bluuebunny/crossref_metadata_2025_split huggingface dataset:
Charity Abounding
Authors: Carpenter Hilary J. 
Published: July 2007

It is no doubt inevitable that the Holy See should have been unjustly condemned and wrongly praised by prejudiced or ill- informed people in this country and elsewhere, especially during the years of war and its aftermath. The Holy Father has been condemned when some word or action of his did not, or was deemed not to, conform to the ideology or bias of the critic, just as he has been praised according to an equally false norm of criticism. If he blessed a group of Catholics who happened to be Italians and soldiers, or expressed approbation of Catholics who happened to be Spanish, or condemned the intrinsic evil of an atheistic Communism propounded by men who happened to be Russians, he was dubbed fascist. If he gave succour to British prisoners of war, condemned the evil of Nazism as propounded by the Germans, or pleaded for the Jews persecuted by the totalitarian states, or welcomed to the Vatican the Allied Commanders and their troops, he was congratulated (grudgingly enough, it is true) on these presumed expressions of approval of the Allied cause.It could hardly be expected that the run of mankind in this narrow, materialistic, selfish, modem world should appreciate the simple truth that the Holy Father both is and acts as the Vice-regent of Christ upon this earth; and that he has a peculiar obligation of paternity in regard to Catholics of all nations; that he has a God-given duty to proclaim to all men the basic principles of morality and to condemn in no uncertain voice, and without respect of persons, any blatant and general disregard of them; that he is bound to regard himself as the universal protector of those in need and the protagonist of justice for all mankind.
The Japanese Return Home
Authors: van Straelen H. 
Published: July 2007

In European and American publications it is customary to describe the Japanese as a mysterious, impenetrable, deceitful and enigmatical race. To a certain extent, a similar description is made to apply to the Chinese also, with the exception—at least for so long as they still belong to the United Nations—of ‘deceitfulness.’That East and West are quite different and do not understand one another very well is a generally accepted fact. The Eastern peoples have quite a different spiritual orientation, and for that reason we shall never be able to understand the Japanese and Chinese completely, in the sense of finding an absolutely satisfactory ‘explanation’ of them. Our nervous reactions and sense impressions are quite different from theirs. Our two life-streams—to use that beautiful Oriental metaphor—do not merge. They do not even flow in parallel directions. They have a quite different mental machinery. Our whole brain system, physical energies, reactions to intellectual and sensorial impressions and other unnameable forces of our racial complexion, are different from theirs. The case is not the same with the German or the Frenchman or the member of any other white race. These we can fully understand; we may not agree with them; but their way of doing things and their outlook on life, their objectives are for us reasonable. This is not the case with the Far Easterner. Of course, if we consider the human mind with reference to its essence, we shall find it to be one and the same in all men. Yet this one mind works differently in an Oriental and in an Occidental, so that we are justified in speaking of an Eastern and a Western mind. As an Oriental puts it rather poetically: ‘
A Recent Advance in Human Ecology
Authors: Badenoch A. G. 
Published: July 2007

Philologists may be interested enough to find out when this word ‘ecology’ became part of the language. Its frequent use in scientific writing today is a portent. The sister-word ‘economy’ has reflected the history of much of our modern thinking about man and mankind in the emphasis laid, not on ‘goods’ themselves as such, but on commerce in and distribution of such goods. Just as, from Devas onwards, there is a growing tendency among economists to consider human, as well as material, factors in the definition of such ideas as prosperity, so a new branch of science has found it increasingly necessary to study in detail what one may call the raw materials of prosperity.Materially speaking, there are two main aspects of the environment of homo sapiens that repay modern study. One may be summed up under the term exterior influences—climate, housing, clothing, and the like. The others, subject of this short essay, are internal: in a word, man’s diet.Time was when science seemed to have summed up the whole matter of the human body and how it is nourished, in the three magic words: proteins, fats, and carbohydrates. But already the biochemists were beginning to analyse the individual components of each of these, and the necessity for certain minerals—at first the list was limited to iron and calcium—was emphasised, together with observations of their deficiency in the diet of civilised man. A little later, first Lunin and then Hopkins proved that there was a missing factor which the latter called ‘accessory food substances’ and to which Funk gave the name vitamines.
The Return of Franciscus de Vitoria
Authors: O'Sullivan Richard 
Published: July 2007

In the month of June, 1946, the fourth centenary of Franciscus de Vitoria was celebrated at Salamanca before a concourse of theologians and lawyers and scholars from all parts of the world.Relatively speaking, one imagines that the name of Franciscus de Vitoria means more to the world today than it did at the date of his first or his second or his third centenary. In these last years, men of many lands, one may say men of all the lands, have come to acknowledge the debt that international law owes to him as its first founder. Years ago Holland, the birthplace of Grotius, made handsome acknowledgment; as France has done, and Italy too; and all the Americas. On 23rd December, 1933, the Seventh International Conference of American States, passed a resolution ‘that a bust of the Spanish theologian, Francisco de Vitoria, be placed in the headquarters of the Pap-Ameriean Union in Washington, as a tribute to the Professor of Salamanca, who, in the 16th century, established the foundations of modern International Law’.In Boswell’s Life of Johnson, the good Doctor is said to have spoken with great emotion these words: ‘I love the University of Salamanca ; for when the Spaniards were in doubt as to the lawfulness of their conquering America, the University of Salamanca gave it as their opinion that it was not lawful’. At the celebrations of 1946, in Salamanca, Dr Brierly the distinguished professor of International Law of the University of Oxford attended. His acknowledgment, and the acknowledgment of Dr Johnson, go not only for Oxford but also for England.
Vitoria and International Law Today
Authors: Wortley B. 
Published: July 2007

The great Dominican Order of which St Thomas Aquinas is the finest flower may still be, in the minds of many Englishmen, ‘in a special way associated with the Inquisition in Spain. It may therefore come as a surprise to those unacquainted with the work of Francisco de Vitoria, to learn that it was a Spanish Dominican, who died four hundred years ago, who was in his day Europe’s foremost champion of the rule of international law and of human rights. Of Basque origin, Vitoria was an active university teacher at the violent epoch when the Spaniards, having defeated the Moors at home, were founding their American colonies. Vitoria's opinions commanded wide attention among his contemporaries; so much so, that his idealism incurred for him considerable opposition in powerful governmental circles at a time when interests and passions combined to obscure impartial thinking on international affairs.It may be instructive, in what follows, to compare some of Vitoria’s principles (as set out and expounded in the collections of his works produced and introduced by J. B. Scott for the Carnegie Endowment for international peace) with the principles now to be found in the United Nations Charter, the latest constructive attempt to create an international order.No doubt the discovery of the Americas by Columbus in 1492, when Vitoria was young, was an event just as stupefying as the discovery of the atomic bomb is to us. The mariner’s astrolobe of 1480 may be compared with the cyclotron of today. Neither of these wonders has prevented international lawyers from facing the future and applying their principles to new problems and unthought-of circumstances.
Human Dignity in the Thought of Vitoria
Authors: Sarmiento Edward 
Published: July 2007

Without falling into the detestable errors of racialism, we can say that national cultures enshrine, at least in a measure, qualities both good and bad truly characteristic of the nation. Thus we may see in Spanish history, literature and art, a great emphasis on man’s natural dignity, an emphasis which at times passes from virtue to vice in the pride which is at present so curiously insisted on by some who pretend to a special understanding of things Spanish. The great Spaniard, Francisco de Vitoria, although far from approving an unhealthy national pride, does in fact bring out very clearly that man, by his own proper nature, is invested with a dignity which is involved in the moral consideration of the most diverse activities.In his day the Spanish tendency to boasting—pilloried in the Rodomontades—had real and marvellous achievements to rest on, and the reconquest of Christian Spain was at last an accomplished deed. Moralists and theologians were imbued with a feeling for man’s greatness. Vitoria in particular was concerned in his thought with the dignity of man as such, rather than man as Spaniard. In the Relectio de Indis he brings out most clearly that the treatment of barbarians must be governed by what is worthy of man in himself. Nothing does so much credit to Spanish culture as that, even while the baroque style in sentiment and manners was elaborating its less admirable features—ostentatious display, excess of pride, of panache, and the absurdities of pundonor—Spain could still produce a man like Vitoria whose simplicity, austerity, and firm adherence to principle give us the Spanish feeling for dignity in its best form, as expressed by gravedad.
Should Foreign Missions Go?
Authors: Ryan Finbar 
Published: July 2007

The title of this article has been borrowed from one in The Atlantic Monthly for January 1944 by the Reverend Phillips Endecott Osgood, Rector of Emmanuel Church, Boston. In his opening paragraph he records that ‘at a recent conference at Columbia on Science, Philosophy, and Religion two delegates voiced the pungent opinion that “the entire missionary movement should be stopped”. They raised a vigorous demurrer to the axiom that “the post-war world can be built successfully only on the basis of Christianity” and categorically denied that “we are fighting to save Christian civilization”. Granted that only two of the delegates exploded this bombshell, nevertheless there are persons not delegates to this august conference who would second the motion—both at home and, more understandably, among the nationalists in the non-Christian countries’.The rest of his article is chiefly taken up with an examination of that nationalist attitude in Japan, India, and China, and while he seems to be in general accord with the familiar Catholic thesis that ‘the Church can then only be said to be founded in a region when it is self-governing, with its own churches, its own native clergy, its own resources: in a word, when it depends on nobody but itself’ (S. Cong. Propaganda, May 20th, 1923), it is not clear that he rejects what he styles a ‘steady liberalization of Christian eredalism’, or that he looks upon Christianity as anything more than an ornament to ‘revivified native faiths—a higher Buddhism, a cultured Hinduism, a reborn Mohammedanism, a philosophic Taoism, an assertive Shintoism’.
The Scriptures as Word of God
Authors: Kehoe Richard 
Published: July 2007

The Scriptures are God’s Word spoken. They are not simply word about God, or about his Word or about his saving work. They are his Word, and therefore his work: for his Word is creative; what it says it thereby does. (In Hebrew, Dabar means both Word and matter, affair, etc.) The words of Scripture do not point to what God does; they are what he does. And it is necessary not so much to follow their guidance as to participate in their Mystery. So it is, analogously, of a creative work of art. For example, a poem does not refer to something apart from itself which one must apprehend: it is something, into which one must enter.In the words of Scripture a mystery of creation is contained. They are intrinsically creative. And what is there already created is the mind of the Prophet who utters them. For the prophet is one who conceives the Word of God in his mind (in his ‘heart’), by the power of the Spirit, and brings it forth, utters it. He possesses, that is to say he is really possessed by, the Word of God. The prophetic utterance of the Word of God involves a divine work of creation; it means that the Word of God has in some sense become incarnate.What happens in the divine history, of which the Scriptures are not just a record but an embodiment or a sacrament, is to be compared to what happened in the very creation of the world. The mystery there displays the chaotic material of life being moved over by the Spirit and so enlivened that it becomes responsive to the Word of God and out of the womb of chaos the cosmos is born.
Some Practical Points on Jung’s Analytical Psychology
Authors: Elkisch F. B. 
Published: July 2007

Seeing that Professor C. G. Jung’s analytical psychology has been introduced to the Catholic public by the writings of Fr Victor White, O.P., and by Fr Witcutt’s Catholic Thought and Modem Psychology, it seems appropriate to discuss this subject from the practical point of view of the psychotherapist. It is the purpose of this article to illustrate one or two practical points of Jung’s method by a few examples in the endeavour to dispel the current notion that analytical psychology is an art intelligible only to the initiated. Yet it contains no greater mystery than the familiar phenomena of biology, e.g. the partition of cells. Jung continually stresses the point that his method is empirical, dealing with facts which emerge from the unconscious. Admittedly, these phenomena are often very surprising; however, they should not be disregarded even if they cannot always be explained satisfactorily.Analytical psychology is not concerned with the soul in the full theological sense of the word but only with its manifestations, with the psyche, which, as Dr Strauss defines it, is the sum total of the experiences made during a person’s lifetime as well as those which have come down as a heritage from his ancestors. Modem man, as he is, separated from his divine origin and unable to balance his experiences in accordance with true values, is conscious of a deep-seated dissatisfaction and sense of frustration. This is the breeding-ground for that modern complaint termed ‘neurosis’. In essence, the neurotic person does not differ from his normal fellow. It is only that the ‘war with himself’ is fought with greater intensity and leads to embarrassing conflicts with the outside world. To deal with the complexities of this situation—often disguised under physical diseases like asthma—Jung’s method has been developed.
An Interpretation of Ireland
Authors: Eden Helen Parry 
Published: July 2007

‘The Irish Tangle for English Readers’ (Macdonald; 10s. 6d.) is a mainly political history of Ireland. The historian, Sir Shane Leslie, sees himself under the sod—‘turf’ would have hotter associations in Ireland—and free to speak his detached mind without fear or favour. One cannot imagine a better place for this feat than a country house on the Ulster border guarded by Yankee sentries; with an occasional coffin of butter, followed by pious mourners, proceeding north, and a few gewgaws from Belfast infiltrating in the other direction. Here the book was conceived. It was finished in a military building in London as ‘impartial reading for Englishmen who are weary of Ireland and the Irish’. It is very good reading for anyone.The book sets out to tell what Irish and English between them have made of Ireland. It does not saddle the living with the follies, vices and misdemeanours of the dead. Nevertheless, history and the climate have made the country what it is, and neither is particularly helpful. The author insists that Nordic interbreeding has been propitious, and that the climate can always be counted upon to turn immigrants into Irishmen. ‘The only pure blood in Ireland is . . . in the racing-stables.’ There is a climate, too, one notes, of the soul. Cromwell has to expel Spenser’s grandson for becoming a Papist. Nearly all the great Irish leaders have been of mixed stock. The supreme chance for an independent Ireland, without Partition, was lost, the historian insists, with Parnell. Any new opportunity, he says, will be hard and slow to come by; though it is quite possible now that Conservative Ulster may throw in its lot with the farmers of the South, rather than risk entanglement with English Reds.
The Failure of ‘Back to The Land’
Authors: J.F.H.  
Published: July 2007

However enthusiastic we may be concerning what is called ‘the back to the land movement,’ it is a fact that most of the attempts made in any organised form, in recent years have ended in failure. However much we may deplore that fact, it still remains a fact, and ‘trying again’ in the same way with the same mistakes, except in regard to some details, is not likely to do more than to convince our unconverted brethren that ‘it can’t be done’. We should surely learn from our past failures some other way of achieving the high task which is literally our only ‘alternative to death’.The failure of most, if not all, of the well-intentioned ‘movements’ of past years has been due to one or all of three causes : lack of funds, lack of suitable people and lack of education, The last is fundamental and overwhelmingly the real cause of failure. You cannot make a farmer out of a townsman until he becomes, by training and experience, not a townsman settled on the land but a true countryman in every sense of the word. He has to learn more than the technical aspects of his new work. He must before, and above all, begin a new way of living. He must, by patient endeavour and humble obedience, re-orientate his thoughts to a new valuing of almost the whole of his life.The problem is immense, the suggested solutions innumerable, but we shall not in the future any more than in the past find the true solution without facing the real issue, and the issue is mainly one of education and the re-setting of values. A host of willing helpers, complete with public or secondary school education, may be, and usually are, a great joy to a farmer who has left all things to follow the Divine Wisdom of Nazareth. Their companionship, their conversation, their interests, bring back to him some at least of the good things in the world he has left. But willingness is not effectiveness, nor is the appreciation of the value of work the only requisite for its well-doing. Father McNabb once epitomised life in the words ‘work and the preparation for work.’
How May We Approach the Spiritual Traditions of the East?
Authors: Kelly Bernard 
Published: July 2007

Philosophy—East and West, the book of the East-West Philosophers’ Conference held at Hawaii in 1939, adds to the growing evidence of a desire for rapprochement in academic circles between America and the Far East. The scope of the book is philosophical and rational, prescinding, that is, from religious questions as such, and seeking to formulate and to organise the common ground of Eastern and Western thought and thus to make more readily accessible to each what one possesses and the other lacks. The project arises from so manifest and natural a tendency—the desire of men to understand one another and so extend their understanding of the world—that any elaborate justification seems uncalled for, and in effect the majority of the Eastern contributors dispense with any such preamble. In the nature of the case the position of the Western philosophers is a more self-conscious one, and the justifications they put forward raise questions more important than the conference itself. It must be added that such a statement intends no disparagement of the book in which the proceedings of the conference are recorded, and is one in which the American contributors themselves would probably agree.The first question, to which we may defer the answer while using it as a key to unlock others, is this: In what sense can we accept the statement that the traditions neither of the East nor of the West are wholly true or adequate to a full understanding of man? It is a proposition in which the Western and, at least, one of the Eastern contributors explicitly concur, and is in line with the objective of a “planetary philosophy“, in which the same amount of agreement is evident.
Towards a Pre-History of Monachism
Authors: Morson John 
Published: July 2007

The Synoptic Gospels are a fundamental document of ascetic theology. They present a way of life. Their rich dogmatic content is largely implicit. The key-note is struck from the very beginning of the Sermon on the Mount in words which anticipate the whole: “Blessed are the poor in spirit, for theirs is the kingdom of heaven”. In St. Matthew’s nineteenth chapter is recorded the question of the rich young man, and our Lord’s commendation of those who have left all for his name’s sake. This passage is often claimed as the foundation charter of the religious state. Its great advantage is that it expresses far more clearly than the earlier teaching the distinction between the commandment, obedience to which is necessary for entrance into the kingdom, and the counsel offered to those who would be perfect.In the account which we have of the infant Church at Jerusalem distinction is not clearly made between the faithful who simply obeyed the commandments and the aspirants after perfection who followed the counsels. We might gather that the converts, as a matter of course and almost without exception, entered upon a way of life not unlike that which our Lord had counselled to the rich young man, and which was to be known as the “religious life” in the centuries to come. Yet St. Peter implied that Ananias was free to give up the price of his estate or not. His sin consisted precisely in lying about it to the Holy Ghost.
Retreat Houses, Religious and Lay
Authors: Fry Barbara 
Published: July 2007

In England there is great need for more houses where retreats can be made and quite as urgently for different types of retreat house. There is room for considerable variety, for a network of smaller and larger houses, in towns and out of them, religious and lay. There is a very clear need for a liturgical retreat house, more for women than for men, to whom the existing monasteries are open. There is need for a retreat house sufficiently contemplative and monastic for a genuine spirit of silence to rule; but there is also need for a home for a very free type of retreat where the Christian minority who love the Lord in a neo-pagan age can meet, and such retreats might be the beginning of many genuine friendships and much work for God.In a retreat we break from our routine life and plunge for a time into another life, so as to turn right way up—if we were previously upside-down—but above all so as to plunge from a more superficial to a deeper and more fully lived Christian life. But if the plunge is not into another and more fully lived life, but into a vacuum with devotional frills, an appendage to a religious life going on behind closed doors, it is apt to lend an air of unreality to the whole, so that the effects fade before the “realities” of everyday life. The grace of God apart, everything then depends on the strength of prayer of the individual and the preacher’s sterling worth.