bluuebunny/crossref_metadata_2025_split huggingface dataset:
Two Who are Dead
Authors: Carter Barbara Barclay 
Published: July 2007

On March and Francesco Luigi Ferrari, editor of the international review, Res Publica, official leader of the Popular Party abroad and its representative at all the international gatherings of Christian Democratic parties, died in exile in Paris at the age of 4a. He had been badly gassed in the war; in 1920 he had received internal injuries from a Communist attack—remote causes, as far as it appears, of the abscess on the lungs that, an aftermath of neglected influenza, ended a life of useful achievement and still greater promise. Eighteen months earlier he had followed the funeral of Giuseppe Donati, his friend and colleague, the brilliant ex-editor of the militant Popolo of Rome, and who died of consumption accelerated by the privations of exile.The deaths of both, in Catholic serenity and exaltation, were in harmony with their lives. They had spent themselves in the Catholic Social cause, in defence of the principles of Rerum Novarum in the political and economic field, and therefore it is well that they should be remembered.
Some Recent Mediaeval Studies
Authors: Callus Daniel M. 
Published: July 2007

We are glad to begin these notes with the work of the Institute of Mediaeval Studies established at Ottawa. The two volumes under review are the real primitiae of a new series and, with the exception of one contribution, deal with doctrinal and literary problems of the thirteenth century. As one may expect in such a publication, not all the essays have the same value and importance; but all of them deserve praise for their accuracy and rigorous historical method, which prove the efficiency and activity of the Institute.The eminent mediaevalist, Père Chenu, O.P , director of the Institute, opens these studies by publishing from a MS. of the Bibliothèque Nationale of Paris most interesting and valuable information on some of the leading professors at the University of Paris about the year 1240. The MS., in a very difficult script, is a reportatio, or as we should say, a note-book, of a diligent student of the University of Paris who, day by day following the classes of several professors, carefully reported their lectures. By the aid of this MS. we may reconstruct the intellectual life of the great University in the years immediately preceding the period of St. Albert the Great, St. Bonaventure, and St. Thomas Aquinas. Several Baccalaurei and Magistri not elsewhere mentioned are here rediscovered. Thus we have the introitus, or inaugural lecture, of four baccalaurei sententiarii, Peter the Archbishop, Stephen de Poliniaco, John Pagus, and Odon Rigaud. They reappear in the following year, with the exception of Odon, whose place is taken by a certain Adam. The lectura on the Sentences or on the Bible follows in the MS. according as the professor was Bachelor or Master. Père Chenu has succeeded in his historical notes in gathering from scattered elements data which enable us to settle more than one historical problem, as, for instance, the chronology of the Dominican Albert the Great and of the Franciscan Odon Rigaud.
The Joy of Chastity
Authors: Kelly Bernard 
Published: July 2007

That misconception which interpreted the moderative virtues as habitual repressions only, seems to be vanishing in many signihcant quarters from the modern mind; and it will now be perhaps very largely conceded that chastity and temperance may possess other vital elements than an automatic negation ot corporal pleasures. It is in proportion as these vital elements are understood that Gerard Hopkins will be appreciated, tor they are the integrating factors of his great sensitive and poetic powers.Castitas dupliciter sumitur: . ... et metaphorice . . . . pro moderatione delectationis quae oritur ex conjunctione mentis ad objectum. Moderation, here, as always, is the operative word, and it is significant of the times we live in that it should at once suggest, not conformity to order and right reason, a vital use informed by the intelligence, but a less than full use. But rightly a use conformable to reason is a full use par excellence, not only on the part of the intelligence which vindicates its proper activity, but also on the part of the thing used, be that the erotic faculty or the poetic sensibility, which, by direction towards its proper end, gains power and does not lose it, gains joy also and does not lose it; because the intelligence alone can use it according to the true nature of its being. It is arguable that a man unchaste and disbelieving in the principles by which chastity is a true virtue may be wider and more vehement in his pleasures than a chaste man, but he is denied the joy of the chaste man, to which pleasure is but fuel, because he has set his senses to war against the real nature both of his mind and of the pleasures involved.
Passage to Beauty
Authors: Brocklehurst Mark 
Published: July 2007

Poetic Experience surely provides what Mr. Herbert Read was looking for. And in a more conclusive and final way than the hints and suggestions he found in the works of M. Bergson. The sub-title is An Introduction to Thomist Aesthetic. The claim is amply justified in the argument by its close and constant use of the principles of St. Thomas.The scope of the book is wide. It deals with poetic experience in general, and seeks to chart its position in the Thomist system. This it does by insisting on a particular aspect and a special relation of familiar Thomist principles. Atmosphere is given by the appearance of such names as Billuart, Cajetan and Durandus, until one is almost led to expect some familiar quotation from Zigliara.We have become so accustomed, at least in English works on aesthetics, to arguments in a strange and unintelligible idiom. Unrecognizable principles and intangible conclusions are all too familiar. Since Mr. Clive Bell wrote Art a sort of superficial idiom has been established. Prospectuses issued by educational authorities now speak in terms of ‘significant form.’ But there is no generally accepted meaning of these terms. The importance and the great value of this book lies in the fact that its conclusions are related to familiar landmarks. They cannot be dismissed as ‘somewhere in Ruritania.’In brief, the argument is this. Knowledge in its perfection is union with a concrete thing. In its normal life the reason only partially achieves this end.
Charles Peguy
Authors: L'Estrange J. K. 
Published: July 2007

It is well that he died when he did: it were too painful to picture him still living in these days of betrayal of the victory for which he gave his life so joyously. He deserved to die in battle for France and Christendom, for his death was thus of a piece with his life. As he died, so had he lived—in action; fighting, as he expresses it, on the frontiers of every province of human activity.During life, the instrument of his action had been the pen. Yet, in a sense, he was a writer only accidentally. Essentially, he was the citizen, and later the patriot and the Christian, who recognizes a duty and claims the right to influence his contemporaries. The authority he wielded was moral rather than intellectual, less doctrinal than educational: heart predominates over head, but since it was a good heart, which had been set true from the beginning, it was able to pilot him, gropingly but safely, through those early years of his public life when his range of action was foreshortened by an overclouding of his intellectual horizon. The return from agnosticism to the Faith, and from utopian socialism to France and Christendom, is scarcely perceptible in his writings: at least, in the earlier Péguy, the later is always clearly discernible. His ‘conversion’ was rather a rediscovery of the supernatural, conditioned perhaps by the realization that true love of neighbour exists, and is possible, only as a function of love of God.
The Layman and Society
Authors: Zacharias H. C. E. 
Published: July 2007

It is exactly thirty years ago that the first of the now famous Semaines Sociales de France was held in Lyons. Since then sessions—annual, except during the War—have been held of this perambulating Catholic University in all the regions of France: the twenty-sixth session was held this year in Nice (July 23 to 29). In 1932, at Lille, the theme treated was economic; last year, at Rheims, political; this year the official title of the subject was Social Order and Education. The title puzzled not a few, myself included: and it is only now that in retrospect I seem to grasp its full meaning. At Lille and Rheims the principles of economic and political science, as embodied in Catholic doctrine, had been admirably stated—principles, which have only to be applied, to end the economic and political anarchy of our age. But the anarchy continues; the principles are not applied. Why? Because our age does not know them; because an education is needed. It is only through education that we can move towards an ordered Society: Par I’éducation vers I’ordre social chrétien was in fact the title of the President’s inaugural address at Nice.‘Christianity has been tried two thousand years and has failed,’ say our neo-pagans. No, we retort, it has never failed, whenever it has been tried: the trouble is, that it has so rarely been tried. Individually, yes, it has been and is being tried: but socially?
The Economics of Sanctity
Authors: Valentine Ferdinand 
Published: July 2007

In our present state of spiritual emergency must some form of economic reconstruction precede spiritual revival? This issue is dividing Catholic opinion. On the one hand Mr. Eric Gill writes: ‘Instead of doing anything about economics the moralists fulminate against the unborn child .... As someone said: “The drains are smelling—let's have a day of intercession!”’ And again: ‘The clergy are barking up the wrong tree when from the altar steps they talk about sin to people who have been deprived of the possibility of living according to common natural morals.’ Then Father Drinkwater: ‘The economic problem fills the whole sky, nothing, nothing, nothing, can be done until that problem has been dealt with.’On the other hand, M. Maritain supports Péguy, and holds that if the social revolution is to come at all it must also be moral. He would go even further: ‘One is condemned to a work primarily destructive, if one wished to change the face of the earth without first changing one’s own heart, and this no man can do by himself. It may well be that if an almighty love really changed our hearts, the external task would already be half accomplished.’In supporting the latter opinion, I submit, therefore, that it is just as bad an error to over-emphasize the importance of economics as to under-rate it. Prevailing conditions of life can help or hinder, as both the moralist and psychiatrist never tire of reminding us—but how far?
Enlisting Revolution
Authors: Prince J. F. T. 
Published: July 2007

In short, what we want is Catholic Revolution—a revolution transcending the revolt of petty anarchists but not ashamed of harnessing their energy and harmonizing their discordant outcry. Anyone acquainted with conditions in the U.S.S.R. will agree with me that with one fundamental obstruction removed no state could be easier and worthier of adoption. That is why we have spoken with some eagerness on the ‘unsponsored Bolshevism’ detached from administrative protection, and scandalized by the Capitalist-Communist symbiosis favoured by Stalin and Litvinoff. That one obstruction, I need hardly add, is the purely political value placed on the human economy. Nevertheless the transition from the political to the Metapolitic required for entente with Catholicism is not impossible. Long before the publication of M. Berdyaev’s works in England, contact with Bolshevism had convinced us of the subjectively religious nature of Russian Revolution—of the mock-metapolitic set before the Russian people, and the possibility of its substitution by Catholicism.Are we warned by Austria? Less than a year ago we heard an Austrian Catholic declare that the prosperity of his country depended on an entente between moderate Radicalism and Catholicism in the temporal order, and co-operation in the national economy. For the Linz programme of the Socialists has much in common with the encyclicals of Pope Pius; both advocate a discreet State interference with unprincipled capitalism, both condemn huge profits. And Pfliegler, a left-wing Catholic, in condemning the incontinent greed and anarchical competition of modern Capitalism, in deploring the class war that these have made inevitable, does no more than endorse the Pastoral Letter of the Austrian Hierarchy.
Cajetan
Authors: Mathew Gervase 
Published: July 2007

Giacomo Tommaso Del Vio named Caietanus from his birthplace, Gaieta, died in the autumn of 1534. He had been a Cardinal for the last seventeen years, had been chosen as the Dominican Master General when he was only thirty-nine, and had been employed as Papal legate in Hungary and at the Imperial Diet. His influence upon church policy had been exercised through four pontificates; he had been the councillor of Julius II, the intimate of Leo X, had helped to achieve the election of Adrian VI and had been the minister of Clement VII in the last years of his reign. Much of his public life had been marked by the conventional felicity of that of a high curial official in Medicean Rome; a Neapolitan by birth, barely noble and quite without inherited influence he would seem to have been first marked for preferment by the favour of Duke Ludovico Sforza; he had come to the Roman court as a familiar of the Caraffa, had owed his Cardinalate to the almost personal friendship of Leo X and then slowly earning the confidence of Charles V he had gained the sometimes hesitant support of the Imperialist grouping in the sacred college.Throughout he had possessed that recognition as a genius so valuable to a Renaissance statesman, for he had shared in precisely those qualities that the men of the Renaissance valued; a subtle sense of words, a fluent scholarship, distinction as a diplomatist due to a careful recognition of the realities of each situation, and a plastic memory, that favourite prodigy of the 16th century.
A Primer of Patmoreana
Authors: Hallack Cecily 
Published: July 2007

Twelve or thirteen years ago, Alice Meynell introduced me to Mr. Frederick Page in her drawing-room at Granville Place, and we talked about Patmore. He sent me Patmore’s Courage in Politics afterwards, as a memento of that talk. In those days one met fewer devout students of this English and Catholic philosopher and poet. I, ever since, have been waiting for the book on Patmore which Mr. Page was already planning.It has at last been published: Patmore : a Study in Poetry. (Oxford University Press).The nervous and just prose in which it is written strikes one as being, in itself, homage to Mrs. Meynell, from one who, for more than three dozen years, has known her standards of accuracy and lucidity. But in the Acknowledgments there is a compliment superb, austere and delicate enough to become her. ‘Through Patmore,’ he writes, ‘I became a pupil of Alice Meynell, and our love for him brought me her friendship. That in the following pages I mention her name almost always only to differ from her slightly, is to be ascribed to that vigilance, that care for justice, which, more than from anyone else, and almost more than anything else, I learned from her. If I have said anything to which she would not consent, then I have said what is not true.’I should like to think, as I handle this lean and well-considered book, that it is only a first slice of the contribution Mr. Page is ready to make to Patmoreana.
Tracking Down the Baron Corvo
Authors: Hael Ifor 
Published: July 2007

The essential interest of the ‘Experiment in Biography’ by means of which Mr. A. J. A. Symons tells us’ what his ingenious patience has pieced together about Frederic William Rolfe, the ‘spoilt priest’ who has definitely taken his place in Victorian letters, depends on the fact—presented by Mr. Symons with a mass of accumulated evidence—that he was a congenital Invert. Once this has been realized the course of his wasted life is comprehensible. Without this clue we might well ask ourselves what all the fuss was about.Born in Victorian London, and received into the Catholic Church at twenty—six years of age, Rolfe presents all the ear—marks of his kind. ‘Bright, attractive, a natural Catholic . . . interested in drawing, music, and the arts, not over given to sport,’ as Mr. Symons says, he might have sublimated his Inversion under the spur and curb of Catholic asceticism to become a useful priest. Yet ‘somehow’ he met ‘squalls’ at Oscott, ‘somehow’ he was expelled from the Scots College, ‘somehow’ he lapsed into vicissitudes at Christchurch and Aberdeen, ‘somehow’ he failed to convince either Franciscans or Jesuits, until ‘somehow’ he became the man of’ many queer friendships ‘who never made a friend, and finished up by purchasing the favours of venal youths in the back alleys of Venice. The ‘somehow’ is not difficult to deduce.
The Liturgical Drama
Authors: Pepler Hilary 
Published: July 2007

Awareness of the enemy’s method usually tempts one to imitate him, to meet tanks with larger tanks and poison gas with a gas even more poisonous. It is not a process which I commend. It would seem wiser to develop one’s own genius than to copy another’s, especially when that other is an enemy. The Church can hardly be interested in a Five Year Plan, nor enthusiastic about shock troops, while she has eternity to play in. Unless the Communist gets quick results he knows he will have none; he knows, in his heart, that all mankind is but waiting to relapse into its old bad ways.The Catholic stage has powers hardly dreamt of by the Soviet, and were it elevated to an arm of Catholic Action, it would quickly achieve the same position in propaganda as it held when the people of Chester, York and other cities of England turned out
‘At Pentecost‘When all our pageants of delight were played,’
to celebrate the descent of the Holy Ghost in a summer holy day. Historians sometimes lift a corner of the veil which hides these scenes from us, but only as a reminder that they are no more. Playwright, actor and audience of to-day are silent when our forefathers rejoiced, they seem to be unaware that the power to make and the sense to enjoy such pageants is within themselves, rusty only for want of use. The example of Soviet and Cinema may send us into our own dramatic storehouse—not to imitate these methods, but to practise those peculiar to our Faith and Religion.
Bequests for Masses and the Law
Authors: Winder W. H. D. 
Published: July 2007

A case decided in the High Court in November, 1933, can be reckoned another and final stage in the gradual process of freeing bequests for the saying of masses from legal restrictions imposed on account of their purpose. In spite of the passing of the Catholic Relief Act of 1829, gifts made for a Catholic purpose have been strictly controlled by the law and it is only by several steps culminating in the case of In re Caus (Times Law Reports, 1933; Vol. 50, 80) that they are now almost entirely free of legal fetters. In the following account of the law on this topic an attempt is made to trace the various stages in its somewhat complicated develoment.The law, thought for so long to have been settled by the ruling case of West v. Shuttleworth in 1835 (2 My. and K. 684), was based on the Chantries Act, 1547. Mass, and gifts for the purpose of having it said, were of course recognized by the common law as part of the religion of the country before the Reformation. The Chantries Act, however, contained a severe condemnation of the doctrines of purgatory and the mass, directing that property disposed of within five years before the passing of the Act, for the purpose of enabling mass to be said, should be forfeited to the Crown. But the Act did not prohibit such gifts for the future. The idea, nevertheless, that gifts in support of priests, and for having masses said for the soul of a deceased person, were made illegal by this enactment spread among lawyers.
A Catholic Plea for Re-Union
Authors: St. John Henry 
Published: July 2007

The first impression of many priests on reading A Catholic Plea for Reunion ‘ is likely to be: Why! here is a man saying a number of things which I have often said myself or heard others say; and putting them on paper with a lack of qualification that usually characterizes the convivial talk of common-rooms and recreations, but without the air of levity which makes things said in such circumstances very pardonable. There is a good deal here about the centralisation of the Church’s government, about the autocratic ways of our superiors, about the hair-splitting niceties f moral theology, about the multiplication of devotions and the frequency of the confessions of those who have nothing to confess, about the way of life and rules of nuns; all harmless enough in itself, though liable to be completely misunderstood by outsiders and when said with full seriousness generally betokening in the speaker a particular grievance or a disgruntled outlook on life.All this forms the setting for a thesis fairly common on the Continent, but so uncommon here as to require in the writer’s eyes the protection of anonymity—the thesis of the Abbé Portal and Dom Lambert Beaudouin that corporate union between the Church of England and the Holy See is both possible and desirable, and that steps ought to be taken to facilitate the setting up of an Anglican Uniat Church in England side by side with the already existing Catholic organization.
A Plan for the Railways
Authors: Kirwan J. R. 
Published: July 2007

The public, like the press, lives from day to day. It is not interested in labour disputes. Labour disputes are not news. It is only when a dispute threatens to end in a strike that headlines are given to it and interest is aroused. But then it is often too late. Tempers have been inflamed; the leaders on both sides have made statements, public statements, upon which, being self-respecting men, they cannot go back. The strike, whose threat made news, occurs, and there is more news; but the dispute which caused the strike has passed unnoticed. The student may find a reference to it tucked away in a corner of last month’s newspaper.Perhaps that is why the present dispute in the railway industry has caused so little comment. It does not threaten a strike; it is concerned with the question of conciliation machinery, and one can hardly see how that can cause a strike. But the men are restive under wage cuts, the Companies will most certainly resist any claim for a wage advance, and that, in the absence of adequate machinery, might cause a strike.Up to March 1st last conciliation machinery did exist. It had been set up under the Act of 1921, but the Companies, finding it unsatisfactory, gave notice of withdrawal in 1932, and on March 1st it ceased to function. It must be admitted that the machinery was unsatisfactory; the fiasco of 1932 is enough to prove that. Yet it did serve its purpose sufficiently to show the desirability, and indeed the necessity, of some machinery for settling disputes without an appeal to force.