bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Gospel and the Gospellers
Authors: Ward Maisie 
Published: July 2007

GK. Chesterton has said rightly that Protestantism never emphasises a truth except by means of denying some other truth—which is, I suppose, the reason that it shows to-day a reaction against all its first positions. Faith alone has changed to works alone, no temporal punishment in the next world has changed into no eternal punishment, the Bible an entirely divine document has become the Bible an entirely human document. In all these instances the reformers asserted that they wanted to emphasise a truth which the Church was neglecting; in all these cases their successors are trying to affirm another truth forgotten or denied by them.In some ways the most interesting instance of this see-saw is the case of the Bible, and we need not go back three hundred years to study in this matter the earlier attitude of Protestantism. We can study it in the remoter parts of America or the suburbs of London and Birmingham in the persons of Fundamentalists and Four Square Gospellers. At many a C.E.G. Platform do they heckle, and in the Protestant Alliance magazines they state also their simple creed : ‘the pure word of God without note or comment.’Yet is it really so simple? Without entering into the question of why the hecklers contradict each other, and contradict Catholic teaching as well, we may ask one question that insistently suggests itself : If the word of God requires no note or comment, why do they write or preach? When a crowd of ‘Hot Gospellers’ gathered in the Albert Hall to listen to Aimée Semple Macpherson,
Edward Martyn
Authors: Burke John 
Published: July 2007

George Moore said of Edward Martyn:‘There is nobody like him. He is more wonderful than anything in literature.’ This inspired thought becomes vivid in Denis Gwynn’s story of Edward Martyn’s life. The memoir is compiled from extracts, chaotic in their confusion as they were left, from Edward Miartyn’s own writings. The result, however, despite the incompleteness of these papers, is the most enlightening story of the state of Ireland in a period when Edward Martyn contributed to its public life by his work of reform. They were the most vital movements of a reform in Ireland, which might never have existed or begun but for him whose courage, perseverance, learning, independence of mind and indifference to criticism, ridicule and hostility made him the most remarkable instance of what one great man of such qualities can do in the public service of his country.Religion, literature and art always meant much more to him than politics and he had by nature and by grace an aristocracy of mind, a strong mind which estranged him from many literary friends. Religious by a native instinct, he the layman, was truly the ‘uncloistered monk,’ and he chose to live as a hermit, shunning the world : he lived in a garret, whitewashed and bare, in the tower of his ancestral castle of Tulira. Magnificent in his generosity, he would give all his possessions in the interests of education and the uplifting of his country, and to none was he more bountifully lavish than to him who would be the disciple of his idealism.‘Originality’ was the sin of this son of Adam, but fortunately or unfortunately he could not hide it.
The Universe According to Sir James Jeans
Authors: Edge W. L. 
Published: July 2007

For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made.—Romans I, 20.There is a Roman road going from Cambridge towards the south-west; six miles out of Cambridge it passes between the villages of Harlton and Little Eversden, climbs a hill and drops down on the other side to the Ermine Street. A hill, a little over two hundred feet high, is usually an insignificant feature, but in Cambridgeshire, with its great expanses of open fields, things appear different; and one has only to ascend a mere few feet up the slope to command the whole of the plain towards Cambridge, with the chapels of King’s and St. John’s Colleges on the horizon. The view is of great charm; its predominant features are breadth, serenity, quietness and repose; there is just the plain of large fields, broken by the clumps of trees surrounding a few villages, with church towers rising from their midst, and the road stretching out between low hedges. There are many times when the view is not only charming but beautiful; one such time is on an autumn evening when it is growing dark, with a clear sky overhead and a white-grey mist creeping over the fields. Such an evening was Tuesday November the fourth, of last year. I remember it vividly, for I was out on the low hillside until five o’clock.Perhaps I should not have remembered the day so exactly but for the fact that Sir James Jeans was to deliver the Rede Lecture at half-past five.
A Book on Buchmanism
Authors: Gilby Thomas 
Published: July 2007

The cinema hoardings proclaim, if not so insistently now as a few years ago, the advertising value of the words sin and sinner. The devil is not regarded as a bore—at least by his nodding acquaintances. Vice is thought interesting, and virtue dull. Perhaps it is the fault of the novelists whose villains are more likeable than their heroes; perhaps because the notion of immorality is restricted now to the more exciting forms; perhaps because some of our vices have the reputation of virtue. These are the deadly vices, the deadly-dull. Virtues gone flat. Or, as St. Thomas says, the vice that looks like virtue; false prudence, for instance, and religiosity, and deadness to sense.Anyhow, there it is, sin is definitely news. You remember how people flocked to the Albert Hall to hear The New Sin expounded. Only to be mocked. Similarly, the title and opening of a recent book on Buchmanism rouse the same attention. ‘It comes to grips with an unlovely subject,’ we are promised. ‘And’—the superb assurance—‘solves its riddle.’ But only to disappoint. (Pouf! call those sins, said the Borgia courtier squaring his shoulders, now if you really want, etc., etc.). Perhaps it is a back-handed compliment, but the Catholic literature of conversion is decidedly more thrilling, and does more than skate on the conventions. François Mauriac or Julien Green will point the contrast.Making allowance for the fact that vice is often unprintable, and noticing the Buchmanite recognition of the pervasiveness of sin, this book still leaves the impression that the sins that matter are the indulgences That Spell Inefficiency.
A Catholic Housing Programme
Authors: Foster Thomas 
Published: July 2007

Catholic Action is in fashion at last. For many years a small band of writers and lecturers have been urging their fellow-Catholics to get ready to take their places in the world-movements all around and to help in all spheres of life: political, social and economic, as well as religious. Furthermore, their emphasis has been that Catholics should take part in these activities not just as individual human beings, but specifically as Catholics, with the force and prestige of the Faith behind their endeavours. Many years have elapsed since this suggestion was first put forward by the Holy Father, but it is only of recent times that much attention has been paid to it by the Catholic community in general. Indeed, it has taken several years of hard times to demonstrate to Catholics at large that there is a specifically Catholic attitude to social ills and remedies for them which the Church alone possesses.Yet this is almost as far as things have gone. There is much talk about Catholic Action—and there, far too often, the matter ends. When pressed for some practical confimation of our brave speaking, we can only point to one movement—the Catholic Land Associations—and even this is in its infancy. Already, indeed, we have done far too much pointing in this direction. One swallow does not make a summer, and while the Catholic land movement is a welcome development (welcome even if we disagree with it, because it is something practical at last) it can only be regarded as the beginning of Catholic social action. Far more is needed before the Catholic solution to our social problem is appreciated as it deserves by the nation as a whole.
The Pseudo-Science of Economics
Authors: Humphries Silvester 
Published: July 2007

The philosophers of the eighteenth century created a study of the social order in its economic aspect. The fruit of their researches was developed in the nineteenth century under the name of Political Economy, which was included among the sciences. Precisely to what extent, if any, there is an ‘economic science’ is a topic worthy of examination; and by the publication of M. Vialatoux’s Philosophic Economique many suggestive lines of thought are presented.The mental background of the founders of economics— Stewart, Petty, Locke, Adam Smith in England, and the Physiocrats in France—was the work principally of Bacon and Descartes. The former asserted the value of inductive logic in the formation of sciences, thereby following Aristotle (whose work it was his ambition to consummate); he formulated a new abstraction of the sciences, based on the method of knowing, not on the object known (thereby deserting Aristotle and founding the peculiar heresy of English philosophy).
The Dangers of Demi-Fascism
Authors: Shove Herbert 
Published: July 2007

In a previous article’ I tried to make clear the distinction between Fascism and ‘Statolatry,’ logically inevitable if we properly understand the twin Fascist principles of the Corporate State and of the priority of civic duties to civic rights. But amongst those calling themselves Fascists there have unquestionably been ‘statolaters,’ avowed or implicit. These may be classed as Demi-Fascists, representing as they do the maximising of one half of the Fascist creed with a corresponding minimising of the other.From an undue stressing of the corporate idea we may arrive at a worship of the State on a kind of pantheistic basis. If the highest authority is an extension of myself, then both it and myself are participants in the Godhead. But the essential difference between God and a creature is that from the very conception of Divinity it follows that Divine rights have no co-relative duties. Might and right are identified. Thus the true Fascist denial of natural civic rights is neutralized and the result is a mentality extremely dangerous both to the citizen and the world. To the citizen because the condition of his citizenship becomes one of increasing the might, whether it be in wealth or dominion, of the State. To the world because the policy of such a State must be world conquest. It is God's right to exercise universal dominion, and since only your own State is God —or, at any rate, your God, to whom you owe service— it follows that no other State has a right even to exist, save in so far as its existence redounds to your own power.
Between Middle Ages and Humanism
Authors: Sturzo Luigi 
Published: July 2007

Dante belongs to two epochs—to what, chronology apart, we call the Middle Ages, and to the tendency known as Humanism. The De Monarchia belongs to the Middle Ages that are passing away, the Divine Comedy to the Middle Ages that live on, to dawning Humanism, and to the legacy of the Middle Ages to Humanism.It is one of the commonest distortions in our historical outlook, and one of the hardest to correct, to consider Humanism as a negation of the Middle Ages. Such an attitude supposes the two epochs in utter antithesis, the second a revolt against the first, a total opposition of values, implying sheer discontinuity between the Middle Ages and Humanism. There are certain historians who go so far as to cut the whole of the Middle Ages out of the process of thought, joining up Humanism to Greco-Roman thought, art and culture, and taking primitive Christianity into account only in so far as showing the influence of Alexandrian philosophy. On the other hand, not a few Catholic apologists not only extol the Middle Ages beyond the warrant of realities, but minimise the negative aspects of that civilization, which they see as entirely and solely Christian. They too admit a discontinuity between the two epochs, with this difference, that they do not believe the thread has ever been joined up, in spite of the tentative of the Counter Reformation, or that, less effectual, of Catholic Romanticism.Apart from their various controversial aspects, hinc et inde, this conception rules out any sociologico-historical interpretation of human process.
The Tragic Theodicy
Authors: McCabe William H. 
Published: July 2007

Both to the poets who have created high tragedy and to the critics of all eras who have thought deeply about it, its proper matter has always been that involved in some aspect or other of the Problem of Evil. In the theorists this is clear, from Aristotle down through what faint consideration tragedy was given in the Middle Ages, through the Renaissance in all lands, through the Reformation in some, through Cartesianism and Rousseauism wherever they penetrated, through English and American thought, to the twentieth century. Among the writers of tragedy the same unanimity has prevailed, from Aeschylus to Eugene O’Neill, from The Suppliants to Days-Without End. All have recognized that to be human means to yearn for happiness; and implicitly at least that tragedy is the quest of poetic insight, in so far as insight may be gained, into the riddle of high interference with human happiness.In any consideration of the Problem of Evil, and therefore in tragedy, there is involved a theodicy: an attempt to penetrate the ways of God with unhappy mankind; a poetic exploration of human disappointment overhung by an Omnipotence that yet must be friendly; a wistfulness to reconcile in mortal vision, if it be possible, distant Divine Goodness and its permission or direction of instant human mishap; an intense effort of poetry to fuse these two factors together into one heightened picture of satisfying colour, light and shade, proportion and perspective. There is no question here of a clear-cut solution of the riddle—if that were possible tragedy would be shorn of most of its fascination and beauty; its only use would be its brief, poetic refreshment of a known answer that conceivably might need occasional rehearsal by short human memory, clouded ever anew by the turmoil of sublunary things.
Nowhere Island
Authors: Prince J. F. T. 
Published: July 2007

It is only of late years that Communism has come to excite an emotion rather than an opinion. . . . Until a decade or two ago, it distinguished itself from Socialism in that it dealt with distribution or consumption whereas Socialism concerned the mode of production: and whereas Socialism was a theory of economics the appeal of Communism was to sentiment, one might even say to religion. Their common ground lay solely in a recognition of the equality of Man. But it was Communism that associated itself with the now century-old hope of the perfectibility of Man.Historically Communism was of course forborne by such as the Essenes, whose economy of life was however inspired by the urge to escape (rather than repair) social ills. They are described by Philo: “None had his own house but shared his dwelling with all. Living in colonies they threw upen their doors to all their sect that came their way. They had a common storehouse, common expenditure, common garments, common food (syssitia). They gave what they earned to a common fund for the support of the unfit.”The Communist colonies of last century were ineffectual enough and are notable largely in that their origin was philanthropic and motived, if not by pessimism, at least by the urge to escape.Communism, as we know it, was anticipated in literature only by a Saint—in the Utopia of Thomas More. Here was a state in many respects indistinguishable from the economy of the Soviet, comprising four million souls, superintended
St. Thomas More
Authors: McNabb Vincent 
Published: July 2007

Future ages when chronicling the canonization of Thomas More by Pope Pius XI, on the 19th May, 1935. may perhaps ask their contemporaries to account it a pivotal event in the history of mankind. First of all it is an event in the city of Rome, which some cartographers claim to be the geographical centre of the habitable earth. Moreover it is a solemn and irrevocable nomination to the Peerage of Mankind made by a spiritual sovereign whose native land and whose official metropolis are Italy and Rome. Lastly, it is the strange almost bewildering action of an Italian giving supreme ennoblement to an Englishman beheaded by an English king four hundred years ago.To those of us who know that Rome is Rome and that Simon Bar-Jona is Peter, because Jesus, Son of Mary, is Son of God, the canonization of an English Lord Chancellor or of a French shepherd-lass or of a South American halfcaste is but the arrival of the expected. Rome either is or is prepared to be the nursing mother of all nations, i.e., of all groups of human beings welded into one by the seemingly opposite forces of authority and liberty. It is not a matter of surprise to us Catholics, therefore, that an Englishman of the English should be given world-wide honour and recognition by the same Italian-centred force which one day sent the Levantine, Augustine of Tarsus, to weld warring settlers into the religious, and incidentally into the political, unity called England.If at times Alma Mater Ecclesia tried to meet her somewhat spendthrift outgoings by demands upon her children, no accountant would dare to show that she had demanded over-payment for her nursing and teaching cares.
Religious Adventurers
Authors: Gilby Thomas 
Published: July 2007

Our Western world is said to be looking for a religion: what is more certain is the pretty general feeling that life is an affair of surfaces, most of them monotonous, the others painful either for themselves or because their beauty is already flecked with decay; and following this feeling the desire for something to which our present experience is only penultimate. In this sense perhaps many would adopt the title of a recent book, God is my Adventure, an account in the best manner of religious journalism of some personalities outside the official religions who are supposed to have penetrated beyond the obvious into the background of life.“It has added much,” confesses Dr. Hensley Henson, “to my too slight knowledge of the remarkable essays in spiritual exploration, which are certainly not the least impressive indication of the profound religious dislocation of our time.” Dislocation, the word is just; the figures in the book bear witness to it: emotion must disavow thought, or the other way round; the peaks of experience must spurn the lower ranges of life from which they rise; the individual is isolated from his social environment and historical antecedents: man is no longer catholic but peculiar; working in a tunnel not living in the universe.Yet as sin is the choice of good out of place, so error is the pursuit of truth out of place, and Mr. Landau is alert to discover the value of the various messages. Sometimes he has to try hard, but never is he contemptuous; his criticism though keen is humble. Religious types are of many kinds, and not all his subjects are so intellectually impressive as Ouspensky or Steiner.
The “Milieu” of Catholic Action
Authors: Quinn Edward 
Published: July 2007

The word “milieu” is one of those expressive French words which, to a large extent, defies translation into English. In the present connection it might be rendered, though inadequately, as the sphere of life, the atmosphere, the surroundings or the environment in which the individual Catholic habitually finds himself. If he is an apostle of Catholic Action it must be largely in this milieu, in these surroundings, that he exercises his apostolate. Hence the word “milieu” is of supreme importance to the proper understanding of Catholic Action, as the actual sphere of life is to the exercise of the apostolate.For Catholic Action is essentially conditioned by the circumstances of our natural human lives. It is indeed precisely because the priest cannot enter into certain circles and so supernaturalize the lives of those who frequent them that the Pope appeals to the laity to take up this task and continue amongst their own friends and working companions the apostolate of the hierarchy. “In order to bring back to Christ these whole classes of men who have denied Him, we must gather and train from amongst their very ranks auxiliary soldiers of the Church . . . the first and immediate apostles of the working-men must themselves be workingmen, while the apostles of the industrial and commercial world should themselves be employers and merchants.” The apostolate must be exercised, according to the Pope, in the circles of our every-day life. It is only natural. Rightly or wrongly there are class-differences and the life and interests of one class are different from those of another. In our democratic country it is easier than elsewhere to move from one class to another and to find oneself accepted in a class higher than that into which one was born, but it is quite impossible to enter into one sphere of life and exert an influence there while remaining to a great extent in another.
Catholicism and Protestantism in the Modern World
Authors: Bauhofer Oskar 
Published: July 2007

In the course of history the relation of Catholicism and Protestantism undergoes, as it were, physiognomical transformations, which, while they do not affect the inmost dogmatic division, strike deep enough to impress on these two systems new and unforeseeable characteristics in different times and places. The essential division in belief, as a theological phenomenon, remains just what it is; and in view of this, it is impossible—even for men of good will—to explain it away or compromise on it. This undebatable and irreducible phenomenon can only be effaced by unity in the Faith. We do not wish prim, arily to treat of the relation of Catholicism and Protestantism from this purely theological aspect of dogmatic difference and reunion, although even our present consideration can only be read under this explicit proviso, and in view of this final and deepest problem. For if Catholicism and Protestantism are from one point of view and in modern history simply two great historical forces, we cannot on that account act as though the problem belonged only to the sphere of historical research into cultural spirituality. Beyond the scope of history there is an enquiry of theological import.We take as our starting point the fact that Catholicism and Protestantism appear on the stage of history as two forces, each of which presents a whole system of human cultural values, and so an entire totality of life. Ultimately, in the theological field, Catholicism and Protestantism are incommensurable—though even here some qualification is required. But as formative powers of history, as complete forms and formulas of historical existence, Catholicism and Protestantism are fundamentally commensurable. On this plane, then, we find a series of problems which is common to both. Even their very opposition continually creates a common point of contact for their opposing principles. We find, on this plane, a relation between Catholicism and Protestantism which has proved historically to be manageable and valuable, and which at the present time is well defined—a relation sometimes of enmity, sometimes of cold indifference, sometimes of an inner human nearness and readiness to understand.