bluuebunny/crossref_metadata_2025_split huggingface dataset:
Indian Sculpture
Authors: Gill Eric 
Published: July 2007

The art of sculpture as formerly practised by the peoples of India is, in epitome, an exhibition of all that British rule, there, as in England, must inevitably destroy. This may be for many a matter for considerable rejoicing, for, like the Romans in their decline, and for that matter, as it seems, throughout the whole of their history, the British people, though mitigating its appetite for commercial power by a sense of justice and fair play, is almost totally blind to any absolute value in Beauty.Admirable as it may appear to be in many of its achievements, a civilisation submitting to the widespread and predominant use of mechanical contrivances whose sole claim to existence lies in the fact that by their means things can be made in greater quantity for the same expenditure of time and money is a civilisation wilfully denying itself the possession of things of Beauty, and destroying in itself both the power to produce such things and the ability to recognise them when they are produced.Those of us who are concerned for the existence of Beauty in the world are often accused, by so-called practical men of business, of a lack of disinterestedness. It is supposed that we desire Beauty because we are artists, and that -were we not artists we should be as indifferent in the matter as they are. It is supposed that as the cocoa-manufacturer wages war against the drinking of beer, because he may thus hope to increase the sales of his cocoa, and it is not to be supposed that he can have any other motive, So the artist wages his ‘forlorn hope’ against commercialism because thus he may hope to increase the sales of works of art.
AN Irish Pilgrimage
Authors: Quigley E. J. 
Published: July 2007

Several writers in the recent outburst of Dante literature dwelt on his debt to Ireland, to the legends of St. Fursey and to the literature dealing with the most renowned pilgrimage of the western world, the Purgatory of St. Patrick in Ireland. I call it ‘the most renowned’ because centuries before the birth of the glorious martyr of Canterbury, pilgrims visited the lonely isle in Donegal where tradition says that St. Patrick spent several periods of penance.Legends grew around the holy spot, and the literature of Europe teems with references to the Purgatory of St. Patrick with its wonderful cave where some penitents saw visions of worlds of sorrow and of joy. From nearly every nation in Europe came pilgrims:’ With footsteps strong’ and bosom brave Looking for that mysterious Cave,Where the pitying heavens still showHow my salvation I may gainBy bearing in this life the purgatorial pain.’From England came Alfred the Great. From Wales came the Knight Owen about the year 1153. The wonders seen by him in the cave are recorded in the Chronicle of Roger of Wendover. From Italy came Guarino da Durazzo and Godelath (1248). The Royal Library of Turin holds records of the wonders seen and heard by him in the holy spot. From Flanders came Le Sire de Beaujean in 1305. In the weird cave he had a vision of souls in hell, some of whom he recognised. From Hungary in 1353 came George Crissaphan, and his wonderful visions are long to narrate.
The Resurrection of the Body
Authors: McNabb Vincent 
Published: July 2007

…Unigenitus Dei Filius Jesus Christus. . . venturus in fine saeculi, judicaturus vivos- et mortuos et redditurus singulis secundum opera sua, tarn reprobris quam electis, qui omnes cum suis propriis resurgent corporibus, quae nunc gestant ut recipiant secundum opera sua, sive bona fuerint sive mala.The only begotten Son of God, Jesus Christ, who will come at the end of time to judge the living and the dead, and to reward each according to their deeds, both the reprobate and the elect; all of whom will rise with their own proper bodies which they now bear, so that they may receive according to their deeds, whether good or evil.I. Meaning of the Doctrine.This dogmatic decision of the Fourth Lateran Council held in the year 1215 A.D., will serve as the authority and guide in what we shall say about the Resurrection of the Body.1. We must begin by saying that the doctrine of the Resurrection is an object of faith. Natural reason can neither prove nor disprove it. St. Thomas says (4 Dist. 43, Qu. 1 Art., Qua. 3), ‘The Resurrection, simply speaking, is miraculous; and only relatively natural.’ Therefore, as natural Reason deals only with the series of natural causes and effects, whereas Faith deals also with the series of miraculous causes and effects, the Resurrection of the Body can be accepted with certitude only by those who accept the authority of the Teaching Church.2. We have given the dogmatic decision of the Lateran Council, because it is the fullest expression of the doctrine which is now of divine faith.
Rupert Brooke
Authors: Essex Edwin 
Published: July 2007

No poet since Francis Thompson has won such immediate acceptance as Rupert Brooke. He came, he sang, he conquered. He was a sudden voice; a voice that died away suddenly far from the land he sang and loved. And his death gave a new life to his song.In Thompson the critics had found a poet complete, crowned in his own right with his own imperishable bays, a poet’s poet. They were denied the luxury of watching him grow. While they slept he had taken Parnassus at a bound. They woke to find him with nothing to learn and everything to teach. He let loose upon them The Hound of Heaven, and from that moment they were prepared for anything. His vision had no limitations but the horizons of beauty and truth; it was a spiritual unity that had no parts; it was so comprehensive that it could enclose eternity in a poppy's fragile cup. His moods were all one mood : a mood towards God by which he interpreted everything aright.Brooke was saluted in his own day as a poet who would become great. Certain undoubted successes convinced men that he would undoubtedly be a success. Until then he was the most interesting of the younger poets. He conducted his emotional and poetical education in public; that, was the abiding interest. He faltered and swerved and failed many times. But always the conviction prevailed that he would one day find his feet and run in the straight and find with certain eye the goal.
The Resurrection of the Body: The Witness of Reason
Authors: McNabb Vincent 
Published: July 2007

We have said that the Resurrection of the Body, being a revealed mystery is not provable by reason, but is acceptable only on authority. As a preface to ‘the Witness of Reason,’ we set down the principle of St. Thomas :Whoever tries to prove ‘(a mystery of faith)’ by natural reason derogates from faith in two ways :‘First, as regards the dignity of faith itself, which consists in its being concerned with invisible things that exceed human reason : wherefore the Apostle says that faith is of things that appear not (Heb. xi, i).’ Secondly, as regards the utility of drawing others to the faith. For when anyone in the endeavour to prove the faith brings forward reasons which are not cogent, he falls under the ridicule of unbelievers; since they suppose that we stand upon such reasons, and that we believe on such grounds.‘Therefore we must not attempt to prove what is of faith except by authority alone, to those who receive the authority ; while as regards others it suffices to prove that what faith teaches is not impossible’ (ja Qu. 32, Art. 1, Eng. tr.).‘. . . Since faith rests upon infallible truth, and since the contrary of faith can never be demonstrated, it is clear that the arguments against faith cannot be demonstrations but are difficulties that can be answered’ (ia Qu. 1, Art. 8, Eng. tr.).With these words of wisdom, which should not be forgotten, we now pass from the Witness of Scripture to the Witness of Reason to the Resurrection of the Body.
Constantinople and the Lambeth Conference
Authors: McNabb Vincent 
Published: July 2007

Certain facts must be stated in the words of the first-hand authorities :A.‘Another welcome sign of East and West drawing closer together is found in the letter from the locum tenens of the Oecumenical Patriarchate at Constantinople unto all the Churches wheresoever they be, which was sent from the Phanar to the Archbishop of Canterbury.‘Chief in importance, however, has been the visit of a special delegation from the Oecumenical Patriarchate to London for purposes of consultation with Bishops attending the Lambeth Conference on relations between the Orthodox and Anglican Communions.‘This visit was the result of a formal invitation from the Archbishop of Canterbury to the locum tenens of the Oecumenical Patriarchate at Constantinople. To this visit we have reason to attach the highest importance.’ The delegation, consisting of Philaretos, the Metropolitan of Demotica, Professor Komninos of Halki, the Archimandrite Pagonis of London, and the Archpriest Callinicos of Manchester, was welcomed by the President in full session of the Conference, and your Committee has had the advantage of more than one conference with it, at which important questions, doctrinal and practical, were discussed, and full consideration given to the matters specified in the letter from the Phanar referred to above, in which letter we would call special attention to the desire expressed for immediate cooperation in matters of social reform.’
A Hard Saying
Authors: Clayton Joseph 
Published: July 2007

Surely of all the hard sayings in the Gospel, the words at the end of the parable of the Good Samaritan are the hardest: ‘Go, and do thou in like manner’ —Vade, et tu fac similiter.The story itself is plain and simple; none of the parables of Christ is more familiar. The very phrase,‘a good Samaritan,’ has passed into the language. And yet, is there anything harder for the average man than the concluding injunction, ‘Go, and do thou in like manner’ ? Its very directness leaves no loophole for misunderstanding or evasion. There is no suggestion here of a counsel of perfection. It is just an instruction in neighbourly conduct, and an instruction exceedingly hard to obey.The Samaritan adopts a complete stranger, whom he finds in distress, and recognizing the wounded man as a neighbour, promptly provides him with hospitality; thereby inventing a home for the homeless, and for one person at least solving the housing problem. ‘Go, and do thou likewise,’ declares the Saviour of the World!The clergy had passed the injured man by. Perhaps they blamed ‘the system,’ social and economic, that allows wounded persons to lie homeless and destitute by the roadside. Possibly they blamed the authorities, to whom they paid rates and taxes, for not keeping better order and suppressing highway robbery. In any case, the injured man was quite unknown to them. Certainly he was not a regular attendant at church, or they would have identified him. It is impossible to suppose that a sidesman or a seat-holder found lying in the gutter would not be recognised and assisted.
The Fate of the Holy Land
Authors: Ginns Reginald 
Published: July 2007

He is an unfortunate man that cannot feel proud of his nationality; but it has to be confessed that it is difficult to be English during these days in Palestine. Thanks to the religious habit which I wear, the Palestinian native frequently looks on me as a Faransawi, or Frenchman—a fact which bears tribute to the influence French Catholics have exerted here in times past; and it is not always that I correct his mistake.Indeed, one has to confess at times to feelings of downright shame and a desire to hide one’s head; to-day, for example, when the streets of Jerusalem are being paraded by armoured cars, and when groups of those known to you at home as the ‘Black and Tans’ are scattered about in the company of Hindoo troops. Because yesterday, to-day and to-morrow, the 13th, 14th and 15th of July, have been chosen by the Christian and Mahommedan Arabs as a sort of ‘down tools’ protest against the inclusion of the Balfour Declaration favouring the establishment of a Jewish national home, in the British mandate of Palestine. Shops are closed : bazaars are idle : one waits in some trepidation for the events of the next few days. There are rumours that some who are in the know have left the country. The authorities, fearing a repetition of the troubles of May and November, 1921, and of Easter, 1920, have issued proclamations and brought up armoured cars and soldiers.One can hardly blame the authorities for these precautions.
Why Not Style ?
Authors: O'Connor John 
Published: July 2007

Little people get pleasure and also pain from quite little things, and I have not any respect for supermen who pretend that small things do not count. Yet one has to suffer from a majority or a vogue in favour of sham greatness, from the never-decreasing number of those who muddle greatness into bigness, and at last are found practising grossness, carelessness, recklessness, on the plea that their lives at least are too precious to waste in minding minutiae. Professional writers are constantly saying ‘not as big as,’ instead of ‘not so big as,’ and the subjunctive is a thing of the past even when the meaning is in peril. For instance, on a screw-stoppered beer-bottle one sees the injunction: ‘Observe thatthis label is unbroken.’ To keep this grammatical, one should never break the label. And does one really conjugate the past indicative of the verb To Be: I was, Thou wertt In France, imperfectlyeducated persons avoid like poison the past subjunctive, and even more commonly in Italy do the natives shirk the preterite, even in writing. I am always puzzled to know if Leo XIII wrote : ‘He has given thee to us that we may hope still more,’ or ‘He gave thee to us that we might’ &c. The English version leaves us in doubt, for it says: ‘He has given thee to us that we might’ &c., which is just wrong enough and careless enough to be the very opposite of style.
The Romance of Brazil
Authors: Poynter J. W. 
Published: July 2007

One hundred years ago this September, the independence of Brazil from the Crown of Portugal, and the formation of the new state into an empire, were declared. In commemoration of that series of events, special celebrations are being held over there during September. The Holy See is being (as, indeed, how should it be otherwise?) represented at those rejoicings, and so also are Great Britain and many other Powers. It may be of interest to glance at the very stirring and extraordinary history of that far-away land.The first European to land in Brazil was Vicente Yanez Pinzon, who, in the year 1500, coasted as far as the Orinoco River, discovering also the mouth of the Amazon. During the same year, Pedro Alvarez Cabral, a mariner from Portugal, also reached Brazil. He disembarked on Easter Sunday. A solemn Mass was celebrated, and to the newly-discovered regions the voyagers gave the name, ‘True Cross’ (Vera Cruz). A vessel was sent back to Europe to announce to the King of Portugal the discovery which had been made, but Cabral himself had quite another object in view than following up that particular matter. In point of fact, in the voyage which had brought him to Brazil, he had been under the impression that he was on his way to India via the Cape of Good Hope! He contented himself, therefore, with leaving two of his sailors in the newly-found land, and then himself continued his original journey.
Bishop Gore, Dean Rashdall, and St. Thomas Aquinas
Authors: McNabb Vincent 
Published: July 2007

The dogmatic duel between the two intellectual leaders of Anglo-Catholicism and Modernism within the Church of England is a struggle of giants made homely by irrepressible sallies of the ‘average man.’ Neither the Bishop nor the Dean can lay aside that human nature which feels and even repays a hurt.We should have no joy in recording one of these sallies if strangely enough it did not bind into a single sheaf of words what it elsewhere scattered over the field of controversy. In the August number of The Modern Churchman Dean Rashdall has an article entitled ‘Bishop Gore and St. Thomas Aquinas,’ in which he writes :’ Bishop Gore, in his criticisms of myself, has refused to accept my statements as to what I believe. He has claimed to look down into my thoughts and pronounce that, when I say that Christ is God and man, I really think of Him as man only. Such an attitude seems to me an unwarrantable presumption. I will not, therefore, be guilty of the same presumption towards him, and will refrain from saying that I suspect that, if I could look into his mind as he believes himself able to look into mine, I should find that he practically envisages the Holy Trinity to himself as three minds, Le. three Gods, not less distinct but only more unanimous and harmonious in their thoughts and plans than any three pagan deities.I will not say this; I will content myself with observing that, though he escapes formal Tritheism by using the correct theological phrases, his thought is difficult to distinguish from Tritheism ‘(p. 208).‘Bishop Gore (so far as I have been able to understand him) contends that no one can honestly accept the Creed of Nicea without regarding Father and Son as two separate personalities in the modern English sense of the word. At all events he uses the terms person and personality without a word to distinguish their theological meaning from that which they bear in common life or modem philosophy’ (p. 201).
Honour—and Honours
Authors: Burke Ulic 
Published: July 2007

The exclusion of secular political questions from the subject matter of our Catholic Reviews, which obtained very largely before the war, was a weakness inherent in the mentality of the Catholic body at that time. It existed because Catholics, as a body, had never emerged from the atmosphere of sufferance; they felt their numerical weakness so strongly that it seemed a dangerous thing to discuss things on which they disagreed. It was a weakness because it hindered the development of political thought among Catholics, who, even if they have absorbed nothing more than the penny Catechism, are better equipped for it than those who have never had the advantage of that training in logic and philosophy. No Catholic should be capable of the mental confusion that so heavily overlays the political discussions of our secular press.There is, and has been now for some time, every indication that this attitude of timid reserve has broken down. The Church in this country emerged from the war with a very much enhanced prestige, despite misrepresentation of the Papal neutrality. The historic Pastoral Letter of Cardinal Mercier made a deep and abiding impression on the non-Catholic mind. The returning troops brought back memories and impressions which scattered the mists of ignorant Victorian prejudice, and while the social teachings of Pope Leo XIII are slowly reaching the minds of the people, the striking Pastoral Letter of the Cardinal Archbishop of Westminster on social questions, and the courageous intervention of some of the bishops in particular matters,
Catholic Effort in Present-Day France
Authors: Ryan Mary 
Published: July 2007

Bossuet, in his sermon on the Unity of the Church, sees her history movingly prefigured by the march of the Israelites through the wilderness: ‘leaving Egypt and the darkness of idolatry she crosses, in search of the Promised Land, a measureless desert where she finds nothing but fearsome rocks and burning sand; no soil, no cultivation, none of earth’s fruits; a terrifying drought; no bread but such as must be sent down from heaven; no refreshing water but such as must be drawn by a miracle from the heart of a rock; all nature sterile in her regard and nothing good but by grace ... In the horror of this vast solitude, she appears surrounded by enemies, marching always in battle array, never resting but in tents, ever ready to move on and to fight; a stranger, whom nothing can fix. nothing satisfy; who casts a passing glance on all things but will neither stop nor stay, and yet is happy in this state, because of the consolations granted her on her journey, and the glorious and immutable rest which will be the end of her course.’This comparison was never more pathetically applicable to the Church as a whole than in our day of ‘after-Christians’ ; nor to the Church in any country more than in modern France. For that reason, perhaps, French Catholics have gone very far towards a vivid realisation of the manifold aspects of Catholicism, of its universal appeal, of its touch on life at every point;
Further Steps Towards Reunion
Authors: McNabb Vincent 
Published: July 2007

We have always felt and expressed the opinion that the de facto separation between the Church of England and the Church of Rome came about by process of law; not, indeed, primarily ecclesiastical, but civil. In this it did but follow the character of our people, over whom the majesty of law has always had such sway that for a time the country accepted with almost Oriental fanaticism the Divine Right of Kings.This fixed opinion of ours on the legal and civil origin of the breach with Rome led us to expect that the formal, official and collective separation would be ended by the same process which had been its cause. It became part of our service of Jesus Christ, the Truth, to look for any signs, however slender and struggling, of an official will or wish to have speech, if not yet inter-communion, with the Holy See. Perhaps our hopes gave sight to our eyes when we discerned in the official acts of the ‘Conference of Bishops of the Anglican Communion,’ held at Lambeth in 1920, some beginning of that official action by the Church of England which three centuries had awaited in vain.It is to the credit of these prelates who, in 1920, foregathered at Lambeth from every continent of the world, that their words on re-union with Rome did not increase, but rather lessened, the difficulties of the situation. Combatants on both sides of the separation, too zealous to be wise, had added to the knots and intergrowth of an already complicated issue.
Religious Valves in German Literature of To-Day
Authors: Randall A. W. G. 
Published: July 2007

To speak at all of religious values in literature may be regarded by some as rather questionable, on the ground that religion and the art of letters have little in common and that conscious attempts to make literature serve the cause of religion are generally failures or, at the best, half-successes, serving neither the one nor the other with completeness. But it is not quite from that point of view that the theme for this essay has been stated. Even the ‘art for art’s sake’ critics and artists—an ever-diminishing company, in the usual acceptation of the phrase—would agree that literature was expression, individual and social. Most people would further agree that religion was still a vital, if often unrecognised, element in the life of the human being or of the community. Given literature, then, as ‘expression,’ and religious aspiration as the same thing, it is justifiable to isolate them for a while and discuss, without any question of propaganda or of making ‘literature the handmaid of religion,’ the way in which the first is being linked to the second—the particular instance under notice being that of Germany to-day where, as will be seen shortly, the enquiry promises to be especially fruitful and thought-provoking.Writers to whom the label ‘Catholic’ may be specifically applied are by no means a negligible quantity in Germany to-day, even regarded from the point of view of general literary criticism.