The following paper proposes that Sallust offers a conceptualization of civil conflict more in line with the Greek paradigm of stasis than with its Roman counterpart bellum ciuile. In doing so, it argues for the actual coexistence of these two differentiated conceptual strands in the political thought of the Late Republic. To this end, Sallust's corpus is analysed to identify the main threads that articulate civil strife in its multifarious manifestations: how it arises and who its protagonists are or, conversely, how it is kept in check, how it is connected to the human passions that drive ideology, and the violence that stems from the clash between political and familial spheres of influence. The article shows how the pathos of familial drama is what characterizes civil conflict for Sallust, rather than the struggle for legitimacy found in Cicero's narrative.

The focus of this article is on a curious episode at the end of the first book of Tacitus’ Annals. It is argued that Tacitus here is at his most metaphoric and allusive, allowing a senatorial debate on the possibly prophetic meaning of an inundation of the Tiber to become a debate about the overwhelming power of the river's namesake Tiberius. Parallels from Dio (and perhaps also from Livy) indicate that inundations of the Tiber by the end of the Republic had become prophetic warnings of the rise of the dynasts undermining the stability of the Republic. In Tacitus, procedural anomalies and suggestive wordplay bring to the fore the religious and constitutional issues that in the Senate's handling of this Tiberine prodigium reflect its submission to the ever more oppressive power of Tiberius.

In this article – the first Bishop Kevin Dunn Memorial Lecture ‐ I argue that one of the most important resources available for Catholics seeking to understand or teach Trinitarian doctrine is the liturgy of the Mass. I suggest that the text of the liturgy (novus ordo) offers us three patterns of Trinitarian speech that we should emulate. The first ascribes equal glory to Father, Son and Spirit. The second pattern teaches us that the fundamental story of Christian faith is a Trinitarian one. The creation comes from the Father, through the Son and in the Spirit; salvation is a process of being incorporated into the Son by the Spirit so that we may be led to the Father. This narrative is seen particularly clearly in the new eucharistic prayers of the Roman rite. The third pattern is that of using such theological formulae“as one nature and three persons”. These formulae are used sparingly and in contexts which emphasize that the realities of which they speak remain mysterious ‐ and must be the subject of our worship if our understanding is to grow. In our thought, teaching and prayer we should be attentive to the relative priority that these liturgical patterns suggest.

The Three Approaches to Psychotherapy (TAP) videotape series introduces students to three major schools of psychotherapy: client-centered therapy, Gestalt therapy, and rational–emotive therapy. A sample of undergraduate students viewed the TAP series. The students were surveyed about their observations of Gestalt therapy and Fritz Perls' interactions with and treatment of Gloria, the client. This importance of the film series is its presentation of psychotherapy as done in that time by the founders of these schools. Videotapes are routinely employed educationally to show therapy techniques and illuminate theory. This paper examines the usefulness of this video to teach gestalt therapy to psychology students in four sections — two underclass and two upper class sections — in the same term. Student perceptions of this 40-year-old film series are explored. The gender relationship of therapist and client is shown as an example of the apparent sexism of the culture and cognitive processes of the time and its participants. Results found to today's instructionally sophisticated students agreed with Perls' explanation and portrayal of gestalt therapy and interactions with Gloria, his adult client.