Church Authorities Research Articles

Harold B. Lee and Mormonism's Black Priesthood and Temple Ban

Harold B. Lee and Mormonism's Black Priesthood and Temple Ban

“What Really Happened?”: The Life and Death of Olivia Coombs

“What Really Happened?”: The Life and Death of Olivia Coombs

Sectarian Traitors? Factors that Supported and Thwarted Conversion among Baptist Communities under Two Regimes in the Early Twentieth Century

Abstract In the late Russian Empire, and later Soviet Ukraine, aspects of Baptist doctrine and communal life earned Baptists the suspicion of their Orthodox neighbors and of state and ecclesiastical authorities. Depending on the dynamics of change, the perceived foreign origins of Baptism, their advocacy of pacificism, and their understandings of morality and transformation were either viewed favorably and allowed these communities to grow through conversion. Or, the same attributes earned Baptists the wrath of state and Church authorities and led to repression. This article analyzes how and why the threat posed by a minority faith group changed over time and how these communities adapted.

Piety and Privilege: Catholic Secondary Schooling in Ireland and the Theocratic State, 1922–1967 by Tom O’Donoghue and Judith Harford

Reviewed by: Piety and Privilege: Catholic Secondary Schooling in Ireland and the Theocratic State, 1922–1967 by Tom O’Donoghue and Judith Harford Brian Fleming (bio) Piety and Privilege: Catholic Secondary Schooling in Ireland and the Theocratic State, 1922–1967, Tom O’Donoghue and Judith Harford (Oxford: Oxford University Press, 2021), 256 pages. A major feature of Irish education in the last two centuries has been the dominant position of the churches, particularly the Catholic Church. Histories dealing with and explaining developments during the period invariably refer to this phenomenon and its impact. In their recent book, O’Donoghue and Harford make the point that no single work to date has addressed in detail how that dominance developed and was maintained by the Catholic Church and used, as they see it, to promote piety and privilege in Ireland in the period between the establishment of the independent Irish state in 1922 and 1967. So, that’s what they set out to do. Rather than adopting a hypothesis, they took the view that a more descriptive approach was needed. Both authors have written extensively on a range of topics including aspects of the history of Irish education. They also have access to an oral history project they undertook some years ago to capture people’s experiences of attending school in Ireland in the middle of the last century. In addition, they have extensive knowledge of the history of other education systems which allowed them to contrast the approach of the Catholic Church in Ireland with that which unfolded in other jurisdictions. In summary, they were ideally placed to undertake this project. In order to explain the context of Irish education when Irish Independence was secured in 1922, the authors present a useful summary of the main events that occurred during the previous hundred years. In particular, two policy developments had a fairly transformative effect on Irish education during that period. A watershed development occurred in 1831 when the British government decided to fund elementary (primary) education in Ireland. The mechanism used was to establish a Board of Commissioners to oversee the system and allocate resources. This was a particular achievement as the government did not introduce state funding for primary education in Britain for a further forty years. Whilst some scholars suggest that the government took this step in an effort to ‘civilize’ the unruly Irish, the main reason was a campaign for reform over the previous decades which came to fruition under Bishop James Doyle. It was a hard-won concession and the notion that E. G. Stanley, the British government’s chief secretary in Ireland, ‘championed’ the reform is misplaced. In the latter part of the nineteenth century the Catholic [End Page 320] hierarchy secured a further concession in relation to secondary (then known as intermediate) education when the Intermediate Education Act (1878) was passed. Under its terms, an examination board was established which disbursed funds to schools based on the success rates of students in the public examinations thus circumventing the politically sensitive controversy that direct state subvention to denominational schools would have engendered. So, at both primary and secondary level a system was now in place whereby the church authorities controlled educational provision whilst at the same time receiving some financial aid from the state. That’s what prevailed when the independent Irish state came into being. In 1922, the vast majority of the leading politicians in the newly independent Ireland were quite happy with the status quo in relation to education. The close association that had developed in the previous five decades or so between the Church and the independence movement meant that there was no significant anti-clerical feeling in Ireland similar to that which had arisen in other countries. Thus, the Church was allowed to retain ownership of the schools, control appointments of teachers and principals, and decide on curriculum by and large. The situation was copper-fastened in the constitution adopted in 1937, which describes the education system as state aided as distinct from provided. This suited successive governments as they had the advantage of an education system provided at far less than cost. Most of those working in the schools were doing...

Среднеазиатские страницы биографии митрополита Арсения (Стадницкого): 1924–1936 гг.

The article reconstructs the last period of the life of the outstanding bishop of the Russian Orthodox Church Arseny (Stadnitsky). As Metropolitan of Novgorod, he was sent into exile in Central Asia, where he eventually spent 12 years. The data found in the letters of Metropolitan Arseny to the lawyer A.F. Koni and in the writings of Bishop Andrei (Ukhtomsky), for the first time made it possible to determine the dates and places of residence of Metropolitan Arseny in Central Asia: he lived in Krasnovodsk from mid-1924 until the summer of 1925; in Poltoratsk (Ashgabat) – from August 28, 1925 until the spring of 1927, and then in Tashkent.There was a change in the course of church policy pursued by the Deputy Patriarchal Locum Tenens Metropolitan Sergius (Stargorodsky) in 1927. The attitude of Metropolitan Arseny to the new church policy was ambiguous. There are diametrically opposite opinions in the writings of church historians on this subject, therefore, it seemed important to determine the church-political views of Metropolitan Arseny on the basis of analysis of a large body of narrative sources (letters and memoirs). At first, this attitude was sharply negative. He did not break off communication with Metropolitan Sergius, did not criticize him publicly, but he fell into disgrace and was left in exile after its end. In 1933, Metropolitan Arseny, having accepted the appointment to the Turkestan department, returned to episcopal ministry and church administrative activities. He visited Moscow at least three times to participate in the sessions of the Provisional Patriarchal Synod. During this period, Metropolitan Arseny also had a negative attitude towards some actions of the highest church authorities, in particular, measures to exalt Metropolitan Sergius. Metropolitan Arseny did not hide this, but he did not publicly denounce anyone, fearing to strengthen the schism.The article makes a number of assumptions concerning the role played by the figure of Metropolitan Arseny in the question of the succession of the supreme church authority and in the plans of the OGPU, which sought the liquidation of the Russian Church. These hypotheses require further study on the basis of new documentary sources.

Magisterium and Theological Revisionism

Catholic and Protestant theologians believe that the resemblance between Christian and non-Christian ethics is due not only to desecration, but also to the fact that we live in the same historical order. Gustavo Gutierrez insists that there are no two histories, one profane and one sacred, juxtaposed and intimately connected, but a single history of human destiny, irrevocably assumed by Christ, the Lord of history. The naive optimism of a moral theology that does not consider human limits, and that considers human actions as if the eschatology had already been achieved, has led to an improper methodology, based exclusively on natural reason. Bernard Häring insisted, however, on the need for moral theology to be based on Scripture and grace, and not just on reason and human nature. Charles E. Curran expressed his right to disagree with the non-infallible teaching of the authority of the Catholic Church, emphasizing that Catholics could in theory and practice disapprove of papal teaching and remain faithful to the Catholic Church.

SERBIAN CHURCH MUSIC IN BANAT - HISTORICAL ASPECTS

Serbian church music includes, in addition to the church compositions of Serbian composers, the folk song of the church. The song of the Serbian church represents, according to its characteristics, acquired during the historical development, an original work, created with the help of the influence of the church and the people. How fast the Serbian church folk song developed towards independence, from the adoption of Christianity until the middle of the 13th century and how much it could separate from its model in that short time, cannot be determined, because there are no data. about that and there are no records. In the Serbian autocephalous archdiocese (since 1219) and later the Patriarchate of Peci (since 1346), the care of Serbian church leaders, which is reflected in numerous donations, has created favorable opportunities for the full expansion of church life. With the transfer of the people and national and church leaders to the Habsburg Empire, many of them in the region of Banat, the singing of the church, in the more favorable circumstances of the civilized state, developed freely, but increasingly independent of the distant model. Church authorities have taken steps to preserve, renew and develop the song. With the founding of the seminary in Sremski Karlovci in 1794 and the appointment of the first teacher of church singing in 1797, an important center was created for maintaining a certain unity in church singing. The most difficult and important, however, is the problem of the structure and essence of Serbian folk church singing.

Weathering phenomena, rock physical properties and long-term restoration intervention: a case study from the St. Johannis Chapel of Lütgenrode (Lower Saxony, Germany)

Small historical churches in rural villages are mainly functional buildings, lacking spectacular architectural or ornamental features. This is also true for the St. Johannis Chapel Lütgenrode near Göttingen (Lower Saxony, Germany), which dates back to the 13th century. The use of ca. 10 different natural building stones (Triassic sandstone and limestone, Holocene fresh water carbonate), scattered roof tiles and bricks result in a highly heterogeneous character of the chapel’s ascending walls. In addition, various repairs over the last centuries, using inadequate materials, amplified damages and produced critical stability problems, in particular at the southern wall. Here, the suitability of the dimensional stones are evaluated for construction and replacement purposes. A semi-quantitative distribution of lithotypes was performed, and weathering forms were mapped in detail. On-site analyses (micro-drilling resistance, the Schmidt hammer rebound test, capillary water absorption) provide data on the deterioration state of the main lithologies. The petrophysical data show that stratigraphically comparable building stones exhibit different technical characteristics and weathering behavior. All data serve to characterize the state of weathering and provide the data set to plan for future restoration work. The amount needed for restoration work has been estimated to be approximately 435,000–550,000 EUR. Because the local church authorities evaluate the significance of a church based on the frequency of its use, a secular use would be able to save the Lütgenrode chapel, but then the church political leaders would have to act quickly.

Emotional Intelligence and Marital Satisfaction of Christian Couples in CAC, Nigeria

Marriage is a union that is expected to be enjoyed by the couple but it is quite unfortunate that many Christian couples are not enjoying their marriage. Previous studies have focused on emotional intelligence and marital satisfaction among couples in different societies but few studies focused on Christian couples particularly in Christ Apostolic Church (CAC) in Nigeria. Therefore, this study investigated emotional intelligence and marital satisfaction among couples in CAC Akure, Nigeria. The study is anchored on the Dynamic Goal Theory of marital satisfaction. Descriptive research was adopted for this study and simple random sampling was used to select 180 couples. Data were collected using Wong & Long Emotional Intelligence Scale (0.81} and Marital Satisfaction scale (0.72). The data were analyzed using frequency descriptive statistics and Pearson product moment correlation. The findings showed high level of emotional intelligence and marital satisfaction among couples. There was positive relationship between emotional intelligence and marital satisfaction {r=.565, n=150(:000)< .05}. It is recommended that the Church authority and counselors should collaborate to sustain training on emotional intelligence and marital satisfaction among couples.

Juanita Brooks's Footnote: History, Memory, and the Murder of Olivia Coombs

Juanita Brooks's Footnote: History, Memory, and the Murder of Olivia Coombs

Church History from the International Periphery: The South American Perspective

Church History from the International Periphery: The South American Perspective

Collecting the History of the Church in Australia

Collecting the History of the Church in Australia

Limitation of the Right to Request the Erasure of Personal Data in the Context of Sacramental Matters and Canonical Status in the Catholic Church in Poland

The introduction of new rules for the protection of personal data in European law has caused increased interest in the issue of respecting the rights of persons resulting from the European regulation. Among these rights are the right to request erasure of personal data and/or the right to be forgotten. Due to the specificity of churches and religious communities, the European legislator also takes into account their autonomy in terms of the possibility of applying their own detailed rules for the protection of personal data. Therefore, the Catholic Church in Poland has adapted her data protection law to the European regulation so that she can continue to carry out her mission in the modern world while retaining the possibility of applying the law on the protection of personal data, taking into consideration the Catholic doctrine regarding the sacraments and the canonical status of the faithful who belong or belonged to her. In these two aspects, the right to delete data is not vested in the faithful but is only recognized as a request for confidentiality of data that cannot be used without the consent of the competent church authority.

Filozofia – autonomia i dominacja

The purpose of the paper is take a look from the perspective of the field theory of Pierre Bourdieu at the history of the Polish post-war philosophy with special attention given to the so-called Christian philosophy. In reference to Bourdieu’s research practice, the author postulates application of research strategies of the sociology of science/philosophy to historical and philosophical studies with a belief that they enhance the picture of philosophical dynamics of the past. From this point of view, the author focuses on relations between the field of Christian philosophy and the field of church authority, exposing the issue of philosophy’s autonomy.

Orta Çağ’da Kilise ve Hıristiyan Mistikler Arasındaki Ortodoksi ve Heresi Tartışmasının Temel Nedenleri

Pavlus’un misyon seyahatleri ile farklı coğrafyalara yayılan Hıristiyanlık, erken dönemde Roma Devleti, Yahudiler ve diğer paganlar tarafından çeşitli baskılara maruz kalmıştır. Gizli bir halk hareketi olarak devam eden bu dönemin ardından 381 yılında Roma Devleti’nin Hıristiyanlığı resmi din olarak kabul etmesiyle kilise kurumu güçlenmiştir. Kilise bundan sonra muhalif olarak gördüğü gruplara karşı baskı uygulamış ve kilise otoritesine engel olduğu düşünülen veya farklı din anlayışlarını benimseyen bu gruplar heretik sayılmıştır. Bu baskı Gnostiklerden Valdensiyenlara, Bogomillerden, Katharlara ve nihayetinde reform yanlısı Protestanlara yönelik olmuştur. Farklı zümreleri kapsayan bu heretik suçlamasından etkilenen bir diğer dinî grup da Hristiyan mistiklerdir. Bu çalışmada Katolik Kilisesi’nin egemenlik mücadelesi içerisine girdiği Hıristiyan mistikleri hangi açılardan heretik gördüğü araştırılmıştır. Ortodoksi ve heresi arasındaki sınırların ele alındığı bu araştırmada, mistiklerin durumuna dair örnekler seçilmiş ve tarihsel bir değerlendirme yapılmıştır. Kilise ve Hıristiyan mistikler arasındaki mücadeleye dair bu tarihsel değerlendirme için daha fazla örneklem içermesi bakımından 12. ve 15. yüzyıl arasındaki dönem seçilmiştir.

Shirley Caesar and the Politics of Validating Sexual Agency

Black gospelwoman and pastor Shirley Ann Caesar Williams, better known as “Shirley Caesar” to her listeners over the last several decades, entered a professionalization phase of her ministry and career from 1958 to 1966 when she joined and performed with The Caravans. Being a Caravan member brought with it the possibility of being in compromising situations while on the road, which would expose Caesar—a Black woman—to the possibility of sexual (and racial) violence. Caesar’s first night as a Caravan in 1958 provided such a circumstance, a failed sexual advance that she describes in Chapter 5, “On the Road with the Caravans”, of her 1998 autobiography, The Lady, the Melody, and the Word. Caesar’s identities (Black, woman, Christian, chaste) intersecting with a potential sexual advance and her reaction to it is fodder for the reinforcement of Black male authority, power, privilege, and dominance in the Black Sanctified Church as well as the assertion of sexual agency. Today Caesar continues to shape her complex public identity born out of a set of negotiations embracing and challenging specific gendered, racial, sexual, and religious norms, the conditions of Black and white mobility, and patterns of religious authority. However, for her, religious authority remains paramount.

Ustanowienie świętego patrona miast, gmin, powiatów i województw

The subject of this article is the procedure for selecting a saint of the Roman Catholic Church patron saint for the city, municipality or wider territory. The establishment of a patron saint is within the competence of the confessional authority, in particular, the bishop and the Congregation for Divine Worship and the Discipline of the Sac-raments. The procedure consists of three stages: the election, acknowledgement and affirmation of the patron saint. The church’s current regulations regarding the election of patron saints are contained in two documents of the Holy See. The municipal council, the poviat council and the assembly of the province pass a res-olution on the patron at the stage of his election by the society and the clergy. The above-mentioned authorities do not take part in the next two stages. Entities of territorial self-government only have a supporting vote. They cannot independently establish a patron saint, regardless of the decisions of the ecclesiastical authorities. The position of administrative courts that the resolutions of the constitutive au-thorities of entities of territorial self-government belong to the category of public administration matters is unjustified. The decree of the Congregation for Divine Worship and the Discipline of the Sacraments is addressed to a given diocese and not to local self-government authorities. The patron saint is established for a city, mu-nicipality, poviat, or for an area that does not have administrative borders. Entities of territorial self-government must respect the autonomy of the church authorities, and public authorities should be impartial in religious matters. Therefore, entities of territorial self-government do not have the competence to establish a patron saint for the promotion of a municipality, district or self-government of the voivodship. However, they can refer to saint persons at the symbolic level, for example, in the coat of arms or the names of streets and squares. This also applies to schools and hospitals run by local self-government authorities.

Between the Mystical Savage and the Angelic Doctor: Jacques Maritain's Mystical Theology Revisited

De la vie d'oraison is an early and neglected work by Jacques Maritain. Exploring its major themes and biographical context reveals a tension in Maritain between his commitment to orthodox Catholic mystical theology and his belief in his godfather Léon Bloy's unique, tripartite vocation of lay mystic, prophet, and artist. This tension, I argue, has been overlooked due to Maritain's public image as an esteemed Thomist philosopher, but becomes clear when we study Maritain's defense of Bloy, especially in his dialogues with his Dominican peers and church authorities. I suggest that this tension reveals two deep-seated convictions at work in Maritain's life and writings. The first is that the reasons for the necessity of lay Catholic mysticism, and the diverse forms it may take, need to be spelled out more clearly. The second is that for Maritain, his godfather is an exemplar of such lay Catholic mysticism. Understanding Maritain's reasons for these convictions can open up a pathway for Catholic mystical theology to better accommodate and conceptualize alternative forms of mystical life among laypeople whose mystical and artistic experiences spill over traditional theological categories.

The Rich and the Pure: Philanthropy and the Making of Christian Society in Early Byzantium by Daniel Caner

Reviewed by: The Rich and the Pure: Philanthropy and the Making of Christian Society in Early Byzantium by Daniel Caner Becky Walker Daniel Caner The Rich and the Pure: Philanthropy and the Making of Christian Society in Early Byzantium Oakland, CA: University of California Press, 2021 Pp. xix + 410. $34.95. Daniel Caner, in The Rich and the Pure: Philanthropy and the Making of Christian Society in Early Byzantium, distinguishes among five religious gift categories that developed in the Eastern Roman Empire between the fourth and seventh [End Page 309] centuries c.e.: alms (eleēmosynē), charity (agapē), material blessings (eulogiai), fruitbearings (karpophoriai), and liturgical offerings (prosphorai). Caner argues that these categories developed partly as an effort to fulfill Jesus’s command to “give to all who ask of you” (Mt 5.42; Luke 6.30), what became known as universal philanthropy. Caner further argues that professional religious people, particularly monks, used these last three categories (blessings, fruitbearings, and offerings) to justify their accumulation of sacred wealth in light of expectations of holy men and women (as “the perfect” of Mt 19.21) to renounce all worldly wealth. In addition to answering the important questions of how Christian leaders sought to fulfill Jesus’s command to extend universal philanthropy and how holy men sought to explain their newly attained wealth from state subsidies and lay gifts, Caner also answers the question of what types of relationships each of these gifts sought to create and maintain. After a brief Prologue, in which Caner explains his inspiration for the book, and Introduction, in which he underlines the complementary relationship between philanthropy (philanthrMpia) and asceticism (aktēmosynē) in the minds of early Byzantine Christians, Chapter One describes the wealth and giving practices within early Byzantium. Caner explains how imperial gifts influenced the giving practices of bishops, who might use gifts in an effort to win the support of other church authorities, including abbots, for allegiance to a particular doctrinal position. This chapter also clarifies how monasteries sought to reconcile their newfound wealth with their adoption of voluntary poverty by forbidding private possession of land and assets, but not communal ownership. Chapter Two describes how early Byzantine bishops and monks responded to Jesus’s command “to give to all who ask of you.” Bishops accomplished this feat by prioritizing the ptōchoi (the formerly wealthy who had fallen into poverty) over the penōtes (those born into poverty); monks fulfilled the command by providing separate accommodations at monasteries to holy people, laypeople, and poor people. Chapter Three discusses how John Chrysostom advocated direct almsgiving as a way for laypeople to acquire the virtues of humility and compassion, and abbots in the fifth century sought to inculcate these same virtues in their monks through diakonia (acts of service) toward strangers and fellow monks. The fifth century also saw monks begin to replace bishops as patrons of and mediators for the poor. Following this introductory material, Caner sets out to prove his thesis in Chapters Four to Seven. In Chapter Four, he provides a helpful distinction between alms/almsgiving and charity. While both almsgiving and charity are caritative practices, alms were given from one’s surplus wealth while charity came from one’s essential wealth. Furthermore, almsgiving typically involved material resources and became a method for laypeople to atone for their post-baptismal sins while charity particularly came to govern master-disciple relationships in monasticism and often involved the master’s willingness to assume part or all responsibility for his disciple’s sins. In Chapters Five to Seven, Caner distinguishes between blessings, fruitbearing/firstfruits, and liturgical offerings. Typically involving items of small monetary value such as dirt, oil, bread, fruits, and small amounts of cash, blessings originated from God’s abundance and thus, were thought to be untainted wealth. [End Page 310] They are the closest thing to a disinterested gift, incurring no obligations on the recipient to reciprocate. Fruitbearings/firstfruits offerings were either tithes or the best part of a person’s harvest offered to holy people as gratitude for their intercessory prayers. Liturgical offerings were typically given by laypeople for the purpose of remembrance after their own or a loved one’s death. They...

The Structures of Virtue and Vice by Daniel J. Daly

Reviewed by: The Structures of Virtue and Vice by Daniel J. Daly J. Brian Benestad The Structures of Virtue and Vice. By DanielJ. Daly. Washington, D.C.: Georgetown University Press, 2021. Pp. 258. $134.95 (hardcover). ISBN 978-1-6471-2038-2. Daniel Daly aims to make a significant contribution to Catholic theological ethics by teaching his readers to recognize and deal with structures of virtue and vice. He hopes to reach his fellow theologians, Church authorities, and as many Catholic lay people as possible. In the introduction to his book, Daly says that he had one ultimate, and two proximate, goals in writing. The proximate goals are achieving "an understanding of the relation of social structure and moral agency and an [End Page 505] updated Catholic virtue theory" (3). Both of these proximate goals serve Daly's ultimate goal, which is to develop "concepts capable of ethically categorizing and scrutinizing social structures" (ibid.). Moral agency refers to the role played by the free choices of individuals in setting up structures, especially those that do harm. For example, the U.S. Constitution initially protected the institution of chattel slavery in the southern states. Both the law and the culture justified the existence of slavery as a positive good for the slave and slave owners. The practice of slavery defended by the law and public opinion set up an opinionforming structure that was hard for Southerners to resist. Daly aims to teach his readers to recognize and deal with structures of virtue and vice, which come into existence both by the free choices of individuals over time and by causes of an "impersonal" nature (12). Societal structures sometimes take on a life "independent of human agency," he emphasizes. "Structures" is the term used to identify various aspects of the political and economic order, institutions, organizations, and practices that incline people to live well or badly. Daly puts a lot of emphasis on the structure created by the manufacturing of clothing in the so-called sweatshops in the Third World that employ poorly paid workers. On April 24, 2013, a building owned by Sohel Rana, located in the vicinity of Dhaka, Bangladesh, collapsed, killing 127 people. Although engineers had told Rana that the building was unsafe, he nonetheless ordered workers to take their places. Daly asks who is responsible for the deaths of the workers—the owner, Sohel Rana; the manufacturer, the Children's Place; the retail clothing company; or consumers seeking a bargain (12-13). It is unclear from Daly's treatment whether he considers the last group as an example of "impersonal forces." What is clear is that Catholic ethicists need to forge an instrument capable of structural ethical analysis. This kind of instrument will enable Catholics to put ethics into practice in every aspect of their lives. This is another way that Daly defines the book's ultimate purpose—developing concepts by which to categorize and scrutinize social structures. "In turning to the social sciences, Catholic ethicists may come to more fully understand how to live the Gospel of Jesus Christ in this new age" (30). They have to explain, for example, how individuals may protect themselves from neglecting their duties toward the exploited of the world. Daly believes that the study of the social sciences is indispensable for grasping the nature of reality, especially the nature of good and bad social structures, including their good and bad effects on "the moral character of the person" (35). As an example, he notes that Pope John Paul II's "account of structural sin remained substantially … underdeveloped from a sociological point of view; the pope lacked an incisive account of what a structure is, how it shaped action and outcomes" (41). Daly has more regard for Pope Benedict because he says "the Church's wisdom has always pointed to the presence of original sin in social conditions and the structure of society" (43). Daly, however, is unhappy that Benedict was mostly silent on unjust structures, focusing instead on vicious persons, whose individual actions alone generate structures of vice. While the studies of sociology and [End Page 506] psychology are helpful to Catholic ethicists, I would add that familiarity...