bluuebunny/crossref_metadata_2025_split huggingface dataset:
Religion and Education
Authors: Phillimore J. S. 
Published: July 2007

Religion and education have been inseparably involved ever since the Church was founded. Just as the two Cities and the two Citizenships are inextricable : and here their jurisdictions meet. The right to teach is part of the Church’s charter, everywhere claimed. In the last struggle between the Church and Paganism, there was a curious episode connected with education—the Julianic persecution.Julian had never been a Catholic, and when he ceased to be an Arian he became an enthusiast for Paganism. He exhibits the same sort of anti-quarianism raised to a passion and an enthusiasm, as was often found in the Renaissance. Julian forbade any Christian to teach literature, on the ground that nobody should teach what he does not believe: ancient literature is full of heathen gods and goddesses : therefore Christianity must not teach it. The principle would have interesting modern applications . . .Paganism became intellectually and morally bankrupt. The philosophy stripped off, nothing but a devil-worship was left, which obscurely lingered on in holes and corners, where doubtless they talked of their ‘grand old independence,’ &c. But the Church discovered a part of her mission hitherto unsuspected. It became evident when the forms of Roman Civilization were flooded with barbaric material; then the only life within those forms and the only civilizing power was the Church. While Pagans were still prating about the disloyalty of Catholics as the cause of the downfall, the Church was setting about a new task.
Waste and Anti-Waste
Authors: Clayton Joseph 
Published: July 2007

For the satisfaction of the needs of the body, and the nourishment of the physical life, four things are required : food, clothing, fuel, and shelter. By labour, and by labour alone, can these necessary things be obtained, and that labour must be applied to the earth, created by God and placed in subjection to the dominion of man. While ever the populations of the earth are in need of food, clothing, fuel and shelter, labour engaged on the production and distribution of these primary goods is fulfilling an economic purpose and is not wasteful.Economic waste is either of a positive character, taking place when labour is organized for the destruction of human life and the necessities of human life; or it is a negative thing, seen when labour is engaged at tasks that do not minister to the health of man or is left totally unemployed.Of positive waste the most obvious examples are war and the whole business of armaments and the manufacture of chemical agencies for the taking of life in war. (Yet even in the case of war it may be that the very real waste of labour is sometimes the only apparent means of stopping a greater and more disastrous waste. As the advance of a raging fire must be checked, and can only be checked by clearing an area —in itself a wasteful proceeding—to the end that the fire shall die down for lack of further fuel; as the progress of an epidemic may require the pulling down of dwelling-houses lest the ravages of plague and pestilence extend unhindered;
Bernard Shaw on Ruskin
Authors: Eden Helen Parry 
Published: July 2007

It was a stock taunt at Ruskin twenty years ago, when he began to become unfashionable, that he was 1 a schoolmaster.’ In the sense that he was mainly concerned with the imposition of a divinely-inspired discipline on a perverse and unruly generation, this is undoubtedly true. The same may be said—at least in his later manifestations—of Mr. Shaw; with the devastating difference that his curriculum is avowedly of his own devising, and does not lay claim to any sanction whatever outside the author’s invariably upright but occasionally insensitive conscience. Bearing in mind these points of contact and cleavage, it is extraordinarily interesting to read in the speech delivered by Mr. Shaw at the Ruskin Centenary Exhibition, and now re-published as Ruskin's Politics, the younger teacher’s opinion of the older.Mr. Shaw starts, as all good pedagogues do, by arguing from the seen to the unseen. He points out the portraits of Ruskin on the walls of the exhibition— the early Mozart-like medallion; the Herkomer, strongly resembling John Stuart Mill; the photographs taken at Coniston, where the head is a naturalist’s (Grant Allen’s, to be precise); and finally, Severn’s studies of the wonderful old man like ‘God as depicted in Blake’s Book of Job.’ Through these he traces the painter, music-lover, poet, rhetorician, economist and sociologist who ended (he says) by ‘developing sociology and economics into a religion, as all economics and sociology that are worth anything do finally develop.’Now this is very much the same thing as saying that a sufficiently devoted mill-wheel finally develops into the mountain torrent that turns it.
Joris Karl Huymans
Authors: McDougall Alan G. 
Published: July 2007

There are books which, after all, are but books—as cinematograph films are but films. And who ever yearned to probe the heart of the film producer, though our pockets bulge with photographs of film stars? But there are also books which are almost primarily letters of introduction to their authors. Such, in England, are the slim volumes which immortalize Lionel Johnson : such, in France, are the novels—for so we must call them—of Joris Karl Huysmans.His is a lonely soul. Perhaps the best summaries of it are the quotations his title-pages almost always bear emblazoned on them : for these are armigerous books, even those which do not flaunt St. Benedict’s Cross for their crest. Of the rest the keynote is perhaps furnished by the sentence of Blessed John Ruys-broeck which introduces A Reborns: 11 faut que je me rejouisse au-dessus de mon temps . . . quoique le monde ait horrem de ma foie, et que sa grossièreté ne sache pas ce que je veux dire. Ruysbroeck, writing them, knew the echo : to Huysmans it came later : Sed confidite, ego vici mundum.Another of these blazonries tells us Catholics the raison d'etre of the man. It is the shield of La Cathédrale—perhaps the only epic which has made another epic its hero : Domine, dilexi decorem domus tuae et locum habitationis gloriae tuae . . . Ne perdas cum impiis, Deus, animam meam. And in this book most of all Huysmans shows us the way to live out of an age of which so many of us are weary.
A City of England
Authors: Leicester Philip 
Published: July 2007

The story of the city is that of England, for indeed it had its beginning before England was a name. Its history follows familiar lines. To a Roman frontier post succeeded a Saxon cathedral, a Benedictine abbey, and a Norman castle. Round this pile of buildings on the bank of a placid river gathered a busy community of traders and craftsmen. Walls and gates protected their growing wealth. Royal charters gave local self-government and a long succession of privileges. Fairs and markets attracted the produce of the fertile lands along the river valley, and the merchants of Europe carried far and wide the fame of the city looms. The records of a score of flourishing guilds and the numerous charitable foundations which survive to this day prove the wealth and dignity of this place in mediaeval days.The religious changes of the sixteenth century had some effect upon the material prosperity of the city. The cloth trade dwindled and finally vanished. During the Civil Wars all classes suffered severely, but the destruction of the walls and of many of the timber houses allowed expansion and rebuilding. Wealth and prosperity returned, largely owing to new industries, to favourable situation on two important trunk roads, and to the position of the city as a provincial metropolis of a wide agricultural area.The dawn of the nineteenth century found the city one of the largest and most prosperous in the country. The narrow old streets were lined with shops, owned in most cases by their proprietors, who lived in the same building, with their families and apprentices.
Pere de Foucauld and the Conversion of Islam
Authors: Balfour Reginald 
Published: July 2007

That the ways of God are not men’s ways is very clear all through the life of the Père de Foucauld. It is singularly fortunate that this Saint of modern days should have M. Rene Bazin as his biographer. The skill in portraiture that he wields as a novelist, his sure and sympathetic touch are all needed to make a material world realise the deep and far-reaching import of Charles de Foucauld’s vocation.Its chief characteristic was patient, faithful, waiting on the will of God. He knew from the first moment of his conversion that he had a destiny to accomplish. His own will was utterly subjected to this destiny, this purpose of God, and his sanctity grew in patient, steady labour in utter loneliness in the wide Sahara for its accomplishment. He has paved the way for a new impulse in the French nation for the conversion of the portion of Islam over which they rule.The life and martyrdom of the Père de Foucauld is a protest against the attitude almost generally accepted that the Mussulman is unconvertable. This opinion has become a maxim—a stereotyped view. Hilaire Belloc, in his Esto Perpetua, a book of Algerian studies, says, speaking of Islam :’ Against this vast permanent and rooted influence we have nothing to offer. Our designs of material benefit or of positive enlightenment are, to the presence of this common creed as is some human machine to the sea. We can. pass through it but we cannot occupy it. It spreads out before our advance, it closes up behind. Nor will our work be accomplished until we have recovered, perhaps through disasters suffered in our European homes, the full tradition of our philosophy and a faith which shall permeate all our actions as completely as does this faith of theirs.’
The Coalfields for a Holiday
Authors: Burdett Osbert 
Published: July 2007

It is odd how shy people are of seeking a real change when they take a holiday. The city man, who plays golf in the suburbs every week-end throughout the rest of the year, can think of no better change than to play the same game by the sea-side in his August vacation. The middle-class villager usually departs for another village; the doctor takes a locum; the town-dweller from North or South makes a straight line for some London-by-the-sea; the nurse stays with another nurse; and people in general choose a country, near or far, that is only a glorified repetition of the countryside with which they are familiar. Conscious at last of the lack of imagination hitherto displayed in my own holidays, I determined to go to a Yorkshire coal-field, not that I might spend my time underground, for I had already visited the tube railways in London, but to see the countryside in which the smaller coal-fields lie and to make acquaintance with their inhabitants.I know the corn-fields and the hay-fields, the Downs, the Cotswolds, the Cornish coast and the moors, so it seemed well to visit the coal-fields, the romantic spots of industrial England, wherein the smaller pits are buried. I avoided the larger mining districts, with their acres of glum houses, because it was the miners’ countryside that I desired to see. Staying with a friend who has to drive about the country for his work, I was left with an hour or so to spare in more than one mining village.
A Dialogue of Devotion
Authors: Eden Helen Parry 
Published: July 2007

It came to pass on Sunday morn When the Parish Mass was done,The men of Woodstock all went home,And the women every one,But Hugh the Glover set out north By the banks of Glyme alone.The sun shone hot on stem and stone,The robin sang on the thorn,The last mist lifted off the grass Was tree-top high that morn,When he doffed his shoes by Wootton Church. That stands high on a rocky perch,Where the Glyme runs into the Dome.And barefoot still, by vale and hill,He took his pilgrim’s way,For the King’s Glover of Woodstock Sought a great grace that day—To learn of the Anker of Dornford Wherein Devotion lay.Now Hugh the Glover was a rich burgess of Woodstock, high in the favour of King John and his peers. He had a fair, cheerful wife; six sons and two daughters; and a large, two-storied house with an arched door and a gabled roof. But for all this he had been ill at ease for a long time, because he did not know the meaning of the word ‘Devotion.’ I do not say he could not hazard a guess at it—most of us could do as much—but he did not think that was the right way to approach so noble a word. And every time he heard Mass—which was almost every day of his life—and the priest prayed for Hugh the Glover and all the other bystanders ‘quorum libi fides cognita esl, et nota devotio,’
Canon Law on the Bench
Authors: Wilmot‐Buxton E. M. 
Published: July 2007

The records of the Ecclesiastical Court, some of which have recently been available for inspection, and to which special notice has been drawn of late by the very interesting paper read before the Royal Historical Society by Mr. Fincham, are full of interest for students of Catholic history.These records consist of Books of Acts (including ‘Corrections’ ), Assignations, Books of Depositions, and ‘Libels, Allegations, and Sentences,’ and range from the year 1467 down to 1817. The Book of Acts was a record of the summons of offenders to Court, the charge or ‘libel’ brought against them, the ‘sworn personal answers’ of the accused and of the witnesses for or against them, and the ‘depositions’ on either side.The Allegations were the replies of the accused to the ‘libel’ ; and the ‘assignation’ was the name given to the result of secret examination of witnesses in a series of ‘Interlocutary Orders.’The matters dealt with by the Ecclesiastical Court would come under the two heads of Criminal and Civil cases, and of ‘Correction and Instances.’ The latter had to do with matrimonial cases and with questions arising out of wills, and were, in 1857, absorbed into the High Court of Probate, Divorce and Admiralty. The former were concerned with such things as ‘Recusancy,’ i.e. refusal to attend the Parish Church and to receive the Protestant Communion, usury, witchcraft, heresy, keeping of houses of ill-fame, brawling in Church,, defamation of character, and all offences against morals.
John Dryden
Authors: Makepeace John Foster 
Published: July 2007

Finding that if he continued to call himself a Protestant his services would be overlooked, he declared himself a Papist. The king's parsimony instantly relaxed. Dryden was gratified with a pension of £100 a year, and was employed to defend his new religion both in prose and verse.The great Whig historian’s sneer at the Cavalier dramatist’s conversion to the Catholic Faith was equally ungenerous and untrue. For Dryden had in all probability become a Catholic before Charles II died, as his wife and one of his sons had already been received into the Church. And the‘pension,’ contemptuously referred to by Macaulay, was simply the belated payment of his salary as Laureate, already four years in arrears, together with other sums owing to the poet by the spendthrift King Charles. Lord Macaulay might have discovered if he liked, in the course of his historical researches among seventeenth century documents, the existing Treasury Warrant, signed by Rochester and dated May 6th, 1684, authorising the payment to Dryden of £ 50, being one quarter’s annuity (as poet laureate) due at Midsummer, 1680, and also the sum of £25, being one quarter’s additional annuity by Letters of Privy Seal, due Lady Day, 1680. James II, having a stricter sense of justice, thus paid off his brother’s debts. But Dryden lost his court post, and had the mortification of seeing it transferred to Shadwell. And he died in William Ill’s reign, a staunch Catholic and a poor man under a Protestant king.
A Long Exposure
Authors: Dinnis Enid 
Published: July 2007

THE editor of the Daily Shouter was conscious from his salutation that it was young Phelps, the new reporter, who stood behind him, so it was not necessary to turn round. He went on sorting his papers, remarking as he did so, ‘You can run down to Airminster and see if you can get a story from theR.A.F. man who got stuck up on the roof of the abbey yesterday. See if he’s got anything to say about how it felt being up there for eight hours—not about how he got down, we had all that last night; but just see if he has anything to say that you can make into a story. Hullo! ‘The editor had transferred his attention to the telephone.Young Phelps accepted his assignation readily, and hopefully. The news editor of the Shouter had a wide reputation as a discoverer of possibilities in the events of the passing hour. True, he sometimes tested the mettle of new men on forlorn hopes, but young Phelps rather liked being put on his mettle; he hoped to be a news editor himself one day. At any rate, it was up to him to get a ‘story’ out of the hero of yesterday’s misadventure. The papers had given a due account of the accident which had brought down Flight-Lieut. Cliffordson’s aeroplane on to the roof of the fourteenth-century minster church from which Airminster derives its name. The machine had got itself entangled amongst the intricate masonry that surmounts the west facade, and when it came to earth with its pilot it was found that the lieutenant had been left clinging to a narrow ledge up amongst the gargoyles.
Where All Roads Lead
Authors: Chesterton G. K. 
Published: July 2007

Until about the end of the nineteenth century, a man was expected to give his reasons for joining the Catholic Church. To-day a man is really expected to give his reasons for not joining it. This may seem an exaggeration; but I believe it to stand for a subconscious truth in thousands of minds. As for the fundamental reasons for a man doing it, there are only two that are really fundamental. One is that he believes it to be the solid objective truth, which is true whether he likes it or not; and the other that he seeks liberation from his sins. If there be any man for whom these are not the main motives, it is idle to enquire what were his philosophical or historical or emotional reasons for joining the old religion; for he has not joined it at all.But a preliminary word or two may well be said about the other matter; which may be called the challenge of the Church. I mean that the world has recently become aware of that challenge in a curiously and almost creepy fashion. I am literally one of the least, because one of the latest, of a crowd of converts who have been thinking along the same lines as I. There has been a happy increase in the number of Catholics; but there has also been, if I may so express it, a happy increase in the number of non-Catholics; in the sense of conscious non-Catholics.
The Amateur in Art
Authors: Dwyer J. J. 
Published: July 2007

We had been talking about the recent exhibitions and everybody agreed that it was a melancholy thing to see how men who had begun as real and sincere artists had, for obvious reasons, become purveyors of popular pictures. Another spoke of the work of a gifted and restless politician who was known to be in his spare moments a slashing painter of landscape. From this we came by a natural transition to amateurs generally and their ways.Alison, the poet, contended strongly for the essential superiority of the amateur as a sort of aristocrat who was entitled to special consideration because he worked from inspiration while others worked by routine. Look at the daily articles, the weekly reviews, the annual novels. Look at the painters. ‘Look’ he said, ‘at the average production here and abroad, at the Academy, the galleries, the Salons. Routine work without inspiration. Potboilers. Things done, not because they had to be done, but because something must be done. Fellows always at it—starve if they didn’t, I am afraid, some of them. (Alison has a substantial income of his own). How can you have freshness of vision, spontaneity, sincerity the things that make Art vital? How does the fun of the thing come in? No fun at all, drudgery. You know, Howard, what Schiller said about the element of play in Art—a sort of sublime—or at any rate charming—play in which we escape from the trammels of everyday life. . .
The Inhabitants of Dante's Hell
Authors: Makepeace John Foster 
Published: July 2007

It is said that Dante took his revenge upon his enemies by putting them in his Inferno and thus pilloried them for all time. According to Alphonse de Lamartine, for example, ‘le poeme exclusivement toscan du Dante était une espèce de satire vengeresse du poète et de l’homme d’Etat contre les hommes et le partis auxquels il avait voue sa haine.’ Lamartine's shallow Voltairian view is still vaguely held, for a modern writer has recently referred to Dante’s ‘vindictiveness which mars and prevaricates the truth.’ Carlyle, on the other hand, exclaimed, ‘What a paltry notion is that of his Divine Comedy’s being a poor, splenetic, impotent, terrestrial libel; putting those into hell whom he could not be avenged upon on earth ! ‘But the general impression among casual readers of the Commedia is that this was what he actually did.The purpose, therefore, of this article is to enquire whether there is any evidence of ‘vindictiveness’ in the Inferno.Now, apart from the crowd of mythological and scriptural and ancient historical personages, there are about sixty-seven persons, mostly contemporaries, mentioned by name or whose identity is undisputed. The supposed ‘vindictiveness,’ of course, could only be shown towards some of these. There are notorious Florentines, like Ciacco, the glutton, and Filippo Argenti, an arrogant and intolerant bully, of whom Boccaccio also tells us a characteristic Decameron story (ix, 8). There are common highway murderers like Rinier de Corneto and Rinier Pazzo. There are prodigals, like Lano of Siena, who in despair committed suicide, and Jacomo da Sant’ Andrea of Padua, who was executed for arson.
Repairs Neatly Executed
Authors: Biddle George Edgar 
Published: July 2007

The baby, new to sky and earth, surrounded by toys and playthings, extracts the keenest pleasure from throwing them about, picking them to bits, thumping them flat, pulling them awry, squeezing them out of shape.Although this early impulse is not necessarily an evidence of original sin, it does show a twisted instinct which will need correction. That correction comes, partly through parental discipline, partly from a dawning sense in the tiny brain that things are made to be kept and used.So, somewhere about the age of six or seven, the boy or girl sets greater store by doll or tin soldier, picture book or toy train, even taking means to preserve them from injury, and being worried if they spoil. Thus there emerges in the child consciousness the notion of repair, and an inkling of the part it plays amongst us. Then follows the training of school to drive home the lesson.We, too, are all at school : tuition flows in upon us continually from all quarters. Some of our teachers we like, some we dislike; but there is a general conspiracy to make us learn. We prefer, I suppose, the indirect method; and, as if to please us (by coating the pill), the parabolic way is that chiefly favoured by the great college of preceptors.Materials for these parables are continually offering themselves to us. They are bound up with our common tasks. The Banished Duke in As You Like It found ‘tongues in trees, books in the running brooks,’ and so forth.