bluuebunny/crossref_metadata_2025_split huggingface dataset:
Conrad Noel's Life of Christ
Authors: Kehoe Richard 
Published: July 2007

The noble quality of the sentiments of this book will account for its having received on the whole a far more indulgent treatment by the reviewers—even by those writing on behalf of the Churches—than it properly deserves. There might be a strong temptation to follow this general lead, if it were any less easy than it is, while attacking the book, to maintain entire respect for the author. The doctrine is completely untrue to the principles of the Anglo-Catholic Creed which the author professes. It is in fact but a travesty of Christian doctrine. But this clearly is a mischance that has come about through an undisciplined cavalry charge by the Left wing of the author’s mind. A reviewer can take his stand comfortably between the author and his book.Christ as portrayed in these pages shows Himself to be first and foremost a socio-political revolutionary. An order of social well-being, of justice and plenty achieved for all men, does not appear to Him as an effect that should naturally follow upon and be as the fulfilment and expression of the spiritual life He brings to men, but rather as an essential constitutive means for the formation of a state of “salvation.” That is to say, it is only by a successfully achieved reordering of social conditions that the salvation He offers can become a “saving” thing at all. If He is to be called our Saviour (in any sense that He Himself would approve) it can only be through a salvation which in fact delivers our bodies in this world from the evils of injustice and poverty and the rest.
Psychology Down the Ages
Authors: Elrington Aidan 
Published: July 2007

Like other sciences which have gradually emerged from a pre-scientific state, psychology arose when man began to ruminate on the mystery of life and the ways of human beings. The general facts of knowing, striving, feeling, desiring, willing, and so forth, were recognized and expressed in the common sense of people and expressed in perhaps a crude form in the customs language—folk-lore and myths of early times. In the attempt on the part of thinkers to find a rational explanation and a systematic grouping of such facts lay the beginnings of scientific psychology, the science of the psyche.Professor Spearman traces the rise of psychology and the course it has taken throughout the ages to the present day, carrying the reader pleasantly and not too arduously through the intricacies of opposing ideas and theories as these have in successive epochs come to the fore.
Perfection and Contemplation
Authors: Farrell Ambrose 
Published: July 2007

In an age in which no special premium was placed on experimental science St. Thomas did not feel the urge to submit the Christian life to a process of psycho-analysis. He was as convinced of the validity of reason, and the principles derived therefrom, as that the sense are to place us in touch with reality which would otherwise remain a blank to the human mind. In this sense he was an experimentalist, though his aim was not merely to classify phenomena and to place them under generalizations, but rather to deduce from them principles which in the light of reason would be valid at all times and under all circumstances. He believes in basing his conclusions on tested facts, and when it is a question of pure reason he is unwilling to draw conclusions in advance of the evidence. He is more than usually aware that an attitude of mind may be easily coloured by desires, but he is equally assured that under the influence of grace the desire of charity may give a deeper insight into divine truth by immediate intuition.Through conscious or unconscious prejudices and preconceived attitudes of mind in matters pertaining to the spiritual life, the intellectualism of Thomism does not appeal to all, while many become wary of impending danger. Even those who might well be expected to know better, are afraid of the intimate connection which Dominicans hold to exist between speculative theology and contemplation. This doubtless is in some measure due to the marked contrast which is observed between the writings of St. Thomas and of those who are classified as mystical writers.
Christ in Exile
Authors: McKechnie W. P. 
Published: July 2007

Most often perhaps we Christians picture Christ in glory, at the heart of the Trinity, surrounded by a multitude of the blessed. Yet His earthly life was of the utmost loneliness. The self-emptying of the Godhead, involved in the Incarnation, found its extreme in the desertion by God of His soul at that hour when it most desperately needed support. Alone He lived, and in the isolation and the horror of self-consciousness of the damned, voluntary victim of the pain of loss as of sense, He died.His mystical body sometimes travels on its pilgrimage with more hardship than His physical body during the hidden years. But from the first we have had Him, and although reciprocally we too are His, yet while we have all to gain from Him, He has nothing from us. He has sought one to console Him and has not found any, since He could not. For the heroism of Jesus lies in the unicity of His act. It was not He who reclined His head on the breast of John.Since we cannot repay Him, we Christians have become accustomed, with a cynical logic, to insult His divine heart by our cool, proprietary attitude to the love wherewith He continually engulfs us in the Eucharist. So for years on end of Church history we are content to misapprehend and grossly to underestimate the contemporary moment of the Redemption. God, all-knowing of what the act involved, decided the Incarnation, but not by some toss-coin, arbitrary choice of autocratic freedom, not to manifest His glory, as though the creation did not shriek and whisper that.
Dominican Footprints in Scandinavia
Authors: Gumbley Walter 
Published: July 2007

Between Stockholm and Upsala, in one of the occasional clearances amongst Sweden’s seemingly eternal forests towards the northern end of the great Lake Malar, lies the lovely village of Sigtuna, the cradle of the Dominican Order in all Scandinavia where, at the time of the Reformation, the Dominican Province (Provincia Daciae) counted forty-three houses of friars and four of nuns. It is, beyond question, one of the most interesting places historically in northern Europe. In this small settlement three massive ecclesiastical stone-built ruins attract attention, the broken tower of the Church of Saint Lawrence and the fortress-like churches of Saint Olaf and of Saint Peter with their chancels roofless but otherwise intact. The last-mentioned church was the cathedral of the bishopric of Sigtuna which early in the twelfth century was split into two dioceses, Weteraos and Upsala.But if these three ancient relics of Sweden’s early and vigorous Catholicity call for notice, another in Sigtuna commands it. The church of St. Mary, as it is called, is a building of clamorous pink brick, looking scarce more than a decade of years old when viewed from a short distance. When, however, we get close up to it, it shows by the lines of its door and window arches signs of considerable age, and the interior clearly demonstrates its birth in the thirteenth century. It is no other, in fact, than the ancient Dominican Church of Sigtuna, now used as the state or Lutheran place of worship. This explains its intense state of preservation.
Psychotherapy at Oxford
Authors: Elrington Aidan 
Published: July 2007

It was the privilege of the present writer to have been able to assist at the 10th International Congress for Psychotherapy which met for the first time in England at Oxford from July 29th to August 2nd, under the presidency of the well-known Swiss psychologist, Professor C. G. Jung. The gathering included many distinguished psychotherapists from England and the Continent, and the United States of America.As the title of the Congress indicates, the contribution of papers, discussions and exhibitions all had a bearing on the various problems connected with the diagnosis and treatment of those border line cases of mental disorder which may aptly be described as disturbances of the normal functioning of the personality during the childhood, adolescent and adult stages of life. The frequency of such disturbances and the obscurity in which their origin and characteristics were for so long—and still largely are—shrouded, have given rise to intensive studies on the part of those whose interests are focussed on the special problems of childhood. The general public, too, is becoming increasingly aware that there are problems of behaviour which call for expert treatment, but as is so often the case it is apt to become bewildered by the diversity of theories and opinions put forward from time to time. As Professor Jung observed in his opening address, various schools of thought and practice are in existence side by side, the authors of which do not see eye to eye with one another and tend to remain aloof from like theories and practice of others.
Christendoms, New or Old?
Authors: White Victor 
Published: July 2007

“Hence the particular problem now before us, which can be formulated as follows: should a new Christendom, in the conditions of the historical age on which we are entering, while incarnating the same (analogical) principles, be conceived as belonging to an essentially (specifically) distinct type from that of the mediaeval world? “The question is posed on page 133 of the recently published English edition of Maritain's Humanisme intégrale. In its context the “now before us” refers only to one stage— albeit a crucial stage—in the argument of that great book. But I would suggest that it has a far wider significance. For I think that this is the vital question which now confronts Christian social thought and action, a question which calls imperiously for a clear answer. For so long as we fail to answer it, or so long as we answer it contradictorily, our social efforts must lack unity of aim and direction. So long shall we be disastrously divided into muckers-in and muckers-out and muckers-along. So long will there be hostile and irreconcilable “schools of integration” and “schools of separation.” So long will the latter charge the former with compromise with the world and the flesh and with ignoring the devil, and the former regard the latter as escapist saboteurs. So long will there be “Right” Catholics who quite honestly doubt the sincerity of the Catholicity of their brethren on the “Left,” and so long will there be “Left” Catholics who only with difficulty can regard their brethren on the “Right” as deserving the name of Christian.
Georges Bernanos and the Christian Apostolate
Authors: Brocklehurst Mark 
Published: July 2007

Whatever the significance of the Munich agreement, whether the pessimists are right in seeing it as a miserable political wangle, or the optimists are justified in their hope for a lasting peace for Europe and the World, one thing is clear, the Christian cannot afford to ignore it, when like the rest of the world he begins to take stock. Even if it was no more than a sign in the sky, not of the shape of things to come, but a taunting reminder of all that might have been, it was clearly a reminder, the meaning of which has not escaped general notice in spite of all the attempts to dilute it with talk of political honour and the flag.Apart from its possible positive results, one of the main elements we cannot fail to appreciate is the sense of urgency it has imposed on the world, an urgency not to be totally side-tracked by the rush for renewed rearmament. By so substantially increasing the tempo of events it has imposed on the Christian issue in Europe a “now or never” condition in the struggle. It is this connection that M. Bernanos has a special significance.The immediate instruments of that struggle are Catholics themselves, whose unity is one of dogma and worship, directed by one authority, but who in a larger sphere reflect every shade of opinion not ruled out by creed. It would be useless even if desirable to regret it. It is an expression of the elemental life of the Church.
Christian Tradition in the English Labour Movement
Authors: Clayton Joseph 
Published: July 2007

Whether we date the beginning of the English Labour Movement from the years when the famous “Junta” of trade union secretaries consolidated the societies of skilled workmen in the mid-Victorian period, trace its origins to fiercely democratic Chartism, or earlier still to Robert Owen's “socialism” and the national trades-union of a “New Moral World,” the Labour Movement as we know it to-day in Great Britain is really but little more than fifty years old—its course steadily, at first almost imperceptibly, directed to a co-operative commonwealth.Two notes in the character of this movement have always puzzled and often shocked the leaders of continental trade unionism. Our British trade unions never require profession of political faith from their members; neither do they encourage hostility to the Christian religion. They seek neither to overturn the state nor intrude the dogma of atheism. This indifference to the “materialist conception of history”, and all the rest of it as revealed to Karl Marx, perplexed and distressed the German labour leaders in the years before the War. The Marxian “class-conscious proletariate” should quite definitely affirm its aloofness from Christianity the Germans maintained. French leaders of labour, Catholic and secularist alike, shrugged their shoulders at les Anglais, with their Catholics and Protestants, agnostics and freethinkers, all mixed up in the same trade unions.
The Christian Aspect of Prison Reform
Authors: Ellis Alec R. 
Published: July 2007

The new Criminal Justice Bill which was introduced to the House of Commons towards the end of last year is now ploughing its way in some form or other towards the Statute Book.Its provisions, which have provoked a good deal of discussion up and down the country, have at any rate served to draw the attention of people to the system under which our prisons are being administered.With every effort at reform there is always the fear present that we may be in danger of taking the sting out of the punishment of imprisonment; there is always the fear that we may be turning our prisons into homes from home.The history of English prison administration this century has been one of concession, amelioration and improvement to the point where people have begun to wonder whether the reforms have not been carried too far, having in mind the vicious nature of the crimes which our prisons are frequently called upon to handle.
British Foreign Policy Since the War (II)
Authors: Beales A. C. F. 
Published: July 2007

If criticism, like charity, begins at home, both virtues are probably served best by examining not the manifest faults, but the hidden ones. If Britain’s official position to-day is that a lead was given to the world and not followed, and that rearmament is a justified and overdue result, it is important to be sure whether or not such is the historical truth. If it is, then the new British policy of 1939 can command the resolute and unreserved support of everyone except a complete pacifist. But if it is not, then the new policy is unsound for lack of a moral certitude, and has none of the easy convenience of unavoidability. And the matter can only be clarified by examining British policy in two ways—our record at key-points, and our greatest post-war achievements as judged by ourselves.The first key-point occurred very early: in 1919. During the Peace Conference, Britain and the United States had agreed jointly (on June 28th) to strengthen the League system by guaranteeing the territorial integrity of France, backed by force. When the United States Government rejected the Covenant and withdrew from the guarantee, the British Government withdrew also, feeling unable to guarantee the frontiers of France single-handed. But, six years later, we did give precisely such a guarantee, in the Treaty of Locarno. And there is real tragedy in the sequence of events. For, in virtue of the principle that a guarantor can influence the party guaranteed, we have been able since Locarno to influence and to moderate French policy. Had we given the guarantee in 1919 we should have had that power from the start.
Romantic Love and Heresy
Authors: Kehoe Richard 
Published: July 2007

There is this special reason and excuse for undertaking a lengthy expositional review of M. de Rougement’s L’Amour et L'Occident, that if, as seems likely, its historical thesis fails to win general approval the book is bound to suffer neglect. Whereas in fact it has a doctrinal significance that does not depend on the soundness of its history. It is alive with the inspiration of a great theological vision. It succeeds in laying open the real meaning of the conflict between the love of Eros and the love of Agape; and to do that is to display one of the deepest and most vital of all religious issues.The historical thesis turns on a particular theory concerning the origins of the European cult of Romantic, Passionate Love. It is universally recognized that it descends from the cult of Courtly Love practised by the Troubadours of twelfth century Provence, and that it was through the prestige of their poetry that it captured the imagination of Europe and became thereafter the chief theme of our literature and a dominant force in our civilisation. What is new in this book—new at least in the force of its conviction and the weight of its arguments—is the attempt to show that the Troubadour movement was itself originally an integral part of the heresy of Albigensianism or Catharism. It is maintained that the Courtly Love celebrated by the Troubadours was a symbolic idea invented to represent the unearthly love of Catharist mysticism. The characteristic themes of anguished love, of passion frustrated, of marriage denounced and chastity exalted are interpreted as a secret expression of the Catharist ideal of the flight of a soul from this world and all worldly happiness to achieve union with absolute love.
Some Interpretations of History
Authors: Zacharias H. C. E. 
Published: July 2007

‘Circuitus illi jam explosi sunt’, exclaimed St. Augustine, referring to ‘the crushing monotony of endless cycles, period succeeding period and recommencing period, without anything ever advancing,’ that theory of everlasting rebirth, and re-death, which the Indians call samsâra, and of which St. Augustine elsewhere says, ‘qua opinione quid horribilius cogitari possit, nescio.’ With the coming of Christ ‘that infernal cycle explodes. Something new incessantly takes place. The Universe has come into being, it really grows and reaches maturity. The world has also an end, thus has a meaning, a direction, a significance.’ With Christianity, thus for the first time, History becomes something to be explained and understood, and not merely something to be described and remembered; and with History proper there is also born the possibility of the new discipline of a Philosophy of History.When the well-known Catholic publishing firm of Herder, in 1931, started its great series of a History of the Leading Nations (interrupted, of course, by the advent of Nazidom), the first volume bore the title The Meaning of History. In a profound and masterly manner its author there treated of all the problems falling under a Philosophy of History, without naturally attempting to give a concrete exposition of human history in the light of such ‘meaning.’ But this latter task has never ceased to fascinate, and frequent attempts at it have been made. That non-Christians and even atheists should have made it—vide Mr. H. G. Wells’ Outline—is amusing, and shows to what extent the whole world since the coming of Christ stands under the empire of Christian ideas, whether men are aware of it or not.
Biography of Father Bede Jarrett (V)
Authors: Reeves John-Baptist 
Published: July 2007

In June, 1914, when he had been six years an active member of the Dominican community in London, Father Bede’s brethren elected him their Prior. He was unusually young for such an office—only thirty-three. To his other duties was now added the heavy responsibility of governing a community of religious men, priests and lay-brothers, and exercising authority and jurisdiction over them according to the Dominican Constitutions in all matters spiritual and temporal.‘As you can guess,’ he wrote to a friend who had sent him congratulations, ‘it is all rather distasteful to me, so that I should be grateful for your prayers when you have any to let.’Scarcely had he entered upon this new phase of his life when the European war broke out. England entered into it on the Feast of St. Dominic, August 4th.He published in the Rosary Magazine a translation of the prayers pro pace, ordered by the Cardinal, and added:‘All our thoughts are preoccupied with the war. Waking, it is perhaps our first thought, and sleeping our last. We have each of us friends and relations who have gone off to their ships or regiments to do battle for their country’s cause, and there are the far larger number of those who, at home, live the more difficult life of peace. Prayer, of course, must take a very large place in our energies. But we must add to that the activities of practice.’
Sacramentals of Wartime
Authors: Meath Gerard 
Published: July 2007

Now that events have settled the issue between peace and war a new situation arises which demands the attention of the theologian in respect of the readjustment of life in accord with Christian principles. Many new elements have been brought into our lives, and we not unnaturally pause to reflect how, if at all, they can find place in the Christian life as such.We are not without reasons, and compelling reasons, in support of our cause. Much as we may abhor jingoism, we must learn to distinguish it from authentic patriotism, a Christian virtue authorised by God and the Church. Yet even patriotism, taken in its fullest sense as a Christian virtue and duty, does not make the whole issue crystal clear; it does not diminish the realities of the horror and attendant evils of war, but on the contrary makes those realities more actual and those evils more apparent, urging thought as to the reorganisation of individual life to meet them. Patriotism emphasises the need of accepting readily the restraint and sacrifices inevitably imposed on all. Can this acceptance be a truly Christian thing, and can the new conditions of civil life be integrated into the Christian life?There is much that will chiefly affect only one’s private life; and this at least can be accepted in a Christlike way, sanctified and made sacramental. Much has been spoken and written of the life of the Christian in the Body of Christ and of his share in the Sacrifice of the Mass, and it has rightly been pointed out how this participation dignifies human nature and how the quality of ‘alter Christus’ places a man, in some sense, higher than the angels, invited to embark, as an Apostle and Coadjutor of Christ, upon the conversion of the world.