bluuebunny/crossref_metadata_2025_split huggingface dataset:
Dogmatism Without Authority
Authors: Jennings Elizabeth 
Published: July 2007

This is the study of an anomaly, an inquiry into a paradox. It is an examination of how and why the apparently unexceptionable tenets and standards of one very distinguished literary critic can so often lead him to the most erroneous conclusions.Yvor Winters is an American, a man who has had a formative influence on a number of young poets in the United States but who, until very recently, was almost unknown in this country save for a few of his stylish and fastidious poems which had appeared in anthologies of American verse. He is a great teacher, a teacher who has been honoured in a fine poem by Thom Gunn who has studied with him; he is also a self-appointed arbiter of taste who is spoken of by his devotees with an almost hushed reverence and awe.Let us first examine Winters’s credentials, his beliefs. In one very real sense, he is a Schoolman, a scholastic who rates human reason higher than every other faculty or function; but he is a Schoolman who pays homage to no Church, a man who gives allegiance to no established system but who creates his own fearlessly and sometimes defiandy. Winters is not afraid to be either didactic or dogmatic. Indeed, what first strikes the reader of his essays is, above all, the enormous assurance of the writer; there is no timidity, no demurring. The judgments are never tentative, the appraisals never ambiguous. And Winters is as confident and precise in his generalities as when he applies those generalities to particular poems or poets.
Ecumenical Survey
Authors: St John Henry 
Published: July 2007

Last year’s Conference for the discussion of Ecumenical Questions was held at Gazzada near Milan from September 19 to 23. Over seventy representatives were present, among them many names well known in ecumenical work, including two English priests, a Dominican and a Jesuit. The general theme of the Conference was ‘differences compatible with Catholic unity.’ It met under the presidency of Cardinal Bea, and Mgr J. G. Willibrandts was in the chair. The discussions and conclusions of this Conference are not at present for publication, but it may be said that there was much scope at it for the frank expression of opinion, and the chief point that emerged was that under the unity of the Church’s de fide teaching there is room for differing points of view and complementary traditions in both theological thinking and liturgical practice, not only as between East and West but also within the Latin rite itself. Cardinal Montini, Archbishop of Milan, visited the Conference, and Cardinal Alpink was also present at it.Following up our promise, given in the Ecumenical Survey in the January number, we print here a communication from an Anglo-Catholic deeply interested in work for unity between her own members within the Church of England; and especially between Anglo-Catholics and Evangelicals.A letter addressed to Abbé Couturier of Lyons, and printed by his executor, makes clear that the resolve of one Anglican religious community to engage in conversations with their evangelical brethren was a by-product of his eirenic visit to that community in 1937.
Christianity and Sex: Orientations
Authors: Ernst Cornelius 
Published: July 2007

‘It is the way our sympathy flows and recoils that really determines our lives. And here lies the vast importance of the novel, properly handled. It can inform and lead into new places the flow of our sympathetic consciousness, and it can lead our sympathy away in recoil from things gone dead. Therefore, the novel, properly handled, can reveal the most secret places of life: for it is in the passional secret places of life, above all, that the tide of sensitive awareness needs to ebb and flow, cleansing and refreshing’.This eminently quotable and much quoted passage from Lady Chatterley's Lover allows us to indicate the purpose and scope of the reflections which follow. It is certainly an exploration of consciousness (and conscience) that we propose to make, but neither as novelist nor as saint, concerned to illuminate and purify the secret springs of life, so far as these are accessible to the intelligence of feeling and sympathy; it is rather from the viewpoint of the Christian theologian that an attempt will be made here to explore consciousness and conscience, to analyse its ingredients, to take stock: an exercise of intelligence sensitive enough, it is hoped, to avoid the crudities of brute imperatives, but none the less conceptual and discursively rational, while at the same time resorting to those privileged sources of insight available to the Catholic in divine revelation.
A Survey of Old Testament Studies
Authors: Bourke Joseph 
Published: July 2007

Contemporary study of the Old Testament appears to be dominated by three trends, associated with three broad groups of scholars. For practical purposes these groups may legitimately be described as ‘schools’, but only in a sense broad enough to allow for the intellectual independence of each individual scholar. The designation ‘school’ is often resented and repudiated nowadays.The first group, led by the German scholars, A. Alt, M. Noth and G. von Rad, is usually called the ‘History of Tradition’ school. The second, consisting primarily of Scandinavian scholars with S. Mowinckel and J. Pedersen at their head, is sometimes described as the ‘Comparative Religion’ school. For reasons which will appear later I personally prefer to call it the ‘Palaeo-anthropological’ school. The third general trend is that of ‘enlightened orthodoxy’. It is characteristic of the new awakening of Catholic Old Testament scholarship, especially in France, and here the leader is unquestionably R. de Vaux. The approach of certain American scholars such as W. Albright, G. E. Wright and J. Bright is markedly similar to that of the French, and it would not be wholly inaccurate to classify these too under the same general heading of ‘enlightened orthodoxy’. Let us very briefly consider the distinctive approaches of each of these schools as exemplified in their most important and most representative works.The characteristic approach of the German school may be described by means of a double simile. The enormously complicated amalgam of tradition which we call the Old Testament is regarded as a sort of snowball. The nucleus of the snowball is constituted by the Grundlage, the central ‘pan-Israelite’ traditions recording the events of the exodus, Sinai and the entry into the promised land.
Toleration and Conscience
Authors: John Henry St 
Published: July 2007

At the meeting of the World Council of Churches at Evanston in 1954 it was reported in the newspapers that a movement, within its organization, was pressing for a motion against the Roman Catholic Church condemnatory of its alleged persecuting activities against Protestants in such countries as Spain and Colombia. The motion was successfully shelved by the skilled and tactful chairmanship of the then Archbishop of Canterbury, Dr. Fisher. It is very generally admitted, and often publicly stated, by leaders of the Ecumenical movement, that any thought or action on its part which definitely excluded the Roman Catholic Church because of the difficulties involved, would damage its Ecumenical character and tend to render it pan-Protestant and anti-Roman. Nevertheless, even within the movement, there are Protestant pressure-groups which are anti-Catholic, especially because of the charges of persecuting intolerance made against the Church, and these would like to see it ousted from consideration in the work of the World Council for Christian Unity.But even where alleged persecuting intolerance is not seen as a reason for the complete exclusion of Roman Catholicism from the ultimate concept of Christian unity, this charge undoubtedly causes concern even amongst those non-Catholic leaders who are otherwise well disposed towards the Church; there is always the lurking suspicion that if and when Rome gets the power it will of its very nature turn persecutor. This suspicion is strengthened by a prevalent belief that the only orthodox doctrine of religious freedom permissible to Catholics is that based upon the distinction between thesis and hypothesis.
The Moral Basis of Punishment
Authors: Gaskell Austin 
Published: July 2007

Example alone is the end of all public punishments and rewards. Laws never inflict disgrace in resentment, nor confer honour from gratitude. ‘For it is very hard, my lord’, said a convicted felon at the bar to the late excellent judge Burnet, ‘to hang a poor man for stealing a horse’. ‘You are not to be hanged, sir, answered my ever-honoured and beloved friend, for stealing a horse, but you are to be hanged that horses may not be stolen.A Voyage to Lisbon, 1754.Henry Fielding too, was honoured in his time as a just and humane magistrate, but few of us today would feel able to endorse the judge’s action as he does. Even the severity of the sentence scarcely repels us so much as the callousness with which the judge scores a debating point at the expense of the condemned man. And is his point even valid? Put like this, the theory of pure deterrence appears crudely utilitarian, and difficult to justify morally, because it treats a human being as only an instrument of deterrence. Can we truly say that the man is not being hanged for stealing a horse? Would he have been hanged if he had not stolen the horse? Surely not. And in that case, can we say that penal justice is concerned only with the future effects of punishment, and that we need not consider what punishment the criminal has deserved?In talking about punishment, there is a danger of a false antithesis arising through over-simplification. Retribution, deterrence and reformation are sometimes presented as if they were mutually exclusive— as if the adoption of one theory automatically excluded the other two.
The Approach to Unity through the Scriptures
Authors: St. John Henry 
Published: July 2007

In a television interview on the religious position of the Church of England recently given, the new Archbishop of York, Dr Coggan, said that he was an Evangelical, but with a high doctrine of the Church. This is as if his predecessor, Dr Ramsey, now Primate of all England at Canterbury, had said in a similar interview, as he might well have done, that he was an Anglo-Catholic but with a marked infusion of Evangelicalism.The very real fact that two such statements, actual or hypothetical, represent is of profound ecumenical significance. The Church of England, and indeed world-wide Anglicanism as a whole, is a microcosm of the Ecumenical movement, for it contains in an organism which is highly cohesive in outlook and spirit most of the widely differing elements which exist within the World Council of Churches. It follows that the process of evolution going on within Anglicanism is likely to be reproduced, and is in fact now being reproduced, within the wider context of the main allegiances of World Protestantism.One aspect of this process, and a fundamental one, is the increasing unity of outlook which marks the approach of many sections of divided Christendom to the Scriptures. In this we Catholics have both a share and a deep interest. Nineteenth and early twentieth-century Liberalism in the non-Catholic world took a lead in the scientific criticism of the Scriptural documents.
German and Austrian Opinion
Authors: Steiner W. A. 
Published: July 2007

The Second Council of the Vatican remains the most important single issue in what may be called religious public opinion in the German-speaking countries. Little of the unbounded optimism that followed the Pope's first announcement remains, but there is a great deal of sober interpretation of such information as is available, and numerous articles have been written on topics likely to be discussed by the Council.The Herder-Korrespondenz, vol. 15, No. 7 (April 1961), pp. 312-323, contains statistics of the personnel concerned with the preparatory work for the Council, and an analysis of the statistics. The tables are detailed, showing such matters as position in the ecclesiastical hierarchy, nationality, membership of religious orders, membership of the Roman Congregations, special expertise, etc. It is deduced that the following matters are likely to be treated: the Episcopal Office, (it will be remembered that this was on the agenda for the first Vatican Council, but the item was not reached), the shortage of priests, the difficulties, particularly those of recruitment, of the religious orders, the reforms needed to adjust the orders of women to the present age, the administration of the Sacraments of Matrimony and Penance, the liturgy, the position of the laity. It is noted that the officials of the Curia form a high proportion of those concerned with the preparations, but it is pointed out that this is, for administrative reasons, inevitable. It is hoped that the Council will not get bogged down in details, but will deal with essentials, and there is a plea for more publicity and information.
Morals and nuclear war
Authors: McCabe Herbert 
Published: July 2007

Morality is not immediately concerned with what happens but with what people do. The characteristic moral judgment is not ‘It would be better to have this happen than that’ but ‘It would be good to do this, better to do this other, and definitely bad to do that’.It is important to restate this platitude because nearly all muddle in questions of morality comes from forgetting it. Take for example, the business of the population explosion and contraceptives: you can have an interesting discussion about whether the world would be a better place with a large population or a small one, whether a large population means too many mouths to feed or more hands to work, and so on. Such a discussion can be very interesting but is attended by a curious difficulty—apart from dogma and prejudice it is exceedingly difficult to rest the discussion on any firm basis at all. You get difficult exchanges like ‘If you do such and such, the human race will not survive’. ‘Why should the human race survive?’ ‘Well I just want it to’. Mr Evelyn Waugh’s famous and characteristic remark that he saw no objection to the destruction of the human race, especially if, as seems likely, it should happen accidentally, was taken as some kind of joke. But it is perfectly serious. Mr Evelyn Waugh sees no objection, if you are surprised it is up to you to think of an objection. One of the most interesting things about a discussion of this kind is that it brings you up against these curious puzzles.
A Theological Chronicle: Sin
Authors: Ernst Cornelius 
Published: July 2007

Philosophers have measured mountains,Fathom’d the depths of seas, of states, and kings; Walk’d with a staffe to heav’n, and traced fountains: But there are two vast, spacious things,The which to measure it doth more behove;Yet few there are that sound them—Sinne and Love.(Herbert, The Agonie)I cannot remember ever having seen an article in blackfriars on sin—not sin and Mauriac or Graham Greene, or sin and homosexuality or sin and Jung: just sin. This may very well be due to my own pre-occupations; it is easy enough simply not to notice an article which doesn’t seem to offer anything to one’s immediate structure of interests. But even then, it may be, this inadvertence would not I feel be untypical. If the Catholic intelligentsia today is very conscious of having moved, and having to move still further, from a Catholicism almost wholly turned in on itself, psychologically and sociologically, almost wholly ‘interior’, it is hardly surprising that the Catholic themes which excite and hold attention are ‘exterior’ ones: liturgy, the lay apostolate, ‘the Bible’ (the Bible as proclaiming a message, kerygmatic, and not as ‘devotional’). Again, it isn’t easy to write about sin or to think about it, to make it an object of serious contemplation, to hold it before the mind’s eye. One’s own crude and violent experience of sin interferes with the peaceful contemplation;
The Pan‐Orthodox Meeting at Rhodes
Authors: Minihan Joseph 
Published: July 2007

Eight hundred electric lights brilliantly outlined the facade and cupola of the new market that looks out on the Mediterranean quayside. On the top of the building, angled eastwards, was a large illuminated X P (Chi Rho) symbol, surmounting the words, Pan-Orthodox Meeting ofRhodes 24.9 - 1.10.1961.Rhodes gave a warm official welcome to the congress. Ecclesiastics and civic dignitaries spoke. There were dinners, concerts, trips. Perhaps the visiting naval vessels of the United States and Britain did introduce what someone described as ‘unfortunate over-tones’ to the atmosphere in which religious matters are best discussed. But, on the whole, everything was calm, apart from puzzled speculation among journalists and observers; the extra hundred or so attracted by the congress were easily absorbed among the sun-worshipping late season holidaymakers; taxis did a roaring trade; excitement seemed to be well contained within the closed church where the delegates met generally in private.Religious inscrutability is intensified when ecclesiastics are bearded. Of the nine or ten Catholic priests on the island that week, four wore beards, but only Father Dumont, with the added advantage of his white Dominican habit, looked in place. The impression was forced on one that here was a man fully aware of the issues involved at Rhodes, who understood what the dignified prelates and their theologians were about: so far, an Orthodox might say, as a Latin can understand us.
The Laity and the Council
Authors: Baum Gregory 
Published: July 2007

In this article I wish to show first, how the laity is involved in the Council and secondly, how the entire life of the Church is marked by what is called her ‘collegiality’, the co-operation of all in the acts of a few.In preparation for the Second Vatican Council a great number of theologians and other specialists are examining the problems of the Church’s life in the areas of doctrine and discipline. This work is not confined to the relatively few bishops and priests who have been appointed to the preparatory commissions at Rome. Theologians in general, in many parts of the world, are concentrating on matters dealing with the council and studying the problems that are likely to be discussed during the sessions.This work is of utmost importance. It must not be forgotten, however, that the ecumenical council itself is the business of the apostolic hierarchy. Theologians may propose themes and elaborate plans for a council, but during the actual sessions responsibility lies entirely with the bishops acting as judges of faith and rulers of the Church.
North American
Authors: Evans Illtud 
Published: July 2007

The figures of course are formidable. And the European enquirer can be mesmerized by the catalogue of Catholic achievement in the United States: a population now of forty-five million, with 55,000 priests, 170,000 religious sisters (of whom nearly 100,000 teach in schools), 267 universities and colleges with more than 300,000 students, 10,000 elementary schools with over four million pupils, 850 hospitals of every sort in which more than fourteen million patients were treated in 1960. In the same year nearly 132,000 converts were received into the Church.The statistics matter, if only because they are the staring facts that declare the vitality of the Church in the only way it can be externally measured. They indicate something too, of the astounding generosity of American Catholics, who, with no help from public funds, have built up a system of churches and schools unparalleled in the Church’s history. But the Church is not merely a corporation to be surveyed in terms of its efficiency or of the successful image it presents to the world. It is easy for the visitor from an older and more casual society to wonder a little at the signs of a high-powered organization—the discreet hum of the electric typewriters in the carpeted rooms of the chancery offices, the multitude of monsignori bearing their hide brief-cases, the jet black Chryslers—and to see in it all the ecclesiastical equivalent of the sort of business set-up commended by Fortune magazine.
Delinquency—A Sub‐cultural Hypothesis
Authors: Halloran J. D. 
Published: July 2007

There are many approaches to the problem of juvenile delinquency and its causation, but in a rough and ready fashion it is possible to divide these approaches into two main groups. On the one hand are those who see delinquency as stemming from personality disturbances or emotional conflicts, and on the other are those who view delinquency as coming from relatively normal personalities which have been exposed to an ‘abnormal’ environment such as a deviant sub-culture in which the individual learns to be a non-conformist as others learn to be conformists.If one is to judge from recent writings in criminology, the conflict between these two approaches is still quite intense. This is unfortunate, for apart from vested interests and professional pride there is no real reason why the two approaches should not be regarded as complementary. That I have taken sub-cultures as my theme in this article does not mean that I consider this approach to be more fundamental or more fruitful than others, still less does it mean that I consider it to be the only one. It does mean, however, that I think that it is necessary to stress the wider social factors, the part played by society as a whole, in the delinquency equation and to draw attention to the fallacies of attributing all delinquent responses to inadequate socialization and of viewing deviant behaviour as typically coming from biological impulses breaking through the restraints imposed by culture.
Fribourg : A Catholic University
Authors: Wansbrough J. H. 
Published: July 2007

The University of Fribourg is a characteristically Swiss institution. It is not merely that it is situated in the capital of a proudly independent canton where two traditions in Switzerland, represented by the French and German languages, meet. The very notion of a University where nearly half of both students and professional staff are foreigners is true to the national tradition of world service. Although the world service consisted for many centuries in supplying mercenaries for the armies of Europe, it is now best represented by the Red Cross and the various organizations concerned with world co-operation. To understand the spirit of the University and appreciate its worth one must understand something of its setting.Clarity is one of the most striking features of the country: perhaps it is the clarity of the air which produces clarity in other respects. The cleanliness of the trains and the hygiene of the hospitals are well-known. One might ascribe this merely to a passion for neatness, an impatience with lack of order. But I think this would be unjust, in spite of some features which suggest this interpretation. The steely fingers of bureaucracy extend over the land, cutting across even the treasured individualism of the cantons, to an extent which even the obedient Englishman would find difficult to stomach.