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BOOK REVIEWS291 organized compUation. It fits very well a course in the history ofthe modern reUgious bodies and their relationship to the state. A problem is the price. The kind of course that can best utUize the material is bound to be a somewhat esoteric elective of the kind I taught before retirement. I'd love to have had it avaUable.The students might have had other thoughts. James Hennesey Syracuse, New York Paolo VIeIa collegialità episcopate:Colloquio Internazionale di Studio, Brescia 25-26-27 setiembre 1992. [PubbUcazioni deU'Istituto Paolo VI, 15.] (Brescia: Istituto Paolo VI; Rome: Edizioni Studium. 1995. Pp. xvi, 389. Lire 70,000 paperback.) After devoting several international coUoquia to Pope PaulVTs activity before and during the SecondVatican CouncU, the Istituto PaoloVI has begun to sponsor research and coUoquia on his work after the close of the CouncU.This work presents the papers and discussions that were presented at the coUoquium held in Brescia in 1992. Like earUer volumes in the series, this one is carefully edited and handsomely produced. Eight major papers are devoted to Paul VTs concept of coUegiaUty his motu proprio "Sollicitudo omnium Ecctesiarum" on papal representatives, the development of the CoUege of Cardinals, his ideas of and participation in the Synod of Bishops, and his views of episcopal conferences. Conspicuously absent is any consideration of the impUcations for the question of coUegiaUty of the controversy provoked, including among some bishops and episcopal conferences , by the issuance ofHumanae vitae.These essays dtffer more greatly in scholarly quaUty than those in earlier volumes, in part perhaps because several of them were written not by scholars but by curial and other participants Ui postconcUiar events from which some of them found it dtfficult to achieve any critical distance. On the other hand, the problem may lie, first, in the notorious dUficulties of that strange genre,"contemporary history" and, second, in the fact that the theme of the meeting included issues that remain highly disputed not only theoreticaUy but also practicaUy Thirteen shorter written interventions are also included, some on the same topics, some on other specific questions.The volume also includes accounts of the oral discussions that foUowed the major papers.The reader wUl not wish to ignore these reports since they often introduce material, perspectives, and criticisms that not only Ulustrate how the meeting was truly a coUoquium but also contribute to the clarification and development of the discussions. One of the interpretative frameworks often involved in the course of the meeting was the distinction between"effective" and"affective" coUegiaUty, a distinction whose vaUdity and whose basis Ui the thought of the CouncU and of 292BOOK reviews Pope PaulVI, several people, including the reviewer, questioned. But the discussion provoked a quip from Roger Aubert: From the perspective of scholarship, he said, the coUoquium was more successful affectively than effectively! That said, this volume remains an important reference for students of the postconcUiar Church. Joseph A. Komonchak The Catholic University ofAmerica Church and Society in the Modern Age. By AU Tergel. Translated by Craig McKay. [Acta Universitatis UpsaUensis: Uppsala Studies in Social Ethics,Vol. 17.] (Uppsala University Press; distributed by Almqvist & WikseU International , Stockholm. 1995. Pp. 275.) This work condenses into one volume Ui EngUsh the gist of the author's four previous volumes in Swedish (dated 1981, 1983, 1987, and 1991).The subject is the history of social Christianity, both Protestant and CathoUc, from the Industrial Revolution to the mid-1980's—more specificaUy Christian social thought or ethics, rather than the practical social movements that have developed under the aegis of the churches.The central issue is seen to be social justice, predominantly in economic terms, and hence in particular the assessments given and the attitudes assumed by social Catholics and Protestants Ui regard to the two dominant economic systems during this period, capitalism and sociaUsm. One can wonder U this smgle-minded approach best serves the cause of historical understanding, especially since the author admits that "the choice between capitaUsm and Socialism or their intermediate forms became steadUy less relevant for the Churches" (p. 268; cf. already pp. 60, 134).These alternatives had been, all the same, prominent enough previously. Confronting them...


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