bluuebunny/crossref_metadata_2025_split huggingface dataset:
Eritis Sicut Deæ
Authors: Michaelson Alexander 
Published: July 2007

‘E.M. Forster warms the teapot well enough,’ said Katherine Mansfield (she had just finished reading Howard's End), ‘ but he does not put in the tea.’ How aptly this sentence defines and relegates our clever (in the worst sense of the word) too clever women novelists, so sensitive to the charms of nature and of art, of human relationships and of animal favourites, so obtuse, so stupid in the vicinity of sin! The demoralised, de-Christianised novel—when the writer has listened deferentially to her inspirer’s Eriiis sicut Dece—bears witness to the absurdities of living without God, or rather in defiance of Him and His known laws.‘Religion is like adenoids. We have read Freud and Havelock Ellis. We say “syncopated,” not “ragtime” like our elders nor “jazz” like the herd. There is no harm except pain.’ We see and touch in ‘Helen and Felicia (by E. B. C. Jones; Chatto and Windus, 1927) the blight of the author’s immoral theories destroying the vitality of the characters skilfully evoked. Remove chastity from the virtues, exalt conceit, and then write Helen and Felicia. In her Inigo Sandys Miss Jones had attacked, in the most ladylike way, a redoubtable situation; but her Inigo had not been able to give Charles what he wanted : her rashness has grown with the impurity of the modern novel, and her Helen serenely offers her husband to her younger sister, not out of Pandarus perversity, but because she is so fond of both. Eriiis sicut Dece, surely, surely. Rosamond Lehmann at least had left her Judith pondering on Dusty Answers. E. B. C. Jones with less charm, less atmosphere, more experience, has not dared to look beyond the triumph of the three adversaries of the soul.
Gregorio Martinez Sierra and the Catholic Theatre
Authors: Hereford Philip 
Published: July 2007

On disait i° édification, 20 art (ou métier), 30 divertissement, sacrifiant trop souvent au premier terme les deux autres. Nous disons, nous: divertissement: le thMtre n’est pas la chaire, la comédie n’est pas le prêche . . . ne confondons jamais les genres ... “art (ou métier): les rfegles du sermon sont une chose et les regies du drame une autre : Dieu veut de l’ouvrage bien fait ... Edification qui est le résultat suprême. C’est par le moyen d’un art sftr, par le plaisir qu’il donnera, que nous parviendrons 4 porter les 4m es sur le plan de Dieu oh nous voulons les aider 4 revivre, 4 se retrouver, 4 se reconnaltre, 4 fonder, 4 agir.Henri GhEon.Within the past twelve months three plays by Gregorio Martinez Sierra have been produced in London : last winter Canddn de cuna and El Enamorado, and, now running at the Strand Theatre, El reino de Dios. Of these the first and last may be said to belong to the théâtre chrétien (and Catholic) of modern Europe, considered in its wider sense. It is not proposed here to discuss Martinez Sierra as play wright, novelist, propagandist, publisher (SE Rena-cimiento’), manager of a theatre (’ Eslava’ ), producer of plays—his activity is enormous—but to consider briefly those of his plays whose setting or action has a definitely religious colouring, and in particular El reino de Dios, Cancion de cuna, Lirio entre espinas, Los -pastores, for interesting though they are, we may leave out of present account his free adaptations of old plays, such as La adultera fenitente by Agusti'n Moreto and others (on St. Theodora of Alexandria) or the Lucero de nuestra salvacidn of Inocencio de Salcedo (Our Lady’s leave-taking of her Son when He started on His last journey to Jerusalem). In these he has, so to speak, revivified old bones, the ideas are ready made.
A New View of James II
Authors: Manson Ælefric 
Published: July 2007

The problem of this book is important, and the solution given one we are unable to accept. James II, we are told, pursued two aims, the restoration of popular monarchy and toleration. He was defeated by the newly rich. He died virtually a martyr for the faith. With almost the insistence of a litany Mr. Belloc warns us that the ‘academic historians’ have very much erred in their ways. They are not denounced by name—a curious mercy in view of the fact that on this reign both Catholic and Protestant writers are in substantial agreement. Even the psalmist felt it excessive when he said all men are liars.We learn that in spite of foreign parentage James was intensely national. It is indeed touching to know how much British bravery appealed to him. The sentiment, however, cannot have been overwhelming. Tt was not sufficiently strong to stay his feverish money from Louis XIV at the beginning of his reign, on his humble excuses to that monarch for summoning a Parliament, or his resolve to regain his throne with the aid of Frenchmen. It did not preserve him from a ruthless disregard of the law of the land. In the Hales case, for example, he removed four indocile judges and the Solicitor-General. To secure the repeal of the Test Act he obtained the resignation or dismissal of half the Lords Lieutenant and eight hundred magistrates and filled their places with his own nominees.
Cardinal Newman and the Function of Education
Authors: Thristram Henery 
Published: July 2007

‘If all the nonsense which, in the past quarter of a century, has been talked on all other subjects were thrown into one scale, and all that has been talked on the subject of education alone were thrown into the other, I think the latter would preponderate.’This sweeping statement—which I borrow as a useful diving-board, a plank from which I may comfortably plunge in medias res, is not my own. Neither would I have it thought that I identify myself with the opinion so tartly expressed, nor held to be casting any undeserved reflection on the writers who, during the course of the present century, have dealt so laboriously and so voluminously with educational principles and theories. Education is proverbially a dull subject. It is also a subject on which every man thinks he has something to say. Naturally, therefore, it becomes the focus of a considerable amount of dull nonsense—dull because only the man of practical experience can find, or make it, interesting—nonsense because it is pre-eminently a subject in which the apparently obvious is most often wrong.My words are a quotation. The novelist, Thomas Love Peacock, in whom there has lately been a revival of interest, puts them into the mouth of that estimable and excellent clergyman, Dr. Opimian, the most charming character in that most charming novel Gryll Grange, which was the fruit of the Indian summer of its author’s genius. Peacock wrote this novel in i860 after many years of silence.
Francisco de Vitoria
Authors: Macdiarmid A.C. 
Published: July 2007

A Recent paragraph in a Catholic paper stated that ‘the Francisco de Vitoria chair of international law was inaugurated on 10th November last at Salamanca University. The object of the chair is to make better known the teachings of the Dominican Friar Francisco de Vitoria on the rights of men.’-The fact that Spain numbered among her illustrious sons the man, who, rather than Grotius, may be regarded as the founder of international law in Europe was evidently forgotten by a section of the press in this country when it greeted with surprised protests her request to be granted a seat on the permanent Council of the League of Nations.To scholars and jurists Francisco de Vitoria has long been known.The first volume of the ‘Classics of International Law,’ published at Washington in 1917 is devoted to him. It contains the Latin text, with an English translation, of his great ‘Relectiones,’ ‘De Indis’ and ‘De jure belli,’ with an introductory sketch of his life by the Belgian Professor E. Nys. The General Editor of the Series, James Brown Scott, President of the American Institute of International Law, writes: ‘The General Editor is unwilling to allow this volume to go to press without a tribute in passing to the broad-minded and generous-hearted Dominican, justly regarded as one of the founders of International Law, and whose two tractates here reproduced are, as Thucydides would say, a perpetual possession to the international lawyer ....
As We were Saying Yesterday
Authors: Illa-Barry Juan 
Published: July 2007

It was the twenty-ninth of January, 1577. The city of Salamanca, that Athens of sixteenth century Spain, showed no signs of unwonted animation. The students of its famous University prepared to attend their classes apparently unconscious of any untoward happening. Nevertheless an historic scene was about to be enacted in their midst. One of their professors, that valiant fighter, Fray Luis de Leon, was about to resume among them his interesting and instructive lectures after an interruption of five years. The ignorance of some, the malice of others, the impetuosity of his own temperament, had condemned him to pass that period in a harsh prison. Now at length, the Holy Office of the Inquisition had given sentence, exculpatory, even honourable for the accused, establishing his innocence and putting an end to his confinement, as was the invariable custom of this Tribunal in its dealings with those who had been found blameless.The throng of hearers who knew full well the passionate nature of our hero were in eager expectation of hearing from his lips either some virulent denunciation of his enemies, some biting allusions to their attacks, or> at least a lively, animated and at the same time harrowing exposition of the sufferings he had been compelled to undergo. But what was not their astonishment when their revered professor opened his lecture in these memorable terms: Dicebamus hesterna die; as we were saying yesterday.... just as if the five years spent in prison had been completely blotted out from his memory, leaving not the faintest trace of bitterness against the authors of his punishment, This lofty and noble attitude won for himthe respect and admiration of his contemporaries whilst bringing into relief his ardent and impetuous, withal generous and magnanimous disposition.
A True Blue
Authors: McNabb Vincent 
Published: July 2007

This sketch of C— H— is written against my death. Ever since God took him down from his cross there has murmured in my conscience the phrase, ‘You must tell the world of him before you die.’ To leave his story untold would be to meet death with unpaid debts. To tell his story will be a royal preparation to go where he went even if in my cowardice, I cannot follow his hero way of going.His father, who held high office in his native town of M------, thought to prepare him for citizenship of England by sending him to Oxford. I am not sure he ever won, or even sought to win, academic honours. It was Oxford of the playing fields and playing honours that made him captive. Perhaps with fine medieval chivalry he could not brook the sacrilege of a liberal education used as a mere preparation for a business career. An instinct, the very soul of scholarship, forbade him to make the higher serve the lower even at the risk of losing kindred or friends.It was in the playing fields, where honour, and not gain, is youth’s only prize that C— H— learned to follow his leader, Jesus Christ. Perhaps it befell him as it befell the youth Edmund—who in these same playing fields of Oxford saw Jesus of Nazareth as a fair, smiling boy! Be that as it may, when C— H— heard the call of Christ beckoning him out of the playing fields of Oxford and of life into the Church and into the cloister he did not lag in following his leader.
Erasmus at Cambridge
Authors: Wilby Noel Macdonald 
Published: July 2007

It is to John Fisher, most illustrious of her Chancellors, that Cambridge owes the introduction of the New Learning which transformed the whole academic system and inspired it with fresh vigour. In his early years at the University Italian scholarship was beginning to arouse the interest of the learned; and the name of his friend Erasmus is forever associated with the Humanist movement and the study of Greek which was then beginning to revolutionise the academic world.Perhaps few men have ever been more persistently misrepresented, both by contemporaries and by posterity, than the most famous scholar of the Renaissance, Erasmus of Rotterdam. The testimony of his own works was, and is, often either ignored or totally misread; and a number of his later biographers show a distressing lack of any sense of humour—without which he must indeed remain an enigma to the most learned mind—that alone makes them incapable of understanding the witty genius who complained so bitterly when his contemporaries took him too seriously. Some even hail him as one of the leaders of the Reformation, ranging him with Luther and his companions, against whose works the great scholar fought with all the might of his pen. Even the ‘uncoguid’ among those of his own faith have distrusted Erasmus. Surely the best answer to all criticisms— granting all his faults—is the eloquent fact that the two men who knew him best in England, and who stood by him to the end, were Thomas More and John Fisher. If it be true that we may judge a man by his friends, the judgment should stand Erasmus in good stead.
The Liturgical Edict of Pope Pius X
Authors: Maginty Edward A. 
Published: July 2007

St. Cecilia’s Day, November 22nd, 1928, will be the twenty-fifth anniversary of the promulgation by Pope Pius X of his edict upon liturgical music. To those who have the duty of putting its provisions into force it is too well known to warrant recapitulation. Its essential features, however, may be briefly summarised. As there was nothing in the economy of the private chapels of religious institutions to call for animadversion, the Motu profrio had no reference to them; it concerned only public churches. Upon the latter were laid three charges, light and unimportant in themselves, but, in the anaemic liturgical conditions of the time, so heavy as to create something of alarm. It was ordained that:—(1) The ancient melodic chant should be restored; first for the reason of its appropriate and intrinsic excellence ; secondly, as the most congruous means to a more serious end, namely that the faithful might once more resume the right, filched from them at the Reformation, to sing the music assigned to them from the beginning;(2) Where it might for good reasons appear desirable that the harmony of a select choir should continue to be substituted for the collective singing of the congregation, while a guarded permission might be given for more recent compositions, good and serious enough to be worthy of liturgical use, the classical polyphony of the Roman school should be preferred;(3) On no account should women be admitted as members of such a select choir.
Christ's Prayer in the Garden
Authors: Walker Luke 
Published: July 2007

In a useful work on the doctrine of the Incarnation published last year, Dr. Arendzen, speaking of the Agony in the Garden, writes as follows: ‘It would be a mistake to regard “this chalice” as the torments and death on the Cross, and to think that He prayed to escape crucifixion and was refused. The Chalice was the agony in the Garden. He asked it to pass away and it passed away.’ Readers of this passage would be naturally led to suppose that an opinion so confidently expressed was in no way open to question. An attempt is here made to show that it is open to question, and that there exists another, and much better founded, interpretation of this prayer of Our Lord.Saint Mark gives the prayer in these words: ‘Abba, Father, all things are possible to Thee. Remove this chalice from me. Yet not what I will, but what Thou wilt’ (xiv, 36).The first point to be decided is the meaning of the words ‘this chalice.’ We say, then, that Our Lord means by this phrase His passion and death on the Cross. First of all, this meaning is clear from a comparison with St. John xviii, II: ‘Jesus therefore said to Peter: Put up, thy sword into the scabbard. The chalice which my Father hath given me, shall I not drink it?’ Here, certainly, ‘the chalice’ stands for His passion and death. The Agony in the Garden was already over, the soldiers were about to arrest Jesus and to lead Him away, and Peter draws his sword in an attempt to save Him by force from the death which, he fears, awaits Him.
Letter of Vladimir Solovief to L. M. Tolstoy
Authors: Solovief Vladimir 
Published: July 2007

DEAR L. M.,Since I last wrote to you I have been twice seriously ill, so I will not postpone further the important talk I owe you.It seems to me that all our differences may be reduced and focussed into one concrete point—the Resurrection of Christ. I think from your own point of view (if I have understood your last writings correctly) there is nothing to prevent you from acknowledging the truth of the Resurrection: there is even something which compels you to acknowledge it. I shall first speak of the idea of the Resurrection in general, and then of Christ’s Resurrection. (1) You admit that our world changes progressively, passing from inferior forms and grades of life to higher and more perfect forms. (2) You admit the reciprocal action of the inward and outward (physical) life, and: (3) upon the ground of this reciprocal action you admit that the perfection of the spiritual being is expressed by its complete control of its own physical life, by subjugating and taking possession of it. Starting from these three points, I imagine we necessarily attain the truth of the Resurrection. In fact, the spiritual power in relation to the material being is not a permanent but an increasing proportion. In the animal kingdom it generally exists in a hidden potential state; in mankind it is set free and becomes visible. But this liberation is effected at first only as an ideal, in the shape of a rational consciousness.
Aubrey Beardsley's Sister
Authors: Michaelson Alexander 
Published: July 2007

A milkmaid Cosie Lennox decided. In those far-off years he had given St. Philip Neri his seven lamps in memory of Lord Alexander Gordon Lennox, compiler of the Daily Prayer Book, and of Lady Boo, a Townley; he had the air of a young Roman patrician who shared all the pastimes of Catullus ; stage-struck but not yet a mummer; young enough to shake off the obsession of painted faces : ‘I am never attracted by anyone I have not seen made up; almost anyone made up can attract me; no attraction responded to outlasts six weeks’ he once confided to me. That conversation has weighed on my memory like a dream from which unlikely, unseemly, isolated episodes emerge. Can it all have happened, can he have told me about those Jews, the widower, the mother? (How little we had to learn from Proust.) He was not yet married to Miss Marie Tempest, nor contemplating such an alliance; he was indeed already, had we but known, an animated signpost that leads to the tragic desert.A milkmaid, Mabel, our Mélisande: it was inconceivable that she should ever have suggested a milkmaid, unless one imagined Madame de Lamballe or Madame de Polignac at the Petit Trianon. Not that hers was a Beardsley type, either naturally or willingly, like Baroness Olga de Meyer, for instance; she had nothing of the girl with Messalina; perhaps at her most triumphant she recalled or inspired the beautiful Venus of Under the hill. Not long before her blessed release from this world, when she suffered from delusions, writing cheques, giving them away or thinking she did so, to dear compassionate friends, her face appeared to me like a gilt mask, carved, lacquered, lovable, heart-breaking.
A Peep Backwards
Authors: Pope Hugh 
Published: July 2007

A Railway Guide of long ago makes fascinating reading, and we know many people who can drink delight from the faded pages of a back number of an aged Bradshaw; and in the same way an old-time Catholic Directory is interesting, since it serves as a mirror of times which can never return. Just now, when our thoughts are directed towards the coming centenary of Catholic Emancipation, nothing will afford us a more illuminating view of the changes wrought in the past seventy years than a glance at one of these old Directories.We will take the modest little volume published for the year 1850. It has an interest of its own from the fact that, being prepared of course in 1849, it was in use during the year that saw the re-establishment of the Hierarchy and consequently the passing of the old government by Vicars Apostolic of whom there had been since 1840 eight instead of the accustomed four. The Directory in question is of course drawn up on the basis of this division into eight Vicariates, and the resulting confusion during the year 1850 must have been considerable.But apart from this, the first thing that strikes one is the curious fact that the Christian names of many priests were unknown; we find entries such as Rev.— Quiblier; in fact, the editor begs for information on the subject. Foreign names among the clergy at that time are only to be expected. Indeed, they are very numerous and sometimes rather startling.
Reading
Authors: Swinstead A.E.H. 
Published: July 2007

My Dear John,When you came to see me the other day, we talked of the books you had been reading since we last met. You were very full of a book by an Indian philosopher, and you seemed, I thought, rather surprised to find that I, who share your interests, was reluctant to read books of that sort. You probably told yourself that I was hopelessly narrow-minded. True, not one of the books you mentioned was by a Catholic; but there were, you thought, many books, even on subjects like mysticism, in which non-Catholics had shown that they had much to teach us. And there was I, quite impenitently ignorant of this, slightly impatient of that. Did I suppose that everything that came from outside the Catholic Church could be condemned unread? Did I think that a Catholic need take no interest in what able and sincere men were thinking and saying? Was I content to be a self-styled pillar of unconsidered truth, and thus to save myself all effort of mind? I think I caught something of this in your mood.Now, we all like to seem well-read, and I am not deaf to the reproach of being ignorant of the wisdom of the world; but there is something to be said for my point of view. I will put it in the simplest possible way, and say that it is all a question of time.If my attitude puzzles you, if you wonder a little that a man for whom you, can feel friendship should be so bigoted, your attitude assuredly puzzles me.
Merrie England's Dying Smile
Authors: Reeves John Baptist 
Published: July 2007

In his Dedication of the Encomium, Moriae Erasmus writes to More:.... I have thought good to divert myself with drawing up a Panegyric of Folly (Encomium Moriae). How, you say, what maggot put this into your head? Well, Sir, the first hint was your own surname of More, which comes as near to the literal sound of the name mono as you yourself are far from its meaning: and that, as all men agree, is very far indeed. In the next place, I supposed that this kind of playful wit would be all the more acceptable to you, since it is your habit to be mightily amused with this sort of jocose raillery, and in your ordinary conversation you show yourself to be a modem Democritus; for indeed, while by your singular vein of wit you are very different from the common herd of men, at the same time by your incredible affability and complacent temper, you possess the art of suiting your humour to every kind of company. . . . How unjust it is, if when we allow different recreations to each special way of life we grant no diversion to studies; especially since trifles may be a whet to more serious thought, and things comic may be so handled that a common-sense reader may thence reap more advantage than from a more ponderous and stately disquisition. . . . But why, Sir, do I trouble you with this needless apology, you who are so peculiar a patron (of trifling); for, though the cause itself be none of the best, you, at any rate, can give it honourable patronage.