bluuebunny/crossref_metadata_2025_split huggingface dataset:
Pirates or Superpowers Reading Augustine in a Hall of Mirrors
Authors: Dodaro Robert 
Published: July 2007

Recent just-war discussion over the Gulf Crisis has focused attention once again on what are, by now, the familiar mysteries of that particular rosary: just cause, last resort, proportionality, legitimate authority, right intention. Bishops and theologians who cite the theory in order to justify military actions consistently fail to recognise that the cultural vantage points from which they conduct their calculus cannot be guaranteed free of distortions which render their solemn judgments as erroneous on a moral plane as calculations of the position of the stars taken from within the earth’s atmosphere are on a physical plane. In both cases observations vital for a correct analysis are ‘refracted’ through a medium which distorts the information without telling prima fade that it is doing so. The assumption that the just-war theory can always be adjusted to accommodate ‘advances’ such as in the technology of modem weapons systems or the status of the U.N. fails to take any notice of the complexities of modem communications and their impact on the set of perceptions and judgments crudal to the conditions of classical just-war theory.There are numerous problems involved in trying to describe this dilemma: ‘mass media’ are by no means a trifling difficulty for just-war thinking, nor do they lend themselves to simple, hasty analysis. But even if only the contour of some of the issues can be described it may still become clear that what is required now is the application of a more critical hermeneutic to just-war theory.
The Sense of Audience in Luke: a Literary Examination
Authors: Cook Cornelia 
Published: July 2007

‘Sir, is it to us that you are addressing this parable, or to all men also?’ Peter asks this question of Jesus at almost exactly the mid-point of Luke’s gospel. The question alerts us to the importance of audiences in this gospel. A reading of the received text as a literary whole discovers that a ubiquitous and significant sense of audience distinguishes Luke’s gospel. Jesus’s mission defines itself in Luke’s gospel through a dynamic relationship with his audiences, and the evangelist’s project of witness, of instruction of conversion, too, accomplishes itself through the creation and manipulation of audiences.From its outset Luke’s gospel acknowledges a sense of audience as well as asserting a care for purposeful narrative structure. The gospel is introduced by a formal prologue to ‘most excellent Theophilus’, who was apparently undergoing or had recently undergone instruction in the faith.Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you might know the truth concerning the things of which you have been informed. (RSV)Things that have been accomplished among us are the marvellous events of the life, death and resurrection of Christ which have led to the rise of the new Christian church of which Luke’s Theophilus is, or aspires to be, a member.
Cross‐cultural Ministry in Crisis
Authors: Hillman Eugene 
Published: July 2007

How fruitful is this Decade of Evangelization going to be&#x003F; The analyses and proposals offered in this essay refer specifically to the missionary enterprise in Africa south of the Sahara. But the implications are much wider, touching even the raison d‘être of each one of Christianity&rsquo;s multiple ecclesial manifestations.Because the world‘s irreducible cultural pluralism cannot be ignored with impunity, much less scorned and replaced with alien cultures, the declining esteem for what missionaries have done may be seen as an inevitable consequence of the European and American cultural monomania that produced a network of dependent Western spiritual colonies through sub-Saharan Africa.Much lip-service was, of course, given in official ecclesiastical documents to the goal of establishing culturally integrated, self-sustaining, indigenous Christian churches with their own vibrant missionary outreach and original cultural contributions to the universal family of Christians. Far from ignoring the local cultures of the people being evangelized, much less destroying them with foreign ways of being human and religious, missionaries were supposed to accept and evangelize the cultures themselves. This has been the official position of the Catholic Church, in theory, ever since St Paul, on this very issue of cultural pluralism, &lsquo;withstood Cephas to his face ... in front of everyone&rsquo; (cf. Gal.2; Acts 15).
Dynamics of Prayer and Anger
Authors: Cleary Hugh 
Published: July 2007

It was a late afternoon when frantic parishioners were clamouring at the front door of the rectory. There had been an automobile accident just three blocks from the church. By the time I approached the location, a large crowd of people had already encircled the scene of the accident. Still a half block away, I couldn&rsquo;t help but sense an eerie silence pervading the air. The scene had none of the usual circus atmosphere that characterizes spectator curiosity in face of such circumstances, with the din and shoving movements of people positioning themselves for a better look.Upon arriving at the site I could see that although two demolished cars dominated the centre of the circled crowd at the intersection, all attention was riveted upon a woman holding a limp child tightly in her arms. She was moving about the inner circle of people stooping quickly here and there to pick up what looked like pieces of debris resulting from the fierce impact of the two cars. No one had the courage to intrude upon her business. A holy awe and respectful reverence pervaded the scene.As it turned out, the woman was grasping the body of her dead son close to her bosom. She was stooping to pick up pieces of his head that had been scattered in the street from the furious impact of his body upon the pavement. In a desperate attempt to restore his life she was trying to put pieces of his head back together again. What else could a mother do&#x003F; She had no time to think. The reactive panic of losing her only son compelled her to do this act of madness. Who could interfere&#x003F;
Oppression Then and Now: a reflection on Fr. Bartolomé de las Casas OP (1484–1566)
Authors: Smith Austin 
Published: July 2007

The Las Casas Memorial Lecture given in London and Glasgow in November 1990.It is difficult if not impossible to live hopefully the fulness of human life without men and women of vision. But the term ‘vision’ is, perhaps, too often carelessly used.Vision is concerned with a better possible future. And it depends upon both imagination and creativity. Yet those who possess it, or are considered to possess it, must be inhabitants not only of what is possible, but also, and more importantly, reflective upon, sensitive to, critical and understanding of, their past and present. Indeed, it is their very rootedness in and conversation with both past and present which essentially ratifies any claim to vision. A paradox rests, therefore, in the fact that men and women of vision, though about a future, are only about that future because of their critical understanding of a past and a radical belongingness to and immersion in a present.The woman and man of vision are, to be sure, creative and imaginative. But they are, more often than not, wholly unconscious of being people of vision. Dominic and Francis, for example, turned out to be men of vision not because they saw a new future, but heard the cry of a present demand and measured it against a past. For us, then, the men and women of history whom we perceive or name people of vision become ‘classical symbols’ in our understanding of and quest into the complicated and demanding questions of our own times.
The Faith and Dr Gilbert Murray
Authors: Crozier John 
Published: July 2007

Dr Gilbert Murray (1866—1957), one of the most distinguished academics of his time, was well known for his incisive criticisms of Christianity. His reconciliation to the Catholic Church shortly before his death stirred up quite a lot of controversy and the truth of it was even questioned. Canon John Crozier, who ministered to Murray during those weeks, feels he can now write a full account of how it happened.The Aquinas Lecture at Blackfriars, Oxford, on ‘Worship and Theology’, was delivered by the Revd. Dr Maurice Wiles, the Regius Professor of Divinity in the University. In the course of it he touched on the agnostic’s prayer, so movingly described by Dr Anthony Kenny in his book The God of the Philosophers. Dr Kenny had written:
There is no reason why someone who is in doubt about the existence of God should not pray for help and guidance on this topic as on other matters. Some find something comic in the idea of an agnostic praying to a God whose existence he doubts. It is no more unreasonable than the act of a man adrift on the ocean, trapped in a cave, or stranded on a mountainside, who cries for help though he may never be heard or fires a signal which may never be seen. Such prayer seems rational whether or not there is a God: whether, if there is a God, it is pleasing to him or conducive to salvation is quite another question.
Fra Angelico Paints the Crucifixion
Authors: Prendergast Michael 
Published: July 2007

Calvary may not have been Fra Angelico’s favourite theme; Vasari records the pious tradition that ‘whenever he painted a Crucifixion the tears would stream down his face’. John Pope-Hennessy would not have us disregard the story simply because it has no contemporary sanction for, quoting William James, he reminds us that ‘many saints ... have possessed what the Church traditionally reveres as a special grace, the gift of tears.’In the mid-1430s Fra Angelico painted a Crucifixion with Mary and Saints John and Dominic on the refectory wall at St. Dominic’s Priory, Fiesole, but from quite early in its life the fresco suffered from damp and was frequently restored. In 1879 it was photographed, detached from its wall, mounted on canvas and sold, ultimately to the Louvre. The taushaped cross stands some twelve feet high on its conventional mound and the inscription panel is attached to the top with a lath.Angelico was to use this design more than once. The composition is built on an upright rectangle whose top is the horizontal beam of the cross, ABCD in Figure 1. Diagonals AC and BD intersect axes IG and EF at point H in the diagram, coinciding with the Saviour’s feet and linking the bystanders with the cross. Geometry, however, is only the basis of the plan, which is developed as a symmetrical rhythm in Figure 2.
Christian Hope in Europe's Future
Authors: FitzGerald Garret 
Published: July 2007

Europe’s recovery from the destruction of World War II was slow, and achieved only with massive U.S. aid. Europe was shattered psychologically as well as physically. Since the late 19th century the major European powers had lost their economic lead to the U.S.A., and probably also to the dynamic Russian Empire. But Russia’s isolation after 1918 and American isolationism had obscured this reality until the end of the war, when these two countries emerged, to many it seemed overnight, as nuclear superpowers, glowering at each other across a prostrate Europe. It seemed as if Europe had been definitively side-lined as a major player on the world stage.The post-war attempt to unite western Europe economically and politically was designed to challenge what seemed to many to have been an inexorable shift in the global power balance. But even if European unity were ultimately to be achieved through this process—and at first the most that seemed attainable was a limited measure of economic integration between six of Europe’s thirty-odd states—it appeared unlikely that this could ever produce much more than a slowing down of the process of Europe’s relative decline vis-ik-vis the new super-powers.Yet forty years later the Europe thus launched is being called in aid by a collapsing Soviet Union to save it from disaster and possible famine. Moreover within Europe itself the attractive power of the European Community is proving embarrassingly strong, with applications for membership currently threatening to overwhelm it. And it is towards the much more open economy of western Europe rather than towards the U.S. that many countries in the rest of the world now look when seeking to improve their trading opportunities.
The Church and European Security
Authors: Wicker Brian 
Published: July 2007

By indulging in a cold war Europe managed to disguise from itself for over forty years the true nature of its malaise. Perhaps that was why it lasted so long. Unconsciously, we hid our plight from ourselves partly by exporting our conflicts (and the armaments to go with them) and partly by suppressing them through coercion and obfuscation at home. By August 1991 the results of these self-deceptions had become crystal clear. The Gulf War and civil strife in Yugoslavia throw up horrible but revealing images of what we have been up to in these last few decades. Conversely, the failure of the coup in the USSR points to a more hopeful future. I want to discuss some of the implications for the Church of these various events.Our self-deceptions were compounded by the absence of any really searching parliamentary debate about the principles which should govern European security. Those on both sides of the cold war who tried to put forward alternative military strategies or, more radically, new approaches to the concept of security itself were marginalised by the political elites. Creative thinking was undervalued, even suppressed, and parliaments confined themselves to technical minutiae on weapons procurement and the like. The absence of a discussion of fundamentals is the more remarkable when contrasted with the full and wide-ranging parliamentary scrutiny on other issues of principle, for example political union, the limits of national sovereignty or the possible benefits of a western European federation.
Gerard Manley Hopkins—A Stranger Still?
Authors: Lynch Maureen 
Published: July 2007

Biography is enjoying one of its periodic resurgences in popularity. Literary biography seems to be particularly in vogue. But the purpose of telling the story of some great author’s life is no longer simply historical or even hagiographical. In this post-structuralist age, the intention of such a pursuit as biography has to be expository —to get behind the public face and reveal the real man or woman; to deconstruct the myth and reconstruct the person and their ‘emotional, intellectual and psychological makeup’.’ It is precisely this which Professor Martin tries to do in his most recent biography ‘Gerard Manley Hopkins: A Very Private Life’.Hopkins, the enigmatic priest-poet of the nineteenth century, seems in one way a particularly suitable candidate for such a treatment. On the surface there seems to exist such a very great divergence between his public persona, a Jesuit priest dedicated to the discipline of the Ignatian ‘Spiritual Exercises’, and the private man, a poet of great imagination and originality. Whether this dichotomy is seen as responsible for the psychological imbalances which intermittently afflicted him, or as the dynamic which is at the centre of his creativity hardly matters. On the other hand, the facts of Hopkins’ life, both public and to a large extent private, are very well established. His poems were published in their first collected edition in 1918; the personal journals were published in 1937 and the letters between 1935 and 1938. Professor Martin did, it seems, have access to the originals of the journals and to Jesuit sources especially with relation to the final period of Hopkins life in Dublin.
Miracles
Authors: Davies Brian 
Published: July 2007

One word that often creeps into the active vocabulary of religious people is ‘miracle’. Many would say that miracles occur, or that they have occurred. It is also sometimes suggested that they provide evidence for various things, notably the existence of God, or the truth of some particular religion, or die teaching of certain religious leaders. The topic of miracle has occasioned much philosophical and theological debate. But what should we say about it?Perhaps the obvious question to turn to at the outset is that of the nature of miracles. What are we discussing when we talk about miracles? The answer is not all that obvious, for those who refer to miracles have offered various understandings of what it is that they are talking about
Were We Deceived about the Dead Sea Scrolls?
Authors: Murphy‐O'Connor Jerome 
Published: July 2007

The delay in publishing the Dead Sea scrolls, long a quiet academic scandal, was recently thrust into the forefront of the news by The Dead Sea Scrolls Deception?. Its authors, M.Baigent and R. Leigh, two qualified experts in discerning arcane conspiracies, manifestly Find the world a threatening place. They give reality to their nightmare of Vatican world domination by claiming that the moment the scrolls were discovered a prescient Vatican, foreseeing the damage that first-century documents (then still unread!) must inevitably cause the faith, inserted its inquisitorial minions, the Dominicans of the École Biblique in Jerusalem, at the beginning of a process which to date they have consistently subverted. An hilarious thesis to those who know the facts, but disturbing to those forced to rely on titillating innuendo.A major archaeological discovery is usually a matter of being in the right place at the right time. Time and time again chance, not planning, is the decisive factor. Had Heinrich Schliemann dug another sector of Troy, he would never have found the spectacular gold objects he identified as Priam’s treasure. If Kathleen Kenyon had placed her main trench 15 metres further north she would never have brought to light the 8000 BC tower which is the earliest evidence of urban organisation.
The Monastic Ethic and the Spirit of Greenery
Authors: Walters Hugh 
Published: July 2007

Lucio: Why, how now Claudio! whence comes this restraint?Claudio: From too much liberty my Lucio; liberty,As surfeit, is the father of much fast;So every scope by the immoderate use Turns to restraint..(Shakespeare, Measure for Measure Act 1 Scene 2 )What we can call ‘greenery’ is all about ordering one’s life. It is about how to live in our common home; to be green it is not necessary to be a Christian. An eclectic mix of cosmology and apocalyptic speculation, politics and sheer commonsense, make up what Germaine Greer has called the ‘Tyranny of the Green Religion’. This embodies both criticism and hope and, more immediately, a call to change the minutiae of one’s life in the face of a perceived threat to that life. In the face of massive pollution outside the private sphere of influence we are trying, rather desperately perhaps, to rediscover personal ways of becoming clean. Ironically, this might be achieved by romantically rediscovering the organic, the soil, dirt, clay itself, the natural, the given in the face of the man made; an attempt to place the moral and political orders once more in the context of the natural order.
The Gulf War and Just War Theory: Right Intention
Authors: Hollis Rosemary 
Published: July 2007

Right intention is but one of the requirements that must be met for a war to be just, according to the Just War tradition. To treat it in isolation, as a basis for analysing the motives of the multi-national coalition which confronted Iraq in the Gulf war, requires isolating and dissecting certain elements of a complex whole, which may distort more than it reveals. That said, the exercise does provide a way of exploring one aspect of the war which was, and remains, the subject of speculation in the Middle East, if not elsewhere.Both before and during the Gulf war there was much discussion, some of it covered in the Western media, on the war aims of the coalition. Speculation focused on the possibility that the members of the coalition had certain objectives in addition to those publicly professed by the various governments concerned. Any evaluation of the intentions of the coalition members must thus take into account not only what they said their aims were, but also the objectives implied by the strategy they adopted and the terms on which they were prepared to end hostilities. Actions, presumably, reveal as much as words.Here the emphasis will be on defining the war aims of the coalition, both implicit and explicit, short and long term, so that they may be examined in the light of the requirement, of the Just War tradition, that the intentions of the combatants be just. As a reference point, some assumptions about the meaning of ‘right intention’ will be offered at the outset.
The Principle of Discrimination in the Gulf War: a common humanity and the tensions of competing rights
Authors: O'Connell James 
Published: July 2007

Theories of just war have been elaborated to reduce the incidence of war and to render more human/humane the conduct of war. They tend to group four principles or considerations: the requirement of a just cause which reduces reasons for going to war and which in our times has tended to be interpreted mainly in terms of the right of defence against an unjust aggressor; the judgment of proportion which hinges on the sensible question of whether the gains of war will balance its losses; the principle of discrimination that accepts the common humanity of those in war and for that reason distinguishes between combatants and noncombatants; and the practical elimination of other alternatives before having recourse to the scourge of war.The principles of proportionality and discrimination move easily enough into one another since the harm done to noncombatants needs to figure in the calculations of the war’s foreseeable losses. Discrimination adds however something to proportionality: it seeks to employ military acts of war against those only who are committed to combat and to offer noncombatants the safeguard of immunity from attack. For such reasons discrimination deals with ius in bello rather than ius ad bellum There is however a conceivable case where discrimination might condition the ius ad bellum, namely, in the use of nuclear weapons where in counter city policies it seems impossible to differentiate noncombatants from combatants. Moreover, as conventional weapons, developed within the computer and electronic revolution, continue to grow more powerful, issues akin to those already raised by nuclear weapons will be posed.
The Idea of Salvation Through Science
Authors: Midgley Mary 
Published: July 2007

What does it mean to say that we live in a ‘scientific age’ when that is contrasted with ‘a religious age’? Or again, to say that ‘Because we live in a scientific age we don’t need religion’?What sort of competition is this, in which two apparently very different kinds of concern are seen as embattled? In particular, what does ‘scientific’ mean when one talks of a scientific age, and just what are the needs that science is now held to satisfy? (The spotlight is usually turned on religion, but I think we should sometimes turn it the other way). These are not just disinterested, sociological questions. We have all been hearing the voice that expresses this rather mysterious faith in science all our lives. The force with which it comes home to us must, I think, show that some of the things it is saying are important. Yet in a dozen obvious ways what it says is muddled and wildly wrong.I must talk here somewhat crudely, because I am talking about something crude. The voice is part of the imagery out of which our conscious thought arises, merging into a dark background of which we are hardly aware. It is full of crude notions. But they can be very influential. Let’s have a closer look at this one.