bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Study of Theology
Authors: Walker Luke 
Published: July 2007

I Wish, in this paper, to say something about the spirit in which theology should be studied. I begin with a quotation for the length of which I must crave your indulgence :This then is a second and not the least pernicious peculiarity of Romanism. It professes to be a complete theology. It arranges, adjusts, explains, exhausts every part of the Divine Economy. It may be said to leave no region unexplored, no heights unattempted, rounding off its doctrines with a neatness and finish which is destructive of many of the most noble and most salutary exercises of mind in the individual Christian. That feeling of awe and piety which the mysteriousness of the Gospel should excite fades away under the fictitious illumination which is poured over the entire Dispensation. Criticism, we know, is commonly considered fatal to poetical fervour and imagination ; and in like manner this technical religion destroys the delicacy and reverence of the Christian mind. So little has actually been revealed to us in a systematic way, that the genuine science of the Gospel, carried to its fullest limits, has no tendency to foster a spirit of rationalism. But Rome would classify and number everything; she would settle every sort of question, as if determined to detect and compass by the reason what runs out into the next world or is lost in this .... It is sufficiently evident what an opening is given by a theology of so ambitious a character to pride and self-confidence. It has been said that knowledge is power; and at least it creates in us the imagination of possessing it. This is what makes scientific and physical researches so intoxicating; it is the feeling they inspire of perfect acquaintance with the constitution of nature.
The Release
Authors: Lovibond A. F. 
Published: July 2007

A Girl sat alone in Room No. 10 of the Hotel du Corbeau. From the window she could hear a rush of movement and voices, a perpetual, driving rhythm; it was the Rhine. Nothing could be seen except high fortifications and one or two sentries on guard. But the girl waited by the window, listening.She was used to listening. For more than three years, she had seen none of the events around her, only heard sounds and guessed at their meaning. Now, as she listened to the river, it became the beating of drums and the ringing of the tocsin and the shouting of words which she tried in vain to catch. The old, sickening agony swept over her. Would no one tell her the news? Why wouldn’t they let her go to her mother? And where was her aunt Elisabeth? Then she seemed to be with her mother, aunt, and brother again. It was a shivering January morning, and they could hear from below the barred window, as she now heard from the river, the cry of ‘Execution of Capetel’ But the noise of the river swelled out, growing mad, exultant, and hateful, till it became the noise of the mob one day in September. ‘Mon Dieu, Madame, it is the head of the Princesse de Lamballe that they are carrying!’ Through the confusion, she could still hear those words and see her mother’s face turn into a senseless mask.
One Way Out
Authors: Scott J. M. D. 
Published: July 2007

When Russia fell under Bolshevik rule in 1917 it appeared as if a civilization had passed away. In 1919, when Fascism appeared in Italy, it seemed at first that this was but another form of Communism, but by 1926 it was clear that Fascism was making good, and the reconciliation with the Holy See in 1929 established it as the great political idea of the age. To-day it is permeating society. The U.S.A. and Germany are Fascist in principle, if not in name. Catholic Austria has set up a Fascist government. Ireland is fast approaching the same position, and a Fascist Party has been established in France. We may well ask ourselves what this Fascism is, and how it has succeeded so quickly in capturing the great nations of the world, with the exception of Great Britain.The first thing to note is that Fascism and Communism have succeeded in Italy and Russia because their leaders believed in the soundness of their principles and had the courage to put them into practice. The root idea of Fascism is Action, and therefore it is the opposite of Parliamentarianism, which is founded on Debate. Debate is perhaps a satisfactory form of procedure when a landed oligarchy is the dominating power in society, and when the opposing parties have common interests in preserving this power, but when real control has passed into the hands of those who have no stake in the country, and parties have arisen which are opposed on the fundamental question of the form of society itself, it is an impossible position.
Economics, Mothercraft and Leakage II
Authors: Valentine Ferdinand 
Published: July 2007

The social conditions of our times which we have briefly examined in our previous article have seriously impaired the art or craft of motherhood. The principal reason for this has been economic insecurity together with the contributory causes already referred to, the ‘dissipation of life’ and the diminished population of the home.The economic security of the home and the stability given by the indissoluble marriage bond are ordained to the end of parenthood and especially to that of motherhood, and any deterioration in these two conditions must inevitably tend to destroy the home as the medium of Christian education.It is of supreme importance, therefore, if the art of motherhood is to be preserved, to safeguard the economic security of the home; and if the leakage from the Catholic Church in England is due in large measure to the failure of the home as a means of Christian education, then the first remedy for such leakage is economic.
Charles Lamb and St. Thomas Aquinas
Authors: Wright Dudley 
Published: July 2007

A strange juxtaposition! Yet a perfectly warranted one.On 25th March, 1829, Charles Lamb wrote to his friend, Bernard Barton, the Quaker poet, telling him of some books he had purchased and then he went on to say :And also one of whom I have oft heard and had dreams, but never saw in the flesh—that is, in sheepskin—the whole Theologic Works of Thomas Aquinas ! My arms ache with lugging it a mile to the stage; but the burden was a pleasure . . . . O, the glorious old Schoolman ! There must be something in him. Such great names imply greatness .... How I will revel in his cobwebs and subtleties, till my brain spins.Seven months afterwards—on the 26th of October—he hears of the illness of Coleridge and he seems to have thought that the reading of St. Thomas would do him good, for he wrote to Mr. Gilman on that day :How grieved I was to hear in what indifferent health Coleridge has been and I not to know of it! A little School Divinity well applied may be healing. I send him Honest Tom of Aquin, fhat was always an obscure great idea to me. I never thought or dreamt to see him in the flesh, but t’other day I rescued him from a stall in Barbican and brought him off in triumph. He comes to greet Coleridge’s acceptance, for his shoe-latchets I am unworthy to unloose.
An Open Letter to An Anglo-Catholic
Authors: McNabb Vincent 
Published: July 2007

The long, almost life-long, friendship between us will dear this letter from the charge of impertinence. At the outset of our friendship we recognised that though we did not see eye to eye in matters of revealed truth, yet no statement of what either of us regarded as true could endanger our friendship.It was a very friendly gesture of yours to send me the manifesto which your wing of the Anglo-Catholic Movement has drawn up. Your name does not appear amongst those that have officially given the manifesto their signature. But I know that among the many who will champion the manifesto none will outrun your whole-heartedness.The Centenary of the Anglo-Catholic, or Tractarian, Movement begets almost a whirlwind of thought. Were it kept, as it will not be kept, by an absolutely united body of believers it would make an old Catholic like myself recall the dramatic story of a movement which, after an almost contemptible beginning in an Oxford common-room (like so many other lost and forgotten causes), went on to give the Catholic Church two cardinals, many bishops and priests, and a flock of lay converts perhaps unparalleled in the history of West or East. Amidst the regrets we still feel that Froude, Keble, Pusey were not given to us, yet we thank God for Newman, Manning, Ward, Wilberforce and a host of others. But our mingled thoughts of thanksgiving and'regret are not as simple as a unanimous Centenary might arouse. Your manifesto has further complicated our emotions. Let me approach this complication by an authentic incident. Some years ago a beneficed clergyman of the Church of England, a devoted Anglo-Catholic, consulted me about his duty to his conscience.
M. Bergson, Mystic
Authors: Rice Cyprian 
Published: July 2007

The appearance of a new book from M. Bergson’s pen is always an event; and the publication, early last year, of his Les deux Sources de la Morale et de la Religion is quite an exceptional event, since it forms, in a sense, the culmination of this philosopher’s thought. His conclusions are in a line with the tendencies of his earlier work—in the course of it he himself frequently refers to l’Evolution Créatrice —but no one could have foretold the definitely Christian and movingly devout note which is so frequently struck in it whenever M. Bergson quits his complicated and protracted disquisitions on social morality in agreement with Durckheim and his school.There can be no room for doubt: M. Bergson, when he writes of the experiences and the ideals of mystics and saints, writes and feels as a mystic and a saint. The saints whose doctrine and example he has studied so closely have responded by winning for him a special, if occasional, gift of mystical connaturalty and kinship. It is in contrast with this genuine and moving mystic note that the Durckheimian disquisitions seem such a burden on the soaring élan of M. Bergson’s spirit.
A New Hymn Book
Authors: Moncrieff Francis 
Published: July 2007

We have listened for so long to sentimental words, to slushy tunes, and are so tired of them, that our range grows narrower and narrower, and finally is reduced to a mere handful of hymns which are sung because ‘everybody knows them.’ Surely this is the dead end of all hymn-singing! Whereas the real art is still alive and practised daily in the Liturgy of the Church, with glorious words and noble tunes. Why must our vernacular hymns fall to the other extreme? For, though vernacular hymn-singing is necessarily an extra-liturgical practice, yet there are many occasions when it can be exercised to the increase of devotion in the faithful, and when it supplies a need possibly more felt now than in the days when the Liturgy itself fulfilled that purpose.A Daily Hymn Book aroused our expectation. It is a large book, planned on a generous scale, intended to provide hymns for most big feasts in the Church’s Calendar, and arranged according to the liturgical year. It is well and clearly printed, the organist’s copy is a handsome volume, the smaller copies have the advantage of including the tunes to each hymn, which, is a great improvement on the usual book of words. It is prefaced by the Cardinal Archbishop, and has a formidable array of names of authors, composers, and sources. This is the impression of its makeup, after a cursory glance.
The Language Question in Malta (II)
Authors: Bonnici C. Mifsud 
Published: July 2007

The second part of this brief exposition of the language question in Malta opens with the grant of self-government to the Maltese Islands in 1921. The Charter then granted by His Majesty’s Government practically incorporated the actual use of the languages. It was not what the National Assembly had asked for, but it gave in this matter full justice to the historical traditions of the Island. His Majesty’s Government’s declaration on the subject proceeded on the assurance that the settlement arrived at had been inspired by a wish to avoid further struggles on that question. Indeed, in paragraph 7 of Mr. Amery’s despatch of April 9th, 1921, it is stated that‘in endeavouring to arrive at a final settlement of the language question, the only object kept in view was to avoid future discussion and controversy by a solution which should take equally into account the historic and cultural traditions of the Island, its position as a member of the British Commonwealth and the every day needs of its people. There was certainly no intention of displacing or restricting the use of the Italian language.’Further, Lord Milner in his despatch of May 28th, 1920, paragraph 13, wrote that:‘Those (religion and language) are matters which it is obviously desirable to keep outside the field of party strife, and which should not be liable to alteration at the discretion of a purely temporary majority'.’This attitude shows that His Majesty’s Government intended to give a final solution to the problem in the sense that any departure from the state of things sanctioned by the Constitution on this question should be made only if and when public opinion had definitely expressed itself in a stronger sense than a temporary parliamentary majority could provide.
The Jacobites of Malabar
Authors: Rains J. C. T. 
Published: July 2007

Somewhat over three years ago, the Catholic Church was rejoiced by the conversion of Mar Ivanios, the schismatic Metropolitan of Trivandrum on the Malabar Coast of India, together with his suffragan bishop, Mar Theophilus, and many of their followers, both clerical and lay. The body to which these distinguished converts belonged is the Jacobite Church, and the details of these events are still fresh in the minds of most Catholics by reason of the steady stream of conversions from the Jacobite ranks that has gone on ever since the submission to Rome of Mar Ivanios and Mar Theophilus. But it seems to the writer of this article that there is a considerable lack of clarity on the part of those who have chronicled these happenings as to the exact nature and position of the Jacobites in India—one is told, for example, that the particular branch to which Mar Ivanios belonged split off from some other body, but what that parent body is or was is not made clear. It would seem, therefore, that it is not out of place to endeavour to trace the history and character of the church which formerly numbered Mar Ivanios as its most distinguished member.The region with which our story deals is the undulating stretch of country which lies along the south-western coast of India between the sea and the Anamullay mountains. It stretches for about two hundred miles from Mangalore on the north to Cape Comorin, and includes British Malabar and the native states of Travancore and Cochin.To understand who the Jacobites are and what their name means we must go back several centuries. The story is a complicated one, and as a beginning we must say something about a schismatical body which stands doctrinally at the opposite pole to the Jacobites.
Hawker of Morwenstow
Authors: Sewell Michiael 
Published: July 2007

The centenary of the Oxford Movement brings to mind Robert Stephen Hawker, the High Church clergyman and poet who lived right through the hey-day of the Movement entirely unaffected by it, and was received into the Catholic Church on his death-bed. He is the subject of one of the most entertaining of biographies, The Vicar of Morwenstow, by the Rev. Sabine Baring-Gould, which was published in 1876, the year after Hawker’s death. Baring-Gould was a Devonshire High Church parson and squire. He wrote the hymn ‘Onward Christian Soldiers,’ three or four good novels, and a number of books on West Country traditions and antiquities. He had a huge appreciation of unusual characters and was the ideal biographer for so altogether striking a character as Mr. Hawker.Robert Stephen Hawker was born at Plymouth in 1804. In his boyhood and youth he had a reputation as a dangerous practical joker. Baring-Gould relates several of the tricks that he played which are classics of their kind. Along with this exuberance he had a religious and poetical mind. At the age of seventeen he issued his first poems in a little book called ‘Tendrils by Reuben.’ He proceeded to the University of Oxford and was destined for the Anglican ministry. When he was twenty the family finances were involved in some misfortune and his career was almost wrecked for lack of means. As soon as he heard what had happened, Robert, who was at home, rushed off and proposed to an old friend of his, a Miss I’Ans, who was forty years old and who had a considerable income. She accepted him. He was able to continue his studies and the marriage was happy and successful.
No Time Like the Present
Authors: Vann Gerald 
Published: July 2007

‘The desire for order is a primary need of our nature, of our minds and bodies .... In the sphere of society man desires primarily a clear order, the deep satisfaction of knowing himself bound up with that which is moving to some defined end.’There is nowadays no dearth of writers whose theme is the condemnation of our modern chaos. They fall, usually, into one of two distinct classes: there is the pure satirist, mildly mocking or disgustedly slashing but with no positive advice as to how our Humpty Dumpty should be put together again; there is the perhaps more placid person whose solution is ready to hand and whose only difficulty lies in the apparent hopelessness of getting the world to accept that solution. Miss Storm Jameson belongs to neither camp. She does not mock, and though she hits hard it is, one feels, in real sorrow and not in righteous anger; and, on the other hand, while she sees in what direction the solution must lie, it is by no means cut and dried for her. Our trouble is that ‘there is no end solution, no Good, no value greater than all the others, to which we can relate and subordinate our separate lesser values’; we know the evil of that disruption, that ‘division between man’s outer and inner life, which starts with the Renaissance.’ But the modern world cannot ‘turn back .... to the medieval supremacy of the Church’; ‘formal religion’ has collapsed. And meanwhile, we bow the knee to the ‘bitch-goddess, Success,’ and at the same time seem all too likely to turn renegade even to that religion by suicidally plunging into another war.
The Land of Hope
Authors: Pepler Conrad 
Published: July 2007

During their forty years’ exile in the desert the Israelites were supported by the expectation of the Promised Land flowing with milk and honey. The same promise has often been made in our own day to the pale-faced city clerk and all city dwellers in their desert of papers and figures. A factory-ridden people is encouraged to return to the land, for it is said to be the only life fit for man. They are in bondage; they need the freedom of the soil, out in the spacious fields. The children of the Father of heaven are free; so, we are told, are the children of mother earth—in fact, we are almost led to imagine the two sets of offspring to be identical. Satan invented the machine to lash mankind in bondage. God means his sons to be free, following the furrow of the plough.Freedom is not, however, the only advantage attributed to this form of life, for to freedom they add all the joys of living. The delight of hard muscular toil will be followed by relaxation in a comfortable chair before a glowing hearth with one’s children gathering round quiet and content. Is not Nature the kindest of mothers, and is there anything to compare for sheer delight with daily toil in the brown earth among the gentle beasts placed at man’s service? These are the fruits taken by the spies from the promised land.This pleasant picture, however, remains little more than an imaginative one, having little resemblance to reality. It might even be a snare for the young romantic who does not care much for rational explanations.
Enlisting Revolution II
Authors: Prince J. F. T. 
Published: July 2007

Let us be clear. The vehemence of Conservative reaction to-day is evoked not by this particular -ism or that; nor has it anything to do with objective examination of the remedial theories proposed. Its critical faculties are limited strictly to the apprehension of a radical programme only in so far as it is sufficiently practical, or not, to be feared.Capitalism reacts, then, to nothing more specific than effective Revolutionary impulse evoked by the exploitation of the masses. And to the effectiveness or probable effectiveness of the impulse, the vigour of Conservative reaction is strictly relative. For the powers of this world deal not in absolute value but effect. Let us suffer no illusion. We do not doubt that were Catholics sufficiently keen and sincere, sufficiently devoted to the leadership of the Pope to be feared in the world politic, the Social encyclicals of Pius XI would be in no time apprehended as heralding a revolution so complete (because so absolute and profoundly moral) that it would in effect surpass the wildest dreams of an oppressed proletariat (and the most fearful nightmares of the pocket-conscious). Once again, as before when it suited the mood and the expedients of the time, the Pope would be dubbed Anti-Christ. The World is ever wont to perceive heresy in its opponents.We have spoken of dissent among the Elect. Of the alacrity with which the Bien-pensant perceive a heresy. By a diabolical ill-chance—and something more than chance—revolution in nine cases out of ten allies itself to a heresy. But it is our present business to urge that that heresy is not necessarily identifiable with the revolutionary impulse itself.
The Manichen Unreality
Authors: Durkan John 
Published: July 2007

Gentile attributes to post-Renaissance literary heresy the familiar form of Manicheanism. Body and soul, the Catholic believes, are married indivorcibly in this life: the historical Manichee emphasizes the soul and neglects the reality of the body. Historically the Manichees regarded marriage as sinful, with the consequence that many came to inflict on themselves sterilization, for that was their doctrine in effect. The outcome was soulfulness and Grundyism, which have permeated life and literature ever since. If Gentile errs in applying the emphasis on soul, it is because he neglects the counter-emphasis on the body. The revolt against post-Reformation Puritanism implicit in D. H. Lawrence is a natural though blind realization of the unreality of the spiritual superman exploited in romantic art. It is to a negative religiosity that Lawrence is merciless in his exposure of Miriam who was always begging things to love her. His own romanticist exploitation of sex is mere primitivism, but the Manichean attitude is evident in the fatalistic way logic is dissociated from the world of fact as when the Manichees ignored marriage in spite of its necessity for human preservation. It is useful, therefore, to take the fundamental Manichean spirit as centred obliviously on either body or soul alone, for either way corrupts human integrity and disturbs the unity where body dovetails with soul.The soul-emphasis in literature is reflected in modem aestheticism. This is partly due to the critical tendency which refines every line of the poem and partly to the abuse of art as religion.