bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Religious Orders in England and Wales
Authors: Evans Illtud 
Published: July 2007

The varieties of religious life are but variations on a single theme, that of Christian perfection sought in a life lived in common according to rule. But a religious order in its beginnings is always an answer to a contemporary need: the centuries pass and modifications may be necessary. Circumstances change and they have to be met in a new way. But, as was suggested in speaking of the monastic order, what is essential remains—and the idea behind the life of every religious order is written throughout the Gospels: the counsel that those who want to love Christ perfectly will leave all things to follow him.The end of the twelfth century saw grave threats to the Church’s unchanging mission of presenting the Gospel to the world. The bitter struggle between princes and the Papacy was affecting the primary work of the Church. Prelates were often largely engaged in affairs of state, while the ranks of the lower clergy were often recruited from men too ignorant or too worldly to commend the spiritual backing of the Church. In the new universities the rediscovery of Greek philosophy was making for a materialist scepticism which could attack the very roots of religion. And in France a new and terrible heresy had grown up—that of the Albigenses—in effect a revival of the Mani- chaeism against which St Augustine fought. The Albigenses taught a dualism, that there were two gods, one good and one evil, and in fact attacked the foundations of faith, and through their organization, the foundations of society itself. The spiritual life of Christians who remained faithful had itself grown careless and was grievously affected by worldliness and corruption. It was at this critical moment of the Church’s history that two men rose who were to meet the challenge of religious decline and unbelief. They were Francis and Dominic, founders of the Friars Minor and of the Order of Preachers.
Ignatiana
Authors: Martindale C. C. 
Published: July 2007

This word is meant to imply that I cannot write here even a skeleton outline of the Saint’s life or of the history of the Society he founded; still, I must say something of the Saint if we are to judge whether his ‘Company’ has continued to live by his spirit.The preface to the Saint’s life is medieval—a talented, versatile courtier-soldier, he fences, dances, writes and vividly illuminates love-lyrics but professes himself the devotee of some princesse lointaine . . . possibly as distant as an ideal in the skies? During the siege of Pamplona the garrison is for surrendering: Inigo remembers Aeneas—he was a dastard for abandoning Troy! They stay: but a cannon-ball dislodges a stone which injures Inigo’s left leg and, ricochetting, smashes the right. The courteous French send him home to Loyola: the bone is set, but badly. ‘Break it again!’ Inigo becomes delirious and is anointed, but a dream of St Peter cures him. Alas, a bit of bone still protrudes—how can he now wear silk stockings? ‘Saw it off!’ His brother, aghast, watches, and sees that Inigo must spend weeks racked on an iron frame. He asks for romances to distract him: but the grim castle has only some Lives of Saints. He thinks—‘What they could do, could not you?’ and forthwith dreams of what dress he shall wear when he meets his mistress; of the secret code in which they would correspond. But the Saints have won. Off he goes to Montserrat, makes a three days’ confession, and inspired (says he) by Amadis of Gaul, stands in night-long vigil before our Lady.After four months’ tendance of the sick, the divine assault begins. He crawls into a cave four foot by nine at Manresa, and his soul is tom to shreds. ‘How shall I stand this life for forty years?... If I had to go to a dog’s whelp to cine me, I would do it.’ Violently tempted to suicide, he vows not to eat or drink till he has conquered: after a week his confessor refuses him absolution if he will not eat. He obeys; peace returns; then for another week he lies, to human eyes, unconscious.
Priest‐Workers in France: The Debate Continues
Authors: Fitzsimons John 
Published: July 2007

The climax of the affair of the worker-priests in France came on January 19, 1954, when the Bishops sent to each of their worker-priests a circular letter communicating to them the decisions of the Hierarchy. The crucial sentences were the following: ‘You must, on receipt of this letter, and at the latest before March 1, withdraw from your present firm. . . . We ask you ... to resign from all temporal responsibilities to which the trust of your comrades may have called you. By the same token, you will be good enough, as from now, not to renew your membership of the trade union you belong to. . . . The sacrifice we ask of you will, in all truth, prove to be a spiritual liberation. It will at the same time be a source of graces for the labouring masses on whose behalf you offer it. We dare not even consider what would happen if you were to refuse to submit.’ In the event slightly less than half of the ninety priests so addressed did refuse to submit. At the end of February a meeting was held between the ‘submitted’ and the ‘unsubmitted’ and it was agreed to continue with these gatherings for purposes of information. At the first meeting after March 1 it was agreed to publish a book on the work that had been done and a commission was appointed to draw up a plan. When the plan was presented at the following meeting the forty-seven priests who had accepted the Bishops’ decision withdrew their support from the project. Nevertheless the others continued and the book was published in November of the same year. A translation of this has now been published in English.It is not presented as ‘a book of history, of doctrine, of polemics, of propaganda or of edification’, but as ‘a collection of documents which furnish reliable information and checked material’.
British Diplomatic Representation at the Holy See
Authors: Randall Alec 
Published: July 2007

In a book called Vatican Assignment, which is shortly to be published, I give an account, from some years of experience in Rome, of the establishment in 1914 and subsequent development of diplomatic relations between Great Britain and the Holy See. I also deal with several other related topics, social and political, such as American diplomatic relations during the nineteenth century, where I show that the American Government—then aloof from European politics—did not have to contend with the difficulties and prejudices which affected Great Britain during that period. The present article will be limited to giving a brief account of the most interesting attempts that were made, after the Reformation and before 1914, to bring about diplomatic contact, official or not, between Great Britain and the Vatican. In the space available it can be no more than an outline, but there is a mass of fascinating material available, must of it unused, some of it known only to specialist researchers, and I hope to be able to fill in the details in the fairly near future.Most British and American visitors to Rome will be familiar with the church of San Gregorio, from the steps of which the Pope sent St Augustine to England on his mission in 596 A.D. In the forecourt of this church is the memorial tablet to Sir Edward Came, last British diplomatic envoy to the Holy See before relations were severed in Queen Elizabeth’s reign. Thereafter, until James If's unhappy experience, the laws prohibiting foreign jurisdiction in either Church or state and establishing the Royal Supremacy in religion made illegal any link between London and Rome.
The Limits of Law
Authors: Knowles David 
Published: July 2007

You will remember that in the final stage of the trial of Sir Thomas More, when, according to William Roper, Sir Thomas had alleged that the law of God overrode the laws of England, and that, in addition, the indictment, which relied on the word ‘maliciously’ to bring More under the Statute, was faulty, the Chancellor, Audley, momentarily shaken by his predecessor’s eloquence and known legal wisdom, turned to his colleague the Chief Justice, Sir John Fitzjames, and asked him what he thought of the indictment. Fitzjames was not to be caught. ‘My lords all, by St Julian’, he replied, ‘I must needs confess that if the acte of parliament be not unlawful, then is not the indictment in my conscience insufficient.’ Thus saying, he threw the case back upon the Act of Supremacy, with the implication that a Statute was beyond the reach of criticism.As it happens, the latest of all Tudor historians, in a remarkable survey that appeared only a few months ago, gave it as his opinion that in the years 1530-3 a great revolution in legal and political theory and practice was achieved in England: that Parliament—that is, of course, the king in Parliament—became then both in theory and practice what it has ever since remained, the self-sufficient, omnicompetent legislative body. That this was so in foro externo was proclaimed and understood at the time. The legislative competition of the Church, whether in the form of ancient canon law or new decretals, or in the form of conciliar decrees in England, had been for the future eliminated by Henry VIII.
The Chinese Church Under Communism
Authors: Sohler A. 
Published: July 2007

The Holy See, ten years ago, re-established the Catholic hierarchy in China, shortly after the creation of the first Chinese cardinal, His Eminence Cardinal Thomas Tien. Three of the nineteen archbishops, including those of the capital, Nanking, and the national cultural centre, Peking, were native Chinese. Twenty-nine of the hundred and forty-five ecclesiastical territories (dioceses and apostolic prefectures) were governed by native Chinese.A long, exhausting war had just ended; a war from which the nation had emerged morally enhanced but materially handicapped. The native clergy were comparatively numerous (2,500 priests) and able to assume ever-increasing responsibility. The missionaries who had been interned by the Japanese resumed their work with fresh enthusiasm and missionary reinforcements began to arrive. It was easy to imagine that the evangelization of China, whose population represents a quarter of humanity, would continue to receive the fullest support from nearly all missionary congregations and societies. The members of these missionary groups come from all the European countries, except the Orthodox ones, from North America, and even from South America (Colombia). The chances for the increase of Christianity seemed good, in spite of the civil war and the Communist occupation of vast northern and central areas where religious activity was restricted.
Note on the Historical Development of the Montessori Movement
Authors: Standing E. M. 
Published: July 2007

It is now upwards of forty years since the Montessori Method came into being. It has in fact existed long enough to have a history; and from a brief study of that history we may glean some important truths about it.In the first place it can be safely affirmed that the Montessori Method is not just one of those educational fads that come suddenly into prominence, and then as quickly die out. In spite of the double catastrophe of two world wars, and all the confusion and insecurity consequent upon them, the Montessori Movement is stronger today and more widely spread than ever before. In this present year Montessori Training Centres exist in Great Britain, Ireland, Holland, France, Denmark, Italy, Germany and India; and others will be opened up as soon as trained personnel is forthcoming to carry them on.It is not, however, merely a question of geographical extension. More important still is the question of depth. During all these years—a whole generation and more—the Montessori System has never ceased to develop, probing ever deeper into the mysterious roots of the child’s developing personality, and culminating, during the past ten years, in Montessori’s Doctrine of the ‘Absorbent Mind’.
Salvation and the Non‐Catholic
Authors: Congar Yves M‐J. 
Published: July 2007

The religious problems discussed most frequently in French intellectual circles are, in all probability, the suffering of the innocent, hell, the story of human origins and original sin, the salvation of non-Catholics, the value to be attached to other religions. All of these, it will be observed, represent points at which the positive economy of salvation comes into apparent conflict with the aspirations of modern man and his compulsion to give an account of human history and of human destiny in purely rational terms. Such circumstances cannot but guarantee a sympathetic public for a book of some four hundred pages bearing the promising title of The Salvation of the Unbeliever, especially when it comes from so distinguished an author as Father Riccardo Lombardi.Profoundly aware of the distress caused by the fact that thousands of men and women have never come, and indeed never have had the chance of coming, to an explicit knowledge of Jesus Christ and his Church, Fr Lombardi approaches his subject with the avowed intention of trying to establish as wide and as optimistic a solution as possible. Such a solution appears to him to be justified, demanded even, by what St Paul says in i Timothy: ‘It is (God’s) will that all men should be saved, and be led to recognize the truth.’
A Discernment of Motes
Authors: McCabe Herbert 
Published: July 2007

The opinion that it is impossible to make moral judgments about other people is sufficiently widespread amongst Christians to be worth attacking. It is of course a Christian doctrine that it is hardly ever my business to pass adverse moral judgments on people, but that is an entirely different matter. It is Christian teaching that I am very rarely justified in killing a man by shooting him with a gun, but we ought not to confuse this with the theory that it is impossible to kill a man by shooting him with a gun. In practice the latter theory will lead to a whole lot of death; similarly the theory that moral judgments are impossible leads to a whole lot of slander.The theory is that while we can judge the behaviour of a man and say whether his external actions are good ones or bad ones, we cannot penetrate to his soul to see if he himself is good or bad. I can say that Peter did something that was ‘objectively’ or ‘materially’ wrong, but only God can say whether Peter was ‘subjectively’ or ‘formally’ committing a sin.
Mr Jones
Authors: Walker Peregrine 
Published: July 2007

It was said that Mr Jones had never seen the sea and that he believed the earth to be flat. I never knew his geographical views at first hand, and I would scarcely have dared to discover. For he was a formidable man, occasional of speech and always infallible. He spent his seventy years in one place, nearly all in one house indeed (apart from the irrelevant years of childhood, which in Mr Jones you could hardly believe had ever happened). He began as hall-boy in The Court in 1890, or thereabouts, with a wasp waistcoat and a proper respect for the protocol of place in a household of thirty servants. He lived to see much change, and when he died in 1952 the family he had served so long had moved to a much smaller house, The Court had become a school, and there were even council houses in the village.But Mr Jones was more than a family retainer who had lived on into a world he could never really understand. He was fashioned, certainly, by the circumstances of time and place: the old General was the law and prophets for him, and there could be no countryside to match the gentle borderland, with the menacing mountains beyond. Yet he gave you a wonderful sense of the complete man, for whom change and decay could never seriously disturb the given order of things.
Old Priest and New Presbyter
Authors: St John Henry 
Published: July 2007

The book of this name by Professor Norman Sykes is a learned exposition, as impartial in the circumstances as it could well be, of the mind of the Church of England upon the problem of the Church’s ministry. It examines the way the originating formularies of Anglicanism concerning the nature and necessity of episcopal rule have been understood and acted upon during the course of Anglican history. Professor Sykes’s conclusion, after reviewing the relevant evidence, may be summed up in his own words:‘The Church of England has never set forth any theological or doctrinal theory of episcopacy, but in its Articles, the Preface to the Ordinal and die writings of its representative divines has contented itself with a historical statement of its intention to continue the three-fold ministry on the ground of its tradition in the Church since the Apostolic age’ (page 244).
Your Jewish Neighbour
Authors: Solomon Charles 
Published: July 2007

Since I am myself a Jew and the nature of my work constantly involves me in the activities of the Jewish people, I had supposed that the preparation of this paper would occasion me very little trouble. But the more have considered the matter the more I have been forced to the—perhaps salutary—conclusion that really I know very little indeed about my own people.In the first place we have to ask ourselves the apparently simple but perhaps insoluble question: what is a Jew? It has been truly remarked that a Jew is very easy to recognize and very hard to define.There are, of course, definitions, but none that seem to me very satisfactory. According to Jewish religious law, a Jew (other than a proselyte) is the child of a Jewish mother—the faith of the father is not an essential factor. The test is, of course, logically indefensible, since we are bound to ask what made the mother Jewish, and to reply that she in turn was the daughter of a Jewish mother who derived her Jewishness from her mother, and so on for ever. We are thus landed in one of those infinite regressions that bedevil all logical argument. The same objection—together with a host of other objections—applied to Hitler’s Nuremberg laws, according to which a Jew was a person, whatever his or her faith, who had one or more Jewish grandparents. That grandparent presumably was Jewish by reason of having the same stain on his or her escutcheon, and so on ad infinitum and ad nauseam.
Christian Theology and Natural Science
Authors: Bright Laurence 
Published: July 2007

At the end of the last century people pretty generally believed that Christianity could not much longer survive the rapid progress of science; there was a battle on, and its conclusion was inevitable within a matter of years. Today the situation looks completely different. Scientists are more cautious in their speculations and Christianity has proved more resistant than could have been expected. The idea has grown up that perhaps collaboration rather than rivalry may be of more value to each: there are signs that the lion is prepared to lie down with the lamb.The publication, a few months ago, of E. L. Mascall’s Christian Theology and Natural Science is an important step in this direction. Dr Mascall is a theologian who has maintained his interest in the science he studied in earlier life. In his new book he examines in detail a number of the points at which theological and scientific studies come into contact. As a result of this examination he insists that Christians should neither ignore nor repudiate scientific discoveries. There is not the slightest need for them to fear that science will make it necessary to abandon traditional Christian teaching, or that reconciliation can only be effected by desperate expedients such as turning Christian dogma into mere metaphor. Of course some apparent conflict must still remain, but the sensible procedure is then to examine each situation with care, and see whether valid conclusions have been drawn by theologian and scientist from the evidence available to them; if either has gone too far, we may have to suspend judgment until further evidence comes to light. Each is seeking truth, and the Christian especially must be fearless in accepting truth from whatever source it comes, since he believes that ultimately it comes from God and tells him something of its author.
Vinoba Bhave
Authors: Griffiths Bede 
Published: July 2007

India is one of the few countries left in the world which still has the capacity to produce saints. One of the most authentic of these was Ramana Maharshi, who died only a year or two ago and whose life by an English disciple, Arthur Osborne, was published recently. He lived a life of austerity equal to that of the greatest of the Fathers of the Desert and reached a state of contemplation which in Christian terms could only be described as habitual union with God. He himself remained a Hindu of the strict advaita (non-dualist) school and maintained simply that his ‘self’ had ceased to exist and that he had realized his true ‘self’ in God. I have met many people, both Christian and non-Christian, who have known him, and all of them testify to the extraordinary holiness of his character, which was shown not least in his wonderful compassion and kindness. It can hardly be doubted that the transition from a life of complete silence and solitude in the isolation of a cave to the later life of the Ashram with its constant concern for every human need marks the influence, at least unconsciously, of Christianity on the Hindu mind, but Maharshi remained typically Hindu in his character.The same must be said of Vinoba Bhave, who continues the tradition of Hindu sanctity in our own day and who has also found an English disciple to write his life. Mr Tennyson has written an extremely good book. He lived and worked, and what is more walked, with Vinoba, and though his actual contact with him was only for a short period, it was obviously the most momentous experience of his life and he has the bom writer’s flair for revealing the feeling and quality of his experience. The result is a book which not only gives a vivid record of the life and work of Vinoba, but is also able to show something of its historic importance for India and for the world.
The Mystery of Lourdes
Authors: Mulvey Kieran 
Published: July 2007

Fifty years ago the extraordinary J. K. Huysmans wrote his Crowds of Lourdes. Huysmans has been described as ‘un ecrivain precis, subtil, et tourmenté’ and certainly his study of Lourdes reveals these characteristics. Though one may disagree entirely, his devastating comments on religious art and architecture in this city of our Lady are refreshing and provocative. His observant eye misses nothing. The most critical visitor to Lourdes could not rival his invective about the commercial by-products of the shrine. And that, after all, is what the apologist for Lourdes has to face.Huysmans’s book can be taken as a half-century mark in the history of the Lourdes shrine. He wrote it after he had become a militant convert to Catholicism. Surprisingly, though it is probably now neglected, the book is not out of date in essentials. Mrs Ruth Cranston’s The Mystery of Lourdes (Evans; 18s.) might well be taken to mark the approaching centenary of the apparitions, 1958. It eclipses the Huysmans book and, one might even venture to say, all the English books on Lourdes. It is a remarkable book to have come from the pen of a Protestant bishop’s daughter, herself a Protestant. Huysmans, after his conversion and quite against his own inclinations, came to Lourdes to investigate it for himself. A specialized interest in faith healing drew Mrs Cranston to the place where so many miracles of healing take place. ‘The three years since I began the study of this wonderful place, and its great cures of soul and body’, she writes, ‘have been among the richest of my life.’ Huysmans, who detested crowds, went to Lourdes reluctantly but he, too, like so many others, was captured by its spirit.Huysmans describes the Lourdes of about 1900; Mrs Cranston describes the Lourdes of today. She has the advantage of superb photographs to supplement her descriptions; Huysmans has the advantage of that style ‘precis, subtil et tourment?’. He suffers aesthetic agonies because of, as it seems to him, hideous religious art. Mrs Cranston is untouched by this, as probably even the most sensitive pilgrim is, in face of the overwhelming faith and suffering nobly borne.