bluuebunny/crossref_metadata_2025 huggingface dataset:
The Financial Problem of the Artist
Authors: Burdett Osbert
Published: July 2007

Economists tell us that the selling-value or price of any commodity is a function of its scarcity ; and we need no telling that artists and authors pay little attention to the economics of their work. They are lazy about it, because the marketing of their wares does not seem an attractive subject. How attractive are its principles, a little reflection will show. Samuel Butler had some interesting things to say on the relation of Art to Art Schools in Alps and Sanctuaries, and he suggested elsewhere that part of the education offered in these schools, if they were to be tolerated, should be a course of study in the prices of pictures at recent sales. There is something to be said for his view. Every collector studies sales ; and Robert Ross had instructive things to say about the value of attendance in the sale-room. Since, however, the course proposed by Butler, the example set by collectors, is not likely to be generally followed, criticism may seek briefly to define the conditions under which a maker, whether of pictures or of books, has to sell his wares, so that, by understanding these conditions, he may fulfil them to the best advantage.
The New Sin
Authors: Knox Ronald A.
Published: July 2007

The first advertisement didn’t attract much attention. It was quite unclassified, and the advertisement editors, after a single glance, immediately put it down under Theatre Engagements. It ran simply, “Look out for The New Sin: Professor Laileb’s remarkable discovery: Satisfaction Guaranteed.” Naturally, the public merely supposed it to be the title of a new revue, and—already somewhat jaded—awaited the appearance of Press notices. But the next was far more formidable, appearing in the most expensive pages of the daily Press, and in very large letters all over the underground stations : “Professor Laileb’s Great Discovery. On Tuesday, September 27 (the date was about a month and a half ahead), Professor Laileb will lecture in the Albert Hall at 3 p.m. on The New Sin, recently discovered by him and now for the first time brought to the notice of the public. All seats free.” The mention of free seats and the Albert Hall made it clear that the Professor had money behind him, and was a person to be reckoned with; he was also a generous advertiser, and the leading daily papers lost no time in fishing out all they could in the way of information and writing him up as a Silly Season column. The public, though gravely afraid (from the use of the word “lecture”) that this particular form of transgression must be a System, needing (like the Physical Development and Memory-training Systems) stern months of self-discipline for its acquisition, nevertheless pricked up its ears, and was ready to know all about Professor Laileb that there was to be known.
Canterbury and Rome
Authors: McNabb Vincent
Published: July 2007

A deep sense of responsibility urged us to write in our July issue some of the thoughts that filled our soul on the eve of the Lambeth Conference. We were of those who could see, and even profess to see a unique event in the assembly of two hundred and fifty Bishops in communion with the Sees of Canterbury and York. These Bishops, belonging to the two great English-speaking nations, could not discuss after-war problems in the spiritual sphere without wielding a power for good, which, like every other power, might be turned to evil even when used with good intent. It was part of their disarming truthfulness frankly to confess that they had no mandate even from their own Church to say the last word on any subject of spiritual reconstruction. This profession of self-diffidence did not discredit them in our eyes. Rather did it put them apart from that all too numerous group of spiritual reconstructionists whose self-confidence is their chief power for evil. We were therefore ready to listen to whatever issued from the counsels of a group of men whose self-diffidence recalled the prophetic words, “I am not the Christ.”
A Note on Cardinal Manning
Authors: Leslie Shane
Published: July 2007

Mr. Purcell’s Life of Cardinal Manning has so
long held the field and the market that it may be questioned whether it can
be ever supplanted or at most supplemented, for its claim was certainly to
be exclusive and inclusive. A quarter of a century has elapsed since Mr.
Gladstone congratulated the author on writing “the history of a soul, a
dividing of marrow and bone,” and leaving so little for disclosure on the
Day of Judgment. And few critics have questioned the finality of that
utterance.

It is well known that Mr. Purcell differed from most biographers by
committing no sins of omission with the signal exception of an
autobiographical note on the corporate action of the Society of Jesus in
England. Mystery veils this as well as the memory of Mr. Purcell himself. As
an orthodox and humble journalist his name sometimes occurs in the papers of
ecclesiastics. Mr. Purcell had for a time conducted an ultramontane but
unsuccessful venture in journalism, for he later confided to Archbishop
Ullathorne of Birmingham (November 2, 1881), “Since giving up the
Westminster Gazette I have been exclusively
engaged in writing for non-Catholic papers.” His Life of
Manning was presumably written for the same public. By the
year 1887 the Cardinal, being anxious to recoup him for his losses, allowed
him to begin to write a brief Memoir of himself, to be published and
scrutinized in his own lifetime. He lent him one of his diaries on condition
that it should not be quoted, but he had already suggested that Mr. J. E. C.
Bodley should write the final Life, and had given
leave to Mr. Bodley to remove his notebooks and diaries.
What is Happening in Ireland?
Authors: Gwynn Denis
Published: July 2007

What causes most despair to anyone who tries to persuade people in
England of the real state of affairs in Ireland is the answer that
invariably follows every attempt to overcome a deep-rooted incredulity, that
“we can do nothing until you Irishmen agree among yourselves.” One of the
impressions that affected me most strongly on returning to Ireland after an
absence of four years, was that of a unanimity among all classes such as has
never existed in Ireland before. In a sense, it is the unity that is to be
found among the passengers of a ship which has been set on fire. But the
present unity of political feeling in Ireland is far more deep than any
transient emotion of that kind. It is much more genuine and more remarkable
than was the unity which prevailed in this country during the war. It is no
mere suspension of party strife, but the real and lasting discovery of
common interests and a common outlook upon life.

Go where you please in Ireland, outside the four eastern counties of
Ulster, and you will find only one attitude and one aspiration from Donegal
to Wexford, or from Galway to Dublin. In what follows, I do not speak of
Unionist Ulster. The gulf between the four Unionist counties and the rest of
Ireland is more open and more difficult to bridge over than it has ever
been. Those whose deliberate policy it has been to frustrate the national
movement in Ireland by setting North against South have achieved their
purpose as fully as they could ever have wished.
Plainsong at Quahr Abbey
Authors: Shebbeare Dom Alphege
Published: July 2007

The strongest human emotion being love, it is not surprising that art
should so commonly have been prompted and sustained by this emotion. And
since the highest love that a creature can receive is that of his Maker for
himself, and the highest he can give is that of himself for his. Maker, it
is not surprising that religion should have inspired and controlled so many
art works.

I am not forgetting the contributions of Paganism. But may it not be
said that they were great in so far as they sprang from the human emotion of
love, or were informed by great ethical ideals and aspirations towards the
worship of an Infinite Being?

In an essay, “Paganism, Old and New,” Francis Thompson shows that the
poetry and beauty of Paganism arise merely from an “idealising
retrospective.” “Pagan Paganism,” he says, “was not poetical . . . the
poetry of Paganism is chiefly a modern creation.” And as to beauty, he says,
“When Heine, addressing the Venus of Melos called her ‘Our Lady of Beauty’
the idea no less than the expression, was centrally modern. I will go
further— it was centrally Christian.”
Concerning Paul Claudel
Authors: Bateman May
Published: July 2007

We write no longer as we did in pre-war days. We express ourselves more
drastically, go straighter to the point than before. If art has lost
something in the process, truth has, on the whole, gained. Flung in lean
years upon reality, we ourselves nave grown in some ways harder and more
brutal, in others, simpler and more sincere. The moving spirit of the times
has made us impatient of devious ways in life, of compromise. We take short
cuts to our meaning when we have a meaning at all. Weak work, “pretty” work,
mawkish work, is frankly disregarded by all but the most incompetent or
immature critic. The price of paper, the expense of transport and the
increased rates of library subscriptions make us chary of accumulating
purely ephemeral stuff. There is, I suppose, in the hearts of most of us,
some sense of shortened time, of lessened opportunity, to make us
instinctively value what seems powerful and strong in these uncertain hours
which Bolshevism or some other power may lay waste when we know
not.

Writers who once held us through cheap means, or whose work had nothing
to recommend it but some trick of graceful phrasing, have either learned to
think, or dropped out of the widened literary circle altogether, because
they could not meet the demands it made upon them. The writers of the past
who still move us to-day are men who always had something to say that was
worth hearing, and said it with a certain virility and strength.
Christian Socialism
Authors: Clayton Joseph
Published: July 2007

In this very full and trustworthy account by an Anglican clergyman of
the notable doings of a group of Church of England men in the nineteenth
century two things, in especial, are of interest to Catholics to-day : (i)
The movement called Christian Socialist. (2) The self-governing
workshop.

(1) It was at the time of the first stirrings of the Second Spring in
England—a time when Protestant “society” felt its very foundations shaken by
the conversion of Newman and by “Roman aggression,” and believed all law and
order about to be overturned by revolutionary Chartists—that the Christian
Socialists, whose antecedents may be traced to Carlyle, Coleridge, and
Southey, came to the front. Shocked at the horrors perpetrated on men,
women, and children by triumphant and unrestrained capitalism, at the
sweating, the insanitary dwellings of the poor, at the widespread misery in
a land where vast riches were conspicuous, the Christian Socialists, of whom
F. D. Maurice, Charles Kingsley, and J. M. Ludlow were the chiefs, declared
that the social question must not be left to freethinkers for its solution,
and that the Christian people of God must take their part against “the
unsocial Christians and the unchristian socialists.” The word Socialism has
always been used loosely in this country, and the inability to agree upon a
common and exact definition has provoked a vast amount of irrelevant
controversy.
The New Psychology
Authors: Walker Leslie J.
Published: July 2007

There is probably no name better known in the realm of psychology than
Dr. McDougall’s, and that he should have deserted Oxford and England for
Harvard and America will be a matter of continual regret to all who know him
and have had the pleasure of listening to his lectures. The fact that his
book on Social Psychology should have reached its fifteenth edition in
twelve years is eloquent testimony at once to the growing popularity of the
subject and to the skill and erudition of the author. Dr. McDougall has
rendered us more than one service of inestimable moment. He has put an end
at once to the crude materialism which would explain mind in terms of body,
and to the atomic associationism which would reduce it to a conglomeration
of simple ideas. Whether his arguments prove that the human soul is the
evolutionary product of animal mind is open to question, but they at any
rate prove that there is a human soul—which is
something to be thankful for in days such as ours. They also show clearly
that, whether all mental functions are developments of instinct or not, they
at any rate play a much more important part in human life than is commonly
supposed.
Euripides and Christianity
Authors: Hill Philip Maurice
Published: July 2007

The problem of the just pagan has haunted the imagination of Christendom. It troubled Dante. It raises for us the question—What is the relation of all that is noble in the pagan world to the Christian faith? How far was the mind of that world prepared by its past to receive that faith ; how far was that preparative element the outcome of chance or of Divine purpose? And as we regard history in the light of a mere record of human activity or of the unfolding of that purpose, so will our answer be.

In the De Civitate Dei, Saint Augustine gathers together the history and the faculties of man and relates them to the Will of God. Eusebius entitled one of his books the Prœparatio Evangelica. Clement of Alexandria wrote in the second century, “To the Jews was given the Law, to the heathens Philosophy, to guide them to Christ.” And later in the same book, “Greek philosophy prepares the soul for receiving faith on which the truth builds knowledge” (). And Augustine himself asserts in his Retractations that “what we now call the Christian religion existed among the ancients and was from the beginning of the human race until Christ Himself came in the flesh ; from which time the already existing true religion began to be styled Christian.”
Dress
Authors: Gill Eric
Published: July 2007

By the design of Divine Providence vanity has been from the beginning the virtue of male creatures. That he should take a pride in his physical condition and appearance is a necessity of the male, and vanity is designed for his advancement. This fact is sufficiently obvious throughout the whole of the animal creation, and the peacock, though a flagrant exemplar of the principle, is by no means an exceptionally fine bird. On the other hand, we are not aware of the existence of any female creature which so much as vies with her male, and certainly of none that rivals him. And this fact is as remarkable as it is obvious. There is more in it than meets the eye ! Surely it is of Divine origin, and surely a female peacock would be a monstrosity.

But however it may be among the animals, among human beings the case is to-day reversed. Drab clothing is so generally the apparel of the male that the vision of the peacock in his finery suggests to us a female thing and, were it not for his name, we should actually suppose him to be a she.
Slave, Serf, Citizen—and the Way Back
Authors: Keable Robert
Published: July 2007

Mr. G. K. CHESTERTON, in what is really a brilliant essay on the part played by the Church in the history of England, has an illuminating illustration of the influence of Christianity on slavery. He points out that the Church did not agitate for abolition by legislation, but created an atmosphere in which slavery simply could not exist. As for the slave, an interesting process resulted. He had been the stick of his master, to be used for any purpose and broken at will, but under this influence he was first rooted in the ground and became a serf, and then threw out branches upward and roots downward and became a citizen.

That atmosphere has taken some time to dissipate. When, in the sixteenth century, the spiritual concept of one Empire under the tutelage of one Church broke down, there emerged from the resulting confusion National States which have increasingly tended to repudiate all direct concern for religion. In the new political entities, the spiritual functions of the Church were first strictly limited but officially recognized ; they have increasingly come to be regarded, however, as in no wise within the sphere of politics. The Catholic Church has long since predicted the result. In our own day we are beginning to see it.
The Meaning of Christianity
Authors: Walker Luke
Published: July 2007

Changing somewhat the meaning, we may apply to Père Lagrange what St. Paul says of himself: “To the Greeks and to the Barbarians I am a debtor.” In his work Le Sens du Christianisme d'après l'Exégèse Allemande now translated into English under the title The Meaning of Christianity according to Luther and his Followers in Germany, he is concerned to show how the effort to create a distinctively German religion, which should be imposed upon the rest of the world by the ascendancy of the German peoples and of their culture, was doomed to failure ; but at the same time he does not forget to discharge a simple debt of justice.

Rome, the heiress of the ancient civilization and the teacher of the Christian faith, he reminds us in his Preface, educated the German barbarians; and Germany brought new forces to Rome. In the great body of Christendom, Germany represented a distinct civilization—distinct, indeed, but one which was not isolated. Even after Luther, Germany, for a long time, seemed as careful to maintain her place in the concert of European nations as she was to show independence of Rome. Even when, at the end of the eighteenth century, she made up her mind to keep more to herself, she yet sheltered her own renaissance under the genius of Shakespeare, and Goethe urged her to draw from Greek sources a sense of proportion and of form, to borrow from the French Theatre its nobility and its beauty.
The Cresting Wave
Authors: Chapman Michael Andrew
Published: July 2007

“The Oxford Movement is a spent force.” Several recent writers and speakers, both Catholic and Anglican, on either side of the Atlantic, have given utterance to this phrase, which has been indignantly denied by High Church leaders, and even by Catholics whose interest in non-Catholic affairs has led them to study the present situation of our separated brethren. In view of the recent demonstration of the Anglo-Catholic Congress, and the marked activity of the English Church Union under the able leadership of its new Secretary-General, there would seem, at first blush, to be rather a preponderance of truth in the denial, and all the more so when one remembers that the statement has been made, and denied, again and again, since the secession of Newman from the movement which he led (though he did not start it), and that to the confusion of prophets, Anglican and Roman Catholic alike, the trend towards Catholic doctrine and practice in the Establishment, and in the American Episcopal Church, has been steadily onward and upward. We do not read, nowadays, of High Church Vicars being hooted through the streets of London for daring to preach in a surplice, or imprisoned for donning other “rags of Popery.”
Earliest Polyphonic Masses
Authors: Smythe Barbara
Published: July 2007

It is generally acknowledged that throughout the history of mediaeval art the Church was not only the most generous protectress of the artist, but also the most fruitful source of his inspiration. This is true in a special sense of the art of music. The Church, of course, has always had her own music, namely, the plainsong, which, as Dom Shebbeare wrote in a recent number of Blackfriars, she evolved in the process of evolving a liturgy. Plainsong had been brought to its highest stage of perfection by the beginning of the seventh century, under Saint Gregory I, the great classifier and arranger of the music of the liturgy, but it remained a living musical language for many centuries after the time of the great Pope. As new Feasts were instituted, new music was composed for them, and fresh melodies for the Ordinary Chants of the Mass were written throughout the Middle Ages. All this new liturgical music was written according to the rules of a long-established tradition, but side by side with the unchanging music of the Church, there has existed in Europe for a thousand years another branch of the art, derived from plainsong, yet differing profoundly from it, chiefly by reason of the fact that it has undergone an unending series of changes and developments.
The Reward of Labour
Authors: Clayton Joseph
Published: July 2007

“Industrial unrest” is apt to be regarded in X many quarters as something new ana strange, an alarming phenomenon of the present age due to the sudden irruption of mysterious and hitherto unheard-of qualities in man. Frequent allusions are made to the “present unrest.” All manner of solutions, plans, and proposals are offered in the hope that labour troubles will disappear in the same mysterious fashion that they came. There is, too, a persistent belief in certain minds that “industrial unrest” will “blow over” as though it were merely a passing fashion, akin to the rebellion of the day scholars at Ipswich when Mr. Nupkins was magistrate and Mr. Pickwick a visitor. After they had conspired to break the windows of an obnoxious apple-seller, had hooted the beadle, and pelted the constabulary—“an elderly gentleman in top-boots, who had been called out to repress the tumult,” the latter was able to announce the retirement of the rioters in the memorable words, “Popular feeling has in a measure subsided, in consekens o’ the boys having dispersed to cricket.”
“End of Europe” Literature
Authors: Randall A. W. G.
Published: July 2007

Generalization about national or racial characteristics is a dangerous—if, for one’s leisure moments, rather fascinating—game, above all if played with no sense of humour. The Germans and their followers in this and other countries have cultivated the sport to a most tiresome degree. Very systematically and very solemnly they have constructed a marvellously complete index of mental and spiritual characteristics, tabulating opposite each the particular race which, in their opinion, embodies those characteristics. The game then consists in tracing, in the mixture of races inhabiting Europe since history began to be recorded, the proportion of this or that racial element and the precise intellectual, physical, or social characteristic for which it is held to be responsible.

It is, of course, far removed from the intention of this essay to assert that there is nothing in anthropology, even in German anthropologists. The question under discussion, which concerns the growth in Europe of our day, above all in Germany, of what may be called an “end of Europe” literature—the reason why this has been introduced with this apparently irrelevant remark is that, in the first place, the methods of the German race-theorists will form a good object-lesson for use later on in this article ; second, because tht writer wished to be above all suspicion in himself making a generalization concerning national characteristics. It is this—and it will be seen that it differs from German race-theories in being based, not on an entirely questionable assumption of racial elements in this or that nation, but on the proved and generally observed practice of representative German historians, philosophers, and scientists.
The Problem of Yugoslavia
Authors: Christitch E.
Published: July 2007

To free a country is one thing. To consolidate it is another. In some cases the latter task is more difficult. Serbs, Croats, and Slovenes, now reunited after centuries of separation, are fusing so violently that intermittent sparks often threaten conflagration. Freedom, and the application of true Liberal principles have put an end to political murders once endemic in the Balkans (we find them nearer home nowadays), but discord and local jealousy prevail. Each branch of the race has found out that the other is far from perfect, and the disappointment is extreme. At first, quarrelling was conducted in best parliamentary style.

“You won the war,” said Croat to Serb, with hyperbolic magnanimity. “We cannot forget the tremendous sacrifices you made. You are the first factor in our new State. You have great prestige and honour abroad. You are bound to dominate. There is little regard for us who are shoved altogether in the background.”

“Flatterer!” retorted the Serb, disconcerted at having his chief arguments forestalled and finding his merits arrayed against him. “Mine was but the rough work, and now it is your turn to shine. How can an uncouth soldier compete with you in the arts of peace? You are immeasurably beyond us in the higher paths of civilization. Croat savants, artists, scientists are proficient in all we had no time to think about. Why should you dread being swamped by the handful of us extant after the war?”

But the exchange of polite, bitter remarks soon gave place to envenomed diatribes, and the order of compliments was reversed. At the present moment opinion is sharply divided on the constitutional form of the new State.
Thoughts on the “Anglo-Catholic” Convention
Authors: Stockley W. F. P.
Published: July 2007

An “Anglo-Catholic Convention of Priests” has been held this summer at Oxford. Learning and piety, goodwill and good works, enthusiasm not without convenient forgetfulness, together with plenty of dicta, a la Podsnap’s “I don’t admit America,” have there been patent to all respectful observers. Another Anglican Congress of Fellowship was held at the same time in Oxford. Perhaps a third of the Anglicans therein taking part were of the same religion, or religions, as those in the Convention of “Anglo-Catholics.” Those of Fellowship had also their “don’t admit it.” Nor can they be gainsaid, when they declare that “Anglo-Catholicism” is not the Church of England in esse ; nor yet when they maintain that the Reformed Church of England never before Ruled these “Anglo-Catholic Priests,” nor their words, nor their works, nor their ways, until this day and hour.

“Let us give a rest to the religion of sacrifice,” seemed to be the dominant note at this Anglican Congress of Fellowship; “let us trust for religious reunion, to goodwill, charity, and philanthropy. Let us not exclude our brethren of the Free Churches, far nearer our faith than are our separated brethren of Rome. Let us take their Protestant orders ; let us exchange orders as equals.”

The late Rev. John de Soyres wrote to the present writer as follows : “Of course Pope Leo is quite right; we have no orders in the Roman Catholic sense ; but we are content with our orders as all Protestants understand them.”
Indian Sculpture
Authors: Gill Eric
Published: July 2007

The art of sculpture as formerly practised by the peoples of India is, in epitome, an exhibition of all that British rule, there, as in England, must inevitably destroy. This may be for many a matter for considerable rejoicing, for, like the Romans in their decline, and for that matter, as it seems, throughout the whole of their history, the British people, though mitigating its appetite for commercial power by a sense of justice and fair play, is almost totally blind to any absolute value in Beauty.

Admirable as it may appear to be in many of its achievements, a civilisation submitting to the widespread and predominant use of mechanical contrivances whose sole claim to existence lies in the fact that by their means things can be made in greater quantity for the same expenditure of time and money is a civilisation wilfully denying itself the possession of things of Beauty, and destroying in itself both the power to produce such things and the ability to recognise them when they are produced.

Those of us who are concerned for the existence of Beauty in the world are often accused, by so-called practical men of business, of a lack of disinterestedness. It is supposed that we desire Beauty because we are artists, and that -were we not artists we should be as indifferent in the matter as they are. It is supposed that as the cocoa-manufacturer wages war against the drinking of beer, because he may thus hope to increase the sales of his cocoa, and it is not to be supposed that he can have any other motive, So the artist wages his ‘forlorn hope’ against commercialism because thus he may hope to increase the sales of works of art.
Mahommedan Slavs
Authors: Christitch E.
Published: July 2007

Turkish dominance may have been curbed in Europe by the Great War—we know that it is being allowed to run riot in Asia—but it would be a mistake to think that the canker of Islamism has been removed. The new kingdom of Serbs, Croats and Slovenes has in its midst approximately one million Sons of the Prophet. Their main stronghold is in Bosnia, together with Herzegovina, where Moslem bigotry and cruelty earned for it a title of which it was proud until yesterday : ‘The Lion that guards Stambul against the West.’ Yet Bosnia was a Christian land five centuries ago, and the story of Bosnian heroism in religious fidelity, after the lapse of its Christian leaders, has not yet been given to the world. The landlords, forebears of the present arrogant and tyrannous Begs, became apostates to Islam for the sake of their lands and titles. Their Christianity had been already undermined at the time of the Turkish invasion by the heretical tenets of the Bogumiles, a sect that had much in common with the Protestantism of later days. English writers are found who excuse the Bosnian chieftains for their preference of the Sultan’s jurisdiction to that of the Pope. The harsh measures meted out to heretics in the Middle Ages were here intensified by rivalry between Bosnian chiefs who denounced each other to the King of Hungary, or the Rulers of Venice and Ragusa, and were perverts or converts as the situation required, now submitting to Rome, next day repudiating submission.
AN Irish Pilgrimage
Authors: Quigley E. J.
Published: July 2007

Several writers in the recent outburst of Dante literature dwelt on his debt to Ireland, to the legends of St. Fursey and to the literature dealing with the most renowned pilgrimage of the western world, the Purgatory of St. Patrick in Ireland. I call it ‘the most renowned’ because centuries before the birth of the glorious martyr of Canterbury, pilgrims visited the lonely isle in Donegal where tradition says that St. Patrick spent several periods of penance.

Legends grew around the holy spot, and the literature of Europe teems with references to the Purgatory of St. Patrick with its wonderful cave where some penitents saw visions of worlds of sorrow and of joy. From nearly every nation in Europe came pilgrims:

’ With footsteps strong’ and bosom brave Looking for that mysterious Cave,

Where the pitying heavens still show

How my salvation I may gain

By bearing in this life the purgatorial pain.’

From England came Alfred the Great. From Wales came the Knight Owen about the year 1153. The wonders seen by him in the cave are recorded in the Chronicle of Roger of Wendover. From Italy came Guarino da Durazzo and Godelath (1248). The Royal Library of Turin holds records of the wonders seen and heard by him in the holy spot. From Flanders came Le Sire de Beaujean in 1305. In the weird cave he had a vision of souls in hell, some of whom he recognised. From Hungary in 1353 came George Crissaphan, and his wonderful visions are long to narrate.
The Resurrection of the Body
Authors: McNabb Vincent
Published: July 2007

…Unigenitus Dei Filius Jesus Christus. . . venturus in fine saeculi, judicaturus vivos- et mortuos et redditurus singulis secundum opera sua, tarn reprobris quam electis, qui omnes cum suis propriis resurgent corporibus, quae nunc gestant ut recipiant secundum opera sua, sive bona fuerint sive mala.

The only begotten Son of God, Jesus Christ, who will come at the end of time to judge the living and the dead, and to reward each according to their deeds, both the reprobate and the elect; all of whom will rise with their own proper bodies which they now bear, so that they may receive according to their deeds, whether good or evil.

I. Meaning of the Doctrine.

This dogmatic decision of the Fourth Lateran Council held in the year 1215 A.D., will serve as the authority and guide in what we shall say about the Resurrection of the Body.

1. We must begin by saying that the doctrine of the Resurrection is an object of faith. Natural reason can neither prove nor disprove it. St. Thomas says (4 Dist. 43, Qu. 1 Art., Qua. 3), ‘The Resurrection, simply speaking, is miraculous; and only relatively natural.’ Therefore, as natural Reason deals only with the series of natural causes and effects, whereas Faith deals also with the series of miraculous causes and effects, the Resurrection of the Body can be accepted with certitude only by those who accept the authority of the Teaching Church.

2. We have given the dogmatic decision of the Lateran Council, because it is the fullest expression of the doctrine which is now of divine faith.
Rupert Brooke
Authors: Essex Edwin
Published: July 2007

No poet since Francis Thompson has won such immediate acceptance as Rupert Brooke. He came, he sang, he conquered. He was a sudden voice; a voice that died away suddenly far from the land he sang and loved. And his death gave a new life to his song.

In Thompson the critics had found a poet complete, crowned in his own right with his own imperishable bays, a poet’s poet. They were denied the luxury of watching him grow. While they slept he had taken Parnassus at a bound. They woke to find him with nothing to learn and everything to teach. He let loose upon them The Hound of Heaven, and from that moment they were prepared for anything. His vision had no limitations but the horizons of beauty and truth; it was a spiritual unity that had no parts; it was so comprehensive that it could enclose eternity in a poppy's fragile cup. His moods were all one mood : a mood towards God by which he interpreted everything aright.

Brooke was saluted in his own day as a poet who would become great. Certain undoubted successes convinced men that he would undoubtedly be a success. Until then he was the most interesting of the younger poets. He conducted his emotional and poetical education in public; that, was the abiding interest. He faltered and swerved and failed many times. But always the conviction prevailed that he would one day find his feet and run in the straight and find with certain eye the goal.
The Resurrection of the Body: The Witness of Reason
Authors: McNabb Vincent
Published: July 2007

We have said that the Resurrection of the Body, being a revealed mystery is not provable by reason, but is acceptable only on authority. As a preface to ‘the Witness of Reason,’ we set down the principle of St. Thomas :

Whoever tries to prove ‘(a mystery of faith)’ by natural reason derogates from faith in two ways :

‘First, as regards the dignity of faith itself, which consists in its being concerned with invisible things that exceed human reason : wherefore the Apostle says that faith is of things that appear not (Heb. xi, i).

’ Secondly, as regards the utility of drawing others to the faith. For when anyone in the endeavour to prove the faith brings forward reasons which are not cogent, he falls under the ridicule of unbelievers; since they suppose that we stand upon such reasons, and that we believe on such grounds.

‘Therefore we must not attempt to prove what is of faith except by authority alone, to those who receive the authority ; while as regards others it suffices to prove that what faith teaches is not impossible’ (ja Qu. 32, Art. 1, Eng. tr.).

‘. . . Since faith rests upon infallible truth, and since the contrary of faith can never be demonstrated, it is clear that the arguments against faith cannot be demonstrations but are difficulties that can be answered’ (ia Qu. 1, Art. 8, Eng. tr.).

With these words of wisdom, which should not be forgotten, we now pass from the Witness of Scripture to the Witness of Reason to the Resurrection of the Body.
Newman in Ireland
Authors: Stockley W. F. P.
Published: July 2007

Dr. Newman, in 1845, not ten years after he had left Oxford, came as a ‘poor English innocent’ to Catholic Ireland, Ireland broken after the famine, after the days of Davis, into the political generation of Sadlier and Keogh, the generation when the Irish language had begun quickly to melt away, when Ireland’s poor emigrants were rushing to success or to ruin in America; and the Irish at home were being brought up in ‘National’ Schools, where no history might be taught, and where every influence tended to take from a people right national pride. Yet this people had one unbroken bond with the past, its religion; though the chiefs thereof were bishops fundamentally opposed in their ideas, as to how the religious life of the Irish should be reorganized and prepared for England’s new equalizing political rights, putting Catholics into positions of public trust, infiltrating anglicization at all pores of the Irish body politic, attending to give the needed higher education by the hands of a Protestant power unready to satisfy the instincts, or to build upon the principles, of an old Catholic people, who desired perhaps they knew not what, but who were ready to follow their bishops, and were conscious of distress in the new glare of what was brought by the foreign schoolmastering, with its worship of material success, its unimaginative practical commonplace, its dreary official irreligion, and its ideals of cleanliness, order, industry, and commercialism, together with dull uniformity, and a British imperialism; the whole thing, ‘Philistine,’
The Jeanne d'Arc Celebrations in Paris
Authors: Gwynn Denis
Published: July 2007

The celebration of Jeanne d’Arc’s festival as that of the great patron saint of modern France has been more remarkable than ever this year. It was only last year that the French Government decided for the first time to take part officially in the celebrations ; and those who now proudly claim the credit of having restored France’s national Saint to her due place of honour had for many years to contest even their right to display her banners in the streets. The huge procession that filed last month through all the principal thoroughfares of Paris, from the Place St. Augustin, past the Madeleine and all round the Place de la Concorde, to lay innumerable wreaths of flowers at the foot of the gilt equestrian statue which stands at the corner of the Tuileries, was even more enthusiastic and imposing in its dimensions than were the demonstrations of last year. The Fete Jeanne d’Arc has become perhaps the greatest national festival of France. Its procession is one of the most symbolic events of the year. But how much does the demonstration signify? Is it really the spontaneous homage of a modern and highly sophisticated city, not only to a great national saint, but to a mediaeval tradition which seems strangely remote from modern Paris? Or are the enemies of the Action Francaise justified, if only to some extent, in regarding it as a purely party demonstration by the extreme nationalists, exploiting for their own ends a national tradition which the leaders of the Action Francaise have undoubtedly revived? Does it in fact afford some reliable indication of how far the religious revival in France is genuine and how far political?
Constantinople and the Lambeth Conference
Authors: McNabb Vincent
Published: July 2007

Certain facts must be stated in the words of the first-hand authorities :

A.

‘Another welcome sign of East and West drawing closer together is found in the letter from the locum tenens of the Oecumenical Patriarchate at Constantinople unto all the Churches wheresoever they be, which was sent from the Phanar to the Archbishop of Canterbury.

‘Chief in importance, however, has been the visit of a special delegation from the Oecumenical Patriarchate to London for purposes of consultation with Bishops attending the Lambeth Conference on relations between the Orthodox and Anglican Communions.

‘This visit was the result of a formal invitation from the Archbishop of Canterbury to the locum tenens of the Oecumenical Patriarchate at Constantinople. To this visit we have reason to attach the highest importance.

’ The delegation, consisting of Philaretos, the Metropolitan of Demotica, Professor Komninos of Halki, the Archimandrite Pagonis of London, and the Archpriest Callinicos of Manchester, was welcomed by the President in full session of the Conference, and your Committee has had the advantage of more than one conference with it, at which important questions, doctrinal and practical, were discussed, and full consideration given to the matters specified in the letter from the Phanar referred to above, in which letter we would call special attention to the desire expressed for immediate cooperation in matters of social reform.’
A Hard Saying
Authors: Clayton Joseph
Published: July 2007

Surely of all the hard sayings in the Gospel, the words at the end of the parable of the Good Samaritan are the hardest: ‘Go, and do thou in like manner’ —Vade, et tu fac similiter.

The story itself is plain and simple; none of the parables of Christ is more familiar. The very phrase,

‘a good Samaritan,’ has passed into the language. And yet, is there anything harder for the average man than the concluding injunction, ‘Go, and do thou in like manner’ ? Its very directness leaves no loophole for misunderstanding or evasion. There is no suggestion here of a counsel of perfection. It is just an instruction in neighbourly conduct, and an instruction exceedingly hard to obey.

The Samaritan adopts a complete stranger, whom he finds in distress, and recognizing the wounded man as a neighbour, promptly provides him with hospitality; thereby inventing a home for the homeless, and for one person at least solving the housing problem. ‘Go, and do thou likewise,’ declares the Saviour of the World!

The clergy had passed the injured man by. Perhaps they blamed ‘the system,’ social and economic, that allows wounded persons to lie homeless and destitute by the roadside. Possibly they blamed the authorities, to whom they paid rates and taxes, for not keeping better order and suppressing highway robbery. In any case, the injured man was quite unknown to them. Certainly he was not a regular attendant at church, or they would have identified him. It is impossible to suppose that a sidesman or a seat-holder found lying in the gutter would not be recognised and assisted.
The Fate of the Holy Land
Authors: Ginns Reginald
Published: July 2007

He is an unfortunate man that cannot feel proud of his nationality; but it has to be confessed that it is difficult to be English during these days in Palestine. Thanks to the religious habit which I wear, the Palestinian native frequently looks on me as a Faransawi, or Frenchman—a fact which bears tribute to the influence French Catholics have exerted here in times past; and it is not always that I correct his mistake.

Indeed, one has to confess at times to feelings of downright shame and a desire to hide one’s head; to-day, for example, when the streets of Jerusalem are being paraded by armoured cars, and when groups of those known to you at home as the ‘Black and Tans’ are scattered about in the company of Hindoo troops. Because yesterday, to-day and to-morrow, the 13th, 14th and 15th of July, have been chosen by the Christian and Mahommedan Arabs as a sort of ‘down tools’ protest against the inclusion of the Balfour Declaration favouring the establishment of a Jewish national home, in the British mandate of Palestine. Shops are closed : bazaars are idle : one waits in some trepidation for the events of the next few days. There are rumours that some who are in the know have left the country. The authorities, fearing a repetition of the troubles of May and November, 1921, and of Easter, 1920, have issued proclamations and brought up armoured cars and soldiers.

One can hardly blame the authorities for these precautions.
Why Not Style ?
Authors: O'Connor John
Published: July 2007

Little people get pleasure and also pain from quite little things, and I have not any respect for supermen who pretend that small things do not count. Yet one has to suffer from a majority or a vogue in favour of sham greatness, from the never-decreasing number of those who muddle greatness into bigness, and at last are found practising grossness, carelessness, recklessness, on the plea that their lives at least are too precious to waste in minding minutiae. Professional writers are constantly saying ‘not as big as,’ instead of ‘not so big as,’ and the subjunctive is a thing of the past even when the meaning is in peril. For instance, on a screw-stoppered beer-bottle one sees the injunction: ‘Observe that

this label is unbroken.’ To keep this grammatical, one should never break the label. And does one really conjugate the past indicative of the verb To Be: I was, Thou wertt In France, imperfectly

educated persons avoid like poison the past subjunctive, and even more commonly in Italy do the natives shirk the preterite, even in writing. I am always puzzled to know if Leo XIII wrote : ‘He has given thee to us that we may hope still more,’ or ‘He gave thee to us that we might’ &c. The English version leaves us in doubt, for it says: ‘He has given thee to us that we might’ &c., which is just wrong enough and careless enough to be the very opposite of style.
The Romance of Brazil
Authors: Poynter J. W.
Published: July 2007

One hundred years ago this September, the independence of Brazil from the Crown of Portugal, and the formation of the new state into an empire, were declared. In commemoration of that series of events, special celebrations are being held over there during September. The Holy See is being (as, indeed, how should it be otherwise?) represented at those rejoicings, and so also are Great Britain and many other Powers. It may be of interest to glance at the very stirring and extraordinary history of that far-away land.

The first European to land in Brazil was Vicente Yanez Pinzon, who, in the year 1500, coasted as far as the Orinoco River, discovering also the mouth of the Amazon. During the same year, Pedro Alvarez Cabral, a mariner from Portugal, also reached Brazil. He disembarked on Easter Sunday. A solemn Mass was celebrated, and to the newly-discovered regions the voyagers gave the name, ‘True Cross’ (Vera Cruz). A vessel was sent back to Europe to announce to the King of Portugal the discovery which had been made, but Cabral himself had quite another object in view than following up that particular matter. In point of fact, in the voyage which had brought him to Brazil, he had been under the impression that he was on his way to India via the Cape of Good Hope! He contented himself, therefore, with leaving two of his sailors in the newly-found land, and then himself continued his original journey.