8 research outputs found
Calculation of stresses on shallow penetrometers and footings.
No full textA short review is made of the types of analyses available for cone penetration tests. The assumptions involved in analyses using the method of characteristics (slip line methods) are discussed, and some analyses of problems of shallow cone penetration and bearing capacity are presented. Graphical results are presented for the variation of the cone factor, Nc, with the angle and roughness of a shallowly penetrating cone. The second example of the application of the method is to problems of bearing capacity on soils with strength increasing with depth, and is relevant to the design of very large concrete gravity oil-production platforms. Numerical values of bearing capacity factors for smooth and rough circular footings on non-homogeneous soils are presented and compared with the equivalent values for strip footings.-from Author
Calculation of stresses on shallow penetrometers and footings.
No full textA short review is made of the types of analyses available for cone penetration tests. The assumptions involved in analyses using the method of characteristics (slip line methods) are discussed, and some analyses of problems of shallow cone penetration and bearing capacity are presented. Graphical results are presented for the variation of the cone factor, Nc, with the angle and roughness of a shallowly penetrating cone. The second example of the application of the method is to problems of bearing capacity on soils with strength increasing with depth, and is relevant to the design of very large concrete gravity oil-production platforms. Numerical values of bearing capacity factors for smooth and rough circular footings on non-homogeneous soils are presented and compared with the equivalent values for strip footings.-from Author
Lithium transport in crown ether polymers
No full textA series of 12-, 13-, and 14-membered crown ether rings bearing polymerisable side-chains has been synthesised. The crown ethers were attached to a methacrylate or acrylate polymerisable group either via a short link (Ring-CH(_2)-O-Polymer) or via a spacer group. Both hydrocarbon and ethylene oxide spacer groups were used, giving structures of the form (Ring-CH(_2)-O-(CH(_2))(_6)-O-Polymer) and (Ring-CH(_2)-O-((CH(_2)CH(_2))(_2)O)-Polymer). The ethylene oxide chain can potentially bind to a Li(^+) dopant ion. The relative Li(+) binding affinity of 12-, 13-, and 14-membered mono- and disubstituted crown ethers has been assessed by variable temperature (^13)c and (^7)Li NMR. The crown ether bearing monomers were polymerised using standard free-radical polymerisation methods to yield amorphous materials whose glass transition temperature (T(_g)) was controlled principally by the nature of the spacer group. On doping with lithium triflate (LiCF(_3)SO(_3)), the polymers exhibit high ionic conductivity. The conductivity was primarily dependent on polymer T(_g), but was also found to be higher for 12-crown-4 based systems than for 13-crown-4 and 14-crown-4 based analogues. This behaviour was consistent with the results of the NMR studies, which showed that Li(^+) exchange occurs more readily between 12-crown-4 rings than 13- or 14-crown-4 rings. The NMR studies also showed that 12-crown-4 systems have a higher tendency to form 2:1 (ring : Li(^+)) complexes. Within a polymer matrix, the presence of 2:1 complexes allows Li(^+) migration via an association-disassociation mechanism, avoiding the high energy intermediate state of a free or weakly bound Li(^+) ion. The greater encapsulation provided by 2:1 complexation may also aid in ion pair separation
Can health trainers make a difference with difficult-to-engage clients? A multisite case study
No full textA political attempt in the United Kingdom to address health inequalities in the past decade has been the government’s initiative to employ local health trainers (HTs) or health trainer champions (HTCs) to support disadvantaged individuals with aspects of their health-related behaviors. HT/HTCs provide health-related information and support to individuals with healthy eating, physical activity, and smoking cessation. They undertake community engagement and direct individuals to relevant health services. They differ in that HTs are trained to provide health interventions to individuals or groups and to make referrals to specialist health care services when necessary. This article provides an evaluation of HT/HTCs interventions across three sites, including one prison, one probation service (three teams), and one mental health center. An evaluation framework combining process and outcome measures was employed that used mixed methods to capture data relating to the implementation of the service, including the context of the HT/HTCs interventions, the reactions of their clients, and the outcomes reported. It was found that HT/HTCs interventions were more effective in the prison and mental health center compared with the probation site largely as a result of contextual factors
Influenza vaccination for immunocompromised patients: systematic review and meta-analysis from a public health policy perspective.
No full textImmunocompromised patients are vulnerable to severe or complicated influenza infection. Vaccination is widely recommended for this group. This systematic review and meta-analysis assesses influenza vaccination for immunocompromised patients in terms of preventing influenza-like illness and laboratory confirmed influenza, serological response and adverse events
A multi-centre UK-based survey on angioedema secondary to acquired C1 inhibitor deficiency
No full text\ua9 The Author(s) 2025. Published by Oxford University Press on behalf of the British Society for Immunology. All rights reserved.Background: Acquired angioedema due to C1-inhibitor deficiency (AAE-C1-INH) is very rare compared to its prototype, hereditary angioedema. An updated characterization of the AAE-C1-INH cohort in the UK is required to inform management. Objectives: To describe the disease burden of AAE-C1-INH, long-term prophylaxis (LTP) and the clinical, immunochemical, and treatment profiles of AAE-associated diseases in the UK. Method: Retrospective data on 117 AAE-C1-INH patients were collected using a national survey proforma across 25/34 Adult Clinical Immunology and Allergy centres in the UK. Other European cohorts were compared. Results: The median age at AAE-C1-INH diagnosis was 65 years with 3.4% of patients diagnosed below 40 years. The median delay in diagnosis was 1 year. Antifibrinolytics and attenuated androgens showed comparable efficacy to LTP, at 88.9% and 89.5%, respectively. A haematological disorder was identified in 83.8% of AAE-C1-INH patients compared to 3.4% of autoimmune diseases. The predominant haematological disorders were splenic marginal zone lymphoma 34% followed by MGUS 16%. The severity of angioedema did not depend on the associated disease. Anti-C1INH-autoantibodies testing was limited to 23.1%. Rituximab monotherapy was effective in treating 9/9 splenic marginal zone lymphoma and 1/2 MGUS-associated AAE-C1-INH. Rituximab efficacy was independent of anti-C1INH-autoantibodies detection with response in 3/3 seronegative and 4/4 seropositive patients. Conclusion: The diagnosis of AAE-C1-INH should not be overlooked below the age of 40 years. The choice of oral LTP should be informed by the propensity to side effects. B cell depletion could be considered in treating monoclonal B cell disorder-associated-AAE-C1-INH in the absence of haematological indications. Further studies are required to address the clinical utility of anti-C1INH-autoantibodies
Influenza vaccination for immunocompromised patients: summary of a systematic review and meta-analysis.
No full textVaccination of immunocompromised patients is recommended in many national guidelines to protect against severe or complicated influenza infection. However, due to uncertainties over the evidence base, implementation is frequently patchy and dependent on individual clinical discretion. We conducted a systematic review and meta-analysis to assess the evidence for influenza vaccination in this patient group. Healthcare databases and grey literature were searched and screened for eligibility. Data extraction and assessments of risk of bias were undertaken in duplicate, and results were synthesised narratively and using meta-analysis where possible. Our data show that whilst the serological response following vaccination of immunocompromised patients is less vigorous than in healthy controls, clinical protection is still meaningful, with only mild variation in adverse events between aetiological groups. Although we encountered significant clinical and statistical heterogeneity in many of our meta-analyses, we advocate that immunocompromised patients should be targeted for influenza vaccination
Review for Religious - Issue 53.3 (May/June 1994)
No full textIssue 53.3 of the Review for Religious, May/June 1994.ChriStian Heritages and Contempora~ Living
MAY-J~ !994 ¯ VOIdUME 531 ¯ NUMBER3
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review
for
religious
Editor
Associate Editors
Canonical Counsel Editor
Assistant Editors
Advisory Board
David L. Fleming SJ
Philip C. Fischer SJ
Regina Siegfried ASC
Elizabeth McDonough OP
Jean Read
Mary Ann Foppe
Joann Wolski Conn PhD
Mary Margaret Johanning SSND
Iris Ann Ledden SSND
Edmundo Rodriguez SJ
Sefin Sammon FMS
Suzanne Zuercher OSB
Christian Heritages and Contemporary Living
MAY-JUNE 1994 " VOLUME53 ¯ NUMBER3
contents
326
feature
Leadership a New Way:
Women, Power, and Authority
Janet K. Ruffing RSM explores the Christian concepts of power
and the developmental stages which lead to sharing power and to
healing the wounds of authority we all bear.
34O
352
life in flux
Transition’s Holy or Unholy Dark
Jane Ferdon OP and George Murphy SJ draw from their
experience of spiritual direction to shed light upon some of the
darkness experienced by women and men religious.
Merging Provinces
Gerald A. Arbuckle SM brings insights from cultural anthropology
to the process of merging congregational provinces.
364 One Voice from the Middle Place
Judith Ann Eby RSM speaks out as part of a new generation which
interprets religious life differently from those whose background
includes the lived experience of Tridentine Catholicism.
375
life in service
Religious, the Laity, and the Future
of Catholic Institutions
Catherine Harmer MMS suggests that for the good of Catholic
institutions it is time for religious to let go of some things and for
lay people to take them on so that both groups can act at their
best.
386 Being and Acting Holy for Ministry’s Sake
Clyde A. Bonar proposes some practical ways of being about our
one ministry: to be holy.
397 Missionary by Nature
William F. Hogan CSC focuses attention upon the essential
missionary aspect of every Christian and religious vocation.
322 Review for Rellg~ous
life of witness
402 How to Read the Lives of Saints of Old
415
Frederick G. McLeod SJ gives some helps for our understanding
and appreciating the richness of meaning found in the lives of
saints of old.
Prayer
Francis J. Ring SJ offers his personal history of praying as a
support for all pilgrims in their prayer life.
reflective life
420 Even at the Grave We Make Our Song
Margaret Bullitt-Jonas explores how three symbols--the
crucifixion, the resurrection, and the ascension of Jesus Christ--
came to life as she prayed over her infant daughter’s death.
436 A Letter to Dead Parents about Today’s Life
Eileen O’Hea CSJ writes about her present-day experience
of religious life.
440
452
46O
religious life in perspective
Journeying to God Together
Susan Beaudry PM and Edwin L. Keel SM suggest that what
religious have to offer the people of God is the experience of the
spiritual journey, with its wisdom and skills.
Charism as Sonnet: Developmental Considerations
S. Suzanne Mayer IHM offers various perspectives on living the
charisms of religious life for the dynamic of personal growth.
Hispanic Faith and Culture--and U.S.A. Religious
Gloria In~s Loya PBVM explains the pillars, of ministry,
community, and spirituality ..which support religious life in a
Mexican-American setting.
departments
324 Prisms
467 Canonical Counsel: Directives for the Relationship
between Bishops and Religious: Mutuae Relationes
473 Book Reviews
May-.lWune 1994 323
prisms
E those of us living in the
midwestern part of the United States, the spring and early
summer seasons bless us with a burst of flowering trees
and shrubs and a continuing array of nature’s living vari-ety.
Obviously all these signs of life are not created out
of nothing each year. In fact, the changing seasons remind
us of how much life remains hidden from our daily human
perspective.
Seeds look to be so dry and lifeless. Even in planting
them in lawn or garden, we can only wonder about and
wait for the activities of life still hidden from our sight.
Oceans appear to our eyes as only a huge volume of water,
but oceans teem with life--mostly hidden beneath the sur-face-
which marine biologists endlessly discover and
observe and marvel at.
If we buy into the impressions promoted by contem-porary
advertising, we find ourselves acting as if what we
see is what life is all about. Life as sold by secular culture
seems to bankrupt itself in surface impressions. Just how
limited such a vision of life is quicHy becomes apparent
when we deal with moral and religious issues of human
living. Abortion only becomes an option if people keep
human life out of sight. Arguments for abortion deal with
choices and rights, with nary a thought about the hid-denness
of human life. "Ethnic cleansing," whether it be
in E~rope, Africa, Asia, or America, is a cosmetic phrase
to disguise the deadly idea that some peoples are more
deserving of life than others. Put into practice, this deadly
idea joins the age-old slave trading, the Nazi concentra-tion
camps, and futuristic scientific cloning as another
324 Reviezv for Religious
sadly and horrendously narrow human mishandling of human life.
For all the words about environment and ecology and quality of
human life, we seem unable to reverence the mystery of life--
visible life and hidden life--with which our world abounds.
For the young Christian community at Colossae, St. Paul
used the pregnant phrase that "our life is hidden now with Christ
in God." Perhaps we need to reflect more on the hiddenness of
our faith life and thereby come to an appreciation and reverence
for the hiddenness of life in general. The fledgling Christian com-munity
at Colossae realized that in everyday life they looked
pretty much the same as everyone else. They ate, they drank, they
sometimes went hungry, they married and had families, they got
sick, they died; they had joys and sorrows. They gathered, of
course, for Eucharist, and their concern and care for one another
and anyone in need did give them some mark of distinctiveness.
But overall they lived with a new reverence for life--from the
very young to the very old. Why? Because the risen Christ in
whom they all were baptized had brought them into a new rela-tionship
to God and to one another--a relationship subtle as the
Spirit but as real as the risen Christ himself. As Saul (now Paul the
writer) experienced and many other persecutors have learned since
his day, a voice insists that it is Jesus whom they persecute. We
Christians hear Jesus insisting, "If you do it to the least of these,
my brothers and sisters, you are doing it to me." We touch here
the source of the hidden life we all live in Christ.
But Jesus does more than affect the hiddenness of human
relationships--whatever tribe or nationality, religious affiliation or
secular lifestyle. Because Jesus has taken on the darkness and hid-denness
of suffering and death and by his rising joined it into a
new fullness of life, the physical world in which we live is not the
same as it was. Suffering and death are not just problems to be
solved and if possible eliminated; suffering and death, now seen
in a wholly new relationship to life in the risen Christ, must also
be met with reverence. In the midst of all our necessary human
efforts to relieve the suffering in our world, we believers stand
with reverence before suffering, lfor we know. with the sureness of
faith that because of Christ life lies hidden even in suffering,
sometimes especially in suffering. Therein, deep down, like life in
winter, lives Christian joy and the root of Christian reverence for
life.
David L. Fleming SJ
May-ffvtne 1994 325
feature
JANET K. RUFFING
Leadership a New Way:
Women, Power, and Authority
The FORUS study in its general conclusions identified
authority as "perhaps the most pressing question for reli-gious
to resolve."’ Underneath the question of authority,
I find at least two foundational themes which need to be
explored--the meaning of leadership in religious congre-gations
in light of differing interpretations of power and
authority and the specifically religious qualities of lead-ership.
As I study the current research on religious life, I
continue to uncover the deep ground of grace out of which
religious life grows and flourishes. I remain convinced
that we cannot hope to understand the reality of contem-porary
religious life without probing this depth level of
religious experience. The present theological, interdisci-plinary,
experiential reflections address such questions as:
Leadership for what? VChat obstacles impede our ability to
collaborate? Part II addresses questions about religious
leadership: How do leaders support the ongoing conver-sion
implied as we discover new dimensions of the Christ
mystery in our lives and ministries? What ultimately sus-tains
us in our calling?
"Authority in many U.S. institutions, including reli-gious
life, has.undergone deconstruction. Variable under-
Janet Ruffing RSM is associate professor in spirituality and spir-itual
direction in the Graduate School of Religion and Religious
Education at Fordham University. Her address is GSRRE,
Fordham University; 441 E. Fordham Road; Bronx, New York
10458-5169. The second part of her article, "If Christ Is Growing
in U~," will appear in our July-August 1994 issue.
326 Review for Religious
standings of consensus, subsidiarity, discernment, and leadership
have diffused understandings of authority.... The abuse of author-ity
in the past makes individuals reluctant to endorse authority
in any way.’’2 It is clear from the FORUS study that these differ-ing
views of authority and the corresponding understandings of
obedience exist within single
institutes as well as across insti-tutes.
As a result, leadership is
sometimes severely impaired in
its ability to lead; while in other
instances leadership is experi-enced
as empowering and free-ing
for mission.
Authority functions and is
understood differently when
charism is taken seriously and
when governance takes adult
discipleship into account.
Women religious particularly
have been redefining the mean-ing
of obedience and authority
in ways particularly suited to
their awareness of their needs
and desires as women. The
FORUS study reports that vision
groups "view authority as power that is shared among commu-nities
of equals,’’3 These changes in understandings of authority are
related to how such a vision of power and authority and the impli-cations
for redefining a vow of obedience appear, to many women
to be more compatible with gospel values than does the post-
Tridentine version of authority. Women religious as a group, espe-cially
at the level of leadership, are pressing for a more enabling
exercise of power among themselves.
Although religious desire to maintain an ecclesial identity,
the FORUS study reports a "lowered respect for the magisterial
authority of the church and the U.S. hierarchy in general.’’4
According to this study, women are acutely aware of their exclu-sion
from leadership by the clerical church. Women religious are
looking at church in new ways; they have embraced a clear com-mitment
to changing this church. Clerical resistance to this change
will further diminish the capacity of women’s communities to
Apostolic religious women
will not fully stabilize
nor be able to attract and
retain new vocations
until ecclesial conflicts
about the church’s mission
and the contribution of
religious within it are resolved.
NIay-j~ne 1994 327
Ruffing * Leadership a New Way
attract the very women who are looking for a public context in
society and church that is meaningful for their dedication and
service.
In my opinion, apostolic religious women will not fully sta-bilize
nor be able to attract and retain new vocations until eccle-sial
conflicts about the church’s mission and the contribution of
religious within it are resolved. This includes not only resolving
the role of women in the church but also arriving at an operative
consensus of the role of the church in the modern world. Religious
are in a real sense church people whose mission and identity lie
at the heart of the ~hurch’s own. The Brooldand Commission
Study reported that 94 percent of their respondents named the
self-understanding of the church developed in the wake of Vatican
II to be a source in forming their ideas about what is essential to
religious life.s To the extent that the larger church is ambiEalent
about the directions set by the council, religious life will con-tinue
to be at risk.
In the context of these recent studies which indicate both sig-nificant
change and continuing confusion, I will describe the psy-choanalytic
roots of our attitudes toward authority, explore several
concepts of power disclosed in the New Testament, and reflect
on women and power. I will end with the Whiteheads’ descriptions
of both the developmental stages which lead to sharing power in
Christian communities and the necessary task of healing the
wounds of authority which we all bear.
Formative Experiences with Authority
One’s basic stance toward authority, those whom I perceive to
be "in charge" or more powerful than I, is usually determined by
my early experiences with my mother and father and then with
institutional authorities such as teachers and other authority fig-ures.
This experience forms how I relate to God as an ultimate
authority, how I relate to situations of injustice, how I relate to my
own authority, and. how I relate to ambiguous authority.
(Ambiguous authority refers to that exercise of authority which is
usually benign but which is occasionally overbearing or oppres-sive.)
If my experience has been one in which authority was exer-cised
with genuine love and for my good, I will tend to respect and
trust authority. I will creatively participate with authority, and I
328 Review for Religious
will feel comfortable being critical of this authority. These
responses are based on a sense that persons in authority have
benign motives and are both fallible and rational. In other words,
were I to present information missing from a decision, that new
information would be taken into account and I would not be pun-ished
for making a suggestion. Authority exercised with love is
neither physically nor verbally abusive, but consistently treats me
with respect.
On the other hand, if my experience has been one in which
authority was not so exercised, fear will be my dominant emo-tional
response. I will either conform to the wishes of authority
to avoid notice or abuse or I will rebel against it. Neither rebel-lion
nor conformity are particularly healthy responses because
both are rooted in a feeling of alienation and powerlessness.
Authority functions against me and I feel powerless to do much
about it. If I rebel, I choose noncooperation. I do not help to
change the situation; instead, I may create a separate peace by
withdrawing or opposing. If I conform, I do so because I feel
powerless. I do not tell the truth but tell them only what they
want to hear to avoid conflict. Since I perceive authority to be
unloving and irrational, rational discourse cannot achieve any-thing
fruitful, so I do not even try. Of course, no one is a pure
type, and all usually have had some experience of both forms of
authority. But most of the time I inhabit one attitude more than
the other. I either offer myself to the process of authority-mak-ing
or I withdraw in fear from participation.
If my early experience is primarily loving and rational, I will
experience God’s authority to be for my good; I will recognize
and" act against situations of injustice; I will experience my own
inner authority and act out of it in nondefensive ways; and I will
be able to be critical. I can tell the truth in the face of ambiguous
experiences of authority. I can afford to see that a given person in
authority has room to grow in the way he or she exercises that
authority.
New Testament Concepts of Power
The New Testament presents two concepts of power. It
addresses the way authority exercises power through the behav-ior
and teaching of Jesus, and it begins to redefine power as the
activity of God in our midst. "Power in the kingdom of God will
May-June 1994 329
Ruffing ¯ Leadership a New Way
be totally different from power as it is exercised in the kingdom
of Satan (the world). The power of Satan is the power of domi-nation
and oppression, the power of God is the power of service
and freedom." 6 All the kingdoms and nations of this present world
are governed by the power of domination and force. The struc-ture
of the kingdom of God will be determined by the power of
spontaneous loving service which people render to one another.
In Mark, Jesus puts it this way: "You know that among the pagans
their so-called rulers lord it over them, and their great men make
their authority felt. This is not to happen among you. No; any-one
who wants to become great among you must be your servant
(diakonos), and anyone who wants to be first among you must be
a slave (doulos) to all. For the son of man himself did not come
to serve but to give his life as a ransom for many" (Mk 10:42-45,
Mk 9:35). This teaching occurs in all three synoptics and is par-alleled
by the footwashing pericope in John’s gospel. "You call
me teacher and lord, rightly so--if I your teacher and Lord have
washed your feet--so also ought you to wash one another" (Jn
13:14). This is an example of the way power is to be exercised
among the disciples--placing ourselves at the service of one
another’s freedom, calling forth from one another by our exam-ple
"kingdom qualities," and releasing the power of the commu-nity
in mission.
Jesus is very clear about the difference between domination
and service. As Albert Nolan says, "The power of this new soci-ety
is not a power which has to be served, a power before which
a person must bow down and cringe. It is the power which has an
enormous influence in the lives of people by being of service to
them." 7 Also relevant to this discussion is Jesus’ attitude to the
law, the power which enabled religious rulers to dominate and
oppress. Jesus consistently attacked this abuse of the law. He
rejected any interpretation which was used against people. The law
was meant to serve genuine human needs and interests.
Unfortunately, many fear the responsibility of freedom. We
seek the security of a law which gives us prestige and allows us to
dominate, or we let others make decisions for us, hiding behind
rules, relying on the letter rather than on the spirit of the law. In
so doing we enslave ourselves by our fear of freedom, and we
deny freedom to others as well. Jesus does not abolish the law,
but relativizes it so that we will take responsibility for the sys-tems
we create and use them to serve the needs of humanity. The
330 Review for Religious
exercise of power and authority in God’s kingdom is to be func-tional.
It should embody the arrangements that are necessary if we
are to serve one another willingly and effectively. Every type of
domination and servitude is to be abolished, including religious
forms of these abuses.
The New Testament also speaks about another kind of
power--the power that comes from on high over Mary, the Holy
Spirit, who also comes upon the community
gathered in Jesus’ name after the resurrec-tion.
Jesus’ ministry is characterized by a
release of God’s power as he expels demons
and heals those who believe. The woman with
the issue of blood touches Jesus, and power
goes out from him. In Luke, all try to touch
Jesus in order to be healed because power
emanates from him. When Jesus sends out
the disciples to preach, he confers power on
them, not to rule but to heal and to cast out
demons. Jesus releases in our midst freedom
from all that binds us. He heals and forgives sin and invites us to
share in this power for good which is the Spirit’s action in us.
We, as apostolic women, are empowered by that same Spirit.
We are called to develop ways of making decisions, organizing
our lives, and harmonizing our gifts so that this holy power for
mission is released in each of us and in the group as a whole. The
disciples had trouble understanding this; they kept mixing up
these two kinds of power, wanting to rule and lord it over others
rather than releasing the God life to its own ends.
Jesus is very clear
about the difference
between domination
and service.
Women and Power
As women we can oft
