bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Re—Conversion of Scotland
Authors: Anson Peter F. 
Published: July 2007

Scotland, more rapidly than England, is drifting into a confused but not yet convinced paganism. Calvin and Knox are fading into the background as religious heroes. Christ Himself may soon be a mere name to the multitudes unless there is a movement of re-conversion in our midst. About ten years ago the Church of Scotland published a Report which had the courage to admit that no more than 36 per cent, of the total population of this country was affiliated to organised religious bodies. It also revealed that about 150,000 children of school age were not connected with any church or Sunday school. At the present time it would probably be more correct to state that less than 25 per cent, of the people of Scotland are even nominal members of any Christian denomination. This is how Dr. George F. MacLeod, the Leader of the Presbyterian Iona Community sums up the religious situation in Scotland: “We have rejected an earlier discipline and discarded its Reformation alternative, and have left our youth with nothing.”The Kirk, as a whole, has lost its authority over the people, although Scotland is still a Presbyterian nation so far as its established Church. Its membership is declining, while, on the other hand, the Catholic population tends to increase—through natural rather than by supernatural reasons. The statistics of birth-rate among Scoto-Irish families in the industrial Lowlands prove this fact. To-day about 13 per cent, of the total population of Scotland is Catholic. No statistics of conversions are allowed to he published as in England.
The Image of God in Man According to St Irenaeus
Authors: Hislop Ian 
Published: July 2007

In a recent work M. Denis Saurat claims that reality is rendered comprehensible only by the “complete life of Christ”. Christ, Logos and Man, is the centre from which all life flows, unfolding “into the past and into the future". No doubt M. Saurat’s thesis is expressed in pantheistic thought forms, but this does not detract from the value of the imaginatively expressed intuition by which he has discovered that it is Christ alone who gives meaning and reality to the time process, and that it is the Incarnation that makes history intelligible.Whatever reservations a Catholic is called upon to make regarding the details of M. Saurat’s vision, we are able to recognise that he is attempting to bring home to us a darkly seen variant of St Irenaeus’s doctrine of the recapitulation of all things in Christ. For by recapitulation St Irenaeus meant a recommencement in the opposite direction by which God, reversing as it were the process whereby sin infected the earth, gathers together and reunites all creation, including matter, but specially man, in a new economy of salvation. He gathers up his entire work from the beginning to purify and sanctify it in his Incarnate Son, who in turn becomes for us a second Adam.” (E. Mersch, S.J.: The Whole Christ: p. 230).Creation points to the Incarnation, and this Christocentric preoccupation of St Irenaeus has important repercussions on his doctrine of man. M. Saurat, arguing from the same premise, has also described man in terms of Christ.
Hope From France
Authors: Evans Illtud 
Published: July 2007

It needs a long view to assess the uses of adversity. At the time, while the intolerable thing is happening, hope itself seems hopeless. But at the heart of the disaster some new life starts springing: a new life, that is yet the recovery of something old and forgotten. For the Christian, that is only to say that no circumstance is without its providential value. Tout ce qui arrive est adorable.In France in 1941 there seemed little room for hope. The ignominy of defeat reached deeper far than the level of a military surrender and it is easy enough to understand the mood of tortured immolation—“All that is left to France is to suffer”—which came over many Frenchmen at that time. But it is not given, to the members of Christ to despair, and the failure of human hopes, reveals all the more surely the new life we are called to share: “you will be distressed, but your distress shall be turned into joy” (John xvii: 20).It was precisely at this time, 1941, that there came into being a movement, later to be known as the Centre de Pastorale Liturgique, which had for its aim nothing less than the recovery of the parish church as the Christian home, the place where the children of God meet and worship and whose influence extends to all they do. It might seem that there was no need to found a society to affirm what is an integral part of the Church’s function as the Mystical Body of Christ. But the Dominican founders of the C.P.L. had precise objectives in view. The German occupation brought grave difficulties for Catholic life in France.
Never to Lack Money-Spend It
Authors: Riviere Isabelle 
Published: July 2007

But after all if I spend it, I shall no longer have it, that is clear!Have you tried? One can never know a worker’s capacity, until he has been made to work.—Whoever really wishes to stop trembling with respect before his own money, and begins to put it to his service, discovers how easy it can be to deal with! Let us forget this useless, anxious care of filling one’s purse, let us think only of emptying it usefully, and we shall find it always full for the present necessity.I like to repeat the charming absurdity that a small girl said to her mother: “ Hurry up and spend your money while you’ve got it, because afterwards you won’t have it any longer!” We must indeed hurry to make it do service for something while we have it in hand, because otherwise it will slip away without having done anything. We must hurry to use what is lent to us to-day, tomorrow perhaps we shall have it no longer, and we shall have missed the opportunity of acquiring some beautiful or useful thing, or of doing some good action, which would be worth much more than the money we had given for them.Besides, let us be at peace; If tomorrow a similar opportunity presents itself, the money will be there again to our advantage. There is a principle which we must bear in mind because proof has been made of it. It is what may be called ‘‘the principle of air-inlet.”
The Christian Sacrifice
Authors: Higgins Patrick Canon 
Published: July 2007

Anyone who undertakes an impartial appraisement of the book of Canon Eugene Masure “ The Christian Sacrifice “ recently translated by Dom Illtyd Trethowan, O.S.B., has a difficulty in deciding where he ought to begin if the work as a whole is to be viewed in due perspective. Perhaps the first step of the critic should be to eliminate altogether from his purview the section entitled “ The Mystery of the Incarnation,” which constitutes about a quarter of the book. From the Preface of the translator we infer that this section acquired per accidens a domicile in alien territory. We agree with the translator that it would be a pity to abridge this section of Christology. But as we also agree with him that its relevance to the main thesis is rather remote we may proceed to discuss the great variety of material that falls within our scope.The climax of the author’s thoughts is reached in Book Three which treats of the Sacrifice of the Mass. The liturgical element though introduced for its bearing on theology calls for no special comment. The main purpose of the entire volume, so far as I can interpret the intention of the writer, is to give an answer to the question: In what consists the metaphysical essence of the Mass? or in other words: How is the scientific concept of sacrifice realised in the double consecration? Has the author shed light on this controversy on which the ingenuity of learned and holy men has been exercised for centuries?
Scottish Industrialism and the Catholic
Authors: Handley James E. 
Published: July 2007

Some fifty years ago at an investigation into Glasgow housing sponsored by a committee of the Church of Scotland, Bruce Glaiser, secretary of the Glasgow branch of the Socialist League, invited to explain why Irish immigrants did not rise so easily as native labourers to be craftsmen, replied: “I do not believe that it is vice that is against the Irishmen, but rather virtue. The improvidence of the Irish springs rather from virtues; while the success of Scotchmen is on account of their canny disposition and desire to make money ... I think that, as a whole, as social beings they are quite equal to the Scotch; I do not think the ambition to take a position side by side with Scotchmen is a very high one.”Whether the Catholic has revolted instinctively or not against the bleakness of Scottish industrialism in the past century, the fact remains that he has not made his presence effectively felt among the forces that attempt to control and guide it. For this, the circumstances that have conditioned his existence in Scotland are largely responsible.
Fifty Years of Scripture Studies: Providentissimus Deus to Divino afflante Spiritu
Authors: Bullough Sebastian 
Published: July 2007

The present Holy Father wrote his biblical encyclical in 1943 to commemorate the 50th anniversary of Leo XIII’s great encyclical Providentissimus Deus, which is such a landmark in modern biblical studies. Pius XII starts with a retrospect, a review of the work done under papal aegis during that half-century, and it is with pride that we Dominicans have noticed that he calls attention to the fact that before ever Leo XIII launched his encyclical he had already in 1892 commended by Brief the Dominican Ecole Biblique at Jerusalem, founded with papal approbation two years before. This foundation was due to the efforts of P&re Marie-Joseph Lagrange, O.P. (+10 March, 1938), and here the pioneer work of scientific scholarship had already begun and the famous Revue Biblique had already been started. Next year, in 1893, Providentissimus Deus appeared.Pius XII goes on to describe the present state of biblical studies and to prescribe the equipment necessary to the modern Catholic exegete. Not only does he develop the ideas of the preceding encyclicals, but several times he gives more precise definitions of the attitude of the Catholic scholar.He concludes with a reiteration of his predecessors’ call for zeal for scriptural study, with a special urgency “in these unhappy times” when ignorance of Christ is so widespread in the world.
Presenting the New Testament
Authors: Cary-Elwes Columba 
Published: July 2007

There are before me three books: The Scripture Textbooks for Catholic Schools, edited by Mgr John M. T. Barton, and published by Burns Oates and Washbourne. They are uniform and each costs 4/6. The binding is very good for the price.The foreword by Cardinal Griffin states the fundamental point: ‘So many people are taught all about the Scriptures, but few are taught to read them’. That set me thinking. It is certain that an inconsiderable number do read the New Testament. Our aim is to persuade them. There is no need for persuasion with the children; they take what is given them by their masters. So the first question arises: do three more books on the New Testament make it more or less likely that the people who read them will read the New Testament itself? Many times I have set about reading, particularly the Old Testament, and found myself very soon reading a commentary instead. Will these books have the same effect on the children?To begin with the Lives of our Lord. One is for small children, but is so written that it could be read with pleasure by a person of any age; the other is for school children in their teens. The method employed in both is to make a straightforward account of the life of our Lord drawn from all four Gospels, with occasional digressions and enlargements on local history, geography, liturgy, and so on. They both read easily and have a telling style, but not so telling as that of the New Testament writers, for these have a brevity and economy of words truly breath-taking, while the use of direct speech in the New Testament is so much more suitable to children than the indirect which both these authors favour. Nothing pleases children more than the dramatic style.
St Dominic in Modern Rome
Authors: Delany Bernard 
Published: July 2007

Mr G. K. Chesterton tells us in one of his essays of a man who went to Rome and missed seeing the Pope because he stood too long staring at the Papal Guard. We can have more sympathy with that sort of absence of mind than with the more serious kind of tourist who, Baedeker in hand, ‘does’ Rome dutifully and grimly and comes home exhausted and dazed with a blur of memories. Sight-seeing ‘according to plan’ is one of the penitential exercises of the pilgrim: much better to keep your eyes open and let the sights seek you, and you will stumble on surprises at every turn and be rewarded with thrills all the time.When you go to Rome to attend a General Chapter there is not much time or opportunity for sight-seeing: in a sense you become part of the picture; for the time being you are one of the sights yourself. But even so, you can’t help noticing things and there are wonders for your delight on every hand. When we came down from the sky it was a very abrupt change from the wet winds and cold rains of the North to the parched, dusty airfield at Chiampino blazing in the sun. The tropical dress of the R.A.F. men in contrast with ourselves dressed in the attire of a less torrid climate made us feel even warmer than we actually were; but we positively gasped and perspired when from the bus that took us to Rome we saw a football match being played before a cheering crowd at a terrific pace while the themometer registered nearly a hundred degrees.
Experiment or Suffocate
Authors: Conlay Iris 
Published: July 2007

In England it all started in the respectable years of the early industrial development, when common sense was valued above sensibility and far above spirituality, and when church-going was done more for the sake of propriety than to worship God. In that time the pious vaguely felt that art was wrong and the artists were sure that religion was silly. The Church glared at the artist and the artist at the Church, both mutually suspicious. And there was no growing school of religious art—none in the Protestant Church for the state of affairs indicated above, and none in the Catholic Church because Catholics at that time had neither status nor money.At the eleventh hour who should turn up but the Pre-Raphaelites. They swept Puritan prejudice before them and proceeded to paint religious subjects and even to make a lot of money out of their productions. But the Pre-Raphaelites did us no good. By their superior pastiche they put the clocks of appreciation right back and the sentimental ‘Light of the World’ is still influencing public taste.But in spite even of the Pre-Raphaelites the average middle-class educated man still refused to take art seriously. He considered it as a furbelow in his house and far less important than comfort. He gave no thought to art in the church whatsoever. The churches were as bad. Even they had the idea that art was something that had been taken up by the Church as an extra glory in the Middle Ages, but as soon as art showed up in the Renaissance as a truly pagan business, then it had to be rejected as dangerous.
In Whose Camp?
Authors: Quinn Edward 
Published: July 2007

If one wishes to know the reasons for the decline and ultimate failure of the Austrian Republic in the space of some fifteen years, one cannot do better than read Miss Alary Macdonald's succinct, clear, well-informed and amply documented account. The documentation, especially in the form of lengthy quotations in German, is perhaps too full for the average reader; but the latter may be confidently recommended to restrict himself to the text, for the author's knowledge and control of her sources are beyond dispute. Not that there ever was any serious dispute about either the facts or the records: differences of opinion have been largely ideological, the tendency to see a bloodthirsty fascist in every opponent of the Vienna Socialists or. on the other hand, the fear of the red hand of Bolshevism in every expression of a democratic spirit. These were extremes, but a middle way was rendered difficult by excesses on both sides and the inevitably limited capacity of the not ignoble men who tried to take it.The elements of dissolution at once showed themselves in 191K. Austrians who had formed the habit of living in an empire could not easily conceive the possibility of a single nation-state within their sadly shrunken frontiers; Vienna was an imperial, capital or nothing. Hence the attempt to create still smaller states out of the Lauder. or for such a province as Vorarlberg to seek union with Switzerland—the nearest neighbour, with a people speaking almost a common dialect and offering an economic prosperity such as even a united Austria could scarcely hope to create.
A New Version of the Epistles
Authors: Bullough Sebastian 
Published: July 2007

The Bishop of London first published this book in Australia in 1943 when he was Archbishop of Brisbane, and the present English edition includes a few alterations. In the Preface he explains how the letters were freshly translated from the Greek into an entirely modern medium, and then rewritten into a freer translation with occasional explanatory phrases. The result he has called either a free translation or a close paraphrase. A careful study of his text shows that it is frequently a very close translation, although the title of paraphrase has freed the translator’s conscience from an obligation to strict adherence to the original word—or phrase—order, has permitted the insertion of phrases or even whole sentences, and has sometimes made possible a completely English idiom to replace that of the original.Naturally the Catholic reader will make comparisons with the Catholic versions familiar to him : the Challoner-Rheims of 1749, and the new translation of Mgr Knox of 1945. He might also compare the American Revision of 1941, which is too little known in this country apart from its use in Fr Stedman’s Daily Readings and Sunday Missal, and which is in fact a new version with great merits as a literal translation (usually very close to the Greek), which is easily readable, and which is in ‘biblical’ English with many archaisms removed and without notable Americanisms. For checking according to the Greek he will of course turn to the Westminster Version of 1931.
The Crisis in Crisis Theology
Authors: Hislop Ian 
Published: July 2007

When these two essays were written—in 1934—a climax was reached in what some have called the Theology of Crisis. For some time before that date it had been obvious that Brunner and Barth, the leading exponents of the school, had been drifting apart in their respective formulations of the doctrine of man, but the clear lines of their divergence were not defined till the publication of these essays. Both writers appear to have modified details of their teaching since 1934, but the radical disagreement remains. The essays, therefore, may be regarded as giving classic expression to two fundamentally opposed interpretations of the interaction of nature and Grace from a Protestant standpoint.The disagreement is partly explained, but only partly, by temperament. Barth is a preacher, a prophet who thunders from the heights, often through obscuring clouds; he is a man of passion, impatient in his convictions. Brunner on his part is a teacher, much concerned with clarity in exposition, far more sensitive to difficulties, broader in his sympathies; but at times he lacks the intuitive genius of his opponent. While all this is important and a key to much they write and to some of their oppositions (for the one, by his very psychological constitution, is often the complement of the other), yet it is not the whole story. The problem raised in the essays is not susceptible of any such facile solution. There is a real divergence, a parting of the way which is fundamental for their theology.
‘I, Too, Am An African’
Authors: Magrath Oswin 
Published: July 2007

Historically, from the fact of its colonization by white men from the sea, Southern Africa has been linked in men's minds rather with Europe than with the rest of the African continent, and the truly African character of its inhabitants, even of the Whites, has been too easily forgotten, in spite of the use of the name Afrikaner (meaning merely African). In recent years, however, largely owing to the war and consequent movements of troops and population, the average white inhabitant of Southern Africa has become much more conscious of his relationships with the rest of the continent and with its aboriginal inhabitants, and aware of his responsibilities and the opportunity there is for him to play a decisive part in the future of Africa south of the Sahara, now in a state of rapid social, economic, religious and political development. This new awareness, long latent in the land-consciousness of the Afrikaans-speaking population, and now making itself felt among all sections of the people, is given utterance in the words of Field-Marshal Smuts used as a title to this article, and may be traced in many recent items of news from South Africa.It is necessary, in order to avoid misconceptions, to preface a few statements of fact about the area of which we are speaking. Southern Africa differs from the rest of Black Africa in being the only part in which a people of European origin have made a home, though it can be doubted whether this colonization will be permanently successful much further north than Pretoria or Durban or in the arid western parts of the region.
South African Native Missions
Authors: Humphries Nicholas 
Published: July 2007

Being asked to describe native mission work is rather like being asked to describe children. Each mission, like each child—or like each angel—is unique. There is only one member in each species; and it is this that makes the fascination of the world. Every missionary has to build according to his own circumstances—meeting his own problem. In visiting a mission one sees what that missionary has made of those circumstances; and one is liable to think how poor it all looks, and how much better it might have been. Which is frequently perfectly true. I shudder to think what my successor here will say and think when he takes over my job some day. Yet, in fact, many such missions are almost miracles of progress—in those circumstances.Missions may be divided into various types—like children. There is the mission in a town which has no industries, where the natives are mostly domestic servants; and there is the country mission where there are no adjacent towns and the natives are farm labourers. Both of these have a fairly settled population. There is the industrial centre mission—as in Johannesburg—where there is no country and hardly any settled population. Then there are the missions in the tribal areas, which are again quite a different order of work.The mission I am describing is one that embraces a country town and its surrounding district. There are no important industries apart from farming—and even that is scarcely important, for the yield on the whole is poor.