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<mask> (January 10, 1916 – November 26, 2015) was an African-American artist and printmaker. His work typically features elongated nude figures in intimate settings, influenced by both traditional African art and European surrealism. <mask> is known for his style of realism that makes accurate depictions of poor, Black living conditions look fantastic as he distorts perspective. Early life and education
<mask> was born in Richmond, Virginia, to John and <mask>. His family moved to Chicago when Cortor was about a year old, eventually settling in that city's South Side, where Cortor attended Englewood High School. His family was a part of the Great Migration of African Americans from the South to the industrial North. Fellow students at Englewood included the African-American artists Charles Wilbert White and Margaret Burroughs.<mask> attended the Art Institute of Chicago, along with artist Gus Nall, gaining a degree in 1936. While at the Art Institute, Cortor studied its collections extensively and grew an appreciation for traditions of Western Painting. Studying the African sculptures at an exhibit at the Field Museum transformed his work. He said "That was the most important influence in all my work, for to this day you will find in my handling of the human figure that cylindrical and lyrical quality I was taught...to appreciate in African art." Growing up, he was an avid reader of the Chicago Defender, which was a popular newspaper that focused on celebrating the successes of African Americans. He also had success in white publications and was featured in the Chicago Tribune in 1939 due to his involvement in the South Side Community Art Center. This is ultimately translated into the main thematic focus of his artwork, which is to portray African Americans in a positive light and highlight their beauty and achievements.For the majority of his career, <mask> played with different representations of the black female figure and how to represent her strength and beauty. <mask> saw Black women as the carriers of Black culture. His style is often described as experimenting with black physiognomy while infusing it with surrealism. Career
In 1940 he worked with the Works Progress Administration (WPA), where he drew scenes of Depression-era Bronzeville, a neighborhood on Chicago's South Side. Cortor often painted intimate scenes of the home. These surreal works emphasis the subject's role in society and relationship to the outer world. In 1949, he studied in Jamaica, Cuba, and Haiti on a Guggenheim Fellowship, and taught at the Centre d'Art in Port-au-Prince from 1949 to 1951.In 1944 and in 1945, <mask> won the Julius Rosenwald Foundation Fellowships consecutively, which allowed him to travel to the Sea Islands off the coast of Georgia and South Carolina. The Gullah people resided in these islands and Cortor was particularly interested in this area because of how untouched their culture had been by white people and American culture. In this regard, <mask> decided to explore a different African diasporic culture that had more African elements prevalent overall in their culture. He spent two years living on the islands and immersed himself into the Gullah culture. "As a Negro artist I have been particularly concerned with painting Negro racial types not only as such but in connection with particular problems in color, design and composition…I have felt an especial interest in…painting Negroes whose cultural traditions had been only slightly influenced by whites…I should like to…paint a series of pictures which would reflect the particular physical and racial characteristics of the Gullahs." Cortor incorporated hints of traditional Africanisms within his art during his stay at the Gullah Islands. He would paint individuals with elongated necks, arms, legs, and faces.This elongation was a tribute to traditional African sculptures which often incorporated this elongation. <mask> through his time with the Gullah people, became passionate about the beauty of African Women, which he referenced in many of his paintings. He painted black women in a way to encapsulate their beauty, he wanted to bring light to the beauty of black women. He went against the beauty standards of his, as white, Eurocentric standards were the standard. <mask> rebelled against this standard, as he painted black women in a surrealistic style, surrealism being very common is Europe, this showed deep skin tones are just as beautiful as white skin tones. He painted black woman as he believed the black woman represented the black race as a whole he once stated, "“The Black woman represents the Black race. She is the Black spirit.She conveys a feeling of eternity and a continuance of life.”"

Through <mask>'s life his style varied wildly, he shifted from surrealism to print making and many other mediums. This changed in style could be attributed to the many places he traveled to and the vastly differing experiences he had. As well as to his desire to always learn new techniques and styles from the places he visited. Cortor expressed in an interview through Bomb Magazine, that he often enjoyed changing his art style, and that he was proud of how his art style had evolved and shifted over the course of his very lengthy career. When an artists begins creating works in childhood and continues through their entire life it is highly likely the art style would change. Death
Eldzier <mask> died on November 26, 2015, at the age of 99 just months before his one-hundredth birthday. <mask> was one of the first African-American artists to make African-American women his dominant theme, explaining, "the Black woman represents the Black race, continuance of life."His treatment of women has been criticized, for instance in a 1985 article in Art, which described the figure in Southern Gate (1942–43) as, "Stripped of integrity and reduced to a mere object…" According to Adrienne Childs, <mask>’s Cuban Souvenir "presents an exoticized black woman whose red dress, red lips…evoke the stereotypical notion of the Latin female sexuality." (Childs 1998: 122). Mel Edwards mentions Cortor as an example of an African-American artist influenced by surrealism, "who often uses the female figure in a surreal interior and exterior environment." <mask> is considered to be the first African American artists to depict nude women as the central theme of his work. This was an unpopular choice for many artists at the time as a reaction to the dominant European and American cultural landscape at the time (Farrington 2004: 20). This was also unfavored because of the historical legacy of the sexual exploitation of black women during slavery. Cortor refutes these notions by showing the nude black female body as a source of strength.<mask> also believed that the black woman conveys a sense of eternity and continuance of life (Jennings 1988:, 47). An example of this is <mask>’s famous painting named Southern Gate, which is illustrated in Figure 2. The central figure to this painting is a young, naked black woman. The background of the painting is very dark; the gate is in ruins and the clouds are indicative of a storm. Immediately behind the woman, there are less clouds and more light, which illuminates her figure. The woman also has a flower in her hair and a bird on her shoulder, perhaps indicating the dawn of a new day. The figure in the painting stands stall, giving an overall sense of a triumphant figure still standing throughout the crumbling ruins and the resilience of black women in general (Dallow 2004:98).<mask>'s 1948 work The Room No. VI was produced after <mask>'s time at the WPA creating portraits of people in Bronzeville. Cortor wanted to depict the living conditions in these poor, Black areas of Chicago in a way that was not exploitative of their poverty. The figures in the work have long, exaggerated bodies reminiscent of those in Africans sculpture. While these bodies are very thin with visible ribs, this sign of poverty adds to the graceful lines of the work. Cortor conveys the small size of the room through flattening the image and placing objects almost on top of on another with conflicting lines of perspective. These clashing patterns evoke the African American quilting tradition which continues <mask>'s dedication to depicting the beauty of Black culture.The four bodies create circular eye movement around the work. The vertical lines of the figures, wall paper, and wood-stove are contrasted by diagonal floor boards and horizontal patterns. This composition confuses the viewer's sense of space which adds a surreal quality to the piece. This painting depicts poverty without demanding the viewer's pity and gives its subject dignity and grace. Starting in the 1950s, <mask> became further inspired by African sculptures. In these works, one can see that he works more with cylindrical, graceful and elongated limbs. This is evident through <mask>’s painting Dance Composition No.31, which was produced in 1978 as a part of a series. It is seen as a reflection of his time that he spent with the Gullah people. In this painting, he evokes basketry and dance, which were two activities considered essential to the Gullah people. The swirling lines and the subtle incorporation of vibrant colors implies a sense of visual movement of the dancers (Bearden 1993: 57). The women’s faces’ are depicted like sculptures, giving them a marble feel within the painting, referencing African art along with the decorative patterning. The sculptural women are also conveyed with a sense of peacefulness. This shows how important basket weaving and dancing are to the Gullah people and their culture.This work is a prime example of the importance of depicting Black culture to <mask>'s work. Black women are shown as the harbingers of these traditions, and their physical beauty is an extension of their cultural beauty. Another example of this subtle shift in <mask>’s work is a painting of his named Classical Study No. 34 which was created in 1968 and also a part of a different series. In this painting, the woman is resting her head on her hand in a profile representation. Cortor plays with her features and makes them rather elongated, which gives a sculptural feel to the subject. She is also wearing a red, yellow and green scarf which is symbolic of the Pan-African flag, which pays homage to her African roots.The figure also resembles ancient marble sculptures, which were used in the past to celebrate someone. This painting is representative of celebrating the beauty and strength of black women, while emphasizing her African roots. <mask> <mask> was well known for his prints. Two of these prints being L'Abbatoire No. III and L'Abbatoire No.I. Cortor mainly used the intaglio printing process, however during the 1950s made several woodblock prints with Japanese printmaker Jun’ichiro Sekino. Woodblock printing is a form of relief printing where the parts that are not to be printed are simply cut out.L'Abbatoire was made with acid to etch the designs and <mask> used formaldehyde to prevent mold from growing on the work. These two materials are very reflective of the tone of these prints. The French word L’Abbatoire translates to a slaughterhouse in English. He was inspired to make the L’Abbatoire series by his experiences in Haiti when several of his friends were killed by François “Papa Doc” Duvalier’s dictatorial regime. He based the imagery on a slaughterhouse that he had visited while he was there. The gore is symbolic of the brutality of humanity. Looking closely, you can see hooks chains within the paintings, as well as a furnace on the right indicating a slaughterhouse.The print on the left is reminiscent of rotting meat whereas the print on the right seems slightly less grotesque. I believe this is intentional as the print on the left was made about ten years later and is reflective of how the event had been festering in <mask>'s mind. On the right there appears to be human figures burning in the background. It is possible that these figures are symbolic of his friends. Both pictures include vague outlines of carcasses, and specifically within L'Abbatoire No. III, you can see what looks like ribs, a skull, and various other bones. Exhibitions and collections
Cortor exhibited in the 1938 interracial show "An Exhibition in Defense of Peace and Democracy", which was sponsored by the Chicago Artists' Group.In 1940 he was one of the young artists exhibited at "The Exhibition of the Art of the American Negro" in Chicago. He also contributed to the 1967 City College of New York exhibition "The Evolution of Afro-American Artists: 1800 - 1950". In 1976 his painting Interior was included in the Los Angeles County Museum of Art exhibition "Two Centuries of Black American Art", curated by David Driskell, which toured the U.S in 1977. The 1988 group exhibition "Three Masters", at New York's Kenkeleba Gallery, featured <mask>'s work alongside that of Hughie Lee-Smith and Archibald Motley. Michael Brenson, in The New York Times review of the show, expressed a preference for <mask>'s still-life paintings, rather than his paintings of people. The solo show "Eldzier Cortor: Master Printmaker" was exhibited at the Boston Psychoanalytic Society and Institute in 2002. In 2010 his works were included in an exhibition at the Library of Congress, and a selection of his works on paper exhibited at the Indiana University Art Museum.In 2013 <mask>'s prints were featured in an exhibition at the San Antonio Museum of Art

His works are held in the collections of Howard University, the Smithsonian American Art Museum and The Art Institute of Chicago, among others. Awards and Fellowships

 Recipient Bertha A. Florsheim award Art Institute Chicago, 1945; recipient William H. Bartels award, 1946, Carnegie Institute award, 1947; Julius Rosenwald fellow, Chicago, 1945–47; John Simon Guggenheim fellow, New York City, 1949-50. References

Further reading

Monographs
 Bearden, Romare, and Harry Henderson. A History of African-American Artists: From 1792 to the Present. New York: Pantheon Books, 1993. 978-0-394-57016-7  pp. 272–279.Bucknell University. Since the Harlem Renaissance 50 Years of Afro-American Art. Lewisburg, PA. The Center Gallery of Bucknell University, 1985. pp. 80–82, 119
 Fine, Elsa Honig. The Afro American Artist: A Search For Identity. New York: Holt, Rinehart and Winston, 1973.Gips, Terry, Adrienne L. Childs et al.Narratives of African American Art and Identity: The David C. Driskell Collection. San Francisco, CA: Pomegranate, 1998. Catalog of a traveling exhibition first held at the Art Gallery of the University of Maryland, College Park, Maryland, Oct. 22-Dec. 19, 1998 et al. Jennings, Corrine L. "<mask> Cortor: The Long Consistent Road." Three Masters: <mask> <mask>, Hughie Lee-Smith, Archibald John Motley, Jr.: May 22, 1988-July 17, 1988. New York, N.Y. (214 E. 2nd St., New York 10009): Kenkeleba Gallery, 1988. Exhibition catalog.Powell, Richard J. Black Art and Culture in the 20th Century. New York, NY: Thames & Hudson, 1997. Rogers, Denise. Becoming Black Women: <mask> <mask>'s Visualization of the Black Female Body. Ph. D. Thesis/dissertation, Visual Studies University of California, Irvine: 2009.Trachtenberg, Alan. Reading American Photographs: Images As History: Mathew Brady to Walker Evans. New York: Hill and Wang, 2008. Articles
 Backer, Matthew, <mask> <mask>, and Jennifer Heusel. Black Spirit: Works on Paper by <mask> <mask>. Bloomington, IN: IU Art Museum Publications, 2006. Published in conjunction with an exhibition held at the Indiana University Art Museum, Mar.7-May 7, 2006. Dallow, Jessica. "Reclaiming Histories: Betye and Alison Saar, Feminism, and the Representation of Black Womanhood." Feminist Studies. Vol. 30, No. 1.(Spring 2004): pp. 74–113. Farrington, Lisa E. "Reinventing Herself: The Black Female Nude." Woman's Art Journal. Vol. 24, No. 2: (Autumn, 2003 - Winter, 2004): pp.15–23. Images
 Miller, Wayne. Chicago's South Side, 1946-1948. Berkeley: University of California Press published in association with the Graduate School of Journalism, Center for Photography, University of California, Berkeley, 2000. External links
 <mask> <mask> papers at Smithsonian Archives of American Art
 <mask> <mask> at Smithsonian Institution National Portrait Gallery
 <mask> Coror at askART

1916 births
2015 deaths
20th-century American painters
American male painters
Painters from Virginia
Artists from Chicago
School of the Art Institute of Chicago alumni
Federal Art Project artists
20th-century American printmakers
Painters from Illinois
20th-century male artists
African-American printmakers
20th-century African-American painters
21st-century African-American people

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<mask>iang (, 3 June 1901 – 15 October 2001), also romanized as Zhang Xueliang, nicknamed the "Young Marshal" (少帥), known in his later life as Peter H. L<mask>, was the effective ruler of Northeast China and much of northern China after the assassination of his father, Zhang Zuolin (the "Old Marshal"), by the Japanese on 4 June 1928. He was an instigator of the 1936 Xi'an Incident, in which Chiang Kai-shek, the leader of China's ruling party, was arrested in order to force him to enter into a truce with the insurgent Communist Party of China and form a united front against Japan, which had occupied Manchuria. Chiang agreed, but when he had an opportunity, he seized <mask>, who then spent over 50 years under house arrest, first in mainland China and then in Taiwan. <mask> is regarded by the Communist Party of China as a patriotic hero for his role in the Xi'an Incident. He was also known for having an affair with Edda Mussolini. Biography

Early life
<mask>iang was born in Haicheng, Liaoning province on 3 June 1901, <mask> was educated by private tutors and, unlike his father, felt at ease in the company of westerners. He graduated from Fengtian Military Academy, was made a colonel in the Fengtian Army, and appointed the commander of his father's bodyguards in 1919.In 1921 he was sent to Japan to observe military maneuvers, where he developed a special interest in aircraft. Later, he developed an air corps for the Fengtian Army, which was widely used in the battles that took place within the Great Wall during the 1920s. In 1922, he was promoted to Major General and commanded an army-sized force. Two years later, he was also made commander of the air units. Upon the death of his father in 1928, he succeeded him as the leader of the Northeast Peace Preservation Forces (popularly "Northeast Army"), which controlled China's northeastern provinces of Heilongjiang, Fengtian, and Jilin (Kirin). In December of the same year he proclaimed his allegiance to the Kuomintang (KMT; Chinese Nationalist Party). Warlord to republican general

The Japanese believed that <mask>-liang, who was known as a womanizer and an opium addict, would be much more subject to Japanese influence than was his father.On this premise, an officer of the Japanese Kwantung Army therefore killed his father, Zhang Zuolin (the "Old Marshal"), in the Huanggutun incident, by exploding a bomb above his train while it crossed under a railroad bridge. Surprisingly, the younger <mask> proved to be more independent and skilled than anyone had expected and declared his support for Chiang Kai-shek, leading to the reunification of China in 1928. With the assistance of Australian journalist William Henry Donald, he overcame his opium addiction in 1933. He was given the nickname "Hero of History" () by PRC historians because of his desire to reunite China and rid it of Japanese invaders; and was willing to pay the price and become "vice" leader of China (not because it was good that he was supporting the Kuomintang). In order to rid his command of Japanese influence, he had two prominent pro-Tokyo officials executed in front of the assembled guests at a dinner party in January 1929. It was a hard decision for him to make. The two had powers over the heads of others.In May 1929, relations between the Kuomintang Nanjing and the excessively strengthened Feng Yuxiang worsened. In addition, the Japanese government, dissatisfied with the pro-Kuomintang policy of Zhang Zuolin, and now his son, threatened to "take the most decisive measures to ensure that the Kuomintang flag never flies over Manchuria". The" young Marshal " supported Nanjing, and Feng's troops were pushed back to the outlying provinces of Chahar and Suiyuan, and in July 1929, Japan officially recognized Kuomintang China. At the same time, Zhang Xueliang and Chiang Kai-shek held a personal meeting in Beiping, at which a decision was made on the armed seizure of the Chinese Eastern Railway or CER. By pushing Zhang Xueliang to take this step, Chiang Kai-shek sought to make the young marshal completely dependent on Nanjing and at the same time raise his prestige and get most of the profits from the operation of the CER at the disposal of Nanjing. Zhang Xueliang, in turn, believed that the capture of the CER would strengthen his position in the Northeast, allow him to personally manage the profits of the CER, and ensure his independence from Nanjing. As a result, on July 10, 1929, the Conflict on the CER began.However, the Red Army showed a higher combat capability, and the conflict ended with the signing of the Khabarovsk Protocol of December 22, 1929. In 1930, when warlords Feng Yuxiang and Yan Xishan attempted to overthrow Chiang Kai-shek's Kuomintang government, <mask> stepped in to support the Nanking (Nanjing)-based government against the Northern warlords in exchange for control of the key railroads in Hopeh (Hebei) and the customs revenues from the port city of Tianjin. A year later, in the September 18 Mukden Incident, Japanese troops attacked <mask>'s forces in Mukden (Shenyang) in order to provoke a full-on war with China, which Chiang did not want to face until his forces were stronger. In accordance with this strategy, Zhang's armies withdrew from the front lines without significant engagements, leading to the effective Japanese occupation of Zhang's former northeastern domain. There has been speculation that Chiang Kai-Shek wrote a letter to <mask> asking him to pull his forces back, but Zhang later stated that he himself issued the orders. Apparently, <mask> was aware of how weak his forces were compared to the Japanese and wished to preserve his position by retaining a sizeable army. Nonetheless, this would still be in line with Chiang's overall strategic standings.<mask> later traveled in Europe before returning to China to take command of the Encirclement Campaigns, first in Hopeh-Honan (Henan)-Anhui and later in the Northwest. Xi'an incident

On 6 April 1936, <mask> met with CPC delegate Zhou Enlai to plan the end of the Chinese Civil War. KMT leader Generalissimo Chiang Kai-shek at the time took a non-aggressive position against Japan and considered the communists to be a greater danger to the Republic of China than the Japanese, and his overall strategy was to annihilate the communists before focusing his efforts on the Japanese. He believed that "communism was a cancer while the Japanese represented a superficial wound." Growing nationalist anger against Japan made this position very unpopular, and led to <mask>'s action against Chiang, known as the Xi'an Incident. On 12 December 1936, <mask> and General Yang Hucheng kidnapped Chiang and imprisoned him until he agreed to form a united front with the communists against the Japanese invasion. After two weeks of negotiations, Chiang agreed to unite with the communists and drive the Japanese out of China.When Chiang was released on 26 December, <mask> chose to return to the capital city of Nanking with him; once they were away from <mask>'s loyal troops, Chiang had him placed under house arrest. From then on, he was under constant watch and lived near the Nationalist capital city, wherever it moved to. Later life from 1949

In 1949, <mask> was transferred to Taiwan, where he remained under loose house arrest for the next 40 years in a villa in Taipei's northern suburbs, where he received the occasional guests. Much of his time was spent studying Ming dynasty literature, the Manchu language, collecting Chinese fan paintings, calligraphy and other works of art by illustrious artists (a collection of more than 200 works, using his studio's name "Dingyuanzhai" (), was auctioned with tremendous success by Sotheby's on 10 April 1994). Zhang studied the New Testament Bible. In 1964, he formally married Edith Chao, daughter of a senior official, who left her family in her teens to become his companion and later followed him into exile. His first wife, Ms. Yu, said she was so moved by Ms. Chao's devotion that she released her husband from his vows.<mask> and his wife, Edith, became devout Christians who also regularly attended Sunday services at the Methodist chapel in Shilin, a Taipei suburb, with Chiang Kai-Shek's family. After Chiang's death in 1975, his freedom was officially restored. <mask> immigrated to Honolulu, Hawaii in 1995. There were numerous pleas for him to visit mainland China, but <mask> declined, citing his political closeness to the KMT. He died of pneumonia at the age of 100 at Straub Hospital in Honolulu, and was buried in Hawaii. Honours

  Order of Rank and Merit (1920)
  Order of National Glory
  Order of Blue Sky and White Sun
  Order of Wen-Hu (1919, 1921)
  Legion of Honour
  Order of the Rising Sun
  Order of the Sacred Treasure

Family
Parents
Zhang Zuolin (張作霖 <mask>so-lin) (1875-1928), father of <mask>, Warlord of Manchuria, assassinated by the Japanese
Zhao Chungui (趙春桂) (?-1912), mother of <mask>

Spouses
Yu Feng Tze (于鳳至 Yu Fengzhi) (c. 1899-1990), known in the U.S. as Feng Tze <mask>, first wife of <mask> (m. 1916; div. 1964), immigrated to the U.S. in 1940, died in Los Angeles, CA
Gu Ruiyu (谷瑞玉) (1904-1946), concubine of <mask> (m. 1924; div.Zhang Xuequan (張學銓 <mask>eh-chuan) (1925-1992 or 1996), died in Tianjin

In popular culture
 <mask> was portrayed by Andy Lau in a cameo appearance in the 1994 martial arts film Drunken Master II. <mask> was centrally featured in the 1981 Chinese film The Xi'an Incident (Xi'an Shibian), directed by Cheng Yin, with <mask> played by Jin Ange. A 2007 TV series on the Xi'an Incident was produced and aired in mainland China, with <mask>üeh-liang being portrayed by Hu Jun. <mask> is a main figure in the American novel Soul Slip Peak (2013). The Peter H. L. <mask> reading room at Columbia University's Butler Library is named after <mask>. The library hosts a collection of <mask>'s papers. Beijing microbrewery Great Leap Brewing named its Little General IPA after <mask>.A Chinese TV series titled  is based on <mask>'s life. See also

 Warlord era
 History of the Republic of China
 Military of the Republic of China
 Politics of the Republic of China
 Sino-German cooperation (1911–1941)

Notes

References

Further reading
 Matray, James I., ed. East Asia and the United States: an encyclopedia of relations since 1784. (2 vol, Greenwood, 2002) 2:700. Mitter, Rana. "The Last Warlord" History Today (Feb 2004), Vol. 54 Issue 2, p28-33 online
 Itoh, Mayumi.The Making of China’s War with Japan: Zhou Enlai and Zhang Xueliang (Springer, 2016). Shai, Aron. Zhang Xueliang: The General Who Never Fought (Springer, 2012)
 Yilin, Jin. "Yan Xishan’s Activities Opposing Chiang Kai-shek and Zhang Xueliang before and after the Nanjing-Guangdong Conflict." Modern Chinese History Studies 5 (2005): 2. Obituaries

External links

1901 births
2001 deaths
Politicians from Anshan
Chinese Christians
Chinese centenarians
Men centenarians
Converts to Christianity from Buddhism
National Revolutionary Army generals from Liaoning
Republic of China warlords from Liaoning
Deaths from pneumonia in Hawaii
Children of national leaders
Taiwanese people from Liaoning
Chinese Civil War refugees
People of the Northern Expedition
People of the Central Plains War

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Swami Pāndurangāshram( Devanagari: पाण्डुरङगाश्रम्, ) was the eighth guru of the Chitrapur Saraswat Brahmin community(Head of the community) for 52 years, from 1863 to 1915 (the longest on record as of 2012). He had succeeded his teacher Swami Krishnāshram after the latter attained Mahā-Samādhi(died) in 1857. Pāndurangāshram was a Sanskrit scholar, a Yogi and was a Jyothishi(astrologer) as well. He believed in the Dharma(the correct way to live one's life) and was trained in the Sanskrit Scriptures under Swami Raghunāth Shāstri and 8 other special scholars from Kashmir. Under his administration, several infrastructural changes were brought about in Chitrapur Village in Shirali and it was made as a "model village" with aspects of town-planning. Moreover all the samādhis(Shrines) of the previous Mathādhipatis(or Gurus) were reconstructed. He brought about many social changes in the community.He was a firm believer in Dharma and reprimanded those who did not follow it. He imposed a ban on foreign visits and excommunicated anyone who went abroad. Pāndurangāshram died in 1915 and was succeeded by his shishya(disciple) Ānandāshram. His samādhi(Shrine) is located within the premises of the Chitrapur Math in Shirali. Taking Charge
Pāndurangāshram was born to Nāgar Shāntapayya and his wife on the 6th day of the month of Jyēshta in 1847. He was named Nāgar Kālappa. As a child he enlisted among the students of the Chitrapur Math.He was a bright, intelligent and handsome young boy. He became a favourite of the incumbent head of the community, Swami Krishnāshram. He was ordained as the shishya(disciple) of the incumbent Mathādhipati(Head of the community) Swami Krishnāshram at the age of 10 in 1857. For 5 years he received guidance under the tutelage of his guru. He was formally crowned the Mathādhipati after Krishnāshram attained died on the 8th day of the month of Mārghshīrsha in 1863 (See Months of the Hindu Calendar). He mooted the idea of organizing the Rathōtsav (See Rathōtsav) and was involved with the execution of the first Rathōtsav. "...the young Shishya, <mask> Swami used to play games in which items such as a Palki and a Chariot featured.The Chariot game blossomed into a Car Festival in the four years following the Shishya Sweekar. Two separate appeals helped this development. First, during the tours of North and South Kanara which the Guru Swami undertook with His young Shishya, the local Grihasthas at various places suggested that a Car Festival be held at Shri Chitrapur Math as was done at several other religious centres. Second, about three years after the ordination, <mask> Swami was very keen on attending the Car Festival in nearby Bhatkal but was dissuaded by His Guru as it was not befitting Their Order. However, the Guru was so impressed by the Shishya’s fervent desire to see the Car Festival that He promised to hold such a function at Chitrapur. Accordingly, arrangements were made for constructing a Rath (Car). Carpenters and artisans were invited from Goa to execute the work and the Car was built in due course.H.H. Shrimat Krishnashram Swami inaugurated the Car Festival at Shri Chitrapur Math, Shirali, on 14 April 1862 (Saka 1784, Dundubhi Samvatsara, Chaitra Sh 15). The festival was established according to Agamokta Vidhi followed by the ancient temples in South India." Infrastructure development
Pāndurangāshram collected vanitga(Donations) from devotees and used it for developmental activities of the matha and the community in general. After becoming the Head of the community, he made a four-step plan of development. Reconstruction/Renovation of Samādhis
 Planned construction of Chitrāpur Village
 Development of the Chitrapur Math
 Renovation of Temples and mathas(Monasteries)

 Reconstruction/renovation of Samādhis
Renovation of the samādhis(Shrines) of the previous Swamijis of the Guru Parampara was an important part of Pāndurangāshram's agenda of development. All the samādhis had so far been built with thatched roofs.Under the renovation drive, the thatched roofs were replaced by proper tiled roofs. The samadhi of each guru was reconstructed such that the guru was made seated in the Lotus position(Padmāsana or Tāmarashāsan). Chitrapur village development
Swamiji had wanted Chitrapur village to be a model village. Its infrastructure was improved. A road was constructed from the main road up to the entrance of the Chitrapur Math which had street lights on either sides. Houses were built in files on the side of the roads. Gardens were made on either side of the central road.The roads were swept clean every day. Schools were constructed for the children.A Post Office was built with all facilities including staying quarters for the Post Master.Separate market was constructed with stalls for selling commodities. This allowed people to go only to one place to do their shopping. Chitrapur Math development
The stable financial state allowed several changes to be brought about in and around the Chitrapur Math. A tank (Shiv-Ganga Sarōvar) was dug near the math premises. A bhojan shālā(Kitchen and eating place) was constructed. New living quarters were built at the premises where devotees who visited could stay for free.At the Govardhan Hill nearby, a building by name "Panchavati" was constructed. Renovation of temples and Mathas
The mathas(Monasteries) at Mallāpur, Gokarn and Mangalore were in a bad state. Under Pāndurangāshram's supervision, mathas were renovated. The temples that were in a dilapidated condition, were renovated. Temple renovation was done by the people in the respective villages(in a decentralized manner) where the temple existed. Trusts were established where people contributed to and this money was used by the trust to renovate that particular temple. Social reforms and controversy

 Dharma: The way of life
Pāndurangāshram wanted all his devotees to strictly adhere to curtailing one's senses and not falling to temptations.He would reprimand those who would disobey to follow the Dharma. Ban on foreign visits
The most important reform of his that caused a lot of tension within the community was Ban on foreign visits. The community members had migrated to greener pastures in Bombay and Madras during British rule that helped them gain important posts. This meant that people had to go abroad on duties. Pāndurangāshram excommunicated anyone who travelled abroad. Pāndurangāshram believed that foreign visits would expose a man to temptations of other cultures which would blatantly oppose Dharma. A person's life would be filled with gross materialism and a new culture of forgetting ones roots and even neglecting aged parents, would creep into society.A person would readily forget his spiritualism for the sake of financial benefits. Pāndurangāshram readily excommunicated anyone who went abroad. If anyone associated with a person excommunicated, then that person too would be excommunicated. This much criticised. Miracles

 The sick boy from Mangalore

There once lived a poor devotee in Mangalore whose son was dying from an illness that seemed to have no cure. Abject poverty prevented the boy from gaining access to top quality medical care. Usually when Pāndurangāshram visited a place, devotees would light up the streets with diyas and flowers.But this family could not afford this. When Pāndurangāshram visited their household, he gave them sandalwood paste (Gāndh) which was smeared on the head of the boy. He also gave the dying child teerth(holy or blessed water) which he drank. It is said that the boy recovered immediately. Legal cases
Swami Pāndurangāshram is said to have acted as the agency of Lord Bhavānishankara in helping devotees entangled in unfair legal cases to be freed from conviction by his sincere prayers. The most notable was the forgery case of Kallē Manjunāthaiya. Forgery case of Kallē Manjunāthaya and Rām Rao

In the town on Bantwāl, there lived a document writer by the name of Kallē Manjunāthaiya who worked under the then Sub-Registrar Rām Rao.One day a Brahmin came to him to create a document regarding property. Manjunāthaiya created the document and got it registered by Rām Rao. But without the knowledge of Manjunāthaiya a forged document was placed at his table which was then registered. A case of forgery was later discovered. The two of them were called to the Sessions Court at Mangalore facing trail for forgery of important property documents. They were helpless as all the evidence pointed against them. Rām Rao pleaded to Pāndurangāshram, who happened to be in Mangalore at that time, to pray for justice.Pāndurangāshram went to the samādhi(Shrine) of Swami Vāmanāshram at the Mangalore matha(monastery) and prayed for justice to Lord Bhavānishankara. This case had created quite a stir in Karnataka and soon the trial was nearing an end with the sessions court judge having the opinion that the accused were guilty. It was days before judgement that the Judge was suddenly transferred. His successor heard the entire case and then pronounced Kallē Manjunathaiya and Rām Rao innocent. A description of the other court cases can be obtained. here(July 1954 edition of Sunbeam under title "H.H.Shrimat Pandurangashram Swamiji")

 Shishya Sweekar
As time passed by, the devotees got anxious about the continuation of the Guru Parampara and asked Pāndurangāshram to accept a shishya (disciple) who would succeed him as the Head of the community, but he did not. Pāndurangāshram was greatly perturbed by the disobedience of community members under his reign: The people who firmly abided by the Dharma and maintained the tradition of the ancestors, were few in number.The large number of excommunications that Pāndurangāshram carried out also played its part in his silence. The devotees had pleaded him to accept a disciple Eight times and each time he had remained silent. He would always pray to Lord Bhavānishankar(The community deity) to give him strength to hold firm in his decision. But the Lord had ordained otherwise. In the month of Vaiśākha(around time of June) in 1915, Swamiji made a decision to accept a shishya. The son of a priest named Haridās Rāmchandra Bhat was the one anointed. His name was Shantamoorthy.He was ordained as Ānandāshram' during the Shishya Sweekār ceremony(A ceremony where the guru accepts his disciple). Death
Eight days after the Shishya Sweekār of Ānandāshram, Swami Pāndurangāshram's health deteriorated and he died, on the second day of the month of Jyeshtha). He was 68. His of 52 years was the longest ever on record. His samādhi(Shrine) is located inside the Chitrapur Math premises and to the left to the samādhi of Swami Shankarāshram I.

 References

Hattiangdi, Gopal S. Pandurang, Pandurang. (1965,'' Bombay). via http://www.chitrapurebooks.com

Notes

1847 births
Scholars from Mangalore
Mangaloreans
1915 deaths
19th-century Indian scholars
20th-century Indian scholars

masks: Pandurangashram Pandurangashram


texts:
<mask> (May 16, 1909 – January 1, 1960) was an American actress of stage and film. Sullavan began her career onstage in 1929. In 1933, she caught the attention of film director John M. Stahl and had her debut on the screen that same year in Only Yesterday. Sullavan preferred working on the stage and made only 16 films, four of which were opposite James Stewart in a popular partnership that included The Mortal Storm and The Shop Around the Corner. She was nominated for an Academy Award for Best Actress for her performance in Three Comrades (1938). She retired from the screen in the early 1940s, but returned in 1950 to make her last film, No Sad Songs for Me, in which she played a woman who was dying of cancer. For the rest of her career, she appeared only on the stage.Sullavan experienced deafness and depression during the 1950s. She died of an overdose of barbiturates, which was ruled accidental, on January 1, 1960, at the age of 50. Early life
Sullavan was born in Norfolk, Virginia, the daughter of a wealthy stockbroker, <mask>, and his wife, Garland Councill <mask>. She had a younger brother, Cornelius, and a half-sister, Louise Gregory. The first years of her childhood were spent isolated from other children. She suffered from a painful muscular weakness in the legs that prevented her from walking, so that she was unable to socialize with other children until the age of six. After her recovery she emerged as an adventurous and tomboyish child who preferred playing with the children from the poorer neighborhood, much to the disapproval of her class-conscious parents.She attended boarding school at Chatham Episcopal Institute (now Chatham Hall), where she was president of the student body and delivered the salutatory oration in 1927. She moved to Boston and lived with her half-sister, Weedie, while she studied dance at the Boston Denishawn studio and (against her parents' wishes) drama at the Copley Theatre. When her parents cut her allowance to a minimum, Sullavan defiantly paid her way by working as a clerk in the Harvard Cooperative Bookstore (The Coop), located in Harvard Square, Cambridge. Career

Early years
Sullavan succeeded in getting a chorus part in the Harvard Dramatic Society 1929 spring production Close Up, a musical written by Harvard senior Bernard Hanighen, who was later a composer for Broadway and Hollywood. The President of the Harvard Dramatic Society, Charles Leatherbee, along with the President of Princeton's Theatre Intime, Bretaigne Windust, who together had established the University Players on Cape Cod the summer before, persuaded Sullavan to join them for their second summer season. Another member of the University Players was Henry Fonda, who had the comic lead in Close Up. In the summer of 1929 Sullavan appeared opposite Fonda in The Devil in the Cheese, her debut on the professional stage.She returned for most of the University Players' 1930 season. In 1931 she squeezed in one production with the University Players between the closing of the Broadway production of A Modern Virgin in July and its tour in September. She rejoined the University Players for most of their 18-week 1930–31 winter season in Baltimore. Sullavan's parents did not approve of her choice of career. She played the lead in Strictly Dishonorable (1930) by Preston Sturges, which her parents attended. Confronted with her evident talent, their objections ceased. "To my deep relief," Sullavan later recalled, "I thought I'd have to put up with their yappings on the subject forever."A Shubert scout saw her in that play as well and eventually she met Lee Shubert himself. At the time, Sullavan was suffering from a bad case of laryngitis and her voice was huskier than usual. Shubert loved it. In subsequent years Sullavan would joke that she cultivated that "laryngitis" into a permanent hoarseness by standing in every available draft. Sullavan made her debut on Broadway in A Modern Virgin (a comedy by Elmer Harris) on May 20, 1931. At one point in 1932, she starred in four Broadway flops in a row (If Love Were All, Happy Landing, Chrysalis (with Humphrey Bogart), and Bad Manners), but the critics praised Sullavan for her performances in all of them. In March 1933, Sullavan replaced another actor in Dinner at Eight in New York.Movie director John M. Stahl happened to be watching the play and was intrigued by Sullavan. He decided she would be perfect for a picture he was planning, Only Yesterday. At that time Sullavan had already turned down offers for five-year contracts from Paramount and Columbia. Sullavan was offered a three-year, two-pictures-per-year contract at $1,200 per week. She accepted it and had a clause put in her contract that allowed her to return to the stage on occasion. Later in her career, Sullavan signed only short-term contracts because she did not want to be "owned" by any studio. Hollywood
Sullavan arrived in Hollywood on May 16, 1933, her 24th birthday.Her film debut came that same year in Only Yesterday. She chose her scripts carefully. She was dissatisfied with her performance in Only Yesterday. When she saw herself in the early rushes, she was so appalled that she tried to buy out her contract for $2,500, but Universal refused. In his November 10, 1933, review in The New York Herald Tribune, Richard Watts, Jr. wrote that Sullavan "plays the tragic and lovelorn heroine of this shrewdly sentimental orgy with such forthright sympathy, wise reticence and honest feeling that she establishes herself with some definiteness as one of the cinema people to be watched". She followed that role with one in Little Man, What Now? (1934), about a couple struggling to survive in impoverished post–World War I Germany.Originally, Universal was reluctant to make a movie about unemployment, starvation and homelessness, but Little Man was an important project to Sullavan. After Only Yesterday she wanted to try "the real thing". She later said that it was one of the few things she did in Hollywood that gave her a great measure of satisfaction. The Good Fairy (1935) was a comedy that Sullavan chose to illustrate her versatility. During the production, she married its director, William Wyler. King Vidor's So Red the Rose (1935) dealt with people in the South in the aftermath of the Civil War. It preceded by one year the publication of <mask>'s bestselling novel Gone With the Wind, and the novel's film adaptation by four years; the latter became a blockbuster.Sullavan played a childish Southern belle who matures into a responsible woman. The film also dealt with the situation of characters who were freed black slaves. In Next Time We Love (1936), Sullavan plays opposite the then-unknown James Stewart. She had been campaigning for Stewart to be her leading man, and the studio complied for fear that she would stage a threatened strike. The film dealt with a married couple who had grown apart over the years. The plot was unconvincing and simple, but the gentle interplay between Sullavan and Stewart saves the movie from being a soapy and sappy experience. Next Time We Love was the first of four films made by Sullavan and Stewart.In the comedy The Moon's Our Home (1936), Sullavan played opposite her ex-husband Henry Fonda. The original script was rather pallid, and Dorothy Parker and Alan Campbell were brought in to punch up the dialogue, reportedly at Sullavan's insistence. Sullavan and Fonda play a newly-married couple, and the movie is a cavalcade of insults and quips. Her seventh film, Three Comrades (1938), is a drama set in post–World War I Germany. Three returning German soldiers meet Sullavan, who joins them and eventually marries one of them. She gained an Oscar nomination for her role and was named the year's best actress by the New York Film Critics Circle. Sullavan reunited with Stewart in The Shopworn Angel (1938).Stewart played a sweet, naive Texan soldier on his way to Europe (World War I) who marries Sullavan on the way. Her ninth film was The Shining Hour (1938), playing the suicidal sister-in-law of Joan Crawford's character. In The Shop Around the Corner (1940), Sullavan and Stewart worked together again, playing colleagues who do not get along at work, but have both responded to a lonely-hearts ad and are (without knowing it) exchanging letters with each other. The Mortal Storm (1940) was the last movie Sullavan and Stewart did together. Sullavan played a young German girl engaged in 1933 to a confirmed Nazi (Robert Young). When she realizes the true nature of his political views, she breaks the engagement and turns her attention to anti-Nazi Stewart. Later, trying to flee the Nazi regime, Sullavan and Stewart attempt to ski across the border to safety in Austria.Sullavan is gunned down by the Nazis (under orders from her ex-fiancé). Stewart, at her request, picks up the dying Sullavan and takes her by skis into Austria, so she can die in what was still a free country. Back Street (1941) was lauded as one of the best performances of Sullavan's Hollywood career. She wanted Charles Boyer to play opposite her so much that she agreed to surrender top billing to him. Boyer plays a selfish and married banker and Sullavan his long-suffering mistress. Although he loves Sullavan, he is unwilling to leave his wife and family in favour of her. So Ends Our Night (1941) was another wartime drama.Sullavan (on loan for a one-picture deal from Universal) plays a Jewish girl perpetually on the move with falsified passport and identification papers and always fearing that the officials will discover her. On her way across Europe, she meets up with a young Jewish man  (Glenn Ford) and the two fall in love. A 1940 court decision obligated Sullavan to fulfill her original 1933 agreement with Universal, requiring her to make two more films for them. Back Street (1941) came first. The light comedy, Appointment for Love (1941), was Sullavan's last picture with that company. In the film, Sullavan appeared with Boyer again. Boyer's character marries Sullavan, who tells him that his past affairs mean nothing to her.She insists that each must have an apartment in the same building and that they meet only once a day, at seven o'clock in the morning. Cry 'Havoc' (1943) is a World War II drama and a rare all-female film. Sullavan played the strong mother figure who keeps a crew of nurses in line in a dugout in Bataan, while they are awaiting the advance of Japanese soldiers who are about to take over. It was the last film Sullavan made with Metro-Goldwyn-Mayer. After its completion, she was free of all film commitments. She had often referred to MGM and Universal as "jails". When her husband, Leland Hayward, tried to read her the good reviews of Cry 'Havoc''', she responded with usual bluntness: "You read them, use them for toilet paper.I had enough hell with that damned picture while making it – I don't want to read about it now!" Films with James Stewart
Sullavan's co-starring roles with James Stewart are among the highlights of their early careers. In 1935, Sullavan had decided on doing Next Time We Love. She had strong reservations about the story, but had to "work-off the damned contract". The script contained a role she thought might be ideal for Stewart, who was best friends with Sullavan's first husband, actor Henry Fonda. Years earlier, during a casual conversation with some fellow actors on Broadway, Sullavan predicted Stewart would become a major Hollywood star. By 1936, Stewart was a contract player at MGM but getting only small parts in B-movies.At that time Sullavan worked for Universal and when she brought up Stewart's name, they were puzzled. The Universal casting people had never heard of him.

masks:
Margaret Brooke Sullavan
Cornelius Sullavan
Sullavan
Margaret Mitchell


texts:
 At Sullavan's suggestion Universal agreed to test him for her leading man and eventually he was borrowed from a willing MGM to star with Sullavan in Next Time We Love. Stewart had been nervous and unsure of himself during the early stages of production. At that time he had only had two minor MGM parts which had not given him much camera experience. The director, Edward H. Griffith, began bullying Stewart. "Maggie, he's wet behind the ears," Griffith told Sullavan."He's going to make a mess of things." She believed in Stewart and spent evenings coaching him and helping him scale down his awkward mannerisms and hesitant speech that were soon to be famous around the world. "It was <mask>n who made James Stewart a star," director Griffith later said. "And she did, too," Bill Grady from MGM agreed. "That boy came back from Universal so changed I hardly recognized him." Gossip in Hollywood at that time (1935–36) was that William Wyler, Sullavan's then-husband, was suspicious about his wife's and Stewart's private rehearsing together. When Sullavan divorced Wyler in 1936 and married Leland Hayward that same year, they moved to a colonial house just a block down from Stewart.Stewart's frequent visits to the Sullavan/Hayward home soon restoked the rumors of his romantic feelings for Sullavan. Sullavan and Stewart's second movie together was The Shopworn Angel (1938). "Why, they're red-hot when they get in front of a camera," Louis B. Mayer said about their onscreen chemistry. "I don't know what the hell it is, but it sure jumps off the screen." Walter Pidgeon, who was part of the triangle in The Shopworn Angel later recalled: "I really felt like the odd-man-out in that one. It was really all Jimmy and Maggie ... It was so obvious he was in love with her.He came absolutely alive in his scenes with her, playing with a conviction and a sincerity I never knew him to summon away from her." Eventually the duo made four movies together between 1936 and 1940 (Next Time We Love, The Shopworn Angel, The Shop Around the Corner, and The Mortal Storm). Later years

Sullavan took a break from films from 1943 to 1950. Throughout her career, Sullavan seemed to prefer the stage to the movies. She felt that only on the stage could she improve her skills as an actor. "When I really learn to act, I may take what I have learned back to Hollywood and display it on the screen", she said in an interview in October 1936 (when she was doing Stage Door on Broadway between movies). "But as long as the flesh-and-blood theatre will have me, it is to the flesh-and-blood theatre I'll belong.I really am stage-struck. And if that be treason, Hollywood will have to make the most of it". Another reason for her early retirement from the screen (1943) was that she wanted to spend more time with her children, Brooke, Bridget and Bill (then 6, 4 and 2 years old). She felt that she had been neglecting them and felt guilty about it. Sullavan still did stage work on occasion. From 1943 to 1944, she played the sexually inexperienced but curious Sally Middleton in The Voice of the Turtle (by John Van Druten) on Broadway and later in London (1947). After her short return to the screen in 1950 with No Sad Songs for Me, she did not return to the stage until 1952.Her choice then was as the suicidal Hester Collyer, who meets fellow sufferer Mr. Miller (played by Herbert Berghof) in Terence Rattigan's The Deep Blue Sea. In 1953, she agreed to appear in Sabrina Fair by Samuel Taylor. She returned to the screen in 1950 to do one last picture, No Sad Songs for Me. She played a suburban housewife and mother who learns that she will die of cancer within a year and who then determines to find a "second" wife for her soon-to-be-widower husband (Wendell Corey). Natalie Wood, then 11, plays their daughter. After No Sad Songs for Me and its favorable reviews, Sullavan had a number of offers for other films, but she decided to concentrate on the stage for the rest of her career. In 1955–1956, Sullavan appeared in Janus, a comedy by playwright Carolyn Green.Sullavan played the part of Jessica who writes under the pen name Janus, and Robert Preston played her husband. The play ran for 251 performances from November 1955 to June 1956. In the late 1950s, Sullavan's hearing and depression were getting worse. However, in 1959, she agreed to do Sweet Love Remembered by playwright Ruth Goetz. It was to be Sullavan's first Broadway appearance in four years. Rehearsals began on December 1, 1959. She had mixed emotions about a return to acting, and her depression soon became clear to everyone: "I loathe acting", she said on the day she started rehearsals."I loathe what it does to my life. It cancels you out. You cannot live while you are working. You are a person surrounded by an unbreachable wall". On December 18, 1955, Sullavan appeared as the mystery guest on the TV panel show What's My Line?Personal life
Sullavan had a reputation for being both temperamental and straightforward. On one occasion, Henry Fonda had decided to take-up a collection for a 4th of July fireworks display. After Sullavan refused to make a contribution, Fonda complained loudly to a fellow actor.Sullavan rose from her seat and doused Fonda from head to foot with a pitcher of ice water. Fonda made a stately exit, and Sullavan, composed and unconcerned, returned to her table and ate heartily. Another of her blowups almost killed Sam Wood, who was a keen anti-Communist. He died from a heart attack shortly after a raging argument with Sullavan, who had refused to allow the firing of a writer on a proposed film (No Sad Songs for Me) on account of his left-wing views. Louis B. Mayer always seemed wary and nervous in her presence. "She was the only player who outbullied Mayer", Eddie Mannix of MGM later said of Sullavan. "She gave him the willies".Marriages and family

Sullavan was married four times. At age 22, she married actor Henry Fonda on December 25, 1931, while both were performing with the University Players in its 18-week winter season in Baltimore, at the Congress Hotel Ballroom on West Franklin Street near North Howard St. Sullavan and Fonda separated after two months and divorced in 1933. After separating from Fonda, Sullavan began a relationship with Broadway producer Jed Harris. She later began a relationship with William Wyler, the director of her next movie The Good Fairy (1935). They married in November, 1934 and divorced in March 1936. Sullavan's third marriage was to agent and producer Leland Hayward, Sullavan's agent since 1931. At the time of the marriage on November 15, 1936, Sullavan was pregnant with the couple's first child.Their daughter, Brooke, later became an actress and a writer. The couple had two more children, Bridget, and William Hayward III ("Bill"), who became a film producer and attorney. In 1947, Sullavan filed for divorce after discovering that Hayward was having an affair with socialite Slim Keith. Their divorce became final on April 20, 1948. In 1950, Sullavan married for a fourth and final time, to English investment banker Kenneth Wagg. They remained married until her death in 1960. Mental breakdown
By 1955, when Sullavan's two younger children told their mother that they preferred to stay with their father permanently, she suffered a nervous breakdown.Sullavan's eldest daughter, Brooke, later wrote about the breakdown in her 1977 autobiography Haywire; Sullavan had humiliated herself by begging her son to stay with her. He remained adamant, and his mother had started to cry. "This time she couldn't stop. Even from my room the sound was so painful I went into my bathroom and put my hands on my ears". In another scene from the book, a friend of the family (Millicent Osborne) had been alarmed by the sound of whimpering from the bedroom: "She walked in and found mother under the bed, huddled in a fetal position. Kenneth was trying to get her out. The more authoritative his tone of voice, the farther under she crawled.Millicent Osborne took him aside and urged him to speak gently, to let her stay there until she came out of her own accord". Eventually Sullavan agreed to spend some time (two and a half months) in a private mental institution. Her two younger children, Bridget and Bill, also spent time in various institutions. Bridget died of a drug overdose in October 1960, while Bill died of a self-inflicted gunshot wound in March, 2008. Hearing loss
Sullavan suffered from the congenital hearing defect otosclerosis that worsened as she aged, making her more and more hearing-impaired. Her voice had developed a throatiness because she could hear low tones better than high ones. From early 1957, Sullavan's hearing declined so much that she was becoming depressed and sleepless and often wandered about all night.She often stayed in bed for days, her only words: "Just let me be, please". Sullavan had kept her hearing problem largely hidden. On January 8, 1960 (one week after Sullavan's death), The New York Post reporter Nancy Seely wrote: "The thunderous applause of a delighted audience—was it only a dim murmur over the years to <mask>n? Did the poised and confident mien of the beautiful actress mask a sick fear, night after night, that she'd miss an important cue?" Death
On January 1, 1960, at about 5:30 p.m., Sullavan was found in bed, barely alive and unconscious, in a hotel room in New Haven, Connecticut. Her copy of the script to Sweet Love Remembered, in which she was then starring during its tryout in New Haven, was found open beside her. Sullavan was rushed to Grace New Haven Hospital, but shortly after 6:00 p.m. she was pronounced dead on arrival.She was 50 years old. No note was found to indicate suicide, and no conclusion was reached as to whether her death was the result of a deliberate or an accidental overdose of barbiturates. The county coroner officially ruled Sullavan's death an accidental overdose. After a private memorial service was held in Greenwich, Connecticut, Sullavan was interred at Saint Mary's Whitechapel Episcopal Churchyard in Lancaster, Virginia. For her contribution to the motion picture industry, <mask>n has a star on the Hollywood Walk of Fame located at 1751 Vine Street. She was inducted, posthumously, into the American Theater Hall of Fame in 1981. Sullavan was the favorite actress of silent-film beauty Louise Brooks, who said Sullavan was "the person I would be if I could be anyone" and thought Sullavan's life could only be understood by her love of LeLand Hayward, even after their divorce.Brooks wrote this: "After he left her to marry Nancy (Slim) Hawks in 1947, this terrifyingly self-willed woman shredded her career through the following twelve years with her struggle to repossess him. When Nancy divorced him there was a flaming period of hope in 1959. Then came the news of LeLand's decision to marry Pamela Churchill - and she sank in to despair and death." In popular culture
Sullavan's eldest daughter, actress Brooke Hayward, wrote Haywire, a best-selling memoir about her family, that was adapted into the miniseries Haywire'' starring Lee Remick as <mask>n and Jason Robards as Leland Hayward. Partial filmography

Radio appearances

See also

1930s in film

References

Bibliography

External links

 Literature on <mask>n

1909 births
1960 deaths
20th-century American actresses
Accidental deaths in Connecticut
American film actresses
American stage actresses
Actresses from Virginia
Burials in Virginia
Donaldson Award winners
Drug-related deaths in Connecticut
Barbiturates-related deaths
Metro-Goldwyn-Mayer contract players
Actors from Norfolk, Virginia
People from Norfolk, Virginia
Fonda family
American

masks:
Margaret Sullava
Margaret Sullava
Margaret Sullava
Margaret Sullava
Margaret Sullava


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<mask> (born 21 September 1953) is a German cardinal of the Catholic Church. He serves as the Archbishop of Munich and Freising. Pope Benedict XVI elevated <mask> to the cardinalate in a consistory in 2010. Biography
Born in Geseke, North Rhine-Westphalia,  <mask> was ordained to the priesthood, for the Archdiocese of Paderborn, by Archbishop Johannes Joachim Degenhardt on 2 June 1979. He obtained a doctorate in theology from the University of Bochum in 1989. On 23 July 1996, he was appointed Auxiliary Bishop of Paderborn and Titular Bishop of Petina by Pope John Paul II. He received his episcopal consecration on 21 September, his forty-third birthday, from Archbishop Degenhardt, with Bishops Hans Drewes and Paul Consbruch serving as co-consecrators.On 20 December 2001 he was named Bishop of Trier, the oldest diocese in Germany. On 30 November 2007 Pope Benedict XVI appointed <mask> metropolitan archbishop of Munich and Freising, a position that Benedict held from 1977 to 1981. On 2 February 2008, <mask> was installed as Archbishop of Munich and Freising in the Munich Frauenkirche. He became first Cardinal-Priest of San Corbiniano on 20 November 2010. <mask>'s title is that of Saint Corbinian,  who was the first bishop of Freising and of whom <mask> is the successor. <mask> currently serves as head of the committee for social issues at the German Bishops' Conference. In addition to his duties as archbishop of Munich, on 11 December 2010 <mask> was named by Pope Benedict as a member of the Congregation for Catholic Education for a five-year renewable term.On 29 December 2010 he was appointed a member of the Pontifical Council for Justice and Peace. On 7 March 2012, he was appointed a member of the Congregation for the Oriental Churches. On 22 March 2012, the Commission of the Bishops' Conferences of the European Community elected him its president. He was one of the cardinal electors who participated in the 2013 papal conclave that elected Pope Francis. On 13 April 2013 he was appointed to a Council of Cardinal Advisers, a group established by Pope Francis, exactly a month after his election, to advise him and to study a plan for revising the Apostolic Constitution on the Roman Curia, Pastor Bonus. On the question whether the Church should allow people who have divorced and attempted remarriage to partake in Holy Communion, it came to disagreements with Gerhard Ludwig Müller, the head of the Congregation of the Faith at the Vatican, in November 2013. <mask> called for a wide debate on the treatment of the Catholic Church with those who have attempted remarriage.When the Vatican suspended Franz-Peter Tebartz-van Elst in 2013 over his alleged lavish spending, <mask> was also criticized as he spent around $11 million renovating the archbishop's residence and another $13 million for a guesthouse in Rome. On 19 February 2014 he was confirmed as a member of the Congregation for the Oriental Churches until the end of his current five-year term. On 12 March 2014 <mask> was also elected chairman of the German Bishops' Conference as successor of Robert Zollitsch. He was elected in Münster by the German bishops and auxiliary bishops only in the fifth round of voting in which a simple majority is sufficient. He served in this capacity until his replacement Georg Bätzing was elected on 3 March 2020. On 15 October 2020, Pope Francis renewed <mask>'s term on the Council of Cardinal Advisers. In May 2021, <mask> offered his resignation as archbishop of Munich to Pope Francis, citing his responsibility for the response to the sexual abuse crisis.On 10 June 2021, the pope declined his resignation. He accepted <mask>'s description of clerical abuse as a "catastrophe" that requires every bishop to engage with it personally, to "put their own flesh on the line". He wrote: "We will not be saved by investigations or the power of institutions. The prestige of our Church which tends to conceal her sins will not save us; neither the power of money nor the opinion of the media will save us." Instead he proposed all "confess our nakedness" and admit to sin and ask for "the grace of shame". He compared <mask>'s statement to Peter's confession to Christ: "Turn away from me for I am a sinful man" and countered with Christ's exhortation to Peter: "Feed my sheep." President of the Bishops' Conference of the European Community
He was elected as President of the Commission of the Bishops' Conferences of the European Community on 22 March 2012.After Britain voted to leave the European Union in June 2016, <mask> issued a statement saying: "This decision of the British voters should of course be respected, even if we, as COMECE, find it extremely regrettable." He praised the EU's "project of community and solidarity" but also stated: "We need to 'rethink' Europe in some way. ... we will only be able to build a good future if the nations of Europe are united. It also raises the question on the way to achieve the 'true European humanism' to which Pope Francis has encouraged the Europeans." Despite protests by Catholics in Germany, including the Catholic Workers Movement, <mask> spoke positively of the proposed Transatlantic Trade and Investment Partnership. He said: "Given today’s huge social and environmental challenges, I won’t have a good feeling if Europe pulls out of shaping globalization and leaves the issues and actions to others". Following the Christmas market attack in Berlin in December 2016, <mask> said "The news from Berlin have deeply shocked me.The violence on the Christmas market is the opposite of what visitors were seeking. My compassion goes to the relatives of the dead and injured. For all of them I will pray." In April 2017, <mask> met with Jean-Claude Juncker, the President of the European Commission, and he hailed the great achievements that had been made in Europe in recent history. In a joint statement with Anglican bishop Christopher Hill, <mask> said: "In the decades since the founding of the European Union and its predecessor institutions, Europeans have benefitted from historic periods of peace, the expansion of democracy on the continent, and increased freedom to work, travel, and study,' and 'We believe more than ever in the European project and believe that a common path resting on shared values is the best path, ... A united Europe brings about peace in a world where peace cannot be taken for granted." In May 2017, the leaders of COMECE met in Rome in relation to a high-level congress to take place in Rome on the theme 'Rethinking Europe'. On the occasion, <mask> stated that putting the human person back at the centre of European public policy was, along with dying to oneself, the church's message and he further stated, "I see, when I meet politicians and 'other' people, that they are open to discuss....We cannot [do] politics, we are not politicians ... but we can enable the way." On 2 December 2018, <mask> attended the "Pulse of Europe" meeting in Munich and made statements in favour of greater European unity. He said "Nationalism means war. Germany first? That is egotism and won’t get us any further" and "The Romanian poor and the Italian unemployed are all our problem". He also said he did not understand why no one was speaking of United States of Europe any longer. Contribution to global Synod of Bishops
<mask> participated in the Synod of Bishops on the Family in 2014 and 2015.In 2014, addressing a question raised on the family, he argued that church doctrine can change over time, and "doesn't depend on the spirit of time but can develop over time. ...Saying that the doctrine will never change is a restrictive view of things," <mask> later clarified at a Vatican press conference: "The core of the Catholic Church remains the Gospel, but have we discovered everything? This is what I doubt." <mask> has supported the view that no  second marriage is possible within Catholic teaching, but he wanted it to be possible that people whose marriages had "failed" could still be accepted within the church. He supported Cardinal Walter Kasper's proposal that Catholics who have divorced and attempted remarriage outside the Church be admitted to Communion, emphasizing that it would be applied to individual cases: "Not for no one, and not for everyone." Though he once suggested that the German church might go in a different direction than the Synod, <mask> insisted at the 2015 Synod that he would abide by whatever the Pope decided. He said "the Church is the only institution in the world that can reach unanimous agreement.Thank God we have the pope. We bishops do not have to decide. Church unity is not in danger. And once the pope has decided, we will abide by his decision." When several cardinals who believed that no circumstances allow for someone who had attempted remarriage to receive communion published a set of questions asking for clarifications of Amoris Laetitia, <mask> objected. He said that the exhortation was not ambiguous as some said, and that it did in fact allow for people to receive the Eucharist after attempted remarriage under certain circumstances. In February 2017, <mask>, when speaking of the events surrounding this controversy, stated: "We have discussions in the church, normal discussions, tensions.It will be forever like this." <mask> also said he believed that support for the Pope within the church was substantial. Coordinator for Council of the Economy
In 2014, Pope Francis created a new agency for organizing the economic affairs of the Holy See called the 'Secretariat for the Economy'. In coordination with this, the Pope also created a council of bishops and laity who would oversee the secretariat known as the Council for the Economy. <mask> was named as coordinator of this council. The Vatican reported a budget deficit of 70 million Euros for the year 2018, which was double the previous year. <mask> commented on this situation at the time that the deficit could be resolved within a year or two.In October 2019, he said "We have to go forward, otherwise I cannot see how to sign a budget with a structural deficit," and "But that is a way we can go in several years. That is not a catastrophe." Vatican revenues and finances went into further collapse in 2020 during the COVID-19 pandemic. In February 2020, cardinal <mask> announced he would not have accepted a new six-year mandate as head of the German Bishops' Conference, due to his age of 66. Two months later, Father Juan Antonio Guerrero, the head of the Vatican's Dicastery for Finances, and <mask> sent a letter to Vatican offices to get them to drastically cut costs and revise their budgets for 2020. The contents of the letter called for a reduction of travel throughout the year, a cancellation of all conferences, meeting and ad limina visits, radical limits on consultancy and overtime, as well as to postpone all work to the following year which wasn't absolutely necessary. Views

Economic reform
<mask> has been critical of some aspects of capitalism and he has also promoted some economic reform ideas.While he was bishop of Trier, he criticized a culture of greed in modern capitalism and called for managers to subscribe to the social components of a social market economy. In 2006 he criticized the 'audacious' salary hikes of top managers. He said: "We are more and more moving away from a social market economy to capitalism, where the return is the only thing that counts. ", "The other goals of companies, like for example, generating jobs, are not kept in mind anymore. That’s a mistake", and "It’s pure capitalism without social responsibility. The other <mask> from Trier could still be proven right. And that, I would find awful".In 2020 he echoed Pope Francis's call for a universal basic income as part of recovery plans from the pandemic. Homosexuality, gay rights, and the Church
In 2011, <mask> was reported as saying that the Catholic Church "has not always adopted the right tone" toward LGBT people. He went on to add that, while he cannot officially bless a union between two people of the same sex, he can (and implicitly will) pray for their relationship if asked. In 2014, <mask> responded in an interview to the issues under consideration at the Synod of Bishops concerning the Church's treatment of people that are gay: "I have the impression that we have a lot of work to do in the theological field, not only related to the question of divorce, but also the theology of marriage. I am astonished that some can say, "Everything is clear" on this topic. Things are not clear. It is not about church doctrine being determined by modern times.It is a question of aggiornamento, to say it in a way that the people can understand, and to always adapt our doctrine to the Gospel, to theology, in order to find in a new way the sense of what Jesus said, the meaning of the tradition of the church and of theology and so on. There is a lot to do". He went on to say, "Take the case of two homosexuals who have been living together for 35 years and taking care of each other, even in the last phases of their lives. How can I say that this has no value?" At the 2015 Synod in Rome, <mask> urged his fellow bishops that, "We must make it clear that we do not only judge people according to their sexual orientation. ...If a same-sex couple are faithful, care for one another and intend to stay together for life God won't say 'All that doesn't interest me, I'm only interested in your sexual orientation.'" <mask> supports legal recognition for same-sex unions arguing that there are positive elements that can be found and supported in same-sex relationships, but is against same-sex marriage.In 2015, in Germany he stated: "Human dignity is not state-made, it’s not made by the constitution, which is why neither the constitution nor the state can pass judgment on it. ...And this also applies to the topic of marriage and the family." In June 2016, on a visit to Ireland, <mask> argued that the church and society had harmed gay people in the past and should publicly apologise. In July 2017, in an interview with the Augsburger Allgemeine in Germany, <mask> commented on the recent legalization of same-sex marriage in Germany and said that it was not a concern for the church. He said that church teaching cannot be moulded into the laws of a secular state and he said: "In a secular society, the state must make laws that are valid for everyone". He also lamented that the Catholic church in Germany had not done more in the past to fight against laws that criminalized homosexual activity in Germany. In February 2018, it was widely reported that <mask> said in an interview with German journalists that blessing of same-sex unions is possible in Catholic churches in Germany, but later clarified that he had not implied this and was misunderstood, stating that there merely could be "spiritual encouragement."In December 2019 <mask> allegedly said again that same-sex couples can be blessed. In February 2022, following a television documentary produced by a group called 'OutinChurch', in which 120 German priests, church employees and lay people identified themselves as LGBT, Cardinal <mask> stated "Not everyone is obliged to declare [to others] their own sexual inclination, whether heterosexual or homosexual. It's up to him to decide." and "But if he does, then that must be respected and it is not a restriction on his ability to become a priest. This is my position and we must defend it". These remarks were themselves contrasted with current rules from the Holy See since 2005 that have banned same-sex attracted persons from being ordained to holy orders. Abortion and euthanasia
<mask> is an active opponent of abortion in Germany and has also spoken against physician-assisted suicide as well as embryonic stem cell research.On the occasion of the 2015 pro-life march in Germany, he publicly stated: "As Christians we share the conviction that the inviolable dignity of every human being has its origin in God, the Creator of all life." However, he has been criticized by some anti-abortion groups for signalling his approval to issue the 'morning-after pill' in German Catholic hospitals, which could potentially destroy a viable embryo. Church role in the

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Reinhard Marx
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In a visit to Ireland in June 2016, <mask> said that Christianity is the 'religion of the future'. He quoted Ratzinger's (later Pope Benedict XVI) speech in Paris in 2000, when Ratzinger said that Christianity was not a faith that dealt with 'magic things' but with the real world. <mask> said that Christianity had a role in making the world a better place. He said that in past times there were occasions when the church was on 'the wrong side' of various issues, but that in the future it must rely on its own social doctrine and Christian anthropology as a source from which to help make a new and better society, which also embraced the marginalized. He also expressed concern over a tendency by some to want to go back to a dream of society where things were 'more cohesive and simpler', and that future debates would be about identity and security rather than freedom.On the occasion of the death of former German Chancellor Helmut Kohl in June 2017, <mask> praised Kohl (who was a practicing Catholic) as an example of Christian witness in the modern world. <mask> praised Kohl's work for German reunification, work for democracy and human rights, work for European integration, and his work to create a social market economy in Germany based on church teaching. <mask> said of Kohl: "The Church in Germany is grateful for the Christian testimony of Helmut Kohl. Wherever the values of a free society were trampled on in the world, he pledged that these values be respected. He wanted and knew how to show his Christian convictions in Europe. " In October 2017, <mask> along with other bishops and European politicians attended a conference in Rome entitled "Thinking Europe: A Christian Contribution to the Future of the European Project" that was meant to discuss the role of religion in the future of Europe. On the occasion, <mask> commented that 20 years prior, many people thought that religion would disappear from society, but that that was not the case.He stated that the great fear for religion was not that it would disappear but rather "it will be instrumentalized for other reasons, for political reasons. That will be perhaps the great fear for the 21st century." In 2018, after Pope Francis had endorsed Pope Benedict's rejection of the "Marxist state", <mask> told an interviewer that without <mask> "there would not be any Catholic social doctrine" and that <mask> the 19th-century sociologist is not responsible for the crimes of those who claim to be inspired by him. On 1 September 2018 the anniversary of the German invasion of Poland, <mask> visited the Polish city of Gdansk and paid tribute to the Polish Solidarity movement supported by the church that had fought against communism in the 1980s. In an interview on the occasion, he spoke about future of Europe and said that the church was in favour of European unification and against Nationalism. On the occasion, he said, "Faith tells us we belong to a human family. Patriotism is good, but nationalism is not Catholic.I agree with Franz-Josef Strauss, who has always said: Bavaria is our home, Germany is our fatherland, Europe is our future." While attending the Synod on Youth in Rome in October 2018, <mask> said that Pope Francis had decided to use synods as a way of moving the church forward and that it was important for the church to accompany young adults at their sensitive age, otherwise the church would be "a lost playing field" for evangelization. He reiterated his call for women to be given real participation in the church's decision-making process and his view that the church would be foolish not to make use of their potential. Migration
<mask> has consistently criticized European policies towards asylum seekers, saying that they keep away people who need help. On the occasion of the sinking of a migrant boat near Lampedusa in 2013, he said: For years, we have followed a policy which has prevented those in need reaching our shores. This is not the kind of Europe we want. To claim asylum is a fundamental human right which we must respect.Refugees and asylum seekers deserve to be treated humanely. On 5 September 2015, <mask> along with Lutheran bishop Heinrich Bedford-Strohm, members of the clergy and crowds of Germans enthusiastically welcomed Syrian refugees coming to Germany at the Munich train station. He has also spoken out against xenophobia and violence done against migrants in Germany. He said that Catholics are not allowed to be xenophobic. In September 2015, he chaired a meeting of COMECE joined by the Conference of European Churches, which had been convened to discuss the Syrian migrant crisis in Europe. <mask> made clear that "Those who enter Europe must not be afraid to drown or suffocate. And they must get a fair asylum process.These are minimum standards which must apply throughout Europe." Following the 2015-2016 New Year's Eve attacks on women in Germany and the discovery that most of the violence was carried out by people from the Middle East or North Africa who entered Germany as refugees, <mask> condemned the violence: "These new forms of violence and especially the inhumane treatment of women cannot be tolerated" and he demanded that "all the different forces in society must work together to prevent this type of incidents and guarantee safety." On 6 February 2016, he remarked that Germany cannot take in all of the world's refugees and that there needs to be a reduction in the number coming in. There had already been 1.1 million migrants entering Germany in the past year up to that point, and an unknown number yet to come. He said that in order to help refugees, it needed not only "charity but also reason". At the same time, <mask> also criticized the anti-foreigner sentiments growing in Germany that had been spreading in society. In September 2016, an aide to the head of the Christian Social Union (CSU) party in Germany made negative comments about refugees, saying it was hard to deport them.<mask> criticized the remarks and said that politicians should by finding ways to integrate them, rather than get rid of them. At the 2016 St Michael's reception in Berlin, <mask> addressed a crowd of 800, including Chancellor Merkel, and praised Germany's policy of welcoming in refugees. He also warned against nationalism and stated: 'Patriotism yes, we love our homeland, but any form of nationalism must be opposed." In February 2017, <mask> praised Chancellor Angela Merkel over her policy towards refugees: "In a critical phase of Europe, you have set an important sign of humanity and given an example of Christian love of neighbor in politics," he said, adding, "she knows that Christians must not simply let the world run its course. We have helped shape it!" <mask> also criticized populist movements, stating that "a retreat to the national, to the closed is no Christian option." In the wake of the German parliamentary elections in September 2017 that saw the far-right AfD party enter the German parliament for the first time, <mask> spoke out in support of reaffirming Germany's commitment to help migrants and refugees, saying: "For Christians, who'll be present in all parties, topics of fundamental importance will include dealing with foreigners seeking our protection and with our society's poor and disadvantaged....In the common struggle for the right path, black-and-white images of hate and exclusion aren't appropriate." In July 2018, the Bavarian Christian Social Union (CSU) party nearly pushed Angela Merkel's government to the brink of collapse after it demanded that she do more to restrict the number of migrants entering Germany. In response, <mask> criticized the CSU for going against Christian values: "A party that has chosen the C in the name has an obligation, in the spirit of Christian social teaching, especially in its attitude towards the poor and the weak". In July 2020 a Benedictine abbess named Mechthild Thürmer in Bavaria sheltered a migrant at her Abbey who the government wanted to deport. The abbess granted church asylum to the migrant and a Bamberg court threatened her with imprisonment. <mask> and other Bavarian bishops came out in strong support for the abbess. <mask> commented: "The bishops see no reason for a court sentence.They fully support the tradition of church asylum, which lays bare the exceptionally inhuman hardship of the EU asylum system". Environment
<mask> has asserted that climate change and the refugee crisis are the two biggest problems facing Europe. He has repeated Pope Francis' words in asserting the existence of an 'ecological debt' of richer more developed nations to poorer less developed nations. He has said that the Church can learn from the world in 'recognizing the signs of the times'. Foreign relations
<mask> has served as the representative of the church in Germany in other parts of the world. In 2015, he visited the United States, including the US-Mexican border. He spoke about this experience in 2016, by saying, 'When I visited the U.S.-Mexican border last year and saw the Mexico-United States barrier with its series of walls, I thought to myself that cannot be the future of European borders."In January 2016, he visited Viet Nam and had a meeting with the chief of the Vietnamese Fatherland Front, a communist party umbrella-organization that has control of all social organizations within Viet Nam. The President of the Front stated that relations between Viet Nam and the Holy See had greatly improved, and that the church in Viet Nam was engaging in many activities that benefited Vietnamese society. <mask> expressed his hope that the Front would assist in developing Catholicism in Viet Nam and facilitating humanitarian activities among the Catholic community. During the same visit, <mask> was refused permission to travel to Vinh diocese, without any stated reason from official sources. It may have been related to the cases of religious persecution that had occurred in Vinh against the clergy and laity of the diocese. <mask> said that "no political and economic organizations can injure religious freedom". Reconciliation
On 22 November 2015, to mark the 50th anniversary of the exchange of letters between German and Polish bishops in 1965, German and Polish bishops met at the monastery of Jasna Góra in Poland.<mask> gave the homily at the Mass where Polish Archbishop Stanisław Gądecki. Representatives of each country's bishops signed a statement about their common mission to build a Europe based on Christianity and the need for continued efforts to recover from their past as wartime adversaries. In September 2016, in anticipation of the 500th anniversary of the Reformation, <mask> and Lutheran bishop Heinrich Bedford-Strohm called for healing of past wounds between Catholics and Protestants. Their statement said: "A look at history reveals the suffering and wounds that Christians have inflicted on each other. This shocks and shames us. ...We see it as an exceptional moment of our fellowship, after centuries of mutual separation, to mark a Reformation anniversary with such readiness to engage in forgiveness and a new beginning." They planned to mark the anniversary with a mutual ecumenical meeting at Hildesheim on 11 March 2017 where "we will confess our guilt before God on behalf of our churches, asking God and each other for forgiveness and committing ourselves before God to continue to deepen our togetherness".<mask> said of Luther："We as Catholics can now clearly say that Luther never wanted to create a new Church." In February 2017, <mask> attended an ecumenical meeting of Catholics and Lutherans in Stuttgart to release revised versions of German translations of the Catholic and Lutheran bibles. At the event, <mask> said, "I am very pleased that we are placing God's word in our midst in such an ecumenically meaningful year as 2017, in which we together recall the events of the Reformation 500 years ago and celebrate them today as a celebration of Christ, to place God's word in our midst." In August 2020, <mask> and Lutheran Bishop Heinrich Bedford-Strohm were awarded the 2020  for their "unconditional will to live together in peace". <mask> was praised for his commitment to ecumenical dialogue and cooperation between the two churches that had long been divided for the past 500 years. <mask> said on the occasion: "Christianity in Germany and Europe will only have a future if we strongly work together and stay together ecumenically. That is important, and that is where I see the prize as encouragement".In September 2019, representatives of the Catholic and Protestant churches in Germany proposed "reciprocal Eucharistic hospitality". In September 2020, the Congregation for the Doctrine of the Faith criticized it for doctrinal errors. <mask> supported the proposal, saying that plans were "already far advanced" and that "the ball is in the Vatican's court". He said: "I would like to see Christians celebrate the eucharist together, without becoming a unified Church. Ecumenism only works if we try to understand the position of others and sometimes accept differences." Church reform
<mask> has taught that Catholic doctrine remains the same, but the church's understanding of it changes over time. He has said that theology and doctrine are not the same, and that theology can change, but doctrine can't.He has said that "truth does not change but we gain greater understanding of the truth as we grow... We don't own the truth, the truth owns us, since it is a person we encounter, not something we possess." While at the 2015 Synod of the family, he contrasted Pope Pius XI's encyclical Casti connubii and Pope John Paul II's Apostolic Exhortation 'Familiaris Consortio' as evidence of the church's living tradition. In relation to the 2001 Congregation for Divine Worship's document Liturgiam Authenticam, which called for literal translations of the Latin into the vernacular, <mask> commented that it was too 'narrow in view' and a 'dead end'. In June 2017, <mask> called for the global church to admit more women into top leadership positions. He said "And that is why I want to emphasize that positions of responsibility and executive positions in the Church that are open to lay people must be shared by both men and women." In 2018, <mask> and a majority of other German bishops supported a proposal to allow Protestant spouses of German Catholics to receive the Eucharist at Mass. However, a minority of German bishops opposed this proposal and appealed to the Vatican for clarification of the issue.Archbishop Luis Ladaria, representing Pope Francis, issued a statement in June 2018 that temporarily rejected the German proposal on several grounds, including that it was an issue for the wider church as a whole to consider. In September 2019, <mask> gave his support to the idea of having married priests within certain regions and under certain conditions. In July 2020, the Vatican's Congregation of the Clergy issued a document on parish reform entitled: "The pastoral conversion of the parish community at the service of the evangelizing mission of the Church". Many German bishops criticized this document, including <mask>. <mask> criticized the way that the document was issued from the Vatican without consultation at the local level. In Munich Cathedral, on 24 July, he said: "It is a little strange that a document arrives from Rome without ever having been discussed with us. Is this the coexistence of the universal Church with the particular Church that they have desired?Not really!". He then added: "It is not for one person to proclaim something and for others to simply follow, but to listen to each other, to learn together, to absorb the experiences of the local Church—which is missing from the document that has been released these days. As if in Germany we had never thought of missionary parishes!". However, <mask> welcomed Pope Francis' drive for a more synodal church. From September 30 to October 2, 2021, <mask> and other German bishops attended a plenary assembly for discussing the 'German synodal path' in Frankfurt. <mask> spoke in favour of the text that was passed that discussed power and checks and balances, he said: "I think the text is good because it is realistic

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