bluuebunny/crossref_metadata_2025 huggingface dataset:
Anglo-Catholics and Roman Catholics
Authors: Batiffol Pierre
Published: July 2007

Are Cent meeting, at which, with a Cardinal presiding, several Anglicans agreed to talk over with Catholics possibilities of reconciliation between the Church of England and the Church of Rome, brought me the great honour of being asked to examine Bishop Gore’s pamphlet, Catholicism and Roman Catholicism, Three Addresses delivered in Grosvenor Chapel in Advent, 1922 (London, Mowbray, 1923). This pamphlet was chosen because it provides a basis for discussion by reason of its clearly defining the position of Anglicanism with regard both to the Church of Rome and Continental Protestantism, and also because it sets out with clearness and moderation the complaints brought against us.

An Oxford man, and until recently Bishop of Oxford, but now living in London in order to devote himself exclusively to theology, Dr. Gore has a personality which exercises great attraction in England. In Anglicanism we may distinguish a Right, a Left and a Centre Party; Dr. Gore belongs to the Right by the relative completeness of his dogmatic beliefs, by his ‘Catholicism’ (in the sense in which that term has been widely used in the Church of England since the Oxford movement), but he does not belong to the extreme Right whose taste for Roman practices is well known, and he has not failed on many occasions to say perfectly clearly that the path he is following does not lead to Rome. He says so again in the present moment a man becomes a Christian, he is incorporated into a community, and is under the obligations that such an incorporation involves. A new covenant is established, not between God and individuals, but between God and a visible Church.
Frederic Mistral and the Revival of Provencal
Authors: Wilkinson Maurice
Published: July 2007

The resurrection of a language and the revival of a whole literature, which took place in the middle of the last century, are among the most curious events in the history of letters. After a sleep of six centuries the dead plant put out leaves, and in the course of twenty years shot up to its full growth. This statement must not be taken too literally. During the six hundred years there were doubtless connecting

Putting aside the revival at King Rene’s court, there can be no question but that various forms of the langue cCoc were continuously in use for common speech amongst the people of the South; but as a language, with grammar and fixity of form, Provencal had ceased to exist. Provencal is mysterious throughout : there is no known connecting link between the idiom of the Troubadours and the last semi-classical writers of Southern Gaul.

It would seem that at all times the literary form of Provengal differs rather widely from the spoken tongue. A charge of artificiality is sometimes brought against the writers of the revival. Certainly the language of Mistral and others is not identical with the Provencal of the Bouches du Rhone, such as may be heard in the markets or on the quays; but it is no more artificial than the style of an eminent English or French writer, who does not make use of the language and grammar of a London or Paris porter.
Of One Who Died in June
Authors: Dayrell Vivienne
Published: July 2007

We will not mourn too greatly, lest tears blur The silver vision of a parting sail Bound for New Lands, unfaltering. To hail The passing of God’s sweet Adventurer The bells rang in the harbour and pealed to welcome her.

How little of the Best the best among us knows!

Our faith, far less than hers, how faint and dim . . . Else would we never grudge a flower to Him Who enters, unawares, our garden-close;

. . . For June is for our taking, and He has picked a rose.

Vivienne Dayrell.
The Annunciation
Authors: Moore E. Hamilton
Published: July 2007

This happy wonder, wot ye well,

Showeth how the Archangel Gabriel Came where Our Lady sat in bower,

This is of maids the first and flower:

Ave Maria! ,

He meekly her saluteth thus,

Benedicta tu in mulieribus,

Of whom, immaculate, shall be born Salvatox mundi on Christmas morn :

O gratia plena!

E . Hamilton Moore
Pope Pius XI—Mountaineer
Authors: Muir Francis R.
Published: July 2007

What traveller abroad does not know the Central Station at Milan? All the railroads of Europe would seem to lead there. And what a journey back it is to France over the Simplon route—even in its beginnings ! At Arona we come to the first hills rising on the northern limits of the plain of Lombardy. We skirt the shores of Lago Maggiore past Stresa, past Baveno. Isola Bella and her sister isles are sleeping in all their magical loveliness on the blue waters of the lake. There beyond them is Pallanza! At Feriolo we pass from the lake into the Toce valley and into the mountains. At Vogogna we are not a dozen miles from Domodossola and the tunnel beyond. But as we are pilgrims and not tourists we climb down from our train and set out on foot across the valley, that is to say, across a mile and more of the turbulent Toce’s wide-strewn debris to Pie di Mulera. Here the Anza flows in adding its tribute of glacier waters to the main stream. It is up the Val Anzasca we walk the ten miles to Vanzone, where we spend our first night among the Italian Alps.

Before dawn on July 29th, 1889, two young Milanese priests who had also spent the night at Van-zone, set off up the same valley on a great adventure. The scene of it rose majestically before their eyes as they approached Prequatero four miles on. It was Monte Rosa—’ a spectacle of incomparable beauty.’ Around us was the fresh green of the meadows and the woods; above us the canopy of heaven, fringed with the most beautiful blue that was ever seen . . . and in front towered the Alpine giant, inviting or defying—I hardly know which—with the immense extent of its snow and ice, with the mighty crown of its ten peaks . . . sparkling and flaming in the rosy rays of the rising sun.
Encyclical Letter
Authors: Pius P.P.
Published: July 2007

of our Holy Father, by Divine Providence, Pope

Pius XI, on the occasion of the sixth centenary of the canonisation of St. Thomas Aquinas

To our venerable Brethren, the Patriarchs, Primates, Archbishops, Bishops, and other Ordinaries in Peace and Communion with the Apostolic See,

Pius P.P. XI.

Venerable Brethren, Health and the Apostolic Blessing.

Only recently in an apostolic letter, following and confirming the statutes of Canon Law, we declared Thomas Aquinas to be the guide of youth who are engaged in the higher ecclesiastical studies. The approaching commemoration of the six hundredth anniversary of St. Thomas’s enrollment among the throng of the saints affords an excellent opportunity of urging and insisting upon the supreme profit to be derived by those who make themselves pupils of so great a Doctor. F or true science and genuine piety are linked together in a wondrous kinship. God is very Truth and supreme Goodness; therefore, when God’s glory is sought in the salvation of souls—and that is the chief and essential function of the Church—it is not enough that the ministers of holy things should be well instructed in necessary knowledge, but that they should also abound in becoming virtues. This marvellous fellowship of doctrine with piety, of learning with virtue, of truth with charity, was singularly preeminent in the Angelic Doctor. He is likened to the sun because he sheds both light and warmth : he pours illumination into the mind and enkindles the flame of virtue in the will.
The Canonisation of St. Thomas
Authors: Editor The
Published: July 2007

St. Thomas Aquinas died on the 7th of March, 1274. He was canonised on the 18th of July, 1323, and therefore last month we kept the six-hundredth anniversary of this crowning event upon a truly wonderful life. We are happy to be able to present to our readers a translation of the present Holy Father’s Encyclical Letter, in which he extols the life and works of St. Thomas and calls the attention of all Christendom to his unique glory.

F aithful Catholics who read the Encyclical will do so reverently and without demur. They take him for granted. For them he is a saint, an intellectual giant of undisputed eminence : he is the Doctor of Doctors, whose writings have received an authoritative sanction that no one without temerity would question. Yet we must in a sense try to disengage ourselves from this inherited tradition if we would appreciate to the full the prodigious importance of the Church’s action in canonising him. We need a real sense of history to understand its real significance.

Nearly half-a-century passed between St. Thomas’s death and his canonisation. The delay is significant and a large volume might be written dealing with its underlying causes. It has been said that it is a family failing of the Dominican Order to be indifferent about pressing forward the claims of its members to saintship ; but this corporate bashfulness was not the only cause that retarded St. Thomas’s elevation to the altars of the Church. St. Thomas left behind him an elaborate body of doctrine in many large volumes; and it was those volumes that chiefly caused the delay. Three centuries before St. Thomas’s time, Rabanus Maurus had said (himself having written an Encyclopedia in twenty-one volumes): ‘He alone can escape calumny who writes nothing.’ St. Thomas had written much and had received more than his share of calumny and opposition.
The Anglo-Catholic Congress
Authors: McNabb Vincent
Published: July 2007

From Tuesday, July ioth, to Friday, July 13th, during a summer heat of unparalleled ferocity, the men and women who look upon themselves as the heirs of the Tractarians held a Congress in the Albert Hall. The things said and done by these successors of Froude, Keble and Newman give food for thought and prayer.

(1) The Congress, merely as a social and religious phenomenon, cannot be ignored, and should not be belittled. It is a social and religious fact of no little interest that, during a heat-spell which welted our tropical visitors, one of the largest halls in the world was filled for even the less important meetings of a religious congress.

Moreover, this Congress was representative not of a Church, but only of a party within a Church. It was assuredly a religious phenomenon of significance that this section of a section of Christians could brave tropical heat for a religious idea. This is all the more interesting to us Roman Catholics, because, if we may believe our experts in organisation we, the Roman Catholics of England and Wales, might undertake the task of filling the Albert Hall at general, but hardly at the sectional, meetings of any congress. We are therefore glad that The Tablet has set the note of commentary in these wise words of charity :

‘Other pens as keen as scalpels will probe the weak places of the Congress; but we prefer to look at its strong points. Surely it is an occasion of thanksgiving that the largest, the most earnest, the most reverent, the most learned party in the Established Church is openly recanting at least ninety per cent, of the traditional protests against Rome’ (The Tablet, 14th July).

(2) The significance of this Congress may best be measured by its heredity. It is, what it claims to be, the authentic child of the Oxford Movement. The Congress hand-book recorded that . . . ‘the Saturday
Corsica Boswell
Authors: Robert Bracey F.
Published: July 2007

In the south aisle of Westminster Abbey is a monument by Flaxman, with a long and sonorous inscription in the manner of the time, to the memory of Pasquale de Paoli, the Garibaldi of the eighteenth century. In Upper Seymour Street, Portman Square, and in South Audley Street, we may see the homes in which General Paoli lived as an honoured exile. And in old St. Pancras Churchyard, the sexton will point out the spot where his remains long rested, until in our own day they were taken back to his beloved Corsica.

Our English Catholic forefathers, who heard Mass in the Sardinian and the other Embassy Chapels, must often have looked with interest at this foreigner of singularly noble bearing who shared in their devotions; and no one was more welcome than he at the meetings of the famous Literary Club, presided over by Dr. Johnson. Reynolds, Garrick, Gibbon, Goldsmith, Burke were his admiring friends. George III never signed a warrant for a government pension with greater willingness than that which bore the name of Paoii.

As the General walked the quiet London streets, what memories were his ! His early days in his native Corsica, his hatred of the Genoese oppressors of the island, his friendship and his rivalry with the Bonaparte family (some have it he was Napoleon’s godfather at baptism), his exile and military education in Naples, his return to Corsica, his nomination as Dictator and Generalissimo, his terrible struggle first with Genoa, then with France; his wise rule and excellent laws, the birth of a nation his own work; the years of splendid guerilla warfare, the expulsion of the foreigner, the final terrible battle, the cutting his way through the flower of the French troops, the refuge found on a British frigate; the enthusiastic welcome in London, the kindly words of George III.
Adrian Fortescue
Authors: Cowell Edith
Published: July 2007

Dr. Fortescue was not a born parish priest, but he was a far better one than many people who think they understood him suspect. The work was often against the grain—it offended the extreme reticence which was the key-note of his character—but he never shirked a duty. His visits to the poor and the sick were paid with the most scrupulous regularity, no matter how busy he might be, and he was never known to refuse to see any caller, however inconvenient it might be for him to interrupt his work to receive him. That reticence of his, and his horror of humbug, as well as his impatience with stupidity, and his absolute inability to grasp the difficulties of untrained minds and to make excuses accordingly, often caused temporary misunderstandings between him and his parishioners. There is no harm in saying—because everyone knows it—that he had a quick and very acid wit. Often—but not nearly so often of late years— he wounded the feelings of inoffensive people without, apparently, being able to realise that he was cruel. When he did realise it, he gave himself no peace until he had made amends. He would catch you up on his bicycle in the town, jump off, and without any preliminary good-mornings (he hated ceremony, and would never shake hands): ‘Look here/ he would say,’ let’s be friends. I’ve been a beast to you. When are you coming to tea with me? Come next Monday.’

In one way, at least, he was an ideal parish priest. His congregation was (as Dr. Vance said in his funeral oration) the best educated in Europe. He took endless pains to make every person in the parish understand his religion, and appreciate the liturgy. He gave up two hours every Saturday evening to writing, in his exquisite hand, the notice-sheet for the week.
The Catholic Church in Russia To-Day
Authors: McCullagh Francis
Published: July 2007

This little book is the only one which deals with the present position of the Catholic Church in Russia, and it is a good book, well-written, and filled with valuable information which is not to be found elsewhere.

Miss Almedingen is a young Russian lady, a graduate of Petrograd University, and a convert to Catholicism from Orthodoxy. She was received into the Church by the late Mgr, Budkiewicz; and the touching story she tells in Appendix II is probably the story of her own conversion. Otherwise there is an utter absence of the personal note, and perhaps this is just as well; but some day, I hope, the authoress will be persuaded to tell the story of her own life in Russia during the Red Terror: if she does tell it, I can promise the English reader that it will surpass in interest most of the fiction that has been written for years.

Miss Almedingen gives a short but very interesting account of the Catholic churches in Petrograd and Moscow, and especially of Mgr. Budkiewicz’s church of St. Catherine on the Nevsky Prospect. St. Catherine’s was built for the Dominicans at the end of the eighteenth century, but afterwards passed into the hands of the Jesuits, who collected in the great library attached to the church (and which still contains a magnificent full-length portrait of the Angelic Doctor) over two hundred thousand books, many of them extremely valuable. When the Jesuits were expelled from Russia, the Tzarist Government confiscated most of the books and transferred them to the great public library on the other side of the Nevsky; die church itself it restored to the Dominicans, but that Order abandoned it—why, I do not know—and for many years past it has been in the hands of Polish secular priests.
Dacians of To-Day
Authors: Christitch E.
Published: July 2007

A latin country which is not Catholic is an anomaly; but Rumania, proud of her Roman descent, language, and traditions, got her Christianity from Byzantium, and was, together with the rest of Eastern Europe, drawn into the Byzantian schism. The Rumanians trace their origin to Trajan, who transformed this fertile land of Dacia into a Roman colony that maintained its racial distinctiveness from the third century to the present day. Transylvania was the cradle of the race, but through the usual vicissitudes entailed by invading hordes and changing alien domination, Dacia was broken up and had a chequered history like her Slav neighbours, with whom she never merged. The capital of ancient Dacia was Alba Julia, situated in Transylvania, and it was in this historic village instead of in modern Bucarest, actual capital of Rumania, that the Rumanian sovereigns were lately crowned. Thus was accentuated the re-union of the three provinces, Moldavia, Valachia and Transylvania, once more into a single State. The ceremony naturally gave offence to Hungary, who had held Transylvania for centuries, and the Hungarian citizens that dwell in these regions viewed the proceedings with disfavour.

Yet Hungary had never been successful in her attempt to Magyarize the persistent Latins who form the majority of the population. King Hermann, who was forced by his nobles to grant the Golden Bull, Hungary’s Magna Charta, took little count of the cowed natives, but invited the Saxons to settle in the land in order to counterpoise the turbulent feudal chiefs.
A Legend of Borgo Sant’Ignoto
Authors: Eden Helen Parry
Published: July 2007

In the palmy days of the fourteenth century, when Can Grande ruled at Verona, there lay between the Adige and the Brenta a little town called Borgo Sant’ Ignoto. Being mainly Ghibelline in sympathy, it shared in all the triumphs of the conquering Veronesi; and its citizens did considerably more than look on when Can Grande beat the Paduans (who held for the Pope) near Vicenza, and changed the colour of all the neighbouring rivers from jade-green to red.

Borgo Sant’ Ignoto, though it was only a little place, waxed quite fat on the spoils; and the monastery of Sant’ Ignoto himself—which, though the principal shrine of the town, was perched on an abrupt little hill just above it—was fairly set ablaze by the candles of the survivors and endowed (it was hoped in perpetuity) by the broad lands of the slain. Moreover, the captains of the people, anxious to prove that they were none the less devout for supporting the Emperor, voted a handsome gift to the Saint who had seen them (after a few prudent tergiversations) safely through on the winning side. This gift took the form of a mighty terrace, quarried out of the solid rock to the right of the shrine and encircled with a parapet of stone. From this vantage point, the ascended pilgrim, either before or after his devotions to Sant’ Ignoto, might survey the full extent of the territory captured by Can Grande and watch—if the peace lasted long enough—the ensanguined rivers of Vicenza resuming their natural green.

Now according to the teaching of St. Thomas,” there are three fashions of obtaining wealth which disqualify it for being given as alms—pillage, theft and usury.
The Nativity
Authors: Moore E. Hamilton
Published: July 2007

High God now brings His word to pass;

In a manger laid, ‘twixt the ox and the ass, That blissful Babe is born in byre,

While angel hosts this carol quire,

In excelsis gloria!

Shepherds their flocks by night that fold And “wondering orient kings behold That Lord the Heaven of heavens resigned, Stars in a mother’s eyes to find :

Stella matutinal

E. Hamilton Moore.
La Bonne Souffrance
Authors: Rope H. E. G.
Published: July 2007

If there is one truth which comes home to a convert with special force it is this, aut pati aut mori, we must either suffer or perish. Every spiritual writer and every convert must often echo the great truth,

‘no cross, no crown.’ Per crucem ad lucem, la bonne souffrance, durch Leiden Freude—"it runs through the tongues of Christendom. Our Blessed Lady thus spoke to St. Bridget ‘To alleviate the first of your troubles. I offer you three subjects of consolation : firstly, the necessity of suffering, imposed upon all who dwell upon earth. Consider that the animals, who, when they die, become extinct, are themselves subject to great sufferings, but your soul will live for ever.’

Even the wiser pagans recognised dimly that suffering may be both expiatory and educational—

th, iraOrjfiaTa pad t) par a.—

that it was to be borne with resignation even when it took the form of human injustice :

Owto? K panaris ear avfjp, 3) Topyia, oaris dBiiceiadai irkeiar imararai ftpor&v

1 The Revelations of St. Bridget, Bk. I, Ch. xi (Eng-. Transl., 1873, p. 20).

Regarding the destiny of animals, Our Blessed Lord said to St. Bridget: ‘For this reason, objects purely spiritual appear to you only in corporal forms; angels and blessed souls under those of living men, and demons under the forms of animals and other creatures; but having only an. appearance of life, for animals become extinct when they die, and even the life of devils is a perpetual death’ (Ibid., Bk. II, Ch. v, p. 69).

Menander, quoted in. Aristophanis Comoediae (Paris, Didot, 1860) p. 10, at the end of the volume.
Zionism in Palestine
Authors: Ginns Reginald
Published: July 2007

Are you Zionists? ‘I asked.

‘Yes, but orthodox Zionists,’ came the quick answer.

In this short dialogue, spoken in one of the miniature shops of the bazaar inside the old Jaffa Gate at Jerusalem, you have the problem of modern Jewry. Imagine a room, nine feet by six, with three blank walls; the fourth side is open, and serves as window and door-way. There you have the shop. Its proprietors are two Jews of very typical appearance, clothed in flowing gabardines and soft felt hats (which are always worn), and bedecked with one cork-screw curl of hair on each side of the face. The elder would easily do for a scribe of the time of Our Lord, while the younger, with his olive-complexioned and gentle face, might pose for the Christus at Oberammergau.

By means of a jargon of English, French and German, with an occasional word of Hebrew, we managed to do business as well as to learn a little of each other’s history and opinions. Neither of them, I learnt, was born in Palestine. The elder came thither from Russia about thirty years ago; the younger from Hungary. They were evidently of the strict and old-fashion sect, ‘exceedingly zealous of the traditions of their fathers.’ The old man one day tapped his forehead and said in broken English :

‘The Bible and Talmud here.’

I never thought of doubting him; nor would you, had you been in the Jerusalem synagogues and seen the old men reciting the Scriptures in Hebrew at a tremendous rate, without apparently paying much attention to their bibles.
Is Catholic Russia to be Latinised?
Authors: Almedingen M. Edith
Published: July 2007

The acceptance of one of the two Catholic Rites now existing in Russia—Latin and Oriental—is invariably left to the individual choice : converts are

not hindered from adopting any rite they choose, without, however, having the right to make a later change. The only restriction—if it can be called one —being that one is expected (expected, but not commanded) to make one’s Easter Devotions according to one’s adopted Rite, and, in the case of a convert wishing to dedicate his or her life to God, preference is given, in so far as circumstances permit, to a religious house of the Rite followed by the person concerned.

The question of the ‘Rite distinction,’ properly speaking, appears among the Russian converts only since 1917. Thus comparatively little can be said in connection with the progress of the Eastern Rite in the past; its history is too recent, though, embryonic as it is, it has already achieved results of no scanty importance.

How does this question stand at present, and what may be its possible aspects in the future?

The greater number of the recent Russian converts belong to the intellectual classes and have adopted the Latin Rite. It does not lie within my scope to enter here into their individual motives, but there is one obvious economic reason which can explain most of the cases, viz., that the chief workers in the Russo-Catholic field have up to now been priests of either Lithuanian or Polish nationality, and, consequently, of the Latin Rite, and, furthermore, that juridically Russia had been under the supervision of the Latin Archbishops.

But these individual cases, however numerous they may be, have no direct bearing upon the question of the Eastern Rite.
Dr. Johnson as a Preacher
Authors: Bracey Robert
Published: July 2007

When Dr. Johnson’s manuscript prayers and meditations were gathered together and published in 1785 by his intimate friend, the Rev. George Strahan, Vicar of Islington, the latter expressed the hope that the Doctor’s sermons, none of which have yet been made public, nor is it known where they are extant,’ might be given to the world. He knew that Johnson had claimed for his writings as a whole that they were composed in such manner as might tend to the promotion of piety, that his Rambler in particular had been to him a kind of pulpit, and that he had turned his thoughts with peculiar earnestness to the study of religious subjects. In conversation and in writing, he had owned to having written many sermons, they were likely to be among his happiest productions, and so his friend appealed to those who might then possess them, not to withhold them but to bring them forth, as their seclusion would be ‘an injurious diminution of their author’s fame, and a retrenchment from the common stock of serious instruction.’

Since Strahan thus pleaded, we have learned more about these sermons; though so little has been written on the subject, that this side of Dr. Johnson’s literary activities may to some readers present all the charms of novelty. Those who know their Boswell will recollect that Johnson was once inclined to become a clergyman; and that the father of his friend Bennet Langton offered him a valuable family living in Lincolnshire, if he should care to take orders. He declined this, from various conscientious motives, and a general feeling of unfitness, but he ever retained a kindness for the clerical calling.
A Knight Errant of the Pen
Authors: Hanley Malachy
Published: July 2007

It is the custom to deride the journalist as a writer of vulgarian English and a debaser of our noble mother tongue. ‘Journalese’ is the contemptuous term often applied to his style in prose. At best his utterances are regarded as sparrow’s twitterings compared with the classic notes of the authentic songsters of literature. Yet everyone reads him, even those who scoff: and numerous scholars, professors and pedants find newspapers a necessity. At his worst the journalist can be very bad; but at his best, he can reach the heights. Our own time, which might easily be labelled the Age of Print, has given the journalist his opportunity. By means of rapid machine-printing he can gain the ears of the world and, if he has something to say and a way of saying it, he can command a hearing and wield an influence that any teacher or preacher might envy.

In the very front rank of the few who have given us journalism at its best is Sir Philip Gibbs. He has had the rare gift of using to the full every opportunity that fortune threw in his way or that his own audacity could snatch. In his latest book, Adventures in Journalism he tells in his vivid and lucid way the experiences of a spectator of the world, an on-looker with a pen swiftly chronicling life’s enterprises, its pageantry, its follies, its humour, its crimes, its wars—all the medley that makes it so complex a patchwork of mad mystery. To have lived amid varied incident and stirring event is one thing : it is quite another to make them living and articulate on a printed page.
The Sacrifice of Calvary in the Gospel of St. John
Authors: McNabb Vincent
Published: July 2007

In the September issue of Blackfriars we took occasion to point out the fundamental and very serious error of Pere de la Taille’s book, Mysterium Fidei, on the Sacrifice of Calvary. Our last argument against the new theory of Père de la Taille was drawn from the Gospel of St. John. We said: ‘If there is one Evangelist who seems concerned to bring out the fact that Jesus was a priest and that His death was the act of sacrificial redemption, it is St. John . . . Yet St. John does not mention the Last Supper’—which, according to Pere de la Taille, was the ‘unbloody Oblation of the bloody Immolation to be made on Calvary.’ We have therefore felt it might further our readers’ thought if we made a study of St. John’s attitude towards the Sacrifice of Calvary.

To understand the sacrificial teaching of St. John’s Gospel, we must compare it with (i) the Synoptists,

(2) the Epistle of St. Paul, and (3) the Epistles and Apocalypse of St. John. Four times do the Synoptists record that our Blessed Lord referred to His coming death. The following group from St. Mark may be of use :

viii. 31.

And He began to teach them that the Son of Man must suffer many things.

And be rejected by the ancients and by the high priests and scribes.

And be killed.

And after three days rise again.

Mark. ix. 30.

And He taught the disciples and said to them.

The Son of Man shall be betrayed into the hands of men.

And they shall kill Him.

And after that he shall be killed He shall rise again on the third day.

x. 32»33-

He began to tell them the things that should befall Him,

Saying, Behold we go up to Jerusalem and the Son of Man shall be betrayed to the chief priests and to the scribes and to the ancients.

And they shall condemn Him to death, and shall deliver Him to the gentiles, and they shall mock Him and spit on Him and kill Him.

And the third day He shall rise again.
The Finding of the Child in the Temple
Authors: Moore E. Hamilton
Published: July 2007

The gradual years His grace confessed; See Sharon’s Rose in beauty dressed!

That Child to such estate is grown,

His Father’s House He hails His own, Sion, mbs beata!

Him may we seek as Mary sought,

With gladness come where she was brought! In Temflo Regis learn of Him,

Before whose throne the Seraphim Ccmtant Osanna.

E. Hamilton Moore.
Scientia Media and Free Will
Authors: Whitacre ÆLred
Published: July 2007

When taking up such a work as Father Joyce’s Principles of Natural Theology a Thomist naturally turns to the chapters on ‘The Divine Intelligence’ (Chap, xi), and on ‘Conservation and Concurrence’ (Chap. xvi). These chapters spoil an otherwise most excellent book : a perusal of them will show that Fr. Joyce abandons the doctrine of St. Thomas and chooses to follow a doctrine which had its beginnings in the middle of the sixteenth century. But Fr. Joyce does not embrace this new doctrine entirely,—he is eclectic. He does not adhere to the doctrine as expounded by the Spanish Jesuit, Molina, nor to that as expounded by Suarez. He admits a scientia media but is unwilling to admit the explanation that Molina, who originally published it, gives, and correctly refutes the explanation of Suarez. The position of the author consists in this that scientia media must be admitted, but he frankly confesses his inability to give any explanation of it (pp. 357 and 360). God knows future conditioned free acts antecedently to, and independently of any decree of His will: this knowledge is called scientia media; but, he argues, it is impossible for the human mind to throw any light on the manner in which God, by this knowledge, knows our future conditioned free acts: pre-determination of any free act is destructive of freewill. But pre-determination implies necessarily an act of God’s will, or His decree,—therefore a free act must be independent of God’s decree : God therefore cannot know a future conditioned free act in His decree. His knowledge, therefore, of a future conditioned free act must be antecedent to and independent of His decree :—this knowledge is called sdentia media.
Two Ways in Art: A Short Study
Authors: Biddle G. E.
Published: July 2007

Vulgarity is an elusive nuisance, insinuating itself into the strongholds of propriety, so as to undermine the decencies. There is the kind that debases high things—the Sairey Gamp type. There is the over-valuation of low things—for example, in the eroticism of poor poets; while a no less offensive variety displays itself in superfluous ornamentation: ‘To gild refined gold, to paint the lily ... is wasteful and ridiculous excess.’ In thought, speech and act we incline to indulge in this error of overdoing it.

Now, love of extravagance is a sign of half-trained taste. People so afflicted like everything ‘laid on thick’ : glaring colours, startling contrasts, strident notes, over-stated cases. They are impressed by the arrogance of the bounder, defer to self-assertive ignorance, and squander money on a coloured daub, seeing nothing in the good black and white drawing.

Epochs of Romanticism, periods of exhausted invention : at such times the ailment claims most victims. Why ? Because, like a convivial party having its final fling, it seems the only way to challenge attention.

Hence Italian painting of the seventeenth century and the thickets of Swinburnian verse. And the price goes up! You seem to get more for your cash, though you actually get less. Then follows decline in taste. Powers of discrimination weaken. Corruption sets in. The scorn of things simple appears a proof of culture.

In accordance with these tendencies, we have the bizarre in dress, gush in affection, highly seasoned meats, wordy wrappings around trivialities. All this spells vulgarity.
Birthdays
Authors: Hurst Ben
Published: July 2007

Again the great day particularly assigned to Bobby comes round with its wealth of honours, gifts, and carefully-chosen distractions—a picnic, if in summer, a matinee, if in winter—the day of days, his own especial feast, the most notable day of the year for him, the birthday of Bobby.

The cultivation of children’s birthdays is of evident importance for their development as self-assertive citizens. It entertains in their juvenile minds a proper sense of individual merit, the necessity of their existence to the rest of the world, and the right which is theirs to pleasures and luxuries. True, the event commemorated, the benefit conferred upon mankind” is not of Bobby’s own volition; but as men are born to glory, as men have, often unwittingly, greatness thrust upon them, so is Bobby made cognisant of his part in the great scheme of things by distinguishing the auspicious day on which he first saw the light. On that day he became the centre of interest in the family circle, an object of complacency to relatives and parents, and a hypothetical cause of joy to the universe. Bobby realises that on his anniversary he is entitled to the fulfilment of all his wishes. Not only does he expect and exact treats and presents of varied description; but his whims may not be thwarted. Everybody yields to him; his brothers and sisters play the games of his predilection, wait on him, court favour with him, admit his claim to be the hero, for this is the day on which Bobby, noble Bobby, has been bom into the world. The magnification of self gives to Bobby a poise which will stand him well in the battle of life, and preserve him from an altruism detrimental to his material interests.
A Town Tree
Authors: Essex Edwin
Published: July 2007

This tree among the cobbles set,

With waving head and rugged feet,

All mem remember and forget,

But as they die it towers yet Above the cobbled street.

The poppies and the swaying corn Remembered lie within its girth Before the cold gray town was born,

When men rose earlier than the morn To wake the sleeping earth.

In solemn isolation left

When all it's comrades swayed and fell . . .

Upon its heart each cruel cleft

Beat home, and crack of steel so deft . . .

It stood for ill or well.

It watched the common houses grow And huddle in its ancient shade,

Where com and poppies used to blow,

It saw the houses row on row The hands of man had made.

For where the cattle sleek would roam Among the tufts of flowered grass Mankind had built an ugly home,

And in and out, as bees a comb,

Incessantly would pass.

And men go up, and men go down This cobbled street a hundred years,

And death and life are in the town,

And weeping, swift all hope to drown,

. . . And a thousand fears.

But ever to the tree’s deep heart Their secrecies, dear as its leaves,

Lie all unfolded, close, a part Of life; it knows their mortal art,

. . . And grieves.

Edwin Essex, O.P.
The Divine Concurrence and Freewill
Authors: Whitacre ÆLred
Published: July 2007

I.

In our previous article we discussed the ninth chapter of Fr. Joyce’s book. Another chapter, which in our opinion spoils an otherwise most excellent work, is chapter xvi on ‘Conservation and Concurrence.’ In this chapter Fr. Joyce again abandons the teaching of the Angelic Doctor for a modern theory which is wholly inconsistent with the teaching of Augustine and Thomas and indeed of the Holy Scripture. The problem here concerned has to do with the Divine Causality and the freewill. If God is the cause of all being and all modes of being, how comes it that the will is free in its choices? St. Thomas has a very definite doctrine on this point: God premoves the will to its choice, yet so supereminent and so transcendent is the Divine motion that the will is not necessitated in its act, for the Divine motion, so efficacious, premoves the will to determine itself (by deliberation) to this rather than to that. Hence the determination of the will comes not only from God but also from the will.

Both Molina and Suarez refuse to subscribe to this doctrine : for them predetermination is wholly destructive of freewill. Briefly, their doctrine comes to this : ‘The Divine motion is not prior to the action of the freewill; the motion therefore is not received into the will; on the contrary it is received into the will’s effect or action in order to effect what is proper to God alone, namely the being of the action; hence, it is said, God simultaneously concztrs with the will as a partial cause to produce the will’s action: this partial causality is to be understood on the part of the cause (ex farte causes) and not on the part of the effect (ex parte effedits), because the effect is wholly produced by God as the First Cause and wholly by the will as secondary cause.
On Verifying One's Quotations
Authors: Randall A. W. G.
Published: July 2007

It was Mr. G. K. Chesterton, I believe, who once defended misquotation on the ground that it was proof of a far greater and more affectionate intimacy with the writer quoted than the meticulousness which verified all references. What he had in mind was clearly the verbal slips of which even the most deeply-read scholar or most tenacious memory can be guilty. It takes a real lover of Dickens—the author to whom Mr. Chesterton particularly referred—to misquote him, precisely because it takes a real lover of Dickens to quote him spontaneously and at random at all.

But there is another sort of misquotation which, although it is not wholly bad, cannot be defended so easily—the misquoted epigram or catchword. It is true, not only of to-day, but of all ages, that men’s minds are largely influenced, their minds made up, by catchwords. Every hoarding says, ‘Billson’s tea is the best,’ and the world believes it; every popular history says, or used to say, forgetting that the saying was first mentioned in 1789, ‘Galileo’s immortal words, “And yet it moves,”’ and the whole world conjures up an heroic picture of a martyr to the Inquisition. The process is the same in both cases, and it is a question whether the second kind of iteration is not the more powerful in its effect and sinister in its results. In any case one of the most useful services the newspapers could perform would be the revision of popular historical sayings, the scrutiny of their credentials, just as the credentials of commercial advertisers are scrutinised. It is not often nowadays that a reputable newspaper can, without protest at least, talk of ‘} esuitical ‘as synonomous with ‘cunning,’ or refer to ‘doing evil that good may come’ as characteristic of members of the Society of Jesus.
Five Centuries of Religion
Authors: Jarrett Bede
Published: July 2007

Here certainly is a book by one who knows the Middle Ages and who loves them. Religious life (it is in this sense that the word religion is used in the title), which is the subject of this first volume of over six hundred pages, is appreciated by Mr.

G. C. Coulton and in some measure understood. But the book just misses being a great book through two defects : (i) it seems to be written in a temper, and (2) it is incomplete, for it deliberately omits the great ideals and achievements of monasticism, since the author finds that these have already been sufficiently detailed elsewhere (p. 20). His temper is understandable. He is a man of immense learning, who has read many modern works on monasticism, chiefly written in its defence, and has met in them statements not only unsupported by evidence, but the very reverse of what his reading of first-hand authorities has led him to believe. The shadows of monastic realities he finds deliberately omitted. Consequently, he is determined that this one-sided account shall not prevail, and he sets to work to prove conclusively the many failures, the general imperfections, the mediocre achievements of normal monasticism. We think that Mr. Coulton has not perhaps realised how recent is this devotion to the romance of the monks which he attacks, and how Cardinal Gasquet and his school wrote their books precisely as Mr. Coulton has written his, angry and determined to right a distorted account which had for so long done duty for history.
Love's Parentage
Authors: Mary Benvenuta Sister
Published: July 2007

Joy wedded Sorrow:

Duly of the twain.

Mid Joy’s delight and Sorrow’s travail-pain, Young Love was born upon a blissful morrow.

Of one or other

Has the boy the most?

For, ‘He’s his father’s son,’ one heart will boast;

While one says sighing, ‘Nay, how like his mother.’

Sister Mary Benvenuta, O.P.
The ‘Adeste Fideles’
Authors: Britten James
Published: July 2007

(concluded)

II. English Translations.

The four stanzas given by Wade have formed the basis of every English translation, from the earliest— which, according to Julian, is that beginning ‘Draw near, ye faithful Christians,’ in the Evening Office of the Church (1760)—to the present time. The rendering, however, upon which the version in most general use is based, and indeed which it mostly follows, is that made by the late Canon Oakeley in 1841 for Margaret Street Chapel (the forerunner of All Saints’, Margaret Street) of which he was then incumbent. According to Julian, ‘it was never published by the translator, but came into notice by being sung in his chapel.’ This began,‘Ye faithful, approach ye.’ The usual version, ‘O come, all ye faithful,’ appeared in Murray’s Hymnal (1852); Neale, in the Hymnal Noted (1854), has ‘Be present, ye faithful’—a much less singable rendering. (One sometimes wonders whether the quality of singableness appealed to Neale : it will be remembered that the first line of the hymn universally sung as ‘O come, O come, Emmanuel,’ was rendered by its translator ‘Draw nigh, draw nigh’ — almost impossible to sing with pleasure !) The general popularity of the Adeste undoubtedly dates from the publication of Hymns Ancient and Modern (1861); the second part of the Hymnal Noted in which it appeared was not as widely used as the earlier portion. A slightly altered version appeared in The Churck Psalter and Hymn Book (1854) by the Rev. W. Mercer, to whom the translation is sometimes attributed; this was at one time the most popular collection in Anglican use, and was in many respects a great advance on those—e.g. Bickersteth’s Christian Psalmody and Brady and Tate’s ‘new version’ of the Psalms appended to the Book of Common Prayer—which had previously held the field.
The Divine Foreknowledge and Causality in Relation to Freewill
Authors: Whitacre ÆLred
Published: July 2007

I.

The Encyclical ‘Studiorum ducem?

On the 29th day of June, 1923, the Holy Father, Pope Pius XI, published the Encyclical Studiomm ducem. After extolling the virtues and holiness of the life of St. Thomas, the Holy Father says:

‘From this slight glance at St. Thomas’s great virtues, it will not be difficult to understand the extraordinary excellence of his doctrine and the great authority it holds in the Church. Our Predecessors, as it were with unanimous utterance, have sounded its praises. ... It is not possible to recount all the innumerable documents of the Apostolic See, yet we must not omit to mention Leo XIII, who did so much to revive Thomistic studies. . . . Pius X, of holy memory, following Leo’s worthy example, declared the splendour of St. Thomas in his Motu proprio ‘ Doctoris Angelici,’ . . . Benedict XV, our beloved Predecessor, more than once repeated the same. . . . and it was reserved for him to give in the Code of Canon Law which he promulgated a unique consecration to the method, doctrine and; principles of the Angelic Doctor. We ourselves therefore, in approving these tributes to iso great a genius, consider that St. Thomas should be called not only the Angelic, but also the Common or Universal Doctor of the Church, because his doctrine the Church has made her own.

. . . Truly and wisely did our Predecessor say: “To

desert Aquinas, especially in his metaphysical teachings, is to risk disaster.”

. . . ‘There is no doubt that Theology reached the apex of its dignity in the words of Aquinas, who combined an absolute knowledge of divine things with a force of intellect wonderfully fitted for philosophical argument. Wherefore both in our schools of philosophy and Theology, St. Thomas holds the supreme mastership.