bluuebunny/crossref_metadata_2025_split huggingface dataset:
German Catholicism Amidst the Ruins
Authors: Roegele Otto B. 
Published: July 2007

The Church in the early days of 1945 was no longer the same as the Church of 1932, and we shall pay heavily for any failure on our part to recognise the importance of this fact. On the one hand the Church has suffered the loss of almost everything that is normally associated with the Faith as it is practised in the family and in the parish; its scaffolding and its organisations have almost all been destroyed. Nor can the Church in Germany be entirely exonerated from the accusation of having failed over long periods of recent history to provide the nation with spiritual leadership and from its guilt on this account. But there is another side to the picture. New life has been poured into the Church by the blood of its martyrs, it has been purified by a flow of superhuman suffering, and it has undergone an interior rejuvenation. A generous missionary spirit is animating many of its members who have rediscovered the meaning and the richness of the Christian community; it can claim a trained, if small, elite, joyously prepared for sacrifices, who have it in them to serve as leaven for the masses.At the same time as the Third Reich was brought low, the philosophy which had inspired that Reich, its ersatz religion, also came to an end. Millions of people were ready to entrust whatever hope and faith they had left to the Church because it had proved itself wiser, mightier and more enduring than their idol, the State. Yet there should be no illusions about the nature of this return to Christianity.
Islam and the Holy See
Authors: Fairfax John Ramsay 
Published: July 2007

Commenting on the recent presence in Cairo of the Egyptian Minister to the Holy See, The Times has twice alluded to the probability of some joint action by the Vatican and Islam with regard to the formation of a common front against the dangers of Communism. That some form of general rapprochement is under consideration can indeed hardly be doubted, since only last November the possibility of this was mentioned by the Holy See itself in an announcement made by the Congregation de Propaganda Fidei. This announcement was not, however, any new or sudden departure, but can be best understood if it is regarded merely as a further step in a process that plainly appears as steadily developing during recent years.Since the Catholic and Islamic Faiths jointly account for a large proportion of the world’s inhabitants, the growth of friendly understanding between the leaders of both is of profound importance, and the details of such growth are of much significance. Islam itself has been described as a sounding-box on which an event occurring in one place immediately affects the whole. This is particularly true of Cairo, capital of Egypt, since political happenings there have speedy repercussions among the various Muslim states of the Arab League, whilst also influencing Islamic opinion as a whole, because Muslim students from all over the free world are numbered among those attending at the great University of Al Azhar, one of the main centres of Mohammedan religious thought and teaching today as it has been for ages past.
Infallibility: Stalinist and Papal
Authors: Zacharias H. C. E. 
Published: July 2007

I have often wondered how Communists can make their faith acceptable to their reason. Granted that in most cases the emotional forces released by their mystique leave little room for reasoning, yet man is a rational being and ultimately everybody is driven to rationalise, in however haphazard a manner, and thus to justify to himself the faith that is in him.Most difficult of all to rationalise must surely be the ultimate foundation on which the whole structure of the Communist party rests, I mean belief in Stalin’s infallibility. And let it not be said that to use the term ‘infallibility’ is an exaggeration. Members of the Communist party are expected to hand themselves over entirely to its cause, to consider its claims as overriding those of any human tie, any interest, any personal conviction, and to be ready to sacrifice for it all they have or are, even their life. And for them this life is the end: they cannot be buoyed up by the expectation of any future reward, they cannot esteem this short present life of theirs as nothing compared with a future eternal life. They are pledged to an oboedientia cadaveris which for them is not a mortification of the will which brings its rewards, quite irrespective of whether the order obeyed is in itself right or mistaken, whether it will or will not further the end aimed at. Success—earthly success—is, for the Christian, suspect; for the Communist it is the only possible criterion.For the Communist to hand himself over body and soul (as we would say) to the directives of the party can therefore only seem justifiable to himself, because only by following them does he think that success can be achieved. And the directives of the party are in the last resort of course those that are validated by Stalin. The course steered by Communism may be a zig-zag: it is for Stalin to say when the ‘zig’ is right, and when the ‘zag’. He is always right, unquestionably, because infallibly right.
The Delinquent in Borstal
Authors: Owen Ralph 
Published: July 2007

There are at any one time about three thousand boys and young men in the Borstals of this country. They vary in age from sixteen to twenty-three years of age (for though a youth must be under twenty-one when he is sentenced, lie can be nearly twenty-four when he leaves). They vary also considerably in the degree of their experience of crime. They are rarely first offenders: if a boy is sent to Borstal on his first appearance in Court, it signifies either that his offence was very grave, or that he had in fact been committing offences for some time before he was caught. Most have been on probation, often more than once; many have been to Home Office Approved Schools. They have almost certainly been in the habit of committing offences for not less than twelve or eighteen months, and may quite easily have been doing so for as much as ten or twelve years.They come from all over England and Wales, and from all walks of life, though the vast proportion are from the big cities, and from the working-class homes of those cities. There are a small number from criminal homes, where father or mother are known to the police; but in most cases the families are sound enough, and no other member has been in trouble. The broken home produces its quota, the home, that is, where one parent is missing by reason of death, desertion, separation or divorce: but in view of the number of such homes nowadays this is not as significant as at first might appear. One would need to know the statistics of such homes as against normal homes, and the number of good, honest young men who had been brought up in them, before one could form a sound judgment.Educationally they range from the boy not far removed from mental deficiency to the boy of superior intelligence, though the latter is only one or two per cent of the whole. Most fall under the head of ‘average’. Brains are not a distinguishing mark of the criminal classes.
Man The Modern
Authors: Badenoch A. G. 
Published: July 2007

Mind you, I don't mean to say that men and women in the world, around us are wallowing in mortal sin: they haven't got the constitution for it.—Mr Frank Sheed, .addressing the Boseo Conference. Edinburgh, 1947.
Mr Sheed (Man the Forgotten) and Mr Alexis Carrel (Man the Unknown) both chose to write a book about Man. The Catholic wrote didactically, emphasising the known truths about man and his divine origin and destiny. The scientist came very near in many ways to the Catholic position. Both entered a protest against the materialistic trends that would move man from his central and unique place in the universe and regard him simply as another species and subordinate his individuality to the laws that govern masses. These two authors, however, differed, as far as my present subject is concerned, in that the Catholic tended to look backwards while the scientist took cognisance of something that the other decided to ignore, the possibility that man is still undergoing evolutionary change.
Fundamentally, it goes without saying, man does not change. If the concept man differs from the man whom the psalmist sang of and Christ provided for and St Thomas considered in his cosmic and eternal setting then not only philosophy but also theology are challenged. Terms, above all the major term in all our syllogisms about man, have changed their meaning and we are wandering in the jungles of incertitude again.
Catholic Writing
Authors: Meath Gerard 
Published: July 2007

Mr Evelyn Waugh once wrote, in a letter, I think, to a Catholic newspaper, that it is the business of the novelist to portray man ‘against a background of eternal values’. Few novelists and few critics have been sufficiently clear-headed to attempt such a succint definition. In making his point so neatly, Mr Waugh has disclosed the dilemma in which the modem poet and novelist find themselves, a dilemma which is fairly represented in this passage from Elizabeth Bowen’s own notes on novel-writing:

‘Great novelists write without pre-assumptions. They write from outside their own nationality, class or sex.
‘To write thus would be the ambition of any novelist who wishes to state poetic truth.
‘Does this mean he must have no angle, no moral viewpoint? No, surely, without these he would be (a) incapable of maintaining the conviction necessary for the novel; (b) incapable of lighting the characters, who to be seen at all must necessarily be seen in a moral light.
‘From what source then must the conviction come? and from what morality is to come the light to be cast on the characters? The conviction must come from certainty of the validity of the truth the novel is to present. The “moral light” has not, actually, a moral source; it is moral (morally powerful) according to the strength of its power of revelation. Revelation of what? The virtuousness or non-virtuousness of the action of the characters. What is virtue in action? Truth in action. Truth by what ruling? in relation to what? Truth by the ruling of and in relation to the inherent poetic truth that the novel states.’
The Sign of The Cross
Authors: Pepler Hilary 
Published: July 2007

This article is concerned with gestures in religion not I with religion in gestures, with the action seen rather than with the prayer prayed as when the hand touches the forehead and completes the sign of the Cross upon the breast. It begins with the story of other actions in a large pageant or spectacle in order to give the setting to so small a gesture as the Sign of the Cross, because that contrast follows my own experience; I saw the Miracle many years before the Sign of the Cross ceased, with my conversion, to be merely a sign of superstition!
Reinhardt’s Miracle happened forty years ago in Olympia, London. It was a good ‘period’ piece, modem in production, medieval in inspiration, and may be described as an example of religious mime; although its theology was faulty and its actors hired only to reproduce the shape or picture of a medieval pageant, it was clearly intended to appeal to the religious instinct of the beholder.
Since that time (1910) pictures, pageant and mime have become more popular. Europe has suffered the upheaval of great wars. Most big cities have become cosmopolitan with large numbers of inhabitants ‘illiterate’ save in their own tongue and therefore avid for the common language of picture and spectacle—a fact which propagandists are not slow to appreciate.
Twenty years ago, a branch of the Moscow Olympiad of the Revolutionary Theatre (M.O.R.T.) in New York ‘where one of the strongest dramatic councils’ then existed (according to a Bulletin of the ‘International Workers’ Theatrical Olympiad’)
The Sculpture of Anthony Foster
Authors: Foster Kenelm 
Published: July 2007

Having rashly consented to the Editor’s request for an article on my brother I find myself doubly embarrassed; by having to write about my brother and about art. But die latter embarrassment is the worse. Being assured of his entire unconcern, I do not really mind discussing my brother in public. Indeed the situation has its advantages; it compels one, at least, to try to be objective. But to play at art-criticism is a game I do not relish.
Let me begin with the fact, plain to me, that my brother’s is a quiet talent. Decidedly not precocious as a boy, he had turned twenty before a bent for carving showed strongly in him. It came then with remarkable spontaneity; not chosen to suit a theory, still less a pose; hardly encouraged by others; not even, it seemed, the result of any specially urgent desire for self-expression. He never appeared tormented or oppressed by any abundance of feeling and imagery striving for an outlet. He was recollected rather than expansive. And so, though its range has widened, his art essentially remains; content with relatively few images. Yet he is drawing attention now, not only because (and this is his own chief conscious concern) his figures evince good craftsmanship, but also because of a quality in them, let me risk calling it a certain sober sweetness, which I shall try, I will not say to define, but to suggest, summarily, in these few remarks.
My brother learned his craft from Eric Gill, during seven years in the workshops at Pigotts or on tour with that master.
The Secrets of Wardour
Authors: Smith Naomi Royde 
Published: July 2007

Wardour Old Castle was built in 1392 by John fifth Lord Lovell of Tichmarsh. During the Wars of the Roses it changed hands several times and, in 1499, was sold to Lord Willoughby de Broke whose grand-daughter re-sold it to a Cornish knight, Sir John Arundell of Lanheme. The family’, wrote John Francis, 12th Baron Arundell of Wardour in 1906, ‘has never ceased to be Catholic since mediaeval times’, and in 1552 Sir Thomas Arundell was executed because he belonged to the old religion. Queen Mary restored Wardour to Matthew Arundell, son of Sir Thomas, who in spite of his faith was knighted by Queen Elizabeth. He modernised the castle and built new Tudor windows into the Norman walls. Matthew Arundell’s son, Thomas, went to the Wars in Hungary, captured a Turkish banner at Esztergoum and was made a count of the Holy Roman Empire. Queen Elizabeth objected to this Popish honour and Count Thomas was sent to prison. James I, who could never quite forget that he had been born a Catholic, set Thomas Arundell free and made him the first Baron Arundell of Wardour. His grandson, the third Lord Arundell, was granted a special licence by James II whereby he and his heir were established as Counts of the Empire for good.
By this time Wardour Castle, though still inhabitable, had during the Great Rebellion, undergone two seiges in the space of ten months. Lady Blanche Arundell, a god-daughter of Margaret, Countess of Salisbury, had not the blood of the Plantagenets in her veins for nothing.
For the Month of May
Authors: Vann Gerald 
Published: July 2007

The gulf today between body and spirit, between material things and the praise of God, is widening at a pace and to an extent never known before. It would be very easy to despair. It would be very easy to despair of this civilisation of ours; very easy to despair of the future of our race; very easy to feel that, so far from marching triumphantly forward to a golden age, we are sinking rapidly into an abyss; very easy to feel that man is doomed because all the physical side, the material side of his life and his world must continue to drag him down and degrade him till the heavens are closed to him. But no; it is just at this very moment that the voice of the Church comes to him like a challenge : we are on the contrary to shout aloud our belief in the dignity and holiness of material things; we are to affirm again our faith and our hope in the future of man’s flesh. The woman who stands in the heavens is the mother of men; and her glory is the guarantee of theirs.That is why the definition of our Lady’s Assumption is far from having a purely domestic interest or importance. The greatest definitions have always been defensive: defensive of some more central truth which would otherwise be in danger. But the Church is not merely concerned with the guarding and defending of her own children; she is concerned with the guarding and defending of the whole world.
Three Sisters: Science, Philosophy and Faith
Authors: Gilby Thomas 
Published: July 2007

‘The medieval divines’, I was reading, ‘strenuously resisted the profane philosophers who seemed to threaten the most cherished traditions of Christianity; however, the revolutionaries of yesterday are the respectabilities of tomorrow, and the aristotelean schoolmen themselves were to be the first to bear the brunt of the attack from the new scientific humanists, who...’—It was not the book, nor yet the chapter on Faith, Philosophy and Science, one would choose for reading on a wet afternoon, still less after the brown Windsor, mock cutlets with vapourish potatoes and khaki cabbage, topped by stewed pears and custard—all the Bishop and Mermaid at Barminster can rise to in these days. But it had to be reviewed. Still, I was not sorry for the distraction when three women were shown into the lounge.They had that look of perennial middle age, of making for fifty but not a year beyond, presented by women who have never thought of marrying and who have occupied themselves with a routine without anxiety about a wage. Despite their differences, for one was stocky and bustling, the second vaguely rounded and languid, and the third rather angular and restrained, there was a family resemblance between them, elusive yet unmistakeable: the set of eyebrow or cheekbone perhaps, or a similar air of faint and well-bred insolence, the hint that they could never find themselves in circumstances to ask for permission. They might have been in their own drawing-room; they glanced at me with incurious interest as though I were of a piece with the leatherette armchair in which I was sunk.
Roy De Maistre
Authors: Gibson William 
Published: July 2007

One of the ablest critics of contemporary art has distinguished two groups among the more abstract types of painting today. The one, deriving through cubism from Cézanne and Seurat, is characterised by this critic as intellectual, structural, architectonic, geometric, rectilinear and classical. The other, deriving from Gauguin through fauvisme, and especially Matisse, he defines as instinctive and emotional, organic or biomorphic, curvilinear and romantic.The opposition of these two groups is the modem equivalent of the old opposition of the classical and the romantic or, to formulate the distinction in still more general terms, it might be said to represent the eternal distinction between the draughtsman painter and the colourist. It is to the former that the art of Mr de Maistre belongs. He is the leading exponent in this country of the later developments of cubism. His conventions are personal to himself, being dictated by his personal experiences, but his point of view is analogous to that shewn in recent work by the continental artists who created cubism.Like theirs, Mr de Maistre’s pictures retain a relationship to natural appearances absent from the most extreme forms of contemporary abstract art. Mr de Maistre takes for his theme the emotional experience provoked by some event, real or imaginary, which has struck his imagination. The ceremony of the coronation, for example, has inspired a picture which he has named The Procession. Form and colour are his means of expression, so that :he forms and colours of the scene which has inspired him are of necessity intimately associated with the emotions which it has provoked.
Divorce After Separation: The German Experience
Authors: Meyer Karl 
Published: July 2007

The fact that a Bill proposing divorce after seven years’ separation has passed its second reading in the House of A Commons, and that a Royal Commission is to investigate Divorce Law in general, makes relevant some consideration of the existing German law which provides for divorce after a separation of only three years. As was said during the House of Commons debate, once granted the principle of separation as grounds for divorce, even a shorter time limit might be adopted; and, since the German law provides the evidence of the working of such a law over a period of some thirteen years, it should be possible, from German experience, to consider the similar British proposals and their likely effects.It is significant that the German law which permitted divorce by the objective fact of separation, in addition to divorce on the grounds of adultery or misconduct, came into force when Hitler had reached the climax of his career in 1938. The Hitler law had for its background theories of race and population: the man who was physically able to produce nordic children must not be hindered by the matrimonial vows which he once gave to a now ageing woman no longer capable of bearing children. One needs just to mention this primitive idea of the sense of matrimony to understand its full bearing. It was very characteristic that the upstarts of the Nazi party—the Kreisleiters and Gauleiters—were the first to make use of this law; their womenfolk who had carried the burden of the past were no longer young and sophisticated enough to fit in with the ‘glory’ of the new class:
Art and its Integration
Authors: Chute Desmond 
Published: July 2007

The last thing we are ever told about anything is who made it. Naturally, for what do makers matter in a world of ‘minders’?The author of The Gothic World advances a half-hearted plea that a like technical indifference may explain medieval anonymity. He persuaded us more when in his former volume Gothic England he set out to deny the allegation altogether and to rid ‘le miracle occidental’ itself of ‘the plague of anonymity’. (Will no one rid us of the plague of notoriety?) In sober fact ‘from the period 1250-1550 a vast number of names survive. It would be no exaggeration to say that the men responsible for all the major developments of art in this period are already known to us by name.’Mr John Harvey sets himself to answer four questions: ‘What, How, Where and When was Gothic Art?’ He has especially enthralling things to tell us about the ‘How’ and not least about medieval craftsmen, trassours and devysours, their lodges and guilds, their gear and skill. Coming pat at the moment when the swinging pendulum of controversy has come to rest at a point of equilibrium, his researches should greatly help to establish once and for all a true idea of the master-builders and of the vivid world of medieval craftsmen.For Mr Harvey the master-mason is neither, according to the extreme folk-art view, just one of the lads’, nor, according to the opposite extreme, the irresponsible ‘artist’ he has been since the Renaissance.