis rival según la cual a los mismos debían ser clasificados como funcionarios públicos. En el lenguaje de Morató, las autonomías (que constituyen la forma de organizar la intervención del Estado en la economía) tienen una "razón histórica y una razón científica". Para Morató, la historia impuso nuevas funciones al Estado y en la asunción de las mismas fue necesario delegar ciertos aspectos en corporaciones especializadas con variables grados de libertad para decidir. En un principio hubo autonomía técnica, pero la misma no implicaba autonomía administrativa. En la Instrucción Pública, Facultades de Estudios Superiores, Caridad Pública, etc.; el Poder Ejecutivo era quien nombraba los empleados, fijaba los sueldos, etc. Con la evolución de estos institutos, algunos de ellos comienzan a adquirir grados más elevados de autonomía administrativa en la medida en que por razón de su función perciben algún tipo de renta independiente de los recursos del Estado. Sucesivamente se llega a la constitución de los entes con mayor grado de autonomía, siendo – en la visión de Morató- los bancos República e Hipotecario los únicos con autonomía"completa"."Todas las escalas de autonomía que he descrito, no han resultado de la concepción de un plan general, sino de la gravitación de hechos, en algunos casos, de la ratificación de situaciones especiales creadas por la participación del Estado en empresas de servicio general en otros y del instinto, más que de la visión clara de las conveniencias públicas, en las primeras autonomías creadas; luego, de una concepción superior perfectamente disciplinada, que presidió las confirmaciones que se hicieron, reafirmando la política económica, dentro del terreno práctico de las autonomías, al reorganizar ciertos institutos" (MORATÓ, 1943: 26).Destaca el éxito del modelo organizacional del BROU y cómo dicho éxito"constituyó el más grande y poderoso estímulo para que el Estado se propusiera, con seguridad de éxito, entrar de lleno a detentar la explotación de industrias que estaban en manos de particulares, ya creando privilegios, ya adquiriendo instituciones privilegiadas, u organizándolas sobre la base de monopolios o constituyéndolas en competencia con la industria privada" (MORATÓ, 1943: 14-15).La base de la razón científica estará en la división del trabajo y la especialización de funciones. "Todas estas corporaciones [los Consejos Directivos de los servicios descentralizados] se constituyeron con el fin de entregar una gran parte de la gestión o de las funciones del Estado, a elementos especializados o que se especializaran en ellas, aplicando así la conocida y provechosa fórmula de la división del trabajo. Los consejos o Comisiones tenían, y tienen todavía, autonomía en su función técnica, es decir: en la función primordial, que ha sido objeto o es de su constitución. Naturalmente, la autonomía técnica debía girar dentro de las líneas generales que sus leyes orgánicas habían delineado, pero dentro de ellas, autonomía al fin" (MORATÓ, 1943: 23).Para Morató, división y especialización de funciones encarnan la búsqueda de la"eficiencia" en la administración pública:"(…) del estudio del conjunto de todas esas leyes especiales [las Cartas Orgánicas]y de su comparación se descubre que los grados de autonomía han sido inspirados, en todo tiempo, por estas dos ideas directrices: división del trabajo y la especialización de funciones, como medio de obtener la 'eficiencia' en ciertos ramos de la administración pública; la autonomía es el modo de realizar esos propósitos" (MORATÓ, 1943: 26).Como consecuencia de esta manera de pensar, Morató reclama que la autonomía se considere en toda la extensión del vocablo una vez aprobado el artículo 100 de la Constitución (4): "autonomía de gestión; autonomía de administración, por lo menos dentro de las líneas generales que las leyes especiales que rigen cada instituto y que no han sido derogadas, les ha acordado" (MORATÓ, 1943: 21).4.1.2. La organización autonómica (o ente autónomo) no puede ser tratada como el resto de la administración públicaMorató identifica a la administración pública con el predominio del patronazgo político en el ingreso y en el desarrollo de la carrera administrativa. Esto involucra una forma de organización no científica, irracional, "desquiciada"fruto del manejo "político" de su estructura. Frente a este concepto contrapone el de organización autonómica como aquella en la que es posible poner en práctica la "disciplina científica de la administración". Esto último es producto del hecho de no estar vinculada orgánicamente "al virus disolutivo de la política" (MORATÓ, 1976: 370) y tener la posibilidad de experimentar libremente con diferentes métodos de organización tal como sucede en la empresa privada. Un claro indicador de esta diferenciación está en la contraposición del régimen del BROU (o de los entes autónomos en general) como excepcional frente al de la administración pública como "régimen vulgar". Otro indicador es la constante asimilación que hace Morató del régimen autonómico con el de la empresa privada. Hay dos amenazas que Morató intenta conjurar. Por un lado, el problema del status de los funcionarios de los entes autónomos. Si los funcionarios del BROU son considerados como funcionarios públicos dos problemas enfrentan los administradores del instituto. Primero, el problema de la inflexibilidad del régimen de funcionarios públicos (se pueden contratar libremente pero no despedir libremente). Segundo, el problema de la autoridad de los administradores frente a los funcionarios. Si el ingreso y la carrera están sujetos a la intermediación política, el instituto pierde autoridad frente a sus funcionarios. La otra amenaza que percibe Morató es la posibilidad de que se multipliquen los controles del gobierno sobre las decisiones de los directorios autónomos. Más posibilidad de control central implica, para Morató, enlentecer la toma de decisiones del instituto.En lo que respecta a los funcionarios de los entes industriales, defiende la"condición excepcional" de los funcionarios del Banco (lo cual implica que no pueden ser considerados funcionarios públicos). Justifica esta excepcionalidad en la idea de organización "científica", asimilable en su régimen de ingreso y carrera al de la empresa privada:"Los funcionarios de las industrias del Estado están regidos por reglamentos especiales, dictados por el Directorio de la institución a la cual sirven. Los Directorios resuelven inapelablemente, sobre la situación de los empleados sometidos a su autoridad. Los empleados públicos son agentes del Estado; como tales tienen su representación y autoridad dentro del puesto para el cual han sido nombrados. Los empleados de las industrias del Estado tienen carácter privado y, como las instituciones de que forman parte, están sometidos a las disposiciones del derecho común, como cualquier particular. Los funcionarios de los Bancos de Estado, se encuentran en una posición -de hecho y de derecho- más aproximada a la de los Bancos privados, que a la de los empleados civiles del Estado"(MORATÓ, 1943: 31).En lo que respecta a los controles centrales, Morató critica –durante los años de 1930- algunos institutos creados con el fin de aumentar dichos controles. Tal es el caso del Tribunal de Cuentas. Este organismo fue creado en 1934 con el fin de realizar la vigilancia y superintendencia en todo lo relativo a presupuestos y gestión de la Hacienda Pública (5). En dos ocasiones, Morató escribió acerca de las disposiciones que regían al Tribunal y cómo las mismas afectaban el normal desempeño de las funciones del Banco (octubre de 1934 y agosto de 1936). En noviembre de 1936 Morató redacta un Memorando en el cual reúne sus opiniones sobre el Tribunal y su actuación con relación al BROU. En los primeros dos años de funcionamiento del Tribunal habían surgido frecuentes discrepancias con el BROU en cuanto a la apreciación de problemas de orden técnico-contable y administrativos y sobre las maneras de resolverlos (MORATÓ, 1976: 524-525).4.1.3. Un ente autónomo busca la eficiencia de una empresa privada, pero no es una empresa privadaEn este punto, aparece el otro elemento central de la concepción de ente autónomo. Si bien hay una constante asimilación de la organización y administración a los preceptos seguidos en la empresa privada, un ente autónomo no es una empresa privada. Se orienta a la consecución del lucro, pero no exclusivamente. Y esto porque el ente autónomo es el lugar, por excelencia para Morató, del interés público, entendido como el interés nacional más allá de "la divisa". Cuando Morató trata la defensa de la autonomía presupuestaria del BROU hace especial énfasis en este aspecto:"El Banco de la República no es una institución únicamente comercial, es una institución de carácter público y de utilidad pública. Como institución comercial, consulta los resultados financieros de sus negocios, hasta donde le permite asegurar la permanente solvencia de la institución; como entidad de carácter público, es un formidable punto de apoyo de las finanzas nacionales, del crédito público, del servicio de la circulación monetaria y de la estabilidad de la moneda y del cambio internacional; y, en fin, en su función de servicio público, fomenta el ahorro nacional, organiza toda clase de facilidades que pone a disposición del Estado y de la población en las mejores condiciones de comodidad; atiende los intereses superiores de la producción, del comercio y de la industria, con la multiplicación y diversificación de los servicios administrativos, técnicos e informativos, con el propósito principal de servir esos intereses .[Por tanto] no puede decidirse sobre el peso de los gastos administrativos del Banco de la República, considerados desde el punto de vista comercial, exclusivamente". (MORATÓ, 1976: 121)Y, en tanto el BROU (como ente autónomo) es el locus del "interés público", Morató siempre tiende a identificar el interés del BROU con el "interés nacional".No sólo el Banco debe estar protegido –vía descentralización autonómica- del "virus disolutivo de la política", sino también de las"conveniencias financieras del Estado". Un texto que resume estos 3 aspectos clave de la concepción autonomista de Morató es "El pacto de los partidos tradicionales y sus consecuencias en el Banco de la República" (MORATÓ, 1976). En el mismo hay una dura crítica del autor sobre el "pacto del chinchulín" celebrado entre los representantes batllistas y blancos en el CNA (6. En dicho documento, Morató advierte que las consecuencias del pacto serán el comienzo del fin de la "esencia básica de la formación de los entes autónomos", y en particular el fin de un estilo de dirección a nivel del BROU:"La adhesión del Directorio a la fórmula del Consejo Nacional de Administración, significa:el renunciamiento a la autonomía administrativa, dejándola en manos del Consejo Nacional;la sumisión de los intereses del Banco y los del país, comprometidos también, a las conveniencias financieras del Estado, identificados ambos para hacer frente a las vicisitudes que el tiempo pueda depararle a éste;la destrucción de la organización administrativa, de fundamental importancia para instituciones como el Banco de la República, y su sustitución por el régimen vulgar de la administración pública, donde predominan, no las condiciones de preparación y capacidad, sino las ventajas de interés político. El ingreso a la institución y el ascenso, no serán ya concedidos al más apto; el mejor adaptado triunfará" (MORATÓ, 1976: 369-370).5. ConclusionesPara cerrar la reflexión planteada en la ponencia, quisiéramos destacar tres elementos referidos al pensamiento del actor burocrático en los años veinte y treinta del siglo pasado.En primer lugar, la fuerte compenetración entre el personal jerárquico de carrera de la institución y los Directorios del BROU en la defensa de los "fueros autonómicos" del instituto.En segundo lugar, la relevancia del actor burocrático al momento de asegurar la continuidad de los objetivos para los cuales fueron creados los entes autónomos. Un aspecto no menor cuando se piensa en continuidades a nivel institucional. Para Octavio Morató el problema que está detrás de los cuestionamientos a las libertades administrativas de los entes frente a la administración central, es el desconocimiento de las razones históricas por las cuales los entes fueron dotados de dichas libertades. Consciente de que el formato autonómico es una rareza tanto desde el punto de vista constitucional como de los valores de la sociedad uruguaya, justifica la autonomía por razones "científicas". Por eso, el lenguaje abstracto de la"correlación entre función, gestión y agente" debe interpretarse con cuidado. No se trata de retórica positivista. Es un recurso argumental esgrimido en un momento en el cual la discusión sobre la administración de los entes se producía en forma desconectada con el marco histórico en el cual surgieron los mismos. Por eso Morató describe primero el marco histórico para luego justificarlo en términos"científicos".Por último, la autopercepción del actor burocrático acerca de su rol en la administración. Morató veía al conjunto de los Entes Autónomos Industriales y Comerciales como un espacio privilegiado para la realización del interés público. La clave de esta posibilidad estaba en la autonomía administrativa ya que permitiría una administración independiente del interés partidario. En la visión de Morató un Directorio autónomo es un Directorio que decide en función de los intereses del BROU, a los cuales equipara con los intereses del país. Un Directorio"político", "con divisa", nombrado en base a razones políticas o acuerdos electorales tendría como consecuencia transformar al BROU en una "repartición del Estado, a la manera de una oficina pública, bajo un director que no tiene facultades, atribuciones, ni independencia ni otro criterio que aquel que le permite el pequeñísimo margen de los reglamentos administrativos dictados por el CNA" (MORATÓ, 1976: 371).(1) Carlos Quijano al revisar la actuación del Banco República en la política monetaria de los años veinte comenta: "En ese período de nuestra historia bancaria hay dos o tres presidentes del Banco que actúan con una gran autoridad moral, pero hay un hombre que actúa con gran autoridad técnica, no obstante la modestia de su vida, que es don Octavio Morató, a quien no se le ha hecho la justicia que merece". (QUIJANO, 1995: 266)(2) En el libro referido no se aclara quien fue el recopilador, pero con toda seguridad fue el hijo de Morató, el Dr. Octavio Morató Rodríguez. Fue éste quien desde 1971 se ocupó de realizar gestiones ante el Senado para la publicación de la obra (MORATÓ 1976: 5 – 8). Es razonable pensar que el hijo de Morató conocía de cerca las preocupaciones de su padre dado que nació en 1901, contando con 42 años a la muerte de su padre en 1943.(3) Ver Morató (1976), asuntos nº: 5, 8, 9, 24, 25, 30, 32, 46 y 48.(4) Esta misma postura defendió el directorio del BROU a lo largo de los años de 1920. También coincidieron hombres de los partidos políticos como Martín C. Martínez que veían en el excesivo celo "literalista" de algunos juristas una traba a la realización de todo el potencial de los entes autónomos.(5) El artículo 201 de la Constitución de 1934 prescribe: "La vigilancia en ejecución de los presupuestos y la función de contralor en toda gestión relativa a la Hacienda Pública, será de cargo del Tribunal de Cuentas de la República, que actuará con autonomía funcional, siendo de resorte de la ley que proyectará el mismo Tribunal, la reglamentación de su autonomía, así como la fijación de las atribuciones no especificadas en este capítulo".(6) Téngase presente al leer las críticas de Morató que él mismo era de extracción batllista. 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Background The scale-up of tobacco control, especially after the adoption of the Framework Convention for Tobacco Control, is a major public health success story. Nonetheless, smoking remains a leading risk for early death and disability worldwide, and therefore continues to require sustained political commitment. The Global Burden of Diseases, Injuries, and Risk Factors Study (GBD) offers a robust platform through which global, regional, and national progress toward achieving smoking-related targets can be assessed. Methods We synthesised 2818 data sources with spatiotemporal Gaussian process regression and produced estimates of daily smoking prevalence by sex, age group, and year for 195 countries and territories from 1990 to 2015. We analysed 38 risk-outcome pairs to generate estimates of smoking-attributable mortality and disease burden, as measured by disability-adjusted life-years (DALYs). We then performed a cohort analysis of smoking prevalence by birth-year cohort to better understand temporal age patterns in smoking. We also did a decomposition analysis, in which we parsed out changes in all-cause smoking-attributable DALYs due to changes in population growth, population ageing, smoking prevalence, and risk-deleted DALY rates. Finally, we explored results by level of development using the Socio-demographic Index (SDI). Findings Worldwide, the age-standardised prevalence of daily smoking was 25·0% (95% uncertainty interval [UI] 24·2–25·7) for men and 5·4% (5·1–5·7) for women, representing 28·4% (25·8–31·1) and 34·4% (29·4–38·6) reductions, respectively, since 1990. A greater percentage of countries and territories achieved significant annualised rates of decline in smoking prevalence from 1990 to 2005 than in between 2005 and 2015; however, only four countries had significant annualised increases in smoking prevalence between 2005 and 2015 (Congo [Brazzaville] and Azerbaijan for men and Kuwait and Timor-Leste for women). In 2015, 11·5% of global deaths (6·4 million [95% UI 5·7–7·0 million]) were attributable to smoking worldwide, of which 52·2% took place in four countries (China, India, the USA, and Russia). Smoking was ranked among the five leading risk factors by DALYs in 109 countries and territories in 2015, rising from 88 geographies in 1990. In terms of birth cohorts, male smoking prevalence followed similar age patterns across levels of SDI, whereas much more heterogeneity was found in age patterns for female smokers by level of development. While smoking prevalence and risk-deleted DALY rates mostly decreased by sex and SDI quintile, population growth, population ageing, or a combination of both, drove rises in overall smokingattributable DALYs in low-SDI to middle-SDI geographies between 2005 and 2015. Interpretation The pace of progress in reducing smoking prevalence has been heterogeneous across geographies, development status, and sex, and as highlighted by more recent trends, maintaining past rates of decline should not be taken for granted, especially in women and in low-SDI to middle-SDI countries. Beyond the effect of the tobacco industry and societal mores, a crucial challenge facing tobacco control initiatives is that demographic forces are poised to heighten smoking's global toll, unless progress in preventing initiation and promoting cessation can be substantially accelerated. Greater success in tobacco control is possible but requires effective, comprehensive, and adequately implemented and enforced policies, which might in turn require global and national levels of political commitment beyond what has been achieved during the past 25 years.
Background The scale-up of tobacco control, especially after the adoption of the Framework Convention for Tobacco Control, is a major public health success story. Nonetheless, smoking remains a leading risk for early death and disability worldwide, and therefore continues to require sustained political commitment. The Global Burden of Diseases, Injuries, and Risk Factors Study (GBD) offers a robust platform through which global, regional, and national progress toward achieving smoking-related targets can be assessed. Methods We synthesised 2818 data sources with spatiotemporal Gaussian process regression and produced estimates of daily smoking prevalence by sex, age group, and year for 195 countries and territories from 1990 to 2015. We analysed 38 risk-outcome pairs to generate estimates of smoking-attributable mortality and disease burden, as measured by disability-adjusted life-years (DALYs). We then performed a cohort analysis of smoking prevalence by birth-year cohort to better understand temporal age patterns in smoking. We also did a decomposition analysis, in which we parsed out changes in all-cause smoking-attributable DALYs due to changes in population growth, population ageing, smoking prevalence, and risk-deleted DALY rates. Finally, we explored results by level of development using the Socio-demographic Index (SDI). Findings Worldwide, the age-standardised prevalence of daily smoking was 25.0% (95% uncertainty interval [UI] 24.2-25.7) for men and 5.4% (5.1-5.7) for women, representing 28.4% (25.8-31.1) and 34.4% (29.4-38.6) reductions, respectively, since 1990. A greater percentage of countries and territories achieved significant annualised rates of decline in smoking prevalence from 1990 to 2005 than in between 2005 and 2015; however, only four countries had significant annualised increases in smoking prevalence between 2005 and 2015 (Congo [Brazzaville] and Azerbaijan for men and Kuwait and Timor-Leste for women). In 2015, 11.5% of global deaths (6.4 million [95% UI 5.7-7.0 million]) were attributable to smoking worldwide, of which 52.2% took place in four countries (China, India, the USA, and Russia). Smoking was ranked among the five leading risk factors by DALYs in 109 countries and territories in 2015, rising from 88 geographies in 1990. In terms of birth cohorts, male smoking prevalence followed similar age patterns across levels of SDI, whereas much more heterogeneity was found in age patterns for female smokers by level of development. While smoking prevalence and risk-deleted DALY rates mostly decreased by sex and SDI quintile, population growth, population ageing, or a combination of both, drove rises in overall smoking-attributable DALYs in low-SDI to middle-SDI geographies between 2005 and 2015. Interpretation The pace of progress in reducing smoking prevalence has been heterogeneous across geographies, development status, and sex, and as highlighted by more recent trends, maintaining past rates of decline should not be taken for granted, especially in women and in low-SDI to middle-SDI countries. Beyond the effect of the tobacco industry and societal mores, a crucial challenge facing tobacco control initiatives is that demographic forces are poised to heighten smoking's global toll, unless progress in preventing initiation and promoting cessation can be substantially accelerated. Greater success in tobacco control is possible but requires effective, comprehensive, and adequately implemented and enforced policies, which might in turn require global and national levels of political commitment beyond what has been achieved during the past 25 years.
Correction in: LANCET Volume: 390 Issue: 10103 Pages: 1644-1644 Published: OCT 7 2017 . ; Background The scale-up of tobacco control, especially after the adoption of the Framework Convention for Tobacco Control, is a major public health success story. Nonetheless, smoking remains a leading risk for early death and disability worldwide, and therefore continues to require sustained political commitment. The Global Burden of Diseases, Injuries, and Risk Factors Study (GBD) offers a robust platform through which global, regional, and national progress toward achieving smoking-related targets can be assessed. Methods We synthesised 2818 data sources with spatiotemporal Gaussian process regression and produced estimates of daily smoking prevalence by sex, age group, and year for 195 countries and territories from 1990 to 2015. We analysed 38 risk-outcome pairs to generate estimates of smoking-attributable mortality and disease burden, as measured by disability-adjusted life-years (DALYs). We then performed a cohort analysis of smoking prevalence by birth-year cohort to better understand temporal age patterns in smoking. We also did a decomposition analysis, in which we parsed out changes in all-cause smoking-attributable DALYs due to changes in population growth, population ageing, smoking prevalence, and risk-deleted DALY rates. Finally, we explored results by level of development using the Socio-demographic Index (SDI). Findings Worldwide, the age-standardised prevalence of daily smoking was 25.0% (95% uncertainty interval [UI] 24.2-25.7) for men and 5.4% (5.1-5.7) for women, representing 28.4% (25.8-31.1) and 34.4% (29.4-38.6) reductions, respectively, since 1990. A greater percentage of countries and territories achieved significant annualised rates of decline in smoking prevalence from 1990 to 2005 than in between 2005 and 2015; however, only four countries had significant annualised increases in smoking prevalence between 2005 and 2015 (Congo [Brazzaville] and Azerbaijan for men and Kuwait and Timor-Leste for women). In 2015, 11.5% of global deaths (6.4 million [95% UI 5.7-7.0 million]) were attributable to smoking worldwide, of which 52.2% took place in four countries (China, India, the USA, and Russia). Smoking was ranked among the five leading risk factors by DALYs in 109 countries and territories in 2015, rising from 88 geographies in 1990. In terms of birth cohorts, male smoking prevalence followed similar age patterns across levels of SDI, whereas much more heterogeneity was found in age patterns for female smokers by level of development. While smoking prevalence and risk-deleted DALY rates mostly decreased by sex and SDI quintile, population growth, population ageing, or a combination of both, drove rises in overall smoking-attributable DALYs in low-SDI to middle-SDI geographies between 2005 and 2015. Interpretation The pace of progress in reducing smoking prevalence has been heterogeneous across geographies, development status, and sex, and as highlighted by more recent trends, maintaining past rates of decline should not be taken for granted, especially in women and in low-SDI to middle-SDI countries. Beyond the effect of the tobacco industry and societal mores, a crucial challenge facing tobacco control initiatives is that demographic forces are poised to heighten smoking's global toll, unless progress in preventing initiation and promoting cessation can be substantially accelerated. Greater success in tobacco control is possible but requires effective, comprehensive, and adequately implemented and enforced policies, which might in turn require global and national levels of political commitment beyond what has been achieved during the past 25 years. ; Bill & Melinda Gates Foundation and Bloomberg Philanthropies. ; Peer Reviewed
A locus at 19p13 is associated with breast cancer (BC) and ovarian cancer (OC) risk. Here we analyse 438 SNPs in this region in 46,451 BC and 15,438 OC cases, 15,252 BRCA1 mutation carriers and 73,444 controls and identify 13 candidate causal SNPs associated with serous OC (P=9.2 × 10−20), ER-negative BC (P=1.1 × 10−13), BRCA1-associated BC (P=7.7 × 10−16) and triple negative BC (P-diff=2 × 10−5). Genotype-gene expression associations are identified for candidate target genes ANKLE1 (P=2 × 10−3) and ABHD8 (P<2 × 10−3). Chromosome conformation capture identifies interactions between four candidate SNPs and ABHD8, and luciferase assays indicate six risk alleles increased transactivation of the ADHD8 promoter. Targeted deletion of a region containing risk SNP rs56069439 in a putative enhancer induces ANKLE1 downregulation; and mRNA stability assays indicate functional effects for an ANKLE1 3′-UTR SNP. Altogether, these data suggest that multiple SNPs at 19p13 regulate ABHD8 and perhaps ANKLE1 expression, and indicate common mechanisms underlying breast and ovarian cancer risk. ; Funding Agencies|National Cancer Institute (USA) [UM1 CA164920, CA 27469]; National Health and Medical Research Council of Australia; New South Wales Cancer Council; Victorian Health Promotion Foundation (Australia); Victorian Breast Cancer Research Consortium; Dutch Cancer Society [NKI 2007-3839, 2009 4363, RUL 1997-1505, DDHK 2004-3124, DDHK 2009-4318, NKI1998-1854, NKI2004-3088, NKI2007-3756]; Breast Cancer Research Trust, UK; Breakthrough Breast Cancer; NHS; National Cancer Research Network (NCRN); NIHR Comprehensive Biomedical Research Centre; Guys and St. Thomas NHS Foundation Trust; Kings College London, United Kingdom; Oxford Biomedical Research Centre; Dietmar-Hopp Foundation; Helmholtz Society; German Cancer Research Center (DKFZ); Chief Physician Johan Boserup and Lise Boserup Fund; Danish Medical Research Council; Instituto de Salud Carlos III; Red Tematica de Investigacion Cooperativa en Cancer; Asociacion Espanola Contra el Cancer; Fondo de Investigacion Sanitario [PI11/00923, PI12/00070]; California Breast Cancer Act of 1993; California Breast Cancer Research Fund [97-10500]; National Institutes of Health [R01 CA77398, CA128978]; California Department of Public Health; Lon V Smith Foundation [LVS39420]; Baden Wurttemberg Ministry of Science, Research and Arts; Deutsche Krebshilfe [107 352]; Federal Ministry of Education and Research (BMBF) Germany [01KW9975/5, 01KW9976/8, 01KW9977/0, 01KW0114, 01KH0402]; Robert Bosch Foundation, Stuttgart; Deutsches Krebsforschungszentrum (DKFZ), Heidelberg; Institute for Prevention and Occupational Medicine of the German Social Accident Insurance; Institute of the Ruhr University Bochum (IPA), Bochum; Department of Internal Medicine; Evangelische Kliniken Bonn gGmbH; Johanniter Krankenhaus, Bonn, Germany; Helsinki University Central Hospital Research Fund; Academy of Finland [266528, 250083, 122715]; Finnish Cancer Society; Nordic Cancer Union; Sigrid Juselius Foundation; Friends of Hannover Medical School; Rudolf Bartling Foundation; special Government Funding (EVO) of Kuopio University Hospital grants; Cancer Fund of North Savo; Finnish Cancer Organizations; University of Eastern Finland; National Breast Cancer Foundation; National Health and Medical Research Council (NHMRC); Queensland Cancer Fund; Cancer Council of New South Wales, Victoria; Cancer Council of New South Wales, Tasmania; Cancer Council of New South Wales, South Australia; Cancer Foundation of Western Australia; United States Army Medical Research and Materiel Command [DAMD17-01-1-0729]; Cancer Council Victoria; Cancer Council New South Wales; Cancer Council South Australia; Cancer Council Tasmania; National Health and Medical Research Council of Australia (NHMRC) [400413, 400281, 199600]; California Breast Cancer Research Program [1RB-0287, 3PB-0102, 5PB-0018, 10PB-0098]; California Department of Health; National Cancer Institutes Division of Cancer Prevention and Control Surveillance, Epidemiology, and End Results Program [N01CN25403]; Stichting tegen Kanker [232-2008, 196-2010]; FWO; Deutsche Krebshilfe e.V. [70-2892-BR I, 106332, 108253, 108419]; Hamburg Cancer Society; Italian Association for Cancer Research (AIRC); Italian citizens [5/1000]; Fondazione IRCCS Istituto Nazionale Tumori; Quebec Breast Cancer Foundation; Canadian Institutes of Health Research for the CIHR Team in Familial Risks of Breast Cancer program [CRN-87521]; Ministry of Economic Development, Innovation and Export Trade [PSR-SIIRI-701]; Malaysian Ministry of Science, Technology and Innovation (MOSTI); Malaysian Ministry of Higher Education [UM.C/HlR/MOHE/06]; Cancer Research Initiatives Foundation (CARIF); Biomedical Research Council, Singapore [BMRC08/1/35/19/550]; National medical Research Council, Singapore [NMRC/CG/SERI/2010]; NIH [CA128978, R01CA100374, CA116167, CA176785, R01CA64277, R01CA148667, R37CA70867]; Finnish Cancer Foundation; Academy of Finland (Center of Excellence) [251314]; University of Oulu; University of Oulu Support Foundation; special Governmental EVO funds; Biobanking and Biomolecular Resources Research Infrastructure [BBMRI-NL CP16]; Intramural Research Funds of the National Cancer Institute, Department of Health and Human Services, USA; Marit and Hans Rausings Initiative Against Breast Cancer; Agency for Science, Technology and Research of Singapore (AstarSTAR); US National Institute of Health (NIH); Susan G. Komen Breast Cancer Foundation; Genetic Associations and Mechanisms in Oncology (GAME-ON) Network [U19 CA148065]; Yorkshire Cancer Research [S295, S299, S305PA]; Sheffield Experimental Cancer Medicine Centre; Cancer Research UK [C490/A10124, C490/A6187, C490/A10119, C536/A13086, C536/A6689, C1287/A10118, C1287/A11990, C1287/A 10710, C12292/A11174, C1281/A12014, C5047/A8384, C5047/A15007, C5047/A10692, C8197/A16565]; UK National Institute for Health Research Biomedical Research Centre at the University of Cambridge; NUS start-up Grant; National University Cancer Institute Singapore (NCIS) Centre Grant; NMRC Clinician Scientist Award; Biomedical Research Council [05/1/21/19/425]; DKFZ; Specialized Program of Research Excellence (SPORE) in Breast Cancer [CA116201]; Breast Cancer Research Foundation; David F. and Margaret T. Grohne Family Foundation; Hellenic Cooperative Oncology Group research grant [HR R_BG/04]; Greek General Secretary for Research and Technology (GSRT) Program, Research Excellence II; European Union (European Social Fund - ESF); Greek national funds through Operational Program Education and Lifelong Learning of the National Strategic Reference Framework (NSRF) - ARISTEIA; Institute of Cancer Research (ICR), London; American Cancer Society [CRTG-00-196-01-CCE]; California Cancer Research Program [00-01389 V-20170, N01-CN25403, 2II0200]; Canadian Institutes for Health Research [MOP-86727]; Cancer Council Queensland; Cancer Institute of New Jersey; Celma Mastry Ovarian Cancer Foundation; Danish Cancer Society [94-222-52]; ELAN Program of the University of Erlangen-Nuremberg; Eve Appeal; Helse Vest; Imperial Experimental Cancer Research Centre [C1312/A15589]; Norwegian Cancer Society; Norwegian Research Council; Ovarian Cancer Research Fund; Nationaal Kankerplan of Belgium; Ministry of Health Labour and Welfare of Japan; L and S Milken Foundation; Polish Ministry of Science and Higher Education [4 PO5C 028 14, 2 PO5A 068 27]; Cancer Research Initiatives Foundation; Roswell Park Cancer Institute Alliance Foundation; US National Cancer Institute [K07-CA095666, K07-CA143047, K22-CA138563, N01-CN55424, N01-PC067010, N01-PC035137, P01-CA017054, P01-CA087696, P30-CA15083, P50-CA105009, P50-CA136393, R01-CA014089, R01-CA016056, R01-CA017054, R01-CA049449, R01-CA050385, R01-CA054419, R01-CA058598, R01-CA058860, R01-CA061107, R01-CA061132, R01-CA063682, R01-CA064277, R01-CA067262, R01-CA071766, R01-CA074850, R01-CA076016, R01-CA080742, R01-CA080978, R01-CA083918, R01-CA087538, R01-CA092044, R01-095023, R01-CA106414, R01-CA122443, R01-CA112523, R01-CA114343, R01-CA126841, R01-CA136924, R01-CA149429, R03-CA113148, R03-CA115195, R37-CA070867, R37-CA70867, U01-CA069417, U01-CA071966, R01-CA063678]; US National Cancer Institute (Intramural research funds); US Army Medical Research and Material Command [DAMD17-01-1-0729, DAMD17-98-1-8659, DAMD17-02-1-0666, DAMD17-02-10669, W81XWH-10-1-0280]; National Health and Medical Research Council of Australia [400281, 199600]; German Federal Ministry of Education and Research of Germany Programme of Clinical Biomedical Research [01 GB 9401]; state of Baden-Wurttemberg through Medical Faculty of the University of Ulm [P.685]; Minnesota Ovarian Cancer Alliance; Mayo Foundation; Fred C. and Katherine B. Andersen Foundation; Lon V. Smith Foundation [LVS-39420]; Oak Foundation; OHSU Foundation; Mermaid I project; Rudolf-Bartling Foundation; UK National Institute for Health Research Biomedical Research Centres at the University of Cambridge; Imperial College London; University College Hospital Womens Health Theme; Royal Marsden Hospital; WorkSafeBC; National Cancer Institute [UM1 CA164920, RC4CA153828]; Lithuania (BFBOCC-LT): Research Council of Lithuania grant [LIG-07/2012]; Cancer Association of South Africa (CANSA); Morris and Horowitz Familes Endowed Professorship; NEYE Foundation; Spanish Association against Cancer [AECC08]; RTICC [06/0020/1060]; Mutua Madrilena Foundation (FMMA); City of Hope Clinical Cancer Genetics Community Network (COH-CCGCRN) [SAF2010-20493]; Hereditary Cancer Research Registry; Office of the Director, National Institutes of Health; Cancer Research - UK [C1287/A10118, C12292/A11174]; NHMRC Program Grant; Greek national funds through Operational Program Education and Lifelong Learning of the National Strategic Reference Framework (NSRF) - Research Funding Program of the General Secretariat for Research and Technology: ARISTEIA; European Social Fund; NIHR grant; Royal Marsden NHS Foundation Trust; University of Kansas Cancer Center [P30 CA168524]; Kansas Bioscience Authority Eminent Scholar Program; German Cancer Aid [109076]; Center for Molecular Medicine Cologne (CMMC); Ligue Nationale Contre le Cancer; Association Le cancer du sein, parlons-en! Award; Canadian Institutes of Health Research for the CIHR Team in Familial Risks of Breast Cancer program; French National Institute of Cancer (INCa); Non-Therapeutic Subject Registry Shared Resource at Georgetown University (NIH/NCI grant) [P30-CA051008]; Fisher Center for Familial Cancer Research; Swing Fore the Cure; GOA grant (Ghent University) [BOF10/GOA/019]; Ghent University Hospital; ISCIII (Spain) [RD12/0036/0006, 12/00539]; European Regional Development FEDER funds; Helsinki University Hospital Research Fund; Pink Ribbon grant [110005]; BBMRI grant [NWO 184.021.007/CP46]; Hong Kong Hereditary Breast Cancer Family Registry; Dr Ellen Li Charitable Foundation; Hungarian Research Grants [KTIA-OTKA CK-80745, OTKA K-112228]; Norwegian EEA Financial Mechanism [Hu0115/NA/2008-3/OP-9]; Asociacion Espanola Contra el Cancer, Spanish Health Research Fund; Carlos III Health Institute; Catalan Health Institute and Autonomous Government of Catalonia [ISCIIIRETIC RD06/0020/1051, RD12/0036/008, PI10/01422, PI10/00748, PI13/00285, PIE13/00022, 2009SGR290, 2014SGR364]; Icelandic Association Walking for Breast Cancer Research; Landspitali University Hospital Research Fund; Canadian Breast Cancer Research Alliance [019511]; Ministero della Salute; Istituto Oncologico Veneto grant; Liga Portuguesa Contra o Cancro; National R&D Program for Cancer Control, Ministry for Health, Welfare and Family Affairs, Republic of Korea [1020350]; NCI Specialized Program of Research Excellence (SPORE) in Breast Cancer [CA116201, CA125183, R01 CA142996, 1U01CA161032]; U.S. Department of Defence Ovarian Cancer Idea award [W81XWH-10-1-0341]; MH CZ - DRO (MMCI) [00209805]; European Regional Development Fund; State Budget of the Czech Republic (RECAMO) [CZ.1.05/2.1.00/03.0101]; Charles University in Prague project [UNCE204024]; Robert and Kate Niehaus Clinical Cancer Genetics Initiative; Andrew Sabin Research Fund; Intramural Research Program of the US National Cancer Institute, NIH; Westat, Inc, Rockville, MD [NO2-CP-11019-50, N02-CP-65504]; Clalit Health Services in Israel; Israel Cancer Association; Breast Cancer Research Foundation (BCRF), NY; Russian Federation for Basic Research [13-04-92613, 14-04-93959, 15-04-01744]; NRG Oncology Statistical and Data Center [CA 37517]; NRG Oncologys Cancer Prevention and Control Committee [CA 101165]; Ohio State University Comprehensive Cancer Center; ITT (Istituto Toscano Tumori); Isreal cancer association; Swedish Cancer Society; Ralph and Marion Falk Medical Research Trust; Entertainment Industry Fund National Womens Cancer Research Alliance; CRUK; National Institutes of Health (NIH) [R01-CA102776, R01-CA083855]; Susan G. Komen Foundation; European Communitys Seventh Framework Programme [223175, HEALTH-F2-2009-223175]; Post-Cancer GWAS initiative (GAME-ON initiative) [1U19 CA148537, 1U19 CA148065, 1U19 CA148112]; Department of Defence [W81XWH-10-1-0341]; Canadian Institutes of Health Research (CIHR) for CIHR Team in Familial Risks of Breast Cancer; Komen Foundation for the Cure; [KULPFV/10/016-SymBioSysII]; [P30 CA68485]; [FISPI08/1120]; [PBZ_KBN_122/P05/2004]