bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Civilization of the United States
Authors: Foster P. Urban 
Published: July 2007

At Belshazzar’s feast ‘there came forth fingers as of a man's hand, writing . . .’ The last volume of Charles and Mary’ Beard’s enormous work is scarcely as epigrammatic as the ‘Mane, Thecel, Phares’ of the Book of Daniel; indeed, each of the three volumes contains more than eight hundred pages; but the writing on the wall can clearly be discerned in the vast accumulation of the authors’ erudition.With patience, unending research, fine organization of material, real eloquence, detachment, culture and an occasional pleasant acerbity, the two authors have traced the cultural history of the United States from before the landing of the Pilgrim Fathers until the day before yesterday. Their first volume covers the whole period from Elizabethan days until the eve of the Civil War; the second from 1860 until the Harding Administration; the third extends to the winter of 1938. Somewhat mysteriously entitled ‘America in Midpassage,’ this last volume was published in the Autumn of 1939, near the beginning of this latest war.
The Catholic Problem of Evacuation
Authors: Klimeck Esmond 
Published: July 2007

I am not attempting to discuss here the wider problems of evacuation taken in its most general sense. The general scheme and its results have come in for much adverse criticism both in the secular press and in our catholic papers. It seems only fair, then, that one should give some of the good effects where one has found them. Of course it is only in the normal order of things that first things come first with Catholics. So we make no apology for the fact that in the case of children evacuated from our catholic schools it is with their religious welfare that we are primarily concerned. Not that we think the material welfare of the child to be unimportant. It is merely considered in its proper place. For convenience I shall, however, take this less important aspect first.The evacuees came from the danger areas, namely the large industrial cities with their congested conditions of life, and from crowded seaports. Such places are unhealthy not only in war time, and for fear of German bombers. When one thinks, then, of the money that is spent in an ever-increasing amount, year by year, in peace time, in bringing children from the worst of such areas into the healthy surroundings of seaside or countryside; and that the evacuation scheme did this very thing on a wholesale scale—for all children, and not merely for a week or two, but indefinitely—it seems evident from this, the point of view of national health and fitness, that the scheme deserved more support from the public generally.
Co‐Operation in Native South Africa
Authors: Walsh R.P. 
Published: July 2007

‘It is a well-known fact that the spiritual welfare cannot be separated from the material welfare. There is a constant interaction between both. By arousing in the destitute a longing to raise and better himself economically and socially we awaken in him a desire to make the best possible use of all moral and physical forces.’ That was said many years ago by a Protestant in Germany, and though we could quote similar statements from important Catholic sources, we prefer to quote this from the works of Frederick Raiffeisen because it has a direct connection with the subject of this article.Raiffeisen started among the German peasants people’s banks, or credit unions. To-day, throughout the world, credit unions on the Raiffesen system number well over 250,000 and have some 28,000,000 members. The line we are tracing from Raiffeisen to the natives of South Africa runs through Dr. Heim, the founder of the Bavarian Catholic Farmers’ Union, and Fr. Tom Finlay, S.J., the great Irish co-operator, who died recently, to Fr. Bernard Huss, a Marianhi'll missionary in South Africa. Though this line starts with a Protestant it can be ultimately traced back to the formation by the Franciscans in fifteenth century Italy of the Montes Pie tat is, welfare associations to alleviate the economic distress of the people. Then the great burden of the people was heavy taxation, and to meet this they had to borrow and the heavy rates of interest that they had to pay kept them permanently tied to the money lender.
St. Augustine on Peace and War
Authors: Pope Hugh 
Published: July 2007

‘If good people feel disgust at a nation which—simply with a view to extending its dominion—spontaneously provokes a war with neighbouring States which are at peace with it and have done them no harm—then I can only say that I applaud their praiseworthy feelings.’—De Civitate Dei, IV, xiv.Remarkably little seems to have been written on this subject. Yet Augustine is quite justly described as the Father of the Philosophy of History,’ and even if he had not treated of the subject almost ‘ex professo ‘—as we hope to show—no remarks of his on the part war has played in the history of the world could fail to be of interest. So far the only discussion on his attitude to the problems are a Paper by Fr. Vincent Scully, C.R.L., in the Clergy Review for Feb., 1932, and also Ypres de la Brière, La Conception de la Paix et de la Guerre chez S. Augustin, Revue de la Philosophic, 1916. See too R. Regout, S.J., La doctrine de la guerre juste de S. Augustin ii nos jours d'apres les théologiens et les canonistes catholiques, 1935, though the author is more concerned with Franciscus de Victoria who has, he thinks, broken with scholastic teaching on the requisites for a just war.The above passage—so peculiarly apropos to the events of to-day—shows us what the Bishop of Hippo’s reactions to the present crisis would have been. Yet to gentle, peace- loving Augustine, ever absorbed in the needs spiritual as well as temporal of his flock, war was-—as indeed it must be to every thinking man—-something unspeakably horrible.
Pius XII and ‘The Flight from the Land’
Authors: McNabb Vincent 
Published: July 2007

‘All over the world . . . our troubles have one bitter root . . . the ignoring of God’s majesty, the complete neglect of His heavenly commandments or, at best, a woeful inconsistency that can do nothing but hesitate between right and wrong.’ It is this that gives rise to our blind excess of self-love— to our thirst for pleasure . . . the Flight from the Land (.Agrorum desertio), to levity in contracting marriage (in matrimoniis contrahendis ludificatio).’ Encyclical Letter, Sertum Laetitiae, to the United States Hierarchy on the 150th anniversary of their establishment.We have set down this authoritative statement on a fundamental principle because only through authoritative statements and not through individual opinions can a sick world be led back to health. Individuals, and perhaps especially the young when endowed with a sensitive nature, are often capable of sensing social ailments. Yet their power to descry and describe social disease does not empower them to prescribe the remedy for the disease. Zeal to staunch the wounds of the world is amongst youth's most engaging qualities. But those of us who once were young —’ and that was long ago ‘—know that the best words an individual in the Church can now say to a world in extremis must only be words of commentary on what the Church’s authority has already said.(2). Two anecdotes will serve to prepare the readers of this commentary to see what the commentator sees.
The Church in England and the Social Question
Authors: Benvenisti Vincent J. L. 
Published: July 2007

Has the Catholic Church in England any message save to the individual soul? Has she a real and constructive contribution to make to .the social problem of this country? It is no doubt a dreadful thing that I should even ask such a question, but it is high time that the question were asked.That the Church has solicitude for the material needs for her children is an article of Faith, but whether that solicitude moves the hearts of the Faithful in this country to such a degree that it will be of any practical effect is another matter. Yet if it goes no further than pious aspiration and is not likely to go further, if it does no more than proclaim ends on the majority of which all men are to-day in agreement and fails wholly to regard the problem of means, it -would be better for us to confess failure and retire into the desert to pray. To proclaim that we have a body of social teaching and then declare ourselves bankrupt when it comes to seeking ways of applying it or even of showing how it might be applied is to court ridicule. The multitude is hungry. We have no right to give them generalities instead of food. I say in all seriousness that if we cannot do better than that, it would be far better to do nothing at all.True, we have consolidated certain defensive positions. We have asserted the priority of the family over the State, the natural authority of parents over children, the right of free association and the dignity of human personality.
Our Lady in Medieval Verse
Authors: Cholmeley K. 
Published: July 2007

In that England which was Mary’s dowry, men were eager to offer their gift of poetry to her. The thirteenth and two succeeding centuries are gemmed with lyrics praising and compassionating her. These poems are, on the whole, naive in form; they have the terseness and singlemindedness of a short story. They are arrows winged direct from the heart. Simile is seldom used; praise is given direct. There are two or three poems like the magnificent ‘Song to the Queen of Heaven’ whose lines pulse with a passion of wonder, but, for the most part, the lyrics have the simplicity and pathos of folksong music. They are prayers in verse. The unknown authors were not thinking of fame; their hymns are wrought for their Mother’s glory:Levedy, I thank theeWith heart so mild,The good that thou hast done meWith thy sweet child.Love fashions it, and dictates the language. It has the clean fragrance of a bunch of cowslips gathered in a sunlit meadow. The medieval poet has the direct and candid speech of the child; he possesses a like wisdom and sincerity. The themes of his sons are simple. He loves his Mother’s beauty; he cries to her to aid his helplessness; he pleads to be delivered from sin, and from Hell; he echoes, though less perfectly, that poignant cry of yearning which concludes the Salve Regina.In care and counsel thou art bestfelix fecundata,To all weary thou art restmater honorataBeseech thou him with mildest moodThat for us shed his bloodin cruceThat we might come to himin luce.Such lines sing themselves into men’s minds, and are not easily forgotten.
Obedience and Freedom
Authors: Vann Gerald 
Published: July 2007

Our Blessed Lord said to His disciples: Now I call you not servants ... but I have called you friends. And to the Jews He said: You shall know the truth, and the truth shall make you free.St. Paul wrote to the Galatians of the freedom wherewith Christ hath made us free; and told them: Stand, and be not holden in again with the yoke of servitude.The cry of freedom is one to which men have always, throughout their history, rallied. That cry of freedom, in particular, which is in the New Testament has been sounded again and again by the Church throughout its history; so that, as Pope Leo XIII declared, whenever men ‘have attacked the liberty of man, the Church has defended it and protected this noble possession from destruction.’ ‘The powerful influence of the Church,’ he said again, ‘has ever been manifested in the custody and protection of the civil and political liberty of the people.’
Freedom and Spontaneity
Authors: Foster Kenelm 
Published: July 2007

I stood on the river-bank near Bablockhythe and watched a snake swim straight across the water. He was quite a small snake and made little stir, so that at first I saw only his head moving. It seemed odd in a fish to swim with its head out of the water. Every now and then he stopped dead, curved in the sun quite still; then was off again on his way to the opposite bank. In that silent and remote place the little live thing held all my attention. The form and movement were lovely of course, but they were not the cause of the fascination. They were only signals. What was fascinating was the appearance of Purpose, the way the silence and the swift, steady movement gave me the sense of something being done, a secret intention being followed with the entire body and soul of the creature.It is always so with animals. They go so entirely to their ends. They are utterly absorbed in doing something. Hence their gravity, their sincerity, their entire lack of both humour and vulgarity. They may play but they do not joke, they may strut about before their females, but they are never self-conscious. They are wonderfully at ease. And how their actions interweave! A million actions and movements converged on that snake to make him swim the river at that precise moment, and he, displacing the water, was moving the whole Thames.
Love and Law
Authors: Thomas Ivo 
Published: July 2007

Every one is present to God. They have been brought from non-existence to existence at the appointed time by His eternal, unchanging knowledge. They are kept in existence through every change and adventure of their lives by that same knowledge. Their very freedom is given by it; every deed and venture of our journey to God is caused by it.God is present to every one; but not to all in the same way. He has planned creation with each as a part, but not all know it, and of those who know, some will not accept. And of those who accept, some do so grudgingly, while others intently gather themselves to God, loving Him with all their heart and with all their mind and with all their soul and with all their strength. Nor do these last forget the second commandment of the law: Thou shalt love thy neighbour as thyself.
Citizenship With the Saints
Authors: Meath Gerard 
Published: July 2007

The Communion of Saints is an article of faith recalled daily in the Creed, and its acceptance is implied in most common acts of religion, prayers to the saints in Heaven, prayers for the souls in Purgatory, prayers for one another. These practical and frequent applications of this article of faith, however, seldom seem to rouse curiosity as to the implication of the belief itself. Yet its importance in the ordinary things of Christian life gives meaning, for instance, to the feast of All Saints. The latter is more than a makeweight feast for all the saints who cannot otherwise be fitted into the calendar. It is, in a sense, our own feast; it is a reminder of the capabilities for grace which we all possess; it is a counsel to see more profound possibilities in the familiar sides of our daily life.The principle of the doctrine of the Communion of Saints is enunciated in the Catechism of the Council of Trent: ‘Every pious and holy action done by one belongs and is profitable to all through charity which seeketh not her own.’
Art
Authors: Gill Eric 
Published: July 2007

Art is not an aesthetic but a rhetorical activity.(Ananda Coomaraswamy)The Incarnation may be said to have for Its object the drawing of men from misery to happiness. Being the act of God It is the greatest of all rhetorical acts and therefore the greatest of all works of art. And as from the fatherhood of God all paternity is named in heaven and earth, so from His creative power all art is named. In the Incarnation we do not only know a fact of history or a truth of religion; we behold a work of art, a thing made. As a fact of history It is the most interesting and illuminating of all historical happenings. As a truth of religion It is of primary and fundamental importance. But It is as a work of art that It has a saving power, power to persuade, power to heal, power to rescue, power to redeem.But the word ‘art,’ in spite of the obsequious worship which the modern world gives to the works of painters and sculptors and musicians, is not a holy word in these days. Art, the word, which primarily means skill and thus human skill and thus human skill in doing and making, has, in literary circles and among the upper classes, come to mean only the fine arts, and the fine arts have ceased to be rhetorical and are now exclusively aesthetic; they aim only to give pleasure.
Christ in History
Authors: Pepler Conrad 
Published: July 2007

History in a general sense is concerned with past human events. But it does not consider them simply as bare facts succeeding each other in the unrolling of time; it gathers them together as vital parts of a variegated and complex unity and deals not merely with the subject matter of these events, but with their cause and effect, by which they are welded into a whole. The historian, who is both scientist and artist, must gather the seemingly chaotic and accidental succession of events into a synthesis. Knowledge must always ultimately unite; and it is in this process of unification that the Catholic historian is bound to differ from any other kind of historian.The past events with which the historian is dealing are human events, not the eruptions and radiations of the mineral world, not the burgeonings and seeding of the vegetable world, not the fights and amours of the animal kingdom, but the successive actions of MAN. Man is the subject of this science and so it is in man that we may find the guiding principles of historical unity. Certainly we are not here concerned immediately with the nature of man. That is the field of psychology which considers man according to his constitution with his intellect and his will. Nevertheless, the historian depends essentially upon rational psychology to describe to him the nature of man, as well as upon revelation itself to give a concrete view of that nature. The silversmith must understand the nature of the metal he proposes to work.
New Religion For Old
Authors: Benenson M. 
Published: July 2007

It needed a choir of angels to explain to some Jewish shepherds that the Babe in yonder manger was Christ the Lord: it needed a special star to show three Gentile sages the swaddling clothes of Holy Wisdom. Without such startling messengers men might not have noticed Salvation as it lay at their feet.It has needed a world war and the destruction, enslavement, maiming of countless millions to make men conscious of a religion which has not for one moment been kept a secret. ‘Mein Kampf’ has been translated into almost every language of the world: and the deeds and words of Hitler are its faithful confirmation. Do we now understand the ‘why’ which conjured up the Nazi djinn, the ‘why’ which gives it more than human power, the ‘why’ which gives us the key to its destruction? Do we now understand that Nazism is simply the conscious parody of Christianity?
Where is Freedom?
Authors: Clayton Joseph 
Published: July 2007

Very illusive is the thing we call Freedom or Liberty, presenting a variety of notions to the men and women who in every age pursue it. Lord Acton, concerned mainly with its political aspect, saw liberty as ‘the delicate fruit of a mature civilization,’ and declared that’ the most certain test of the real freedom of a country ‘was’ the amount of security enjoyed by minorities.’ (But then, as Creighton remarked, Acton demanded that history, as primarily ‘a branch of the moral sciences, should aim at proving the immutable righteousness of the ideas of modern liberalism —tolerance and the supremacy of conscience.’) Dr. Johnson argued that private liberty was the essential thing—‘Political liberty is good only so far as it produces private liberty.’ The later Johnsonian dictum: ‘we are all agreed as to our own liberty: we would have as much of it as we can get; but we are not agreed as to the liberty of others: for in proportion as we take, others must lose,’ still commands wide assent.Misgovernment in one form or another provokes the passionate cry- for freedom; the perennial revolt that to achieve its end turns to revolution or is suppressed by force of arms. Misgovernment within—Remota justitia quid reg- na nisi magna Patrocinia? The Augustinian sentence expresses consciousness of robbery that must be stopped.‘Freedom in the governed to complain of wrongs and readiness in rulers to redress them constitute the ideal of a free state,’ is the ideal free state of Erskine May, distinguished nineteenth century English constitutional lawyer.
St. Augustine on Peace and War (II): How Do Wars Come About?
Authors: Pope Hugh 
Published: July 2007

Rome, the colossus, insatiable, brooking no rival, had meant then, as Augustine and others realised, a never- ending series of wars, some of them necessary in self-defence, others, perhaps, wars of pure aggression. But now a more appalling spectre was showing its head: the barbarian hordes. Rome had at least stood for law and equity. But these barbarian hordes simply wasted and ravaged. Augustine may well be portraying them when he asks:‘What else is it but robbery on a huge scale to wage war first on our near neighbours, and after subduing them to attack those more remote; and so, through mere lust of power, to grind down and make subect peoples who have never done us any harm?’ So, too, when he asks again:’ What else are kingdoms wherein there is no justice, save robberies on a large scale? Take the case of a robber- band. It is made up of men who act under some sort of leader, who have some sort of social pact among themselves and divide their booty by mutual agreement. Supposing now that, owing to the numbers who join it, this evil institution so grows that it is able to establish itself in definite localities and have a centre whence it conducts operations —why, then, it proceeds to attack cities, to subjugate other peoples, and ends by acclaiming itself a kingdom. A rise in rank ‘which was in no sense due to those robbers having laid aside their evil ambitions but simply to their ever growing impunity.’
Federalism and World‐Peace
Authors: Breitesfeld Walter C. 
Published: July 2007

A yearning for lasting peace is the common property of all times and of all peoples, and finds expression in all religions. It can be found in the conception underlying the Golden Age and in that of the Garden of Eden, just as in the eschatological idea of heavenly peace.Christianity, as the sum total of truth, proclaims ‘peace on earth’ in the Christmas message to ‘men of good will.’We, who are living twenty years after the world conflagration and in the midst of a new one, or rather in the re-kindling of the old, have a special duty to reflect how best wars can be prevented and a durable peace maintained. Our times, in fact, abound in such ideas and projects.There has probably never been a war in history during which peace and its permanent organization have been so much discussed. Indeed, there has probably never been a time in the world’s history when a great turning point has been so clearly recognized and consciously experienced by so many contemporaries.If we disregard the day-dreams of pacifists which escape from the reality of the problem into misguided asceticism or into the heresy of Gnosticism, we shall see that the ideas and schemes offering lasting peace to the world are concerned with agreements between nations, with the foedus among peoples, with federalism. Whether these effiorts appear as a reform of the League of Nations or call themselves the ‘Federal-Union’ or ‘Pan-Europe’ movement, they all aim, by some form of agreement, at banishing war from the world.