Academic literature on the topic 'Arredi sacri'

Before the judgement in De Klerk v Minister of Police 2020 1 SACR 1 (CC), (de Klerk), a plaintiff could claim damages for unlawful arrest and detention after the first appearance in court if the arresting (or the investigating) officer had conducted himself unlawfully in addition to the unlawful arrest. The conduct of the arresting (or investigating) officer had to be such that it influenced the prosecution and/or the court to deny the plaintiff bail. In De Klerk the majority of the Constitutional Court (CC), after assuming that factual causation had been proven, held the Minister of Police (Minister) liable for the unlawful arrest and detention of the plaintiff (including detention after the plaintiff had appeared in court). This was despite the CC’s having found that the conduct of the arresting officer after the appearance of the plaintiff in court had been lawful. The CC held that the arresting officer foresaw that by not releasing the plaintiff, the plaintiff would be remanded in detention – the unlawful conduct. The arresting officer was aware that the practice in the court where the plaintiff appeared was to remand all first appearance cases without considering the accused for release on bail. This note contends that the CC's decision does not bear scrutiny. The flaw in the CC's decision arose from its assumption that factual causation had been proven in this case. This faulty approach flowed from the CC's unconventional application of the "but-for" test. Instead of substituting the defendant's actual conduct for the hypothetical reasonable conduct, the CC held that it was the defendant's conduct per se that had caused the plaintiff harm. On this application of the "but-for" test, an arresting officer is unlikely to escape liability for an unlawful arrest and detention even if his or her conduct ceases to be unlawful at one stage or another. The Minister was held liable for the blameworthy conduct of the arresting officer up to the time of the plaintiff's appearance in court. The arresting officer played no role whatsoever after the appearance of the plaintiff in court. It is therefore absurd to hold that her conduct was the factual cause of the damage the plaintiff suffered. Ordinarily the Minister would not be held liable for detention after the court appearance. There was nothing extraordinary in the De Klerk case warranting the Minister’s being held delictually liable for the post-court-appearance detention. The plaintiff failed to prove that it was the conduct of the arresting officer that caused the plaintiff damage post the court appearance.

Abstract Background: Multiple Myeloma (MM) is characterized by a clonal proliferation of antibody producing malignant plasma cells. Complete or partial monoallelic deletion of chromosome 13, is commonly observed in tumor cells of patients with monoclonal gammopathy of unknown significance and in over 50% of MM patients, as well as chronic lymphocytic leukemia (CLL) and mantle cell lymphoma. Recurrent loss of a minimal common region (MCR) of 10 megabases at 13q14, in MM and CLL suggests the MCR harbors a tumor suppressor gene(s) (TSG) with biological and clinical relevance. Within this MCR resides the Ret Finger Protein 2 (RFP2) encoding gene, which produce an E3 ubiquitin ligase located in the endoplasmic reticulum (ER). Because of its copy number-dependent expression, its strong and unique promoter, and its associated inferior survival with reduced expression in MM, RFP2 represents a candidate TSG. Nevertheless, its role and targets have not yet been established. Here we describe a functional analysis of RFP2 in MM cells. Methods: The MMS1 MM cell line lacks chromosome 13 deletion. To study the effects of loss of RFP2 in this line we used the PLKO-GFP lentiviral vector to stably transduce a RFP2 shRNA. Flow cytometer selected cell lines exhibit significantly reduced expression of RFP2 relative transduced shRNA controls or to the parental line. Cell growth rate was measured using trypan blue counting, soft agar colony formation and thymidine incorporation. Cell cycle analysis and apoptosis were measured by flow cytometry after staining with PI or Annexin-V PE and 7AAD, respectively. Intracellular signal modulation was demonstrated by Western blotting. Results: At day six post transduction, 75–95% of MMS1 cells were GFP positive. RFP2 downregulation induced an impairment of cell growth with a G2 phase arrest and a profound apoptosis (over 50% at day six as compared with less than 15% of controls). This effect was mediated through ER stress evidenced by upregulation of p-eIF2α and Bip, and the induction of Caspase-8, 9 and 3 cleavage. These effects could be abrogated by the ZVAD-FMK pancaspase inhibitor and by overcoming the G2 phase arrest with caffeine. Similar results were observed in MM cell lines RPMI-8226, NCI-H929, MM1S, and SACHI, and were independent of presence of a monoallelic 13q deletion. RFP2 complementation did not produce by itself a significant growth promoting effect, but was able to rescue the knockdown-induced growth retardation. In order to identify potential RFP2 target proteins, RFP2 was immunoprecipitated from MM cell lines. RFP2 protein complexes are currently being analyzed by mass-spectometry and results of these studies will be presented. Conclusions: RFP2 is a copy number sensitive gene mapping to a deletion hotspot at 13q14 and reduced RNA expression is associated with poor survival in MM. Functional studies revealed that shRNA mediated knockdown of RFP2 in MM causes growth retardation and apoptosis, mediated by ER stress and a G2 arrest. Although RFP2 did not prove itself to be a tumor suppressor gene in our studies, disrupting RFP2 function may represent a novel therapeutic target in MM and other lymphoid malignancies.

Section 40(1) of the Criminal Procedure Act 51 of 1977 provides for a number of different instances where a peace officer may effect an arrest without an arrest warrant. A perusal of the reported case law pertaining to the lawfulness of arrests without warrant reveals that section 40(1)(b) of the Act, in particular, has received much attention from the courts. In terms of this subsection a peace officer may arrest without warrant any person whom he reasonably suspects of having committed an offence referred to in Schedule 1, other than the offence of escaping from lawful custody. It is settled law that any deprivation of freedom is regarded as prima facie unlawful. The arrestor therefore bears the onus of proving that the arrest was justified. The following jurisdictional facts must be present for a peace officer to rely on the defence created by section 40(1)(b) of the Criminal Procedure Act in cases, where it is alleged that the arrest was unlawful: (i) the arrestor must be a peace officer; (ii) the arrestor must entertain a suspicion; (iii) the suspicion must be that the suspect committed an offence in Schedule 1; and (iv) the suspicion must rest on reasonable grounds. For a discussion of the differenttypes of jurisdictional facts provided for in section 40(1) see Watney. In Louw v Minister of Safety and Security Bertelsman J held, with reference to the right to personal liberty, that arresting officers are under a constitutional obligation to consider whether there are no less invasive options to bring the suspect to court than the drastic measure of arrest, thereby effectively requiring a further jurisdictional fact for successful reliance by a peace officer on the provisions of section 40(1). If a reasonable apprehension exists that the suspect will abscond, or fail to appear in court if a warrant is first obtained for his or her arrest, or awritten notice or summons to appear in court is obtained, then the arrest would be constitutionally untenable and unlawful. Bertelsman J relied on academic opinion and an obiter remark made by De Vos J in Ralekwa v Minister of Safety and Security and held that the approach in Tsose v Minister of Justice that there is no rule that requires the milder method of bringing a person to court if it would be as effective as arrest, could no longer be acceptable in a constitutional dispensation. This approach was followed in a number of reported High Court judgments but not approved of in Charles v Minister of Safety and Security. In Minister of Safety and Security v Van Niekerk the Constitutional Court found it not to be in the interests of justice on the facts of the case before it to pronounce on the constitutional tenability of the approach in Tsose, but nevertheless held that the constitutionality of an arrest will be dependent upon its factual circumstances. Watney succinctly discusses some of the abovementioned developments. However, on 19 November 2010 the Supreme Court of Appeal in Minister of Safety and Security v Sekhoto (2011 1 SACR 315 (SCA), also reported in [2011] 2 All SA 157 (SCA)) held that the approach of the different high courts requiring a further jurisdictional fact for the lawfulness of an arrest did nothave proper regard for the principles in terms of which statutes must be interpreted in the light of the Bill of Rights and that they have conflated the issue of jurisdictional facts with the issue of discretion. This lucid judgment brings clarity to the issue of the lawfulness of arrests without warrant.

Nell’ottobre del 1921 a Milano nacque la Scuola Superiore di Arte Cristiana Beato Angelico. Responsabili dell’iniziativa: don Giuseppe Polvara, l’architetto Angelo Banfi, il pittore Vanni Rossi, affiancati dallo scultore Franco Lombardi, dai sacerdoti Adriano e Domenico Bernareggi, dall’ingegner Giovanni Dedè, dal professor Giovanni Mamone e dall’avvocato Carlo Antonio Vianello. Gli allievi del primo anno scolastico furono nove, due dei quali (gli architetti don Giacomo Bettoli e Fortunato De Angeli) destinati a restare per lunghi anni nella Scuola come docenti: così avvenne anche col pittore Ernesto Bergagna, iscrittosi l’anno seguente. A partire da quell’avvenimento il contesto italiano dell’arte sacra poté contare su un elemento di indiscutibile novità, destinato nel giro di pochi anni a una rapida, diffusa e pervicace affermazione nella Penisola. La fondazione della Scuola Beato Angelico mise un punto fermo nell’annoso dibattito sul generale declino dell’arte sacra che andava in scena da lungo tempo in Italia così come nei principali Paesi europei. La formula ideata da don Polvara metteva a sistema le proprie esperienze personali, artistiche e professionali con la conoscenza del contesto internazionale, di alcuni modelli esemplari e il confronto con gruppi e singole figure (artisti, critici, uomini di Chiesa) animate dal comune desiderio di contribuire alla rinascita dell’arte sacra. A cento anni dalla sua nascita – e a settanta dalla scomparsa del suo fondatore – la Scuola Beato Angelico (coi laboratori di Architettura, Cesello, Ricamo, Pittura e Restauro) prosegue tuttora nel compito di servire la Chiesa attraverso la realizzazione di arredi e paramenti sacri contraddistinti da una particolare cura dell’aspetto artistico e liturgico, oggetto di ripetute attestazioni di merito e riconoscimenti in ambito ecclesiastico. Ciò che invece finora manca all’appello è un organico tentativo di ricostruzione delle vicende storiche che hanno segnato la genesi e gli sviluppi di questa singolare realtà artistica e religiosa. Scopo di questa tesi è quindi la restituzione di un profilo il più possibile dettagliato e ragionato della storia della Scuola Beato Angelico, tale da riportare questa vicenda al centro di una situazione storica e di un contesto culturale complesso, attraverso una prospettiva di lavoro originale condotta sul filo delle puntualizzazioni e delle riscoperte. Stante il carattere “pionieristico” di questa ricerca, la vastità dei materiali e delle fonti a disposizione e la conseguente necessità di assegnare un taglio cronologico riconoscibile al lavoro si è optato per circoscrivere l’indagine ai decenni compresi tra il 1921 e il 1950, ovvero tra la fondazione della Beato Angelico e la scomparsa di Giuseppe Polvara. Come si vedrà, il termine iniziale viene in un certo senso anticipato dall’esigenza di tratteggiare al meglio gli antefatti e il contesto da cui trae origine la Scuola (tra la fine del XIX e i primi decenni del XX secolo). L’anno assunto a conclusione della ricerca, invece, è parso una scelta quasi obbligata, coincidente col primo avvicendamento alla direzione della Beato Angelico oltre che dalla volontà di escludere dal discorso quanto andò avviandosi negli anni Cinquanta e Sessanta, ossia una nuova e diversa stagione nel campo dell’arte sacra (destinata, tra l’altro, a passare attraverso lo snodo rappresentato dal Concilio Vaticano II e dall’azione di S. Paolo VI), peraltro assai indagata dagli studi storico-artistici. Ciò che ha reso possibile la stesura di questa tesi è il fatto che essa si appoggi, in buona parte, su materiali archivistici inediti o, quantomeno, mai esaminati prima d’ora in modo strutturato. L’accesso ai materiali d’archivio più storicizzati e la loro consultazione (grazie alla disponibilità dimostrata dalla direzione della Scuola Beato Angelico) hanno condizionato in modo determinante la trattazione degli argomenti, la ricostruzione dei quali , in alcuni casi, è sostenuta esclusivamente dai documenti rinvenuti. La nascita della Scuola Beato Angelico non fu un accadimento isolato nel panorama della produzione artistica europea del tempo né un episodio estraneo a quanto, contemporaneamente, si andava dibattendo nel mondo ecclesiastico. La Scuola di Polvara nacque in un’epoca contrassegnata da grande fermento ecclesiale: si pensi agli Ateliers d’Art Sacré fondati da Maurice Denis e George Desvallières a Parigi nel 1919, solo due anni prima della Scuola milanese, i cui aderenti – tutti laici – professavano una religiosità intensa e devota. Ma, soprattutto, il modello determinante e più conosciuto da Polvara fu la Scuola di Beuron (Beuroner Kunstschule), nata nell’omonima abazia benedettina tedesca nell’ultimo quarto del XIX secolo a opera di padre Desiderius Lenz e sul cui esempio ben presto sorsero atelier specializzati nella produzione di arte sacra (arredi e paramenti a uso liturgico) in molte comunità benedettine dell’Europa centrale. L’affinità di Polvara con la spiritualità benedettina è un elemento-chiave della Scuola da lui fondata: dalla regola dell’ora et labora derivò infatti il concetto (analogo) di “preghiera rappresentata” (orando labora). L’organizzazione stessa della Scuola, impostata come in un’ideale bottega medievale dove maestri, apprendisti e allievi collaborano e convivono, riprende lo stile di vita monastico dei cenobi benedettini. Proprio al fine di conservare il più possibile il carattere della bottega medievale, il numero degli allievi ammessi alla Scuola non fu mai troppo elevato, così da mantenere un adeguato ed efficace rapporto numerico tra i discepoli e i maestri. Ancora, da Beuron la Beato Angelico trasse la particolare e inconfondibile forma grafica della lettera “e”, riconoscibile nelle numerose e lunghe epigrafi presenti in tante sue opere. Ultimo elemento in comune tra la Scuola milanese e quella tedesca – ma che si può imputare alla più generale fascinazione per l’epoca medievale – è l’unità di intenti che deve animare tutte le maestranze impegnate a creare un’opera collettiva e anonima ad maiorem Dei gloriam, dove il contributo del singolo autore rimane volutamente nascosto in favore del nome della Scuola. Ciò che differenzia, tuttora, la Scuola da analoghi centri di produzione di arte sacra è il fatto che essa poggi le fondamenta su una congregazione religiosa, la Famiglia Beato Angelico, un’idea a lungo coltivata da Polvara e approvata ufficialmente dall’autorità diocesana fra gli anni Trenta e Quaranta. Dalla comune vocazione alla creazione artistica sacra (“missione sacerdotale” dell’artista) discendono la pratica della vita comunitaria, la partecipazione ai sacramenti e ai diversi momenti quotidiani di preghiera da parte di maestri sacerdoti, confratelli e consorelle artisti, apprendisti, allievi e allieve. L’indirizzo spirituale tracciato dal fondatore per la sua Famiglia agisce ancora oggi a garanzia di una strenua fedeltà nella continuità di un progetto artistico e liturgico unico, messo in pratica da una comunità di uomini e donne legate fra loro dai canonici voti di povertà, castità e obbedienza ma soprattutto da un comune e più alto intento. Appunto per assicurare una prospettiva di sopravvivenza e futuro sviluppo della sua creatura, Polvara ebbe sempre chiara la necessità di mantenere unito l’aspetto della formazione (e quindi la didattica nei confronti degli allievi, adolescenti e giovani) con quello della produzione (spettante all’opera di collaborazione fra maestri, apprendisti e allievi). Dal punto di vista operativo le discipline artistiche, praticate nei vari laboratori in cui si articola la Scuola, concorrono, senza alcuna eccezione e nella citata forma anonima e collettiva, a creare un prodotto artistico organico e unitario, una “opera d’arte totale” che deve rispondere all’indirizzo dato dal maestro architetto (lo stesso Polvara), cui spettano devozione, rispetto e obbedienza. Alla progettazione architettonica viene dunque assegnata grande importanza e ciò comporta che le opere meglio rappresentative della Scuola Beato Angelico siano quegli edifici sacri interamente realizzati con l’intervento dei suoi laboratori per tutte o quasi le decorazioni, gli arredi, le suppellettili e i paramenti (come le chiese milanesi di S. Maria Beltrade, S. Vito al Giambellino, SS. MM. Nabore e Felice, o la chiesa di S. Eusebio ad Agrate Brianza e la cappella dell’Istituto religioso delle figlie di S. Eusebio a Vercelli). Quanto ai linguaggi espressivi impiegati dalla Scuola (il cosiddetto “stile”) si evidenziano la preferenza per il moderno razionalismo architettonico – un tema di stringente attualità, cui Polvara non mancò di dare il suo personale contributo teorico e pratico – e quella per il divisionismo in pittura, debitrice dell’antica ammirazione per l’opera di Gaetano Previati. Dall’interazione di queste due forme si origina un riconoscibile linguaggio, moderno e spirituale al tempo stesso, verificabile negli edifici come nelle singole opere, frutto di una profonda sensibilità che combina il ponderato recupero di alcune forme del passato (ad esempio l’iconografia paleocristiana reimpiegata nei motivi decorativi dei paramenti o nella foggia di alcuni manufatti, dal calice al tabernacolo, alla pianeta-casula) con lo slancio per uno stile moderno e funzionale adeguato ai tempi ma rispettoso della tradizione.
In October 1921, the Beato Angelico Higher School of Christian Art was born in Milan. Responsible for the initiative: Don Giuseppe Polvara, the architect Angelo Banfi, the painter Vanni Rossi, flanked by the sculptor Franco Lombardi, by the priests Adriano and Domenico Bernareggi, by the engineer Giovanni Dedè, by professor Giovanni Mamone and by the lawyer Carlo Antonio Vianello . There were nine pupils in the first school year, two of whom (the architects Don Giacomo Bettoli and Fortunato De Angeli) destined to remain in the School for many years as teachers: this also happened with the painter Ernesto Bergagna, who enrolled the following year. Starting from that event, the Italian context of sacred art was able to count on an element of indisputable novelty, destined within a few years to a rapid, widespread and stubborn affirmation in the Peninsula. The foundation of the Beato Angelico School put a stop to the age-old debate on the general decline of sacred art that had been staged for a long time in Italy as well as in major European countries. The formula conceived by Don Polvara put his personal, artistic and professional experiences into a system with the knowledge of the international context, some exemplary models and the comparison with groups and individual figures (artists, critics, men of the Church) animated by the common desire to contribute to the rebirth of sacred art. One hundred years after its birth - and seventy after the death of its founder - the Beato Angelico School (with the workshops of Architecture, Cesello, Embroidery, Painting and Restoration) still continues in the task of serving the Church through the creation of distinctive sacred furnishings and vestments. from a particular care of the artistic and liturgical aspect, object of repeated attestations of merit and acknowledgments in the ecclesiastical sphere. What is missing from the appeal so far is an organic attempt to reconstruct the historical events that marked the genesis and developments of this singular artistic and religious reality. The purpose of this thesis is therefore the return of a profile as detailed and reasoned as possible of the history of the Beato Angelico School, such as to bring this story back to the center of a historical situation and a complex cultural context, through an original work perspective conducted on thread of clarifications and rediscoveries. Given the "pioneering" nature of this research, the vastness of the materials and sources available and the consequent need to assign a recognizable chronological cut to the work, it was decided to limit the survey to the decades between 1921 and 1950, or between the foundation of Beato Angelico and the death of Giuseppe Polvara. As will be seen, the initial term is in a certain sense anticipated by the need to better outline the background and context from which the School originates (between the end of the 19th and the first decades of the 20th century). The year assumed at the end of the research, on the other hand, seemed an almost obligatory choice, coinciding with the first change in the direction of Beato Angelico as well as the desire to exclude from the discussion what started in the 1950s and 1960s, that is a new and different season in the field of sacred art (destined, among other things, to pass through the junction represented by the Second Vatican Council and by the action of St. Paul VI), which is however much investigated by historical-artistic studies. What made the drafting of this thesis possible is the fact that it relies, in large part, on unpublished archival materials or, at least, never examined before in a structured way. Access to the most historicized archive materials and their consultation (thanks to the availability shown by the direction of the Beato Angelico School) have decisively conditioned the discussion of the topics, the reconstruction of which, in some cases, is supported exclusively by documents found. The birth of the Beato Angelico School was not an isolated event in the panorama of European artistic production of the time nor an episode unrelated to what was being debated in the ecclesiastical world at the same time. The Polvara School was born in an era marked by great ecclesial ferment: think of the Ateliers d'Art Sacré founded by Maurice Denis and George Desvallières in Paris in 1919, only two years before the Milanese School, whose adherents - all lay people - they professed an intense and devoted religiosity. But, above all, the decisive and best known model by Polvara was the Beuron School (Beuroner Kunstschule), born in the homonymous German Benedictine abbey in the last quarter of the nineteenth century by father Desiderius Lenz and on whose example workshops specialized in the production of sacred art (furnishings and vestments for liturgical use) in many Benedictine communities in central Europe. Polvara's affinity with Benedictine spirituality is a key element of the School he founded: in fact, the (analogous) concept of "represented prayer" (orando labora) derived from the rule of the ora et labora. The very organization of the School, set up as in an ideal medieval workshop where teachers, apprentices and pupils collaborate and coexist, takes up the monastic lifestyle of the Benedictine monasteries. Precisely in order to preserve the character of the medieval workshop as much as possible, the number of students admitted to the School was never too high, so as to maintain an adequate and effective numerical ratio between disciples and masters. Again, from Beuron Fra Angelico drew the particular and unmistakable graphic form of the letter "e", recognizable in the numerous and long epigraphs present in many of his works. The last element in common between the Milanese and the German schools - but which can be attributed to the more general fascination for the medieval era - is the unity of purpose that must animate all the workers involved in creating a collective and anonymous work ad maiorem. Dei gloriam, where the contribution of the single author remains deliberately hidden in favor of the name of the School. What still differentiates the School from similar centers of production of sacred art is the fact that it rests its foundations on a religious congregation, the Beato Angelico Family, an idea long cultivated by Polvara and officially approved by the diocesan authority between the thirties and forties. From the common vocation to sacred artistic creation (the artist's "priestly mission") descend the practice of community life, the participation in the sacraments and the various daily moments of prayer by master priests, brothers and sisters artists, apprentices, pupils and pupils . The spiritual direction traced by the founder for his family still acts today as a guarantee of a strenuous fidelity in the continuity of a unique artistic and liturgical project, put into practice by a community of men and women linked together by the canonical vows of poverty, chastity. and obedience but above all from a common and higher intent. Precisely to ensure a prospect of survival and future development of his creature, Polvara always had a clear need to keep the training aspect (and therefore the teaching for students, adolescents and young people) united with that of production (due to the work of collaboration between teachers, apprentices and students). From an operational point of view, the artistic disciplines, practiced in the various laboratories in which the School is divided, contribute, without any exception and in the aforementioned anonymous and collective form, to create an organic and unitary artistic product, a "total work of art" which must respond to the address given by the master architect (Polvara himself), to whom devotion, respect and obedience are due. The architectural design is therefore assigned great importance and this means that the best representative works of the Beato Angelico School are those sacred buildings entirely made with the intervention of its laboratories for all or almost all the decorations, furnishings, furnishings and Milanese churches of S. Maria Beltrade, S. Vito al Giambellino, S. MM. Nabore and Felice, or the church of S. Eusebio in Agrate Brianza and the chapel of the religious institute of the daughters of S. Eusebio in Vercelli). As for the expressive languages used by the School (the so-called "style"), the preference for modern architectural rationalism is highlighted - a topic of stringent topicality, to which Polvara did not fail to give his personal theoretical and practical contribution - and that for Divisionism in painting, indebted to the ancient admiration for the work of Gaetano Previati. The interaction of these two forms gives rise to a recognizable language, modern and spiritual at the same time, verifiable in the buildings as in the individual works, the result of a profound sensitivity that combines the thoughtful recovery of some forms of the past (for example early Christian iconography reused in the decorative motifs of the vestments or in the shape of some artifacts, from the chalice to the tabernacle, to the chasuble-chasuble) with the impetus for a modern and functional style appropriate to the times but respectful of tradition.