bluuebunny/crossref_metadata_2025_split huggingface dataset:
Needed: A History of Lourdes
Authors: Martindale C. C. 
Published: July 2007

MGR F. Trochu published in 1954 Ste Bernadette
Soubiraus, now translated and ‘adapted’ by Fr J. Joyce,
s.j. (Longmans; 25s.): omission of notes and references has reduced the book
from 585 pages to 400 and it will doubtless be the definitive ‘life’ of St
Bernadette in English. Yet I feel that a History of Lourdes is still
required. Lest I seem over-critical, and at the risk of being over-personal,
may I say that already at school I was spell-bound by ‘Lourdes’—in spite of
books. Lasserre’s book was clearly a ‘literary’ work by an enthusiast, not
an historian: two persons sent me Zola’s Lourdes,
no less clearly rationalist, though I could not then know of its deliberate
mendacity. I went to make a novena at Lourdes and sought for every trace of
Bernadette and Abbé Peyramale. I returned, and remained, ever more beholden
to our Lady of Lourdes, but not till, long afterwards, I read Fr Cros’s
three big volumes, did I feel that my ‘devotion’ had historically
irreproachable foundations. A ‘history’ must not seek, or be afraid, to
‘shock’.
Instinctively I turned to page 40 in the translation: Bernadette on her
way to collect wood passed an old woman who was ‘doing some washing’. I knew
that Bernadette had said des boyaux. I turned to
Trochu: the translation was quite faithful; but the French relegates the
boyaux to a coy footnote. ‘La Pigouno’ ‘did
not hide’ that what she was washing was—would ‘offal’ offend the delicate
ears of England, or even America? Again, when the children returned after
the first Apparition, Toinette says (page 46) that she will go to sell the
bones they had collected, so ‘the mother hurriedly began to tidy Toinette’s
unruly curls’ (recoiffers les boucles folks de
T.).
Poetry and Belief: Some Cases in Point
Authors: Lees F. N. 
Published: July 2007

It will have been noticed that the title of my paper is a timid one; even, it may be thought, excessively so. There are two reasons for this; and the first, which would alone, in my opinion, be a sufficient one, is that the questions raised by the phrase ‘Poetry and Belief’ are difficult ones, intimately involved in all discussion of the nature and function of poetry, and ones which have become especially problematic in our century. It is, I think, true enough to say that in the form in which they particularly concern us as Catholics, these questions begin to emerge fully with Matthew Arnold: they at any rate reach explicitness and are given very serious attention in the work of Dr I. A. Richards and Mr T. S. Eliot; without clear agreement being arrived at by those two critics—the most influential and, by and large, the most arresting and convincing critical theorists of our time.If further reason for my timidity be thought necessary I shall only add that it is warranted by the way in which this paper has come about—and this I offer too as a declaration that what follows makes claim neither to scholarly exhaustiveness nor to formal completeness. I shall, in fact, be putting before you some questions rather than presenting you with any answers.I have brought together five poems or passages from poems: and these you now have before you. They certainly raise the question of the place, the effect, of Belief (as we must understand it here), and show a significant variety, possibly a sufficient variety, of ways in which it may be raised.
The Portrait of St Dominic
Authors: Knowles David 
Published: July 2007

A medievalist rarely has the experience of reading for review a book which impresses him at once as being definitive in its field. Père M.-H. Vicaire’s life of St Dominic gives this impression in the first chapter, and continues to give it till the last page is reached, many days later. No historical work as such is immortal; Thucydides and Gibbon live chiefly as great literature; new material will always be appearing and no two ages will seek for exactly the same answer from their sources. But when these reservations have been made, it may be confidently said that this life, like Vacandard’s Life of St Bernard and that of St Philip Neri by Ponnelle and Bordet, will remain standard for fifty years or more, and will influence all that is written about St Dominic far into the future. It will not put an end to writings on the saint; it will probably lead to their multiplication, for St Dominic is a figure that every generation and every nation will seek to understand and to interpret for themselves, but it will be from these volumes that the ore is extracted, to be moulded into this shape or that.It is frequently remarked, both by historians and devout Catholics, that little is known of the life and personality of St Dominic. Certainly the lessons in the breviary on his feast day are more than usually successful in confirming such a view. One reason for this is undoubtedly the lack of an adequate contemporary biography. Dominic lived when the monastic centuries, with their tradition of literary education and classical models, had ended.
The Resurrection in the Easter Liturgy
Authors: Crichton J. D. 
Published: July 2007

One of the effects of the restoration of the Holy Week liturgy and in particular of the Easter Vigil has been to re-direct attention to the Resurrection and its place in the Christian life. It is undoubtedly a new-found emphasis that does not chime very easily with the meditation-on-the-dolorous-passion mentality that has been the tradition since the later Middle Ages. The two are not of course incompatible and the Passion must always have a central place in the life of the Christian in via. But the liturgy does very definitely teach us that the climax of Christ’s redeeming work was not the Cross but the Resurrection and we are now faced with the task of re-incorporating it into our lives. For this at least two things are necessary: one is the rediscovery of what the New Testament has to say about the Resurrection and the other is to live it in and through the liturgy.A word must be said about the New Testament material if only because it underlies the outlook of the liturgy. It may be divided for our purposes into three strata: the prophecies and accounts of the Resurrection in the Gospels, the earliest kerygma or proclamation of the Resurrection in Acts and the teaching of St Paul. We can do no more here than refer to the Gospel passages in which our Lord foretells his Passion and Resurrection, noting meanwhile that the Resurrection is always mentioned, and to the passages in Luke 24, 26, 27 which seem to have become already a ‘theological’ scheme: ‘Ought not Christ to have suffered these things and so enter into his glory?’ (and cf. verses 44-46).
Bible and Tradition
Authors: St John Henry 
Published: July 2007

Many who are interested in the growth of an eirenic theology which aims at solving some of the contradictions and oppositions of divided Christendom will welcome a sermon under the above title, printed in the December number of Theology. Implicit in its argument is an intimation that the historico-critical method, though an indispensable instrument in the hands of the theologian to assist him in establishing the true sense of Scripture, has proved itself insufficient as the final and decisive criterion in biblical interpretation. Something further is required and that something would seem to be a deeper understanding of the meaning and function of Tradition.Very briefly summarized, the argument of the sermon is that the Reformation produced a stalemate between Catholicism and Protestantism, both sides becoming involved in a closed-system theology. Up to the sixteenth century Catholicism had developed harmoniously, but in such a fashion as to interpret the New Testament in ways other than the New Testament itself really allowed. The Reformation broke this development by recourse to the Bible only. But Protestantism, almost at once, began the busy construction of closed doctrinal systems, unconsciously imitating Catholicism in positing a single canon of biblical interpretation; Lutheran justification by faith alone or Calvinist predestination of the elect. From the embattled state produced by these closed systems of theology, in which Catholicism and Protestantism had alike become involved, arose the historical method. In the hope of breaking the deadlock between them this method asked the question: ‘What does the Bible mean when considered in its own right, and without reference to any doctrinal system?’
Is Newman's Theory of Development Catholic?
Authors: Davis H. Francis 
Published: July 2007

A serious and sympathetic study of Newman’s theory of development has appeared recently from the pen of Mr Owen Chadwick. He concludes a painstaking historical account of theories on doctrinal development with a challenge to Newman’s claim to interpret Catholicism. ‘The question then for those who think Newman’s theology is Catholic, is this: these new doctrines, of which the Church had a feeling or inkling but of which she was not conscious—in what meaningful sense may it be asserted that these doctrines are not “new revelation”?’That development for Newman was, in a certain sense, from an ‘idea’ held wordlessly and unreflexively to a formulation in words, I agree. But I am sorry that Mr Chadwick has used in this summary a word as un-Newmanic as ‘feeling’. I agree that Newman was a notoriously untechnical writer, and it is true that, in at least one place in his letters, he uses the word ‘feeling’ to represent what he elsewhere calls our partial or unconscious recognition of a truth which we have not yet learnt to formulate. But it is also true that, at other times, Newman explicitly rejects both ‘feeling’ and ‘experience’ as words too subjective to represent our relationship to the object of Christian faith or theology. Moreover, it is remarkable that, in his Sermon of 1843, on ‘Development in Religious Doctrine’, he never once uses either of these words. Nor does he, I believe, use them in the Essay on Development.
Some Books About Lourdes
Authors: Evans Illtud 
Published: July 2007

The centenary of the apparitions at Lourdes has inevitably inspired a new literature which ranges from critical editions of the written sources to popular ballads. The variety of emphasis and the levels of taste revealed in these books reflect the universality of Lourdes itself—its capacity to engage the serious attention of the scholar as well as the uncritical affection of the simple believer.Most important of the centenary publications is Lourdes: Dossier des Documents Authentiques, edited by Abbé Laurentin (Lethielleux). Four volumes are projected, of which two have already appeared (Vol. I: Au temps des seize premieres apparitions; 1,200 francs; Vol. II: Dix-Septième Apparition, Epidémie des Visionnaires, Gnoses et Faux Miracles, La Bataille Administrative, Fermeture de la Grotte: 1,500 francs). It is a matter for gratitude that a theologian such as M. Laurentin should undertake the necessary task of inspecting the sources of Lourdes. As he explains in his introduction, the apparitions at Lourdes are not a major subject for theological study, but they have an important place in the life of the Church, ‘if only because of the number of people they affect, and because of the fruits they produce as well as the dangers they present’. For that reason ‘God’s designs in this matter should be exactly established and stripped of exaggerations’.The need, therefore, was to establish the authenticity of the record on which the story of Lourdes depends. M. Laurentin describes his task as comparable to a detective story, and indeed many of the relevant documents are in fact police reports made at the time of the apparitions. In the course of a century a mass of documents had accumulated in archives of all sorts (and, as M. Laurentin remarks drily, ‘France is a country where everything is kept’).
Morals and the Novel
Authors: Bergonzi Bernard 
Published: July 2007

Dante, in the fifth canto of the Inferno, wandering among the souls of those damned for incontinence, meets the lovers, Paolo and Francesca. He is told that they fell from chastity after reading a book, the story of Lancelot. ‘Several times that reading urged our eyes to meet, and changed the colour of our faces; but one moment alone it was that overcame us. . . .’Galeotto fu il libro, e chi lo scrisse;quel giorno più non vi leggemmo avante.‘The book, and he who wrote it was a Galeotto; that day we read in it no farther.’ And as the commentators tell us, for ‘Galeotto’ we may read ‘pandar’. Here we have what is, I think, a locus classicus for the problem under discussion: the meeting-place of behaviour and literature and morals; and an occasion for apprehension for both the moralist and the writer, though for very different reasons.In discussing the particular question of ‘Morals and the Novel’, rather than the relations between morality and literature in general, the problem becomes both more defined and more acute. If we are talking about poetry, or painting or music, it is possible to argue that the artist’s basic concern is with his medium, with words or paint or sounds, and that his aim is to make an aesthetic structure in which the relation of parts to the whole will be consonant and harmonious. This kind of ‘formalist’ aesthetic will be familiar to readers of Maritain’s Art and Scholasticism, where the author asserts the virtual independence of art and morals by claiming that the former is ‘a virtue of the practical intellect in the field of making’ while morals—or ‘prudence’—is a ‘virtue of the practical intellect in the field of action’.
Myth, History and Revelation
Authors: Hislop Ian 
Published: July 2007

In this essay no attempt is made to discuss Bultmann’s important contribution to Formgeschichte, which is, perhaps, the work for which he will be remembered. The purpose of the essay is rather to examine some of the assumptions that enter into Bultmann’s thought; assumptions that serve to shape, at the very least, his approach to Scriptural, and other problems.This can be best understood if one of Bultmann’s typical preoccupations is considered. In his essay ‘New Testament and Mythology’ he attempts to explain in what sense he regards the New Testament as an historical document, in view of the amount of figurative language it contains. His explanation raises, among other problems, the question of what is meant by history, and this question in its turn, for Bultmann, forces the discussion into the realm of philosophy.It is, perhaps, useful at this point to summarize Bultmann’s position about history, as set out in his History and Eschatology. History only begins when man frees himself from participation in a world that is full of gods; a world that he pictures, rather than analyses, in story forms that reflect both the regularity or rhythm of nature, and the irruption of awesome event. It is only when a human group becomes conscious of the processes that shape its experience that history, as self-conscious reflection on human relationships within a group, can be said to emerge. Both chronicle, with its selective character, and narrative, with its patterning of events, emerge from a reflection on, and an evaluation of, the causes and the interconnection of events regarded as significant in the experience of a people.
The Labour Party and Education
Authors: Walsh R. P. 
Published: July 2007

The education policy of the Labour Party is without any doubt of considerable importance and far more attention ought to be paid to the draft policy document, Learning to Live, than has been given in the popular press which concentrated on comprehensive schools and the fate of the public schools. When this document is considered at the October Party conference there may be some opposition that will lead to changes in detail, but it is unlikely that the conference will do other than endorse the document as a whole. The important thing to recognize is that a favourable vote at the conference will not stop the discussion on education, for of all topics this is about the most popular with Labour Party members. Furthermore, there cannot be another party with as many educational ‘experts’ as the Labour Party has—even if many of them are self-elected.To discuss the development of an educational policy inside the Labour Party is not possible without recognizing that several schools of thought exist and that there are two other documents besides the official party policy document. One is the Victory for Socialism publication, Equality in Education, while the other, Education and Socialism, comes from the influential Socialist Union group.
The Part of the Laity in the History of the Church
Authors: de Riedmatten Henri 
Published: July 2007

The coming of age of the layman in the present-day Church can be looked at, as a result of the general upheaval in modern society, from two inter-related points of view. In the first place, present circumstances have reminded us that the Church, even where she seems most settled and at peace, remains essentially ‘militant’: her children, while ‘in’ the world, are never ‘of’ the world. Constant conflict within and without is inescapable for all the baptized. Consequently the Church, impelled by the demands of her missionary task, is ever anxiously urging the layman to become the apostle and the Gospel-bearer that is at once his vocation and his birthright; while the layman himself, now finding himself up against unfavourable surroundings, whether antagonistic or indifferent, is more fully alive to the claims made upon him. For the most part he has not shrunk from this challenge, but rather shown his resolve to turn to greater account the immense riches of the Faith and the Church found in the Sacraments, the liturgy, the Bible, the great spiritual traditions and theology.In the second place, there can be detected a tendency which would claim for the layman a more specific status in the mission of Christendom. According to this, the layman should assume as his peculiar right and duty those tasks of the temporal order which do not of their very nature belong to the spiritual society which is the Church; he should even willingly take over, within the Church itself, certain functions and responsibilities of which the clergy, to their own advantage, could be freed.
Genesis, Church and Colour
Authors: Potter Roland 
Published: July 2007

Events at Nottingham and Notting Hill may well be symptoms of a more
deep-seated and widespread evil in our midst. It is true that bullying
Teddy-boys have been suitably punished, but it is also true, at the time of
writing, that our popular press has printed letters which betray
considerable race-feeling and racial prejudice. And anyway there is
apparently conclusive evidence that the population of Britain falls into
three broad groups of roughly equal size: one third is tolerant of coloured
people, one third is mildly prejudiced, and one third is very prejudiced.
These are saddening figures; and, alas, all the ugly incidents and ugly
attitudes at Nottingham and Notting Hill do but confirm the accuracy of the
estimate.
This is what obtains in twentieth-century Britain. In striking contrast,
antiquity did not know of racial prejudice. The true Greek saw the world as
something divided between Hellenes and Barbarians; another division would
give the categories of citizen and slave. You were born, or became, a Roman
citizen, without the slightest reference or advertence to skin pigmentation.
Jews in the time of St Paul, whatever their exclusiveness and strong
feedings about ‘gentiles’ or uncircumcised non-Jews, were quite unconscious
of colour differences. We read in the Acts of the Apostles of an Ethiopian,
a minister of Queen Candace of Ethiopia, who had gone to Jerusalem to
worship (Acts viii, 27). He was no doubt a devout proselyte, and accepted
like all others . . . ‘from every nation under heaven, Parthian, Medes,
Elamites, inhabitants of Mesopotamia, Judaea, Cappadocia, Pontus and Asia .
. .’ (Acts ii, 8-10).
Authority and the Anglican Mind
Authors: St John Henry 
Published: July 2007

The purpose and scope of this paper may be conveniently formulated in the following two questions: what are the obstacles which prevent our fellow countrymen, who are Christian believers, and men and women of good will, from recognizing the Catholic Church for what it is, the visible society in the world, which alone is Christ’s Mystical Body and which alone speaks his word with the fullness of his authority; and, how far are these obstacles in the minds of the non-Catholics in question, and how far are they to be looked for in our presentation to them of the Gospel?You will observe that I am prescinding altogether from any discussion of the mystery of the bestowal or non-bestowal of the gift of faith, which, however else we differ about it, we all agree to be a sheerly gratuitous gift of God, given by him when and to whom he wills. I am treating faith, in the context of this discussion, as divine faith in the authority of the Catholic and Roman Church, which seems to me to be very often an extension of faith in those who already possess it on a narrower, but at the same time very real, field. I am proposing to deal only with obstacles in the mind, obstacles, that is, in the non-Catholic mind which, we must presume, make it incapable of having this gift of faith bestowed; or obstacles in our own minds, which lead to the presentation by us of that faith in a form which is in fact incapable, psychologically speaking, of penetrating the non-Catholic receiving mind, and preparing it for the bestowal of the gift.
Women of Tomorrow
Authors: Stafford Ann 
Published: July 2007

August, 1957: the great horse-shoe amphitheatre of the Sala Santitham, Bangkok—the last word in international conference halls—looked like a herbaceous border, so brilliant were the silks and saris of the women from fifteen Asian nations who had come to attend the Seminar organized by U.N.O. on the Civic Responsibilities and Increased Participation of Asian Women in Public Life.Burma, Cambodia, China (or rather, Formosa), Hong Kong, India, Indonesia, Japan, Korea, Malaya, Nepal, Pakistan, the Philippines, Sarawak, Singapore and Thailand had all sent participants, for in all these countries women now have the vote, and politics and the professions are open to them. Fifteen nongovernmental organizations sent observers; they included the Associated Countrywomen of the World, the Young Women’s Christian Association, the World Association of Girl Guides, the World Women’s Christian Temperance Union, the International Union of Business and Professional Women, and four Catholic bodies: Pax Romana, the World Federation of Catholic Young Women and Girls, the World Union of Catholic Women’s Organisations, and the Catholic International Union for Social Service at whose behest I was there. And I think I was the only European present.When I looked over my programme, I realized that U.N.O. had indeed gathered together some of the most able women in the East. India had sent a member of Parliament and of the Constituent Assembly, a quick-witted person, never at a loss for a word; Cambodia, a Professor of Primary Education, distinguished by the quiet chic of her national costume and her sound commonsense.