bluuebunny/crossref_metadata_2025_split huggingface dataset:
How Faith Safeguards Reason
Authors: McNabb Vincent 
Published: July 2007

1. If anyone shall deny one true God, Creator and Lord of things visible and invisible; let him be anathema.2. If anyone shall not be ashamed to affirm that, except matter, nothing exists; let him be anathema.3. If anyone shall say that the substance and essence of God and of all things is one and the same; let him be anathema. (Vatican Council—on Catholic Faith, Can. I—III).1. If anyone shall say that the one true God our Creator and Lord cannot be known by the natural light of Reason, through created things; let him be anathema.2. If anyone shall say that it is impossible or inexpedient that men should be taught by divine revelation concerning God and the worship to be paid to Him; let him be anathema.3. If anyone shall say that man cannot be raised by divine power to a higher than natural knowledge and perfection, but can and ought by a continuous progress to arrive at length of himself at the possession of all that is true and good; let him be anathema.4. If anyone shall not receive as sacred and canonical the books of Holy Scripture entire with all their parts, as the Holy Synod of Trent has enumerated them, or shall deny that they have been divinely inspired; let him be anathema.
The Church and Culture (II)
Authors: Tindal‐Atkinson Ælwin 
Published: July 2007

What we call the Christian Middle Ages emerge from a time of confusion that separates them from the ordered civilization of the Roman Empire. During that time of confusion there was a progressive disintegration of the old Roman order. The Empire itself broke up, and Europe was subjected to successive waves of barbarian invaders, who, if they brought nothing else, did at least invigorate the West with fresh blood. The barbarian brought with him an energy both physical and moral that provided sufficient human enthusiasm to embrace Christianity, and under Christian inspiration produce something as near a purely Christian culture as mankind has yet reached.The connecting link between the ancient and medieval world is the Catholic Church, carrying with her down the centuries the cultural heritage which she had already adopted and baptised: this was largely preserved in the living tradition of her worship, which gathered and conveyed in an unbroken stream a thin residuum of human achievement. Much disappeared in the wanton destruction of the great libraries of the ancient world, or through the neglect that comes of despair, when the past glows with a melancholy radiance and the future is veiled by darkness and fear. At such times there comes a point when nothing seems worth saving but the bare fact of existence. In a world of shifting sands the Church remained the one rock of civilization.
Extracts and Comments
Authors: Penguin  
Published: July 2007

‘une belle equipe’ is the title of a stimulating account in the Canadian Revue Dominicaine of the work of the ‘Cerf’ publishing house in Paris:They are only seven Friars Preachers, but they control one of the most triumphant of the Catholic movements of France, that of ‘Les Editions du Cerf.’ True, they have the wholehearted support of many of their colleagues in the Dominican Order and of a splendid group of the laity. But they alone form the permanent central organisation.From his earliest days as a Dominican each of them had dreamed of a gigantic apostolate which would utilise modem technical resources of propaganda to the utmost. The great theses of St. Thomas, which had enabled them to penetrate into the heart of the Christian mysteries, seemed to them to be too substantial a nourishment to be served as they stood to the men and women of to-day. So they made up their minds to give a modern presentation to the eternal message of Christ, which their scholastic studies had enabled them more clearly to understand—a presentation adapted to the comprehension of modem men.It is now many years ago that they began to put their ideal into execution . . . When so many false shepherds were leading the masses astray, when so many demagogues were making themselves the apostles of inhuman causes and leading the people into the slavery of the State, the Machine, the Majority, they proclaimed aloud the claims of God and the dignity of the human person . . . They must address living thought to living men in living language.
Lumen Ecclesiae
Authors: Potter Roland D. 
Published: July 2007

Many who would know St. Dominic better, who would enter more deeply into the inward spirit of the Dominican ideal, will turn almost instinctively to historical sources and strive patiently to piece together necessarily fragmentary evidence, to form a portrait of the saint and fashion in the mind a vision of the ideal. Such an approach is normal and fruitful when handled by those competent in the delicate intricacies of history. Still, happily, there are other methods, other approaches to an understanding of St. Dominic; and assuredly in this domain the evidences of history were never meant to be an exclusive norm for our judgements. Why not, for instance, learn from the liturgy, which has much to say on St. Dominic and his purpose? Thus (one point only, among many) the Dominicans’ day of liturgical prayer closes with an antiphon which vividly calls to mind him who, in his time, was a ‘burning and a shining light,’ calls to mind, too, his brethren who have shone in every age because they worked for the Church, preaching not themselves but the Light of the World. ‘Lumen Ecclesiæ, Doctor Veritatis, Predicator Gratia’—‘Light of the Church, Doctor of Truth, Herald of Grace . . .’ There is more than an ordinary ring in such incisive titles, battering mind and will of those who will to listen.‘Light,’ ‘lightsomeness’ and kindred terms are perhaps worn thin in common parlance. A little thought, a return to Scriptural and Patristic texts soon refurbishes this age-old currency. The Scriptures from Genesis to the Apocalypse, abound in examples of the use of light, even in its mere physical sense, for the vivid intensity of southern and oriental skies play upon the minds and imagery of those who have experienced them, the inspired writers included. Stark contrasts prevail over gentle nuances.
St. Dominic and the Rosary
Authors: Hogan Stanislaus M. 
Published: July 2007

The familiar representations of our blessed Lady giving a rosary to St. Dominic are symbolical of a tradition, so tenaciously upheld by the Church, that she not only insists upon such representations being placed on, or near, the Rosary Altar in every church where the Confraternity of the Rosary is established, but forbids all representations of Our Lady giving a rosary to any other Saint.This tradition has been questioned, being alleged to date only from the time of Alan de la Roche, who was born in 1428. This zealous preacher of the devotion of the Rosary, so it is insinuated, foisted upon a credulous public the legend that St. Dominic had been commanded by the Mother of God to preach the Rosary, and the legend has persisted ever since his day. Alan appealed to ‘tradition and documents’ in support of his assertion, but there are no documents, we are told, and there is no tradition anterior to Alan himself. If this were indeed the truth, it is amazing that Alan could have succeeded in causing his claim to be accepted. Even if criticism in those days was not so acute or perfect as it is in our own, it is difficult to think that there were no critics able and ready to show that Alan was romancing. We do no know if Alan was brought to book for his statement, nor have we found that he was accused of having invented or imagined it. But the later critics do not fail to emphasize the silence of St. Dominic’s early biographers with regard to the Rosary, pointing out that there is no mention, direct or indirect, by these writers, their contemporaries, or immediate successors, of the supposed fact that the Founder of the Order of Preachers was also the Founder of the Rosary.Disregarding the various theories that have been put forward in place of accepted tradition, we offer for consideration the following facts which will be found both illuminating and authoritative.
The Letters of T. E. Lawrence
Authors: Urban Foster Paul 
Published: July 2007

‘Stranger,’ says Arete in Lawrence’s translation of the Odyssey, ‘this have to ask of you from myself; first, What man are you, and where from? Who gave you those clothes? . . . .’ Resourceful Odysseus answered: ‘It is grievous for me, O Queen, to give a connected history of my pains: the celestial gods have given me too many. Yet this I will say to meet your questioning.’ ‘Who gave you those clothes?’ is the question many have asked at the spectacle of Lawrence in the uniform of an Aircraftsman. Here is the answer to the question and the connected history of this Odysseus’ ‘many pains.’The six hundred letters given in this volume form an enormous book of some eight hundred pages. They are written to bankers, statesmen, artists, children, private soldiers, Marshals of the R.A.F., M.P.s, Under-Secretaries of State; to Mr. Bernard Shaw, Lady Astor, C. M. Doughty, Mr. Noel Coward, Mrs. Thomas Hardy, and a dozen others as eminent. A single afternoon at Karachi produces four long letters, to the American typographer Bruce Rogers, H. S. Ede of the Tate Gallery, Mrs. Thomas Hardy, and E. M. Forster. Without learning the sensational and the unnecessary we have given us, probably finally, the substantial man in all his complexity. Some indeed of the letters, revealing the depths of suffering to which he subjected himself in the Army, make such painful reading that one might wonder why his friends have given them to the world. It is true that no English figure since, perhaps, Lord Byron had attained so great a ‘news-value’; but this was clearly not the motive of those who loved him and have revealed his confessions to the world.
International War
Authors: Nibb John 
Published: July 2007

International WarSir,—In your recent issues the articles and correspondence on war show a marked tendency to discuss secondary problems rather than the central one; emphasis seems to be upon the lawfulness or unlawfulness of the means employed. But, if a man is unjustifiably attacked by an aggressor—both parties being conscious of where the unjust aggression lies—he is presumably morally entitled, though not morally compelled, to defend himself, and in so doing need not be restricted to hitting above the belt; he may ‘hit hard, hit quick, hit anywhere.’ If a nation is a political, social, mental and moral unity, such as the theory of nationalism implies, it is difficult to see why the nonsoldiering element should be morally entitled to preferential treatment and be regarded as immune from attack. I submit, however, that the theory in question is properly indefensible, and would ask Fr. Victor White before concluding his war articles to give some attention to it and to the logical conclusions that follow its denial.—Yours, etc.,John Nibb.C.T.S. IN CHINASir,—I take the liberty of asking for some space in your valuable paper in order to convey an earnest appeal to all your readers who are interested in missionary work.All those who have followed the development of the war in China may be surprised to hear that, although hundreds of churches have been destroyed and flourishing Christian units have been dispersed, still the war has given an opportunity to the Church to show its charity, and this has brought about a very considerable movement of mass conversions.
War and the Early Church
Authors: White Victor 
Published: July 2007

We have seen that the idea of war as the instrument of God’s judgment permeates the Bible from Genesis to the Apocalypse. It is the ruling idea which gives unity and consistency to the most ‘militarist’ as well as to the most ‘pacifist’ passages of Scripture, diverse historical situations and epochs calling forth diverse applications of that dominant conception. It now remains to suggest that this same idea has dominated the authentic Christian idea of war and attitude towards war throughout the changing circumstances of the situation of the Christian Church in the world. For just as this conception dominates the Scriptures from Genesis to the Apocalypse, so it has ever been uppermost in the authentic mind of the Church from the Apocalypse—which foresees wars as the outcome of the outpouring of the ‘vials full of the wrath of God’—to Benedict XV—who, in September, 1914, cried, ‘We beg and implore ... all the sons of the Church ... to beg that God, mindful of His mercy, may lay aside this scourge of anger with which He inflicts on the people the penalty of their sins.’But just as, as we have previously said, we must avoid expecting to find in the Scriptures ready-made solutions to our present problems, so, if we would scan the pages of Christian history for light in our present perplexities, we must beware of expecting to find in them exact precedents for our present attitudes and conduct.
Worship and Family Life
Authors: Pepler Conrad 
Published: July 2007

To write on worship and family life is nearly as great an undertaking as to outline the world-wide process from its coming out from God in creation to its return to Him in praise and love. For God created the world that He might be worshipped and praised in an unending hymn of love by His creatures, of whom the highest in this world is man. Man is not only the figurehead of creation; he is, with the divine assistance, the continual promoter of this same creation; and it is in the family, above all, that he exercises this noble right to co-operate in the work of God. The family is in a sense the hub of creation, and the very raison d’etre of creation is worship. Even the natural family has an intimate touch of the divine in it, for does not God co-operate by an immediate act of creation in the production of every human soul? The first unmeaning cry of the newly-born child is in reality a cry of praise for the Omnipotent Creator.We are concerned here especially with Christian marriage and Christian family life in which all the natural aspects of divine worship, voiced consciously or unconsciously by these co-operators in God’s creative act, are raised to a higher order and united by grace to the worship offered by the only-begotten Son of God, made Man that He might harmonize the discordant notes and restore to God a perfect Hosanna and Alleluia.
Poor Whites
Authors: Tindal‐Atkinson Ælwin 
Published: July 2007

‘Poor Whites’ is a convenient label, used indiscriminately to describe the white population of North America living in two quite distinct areas south of the Mason-Dixon line; the coastal area with its coloured people and cotton and tobacco plantations, and the mountain area of the Southern Appalachians. The material poverty that marks both groups has led the industrialized Northern States to lump them together under a common condemnation. Poverty is scarcely a virtue to men whose Calvinistic background once made material prosperity a manifest sign of divine favour. Hence the average New Englander, for example, bred in a highly acquisitive tradition had little re-gaid for those whites of the South, who had been left far behind in the race for worldly possessions and still lived in circumstances not far removed from those of primitive pioneering days.In the case of the Poor Whites proper, who live in the Tobacco and Cotton States, economic and climatic factors have been responsible for their depressed condition. Before and since Emancipation the coloured people have provided the labour in the plantations; they are better suited to heavy toil in a warm climate and cost less than white labour. Consequently the poorer whites have gained a reputation for shiftlessness and lack of enterprise. The coloured population generally refers to them as ‘Poor White Trash,’ and the name has spread all over the continent.
Salvation Through the Church
Authors: Pearson Jordan 
Published: July 2007

‘The Church,’ said an ancient writer, ‘was created first o£ all, and for Her sake was the world made.’ Nowadays we seem to have lost much of that lofty sense, that divine view, of the Church in the purposes of God. We tend to consider Her empirically only, as one sect among many, as one section only of the human race. It is one of the functions of the revival of ecclesiology—of that branch of theology which treats of the nature and purpose of the Church —to restore that ancient sense of the Catholicity of the Church, the all-embracing society of redeemed humanity, the Kingdom of God on earth.Amongst recent literature on the Church, Catholicisme; les Aspects Sociaux du Dogme, by Henry de Lubac, S.J., is of first importance. Based entirely upon the living theology of the Fathers, this excellent book gives a comprehensive account of the social implications of Catholicism. In an important chapter, Le Salut par I’Eglise, Father de Lubac recalls to mind the fact that mankind is naturally and instinctively a social organism, living a single, simple life; disunion and discord, the cancerous growths of sin, have rent asunder this unity, which was a spiritual harmony rooted in the love of God, and its restoration is only possible now, in the existing state of things, through Christ and His Church. ‘Seul I’Idéal que le Christ a transmis a son Eglise est assez pur et assez puissant. . . pour inspirer aux hommes de travailler a leur unité spirituelle, comme seul le Sacrifice de son Sang peut donner l’efficace leur travail.’
The Idealism of The Y.C.W.
Authors: Lancaster George 
Published: July 2007

In discussing the idealism of the Y.C.W. I am taking a great deal for granted. I am taking it as a proven fact that the conditions in which many of our young people to-day are forced to earn their daily bread are very often, if not usually, diametrically opposed to the ideals of the Christian Gospel. I am also taking it as an assumption that every real Christian will admit the necessity of some form of organized apostolate within the Church to cater for the Young Christian Worker in these anti-spiritual, anti-Christian conditions. Now the Y.C.W. movement claims to cater for this need and can claim a large measure of success in Belgium, France and elsewhere. I put forward here some brief outline of the ideals which have guided the founder of the Movement, Canon Cardijn, ideals which he has expressed many times, ideals which are their own recommendation.We commence with two principles: the first, that all Young Christian Workers must be missionaries of their milieu, missionaries, that is, in their ordinary surroundings, in the ordinary atmosphere of the workshop, but, above all, missionaries who give a religious soul to every act of their life: and the second, that there is no external means of caring for the Young Worker at the present day. With regard to the first principle, note that I insist on the interior formation of the apostle, for the interior life is a source of activity of itself and in itself to which no other can be compared. Wc recall the words of the incomparable Bossuet: ‘Hands raised aloft in prayer smash more battalions than hands which strike.’ Yes, the inner life of the young apostle must be the branch filled with strong sap, of which his external works are but the flowers.
The Heresy of the New Man
Authors: Prince J. F. T. 
Published: July 2007

The writing of History is commonly advertised as a twofold labour: it is necessary not only to ascertain the facts but to interpret their meaning. The vocation of Karl Marx was scarcely less arduous; for, having established the principle of social evolution, there remained the labour of investing it with a positive content. This precisely was done by postulating an economic interpretation of History.Sociologists and biologists to whom the whole of nature was the result of development from the simple to the complex (and all reality derived from the homogeneous distribution of matter) could scarcely pass the ball from one to another with more ease than that with which the cloak of Victorian morphology fell to the Sociologist.Analysing those economic forces whose inter-play was according to him the cause of social behaviour, Karl Marx claimed to have found the key of history. Robert Owen and the Utopians, awaiting a swift transformation of Society without violence, fell by the way even as Utopians have fallen since. Owen’s New Moral World would not dawn. How could it? Evolution, said Marx, was a strictly Gontinouous process and since the operating forces were no longer occult there could be no surprise in store for society. This is all the best part of a century ago; but at no time, surely, has historico-political thought re-acted so obediently to the mood of evolutionists as to-day.There are still those of us old enough to treasure recollection of history classes in which our media axiomata of all time (and for all time) was the triumph of Christianity over the paganism of the ancient world. Today in an ever increasing number of instances the cosmos-changing mission of Jesus Christ is presented to young students as merely an emphatic point in the cycle, classical, subclassical and Christian.
A Catholic Bishop of Medieval India: Friar Jordanus, O.P., 1330
Authors: Marsh‐Edwards J. C. 
Published: July 2007

Throughout the fourteenth century the great Mongol Tartar Empire dominated Asia. Under its benevolent religious policy Christian missionaries were enabled to penetrate to districts never before reached by preachers of the Gospel. With the exception of some Augustinian Friars, working in Persia and Armenia in the latter years of the century, these missionaries were all members of the Preaching or Minor Friars. Hand in hand the two Orders faced hardship and martyrdom amid the snow-swept peaks of Armenia and the Caucasus, on the barren wastes of Turkestan and in the burning heat of India, in the union and brotherhood of their Saintly Founders.The word of the Great Khan in Khanbaliq (Peking) was law from the shores of the Yellow Sea to the banks of the Vistula, and from the Himalayas to Siberia. South of the Himalayas, where the Mongol horsemen had not penetrated, lay the Moslem Sultanate of Delhi, whose rulers were of Turki race. They claimed dominion over the whole peninsula, but even after Alaud-din’s conquest of the Deccan in 1330, their effective sovereignty did not extend far beyond the modern Bombay. In the south, among the native rulers of the Malabar Coast, its acknowledgement was confined to the occasional appearance of some Moslem pirate levying toll for himself in the name of his Delhi master. Away beyond the foothills, in the interior of the country, even this ephemeral authority was wanting.