bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Hope of France
Authors: Benenson Mira 
Published: August 2007

‘We, the writers, friends, readers of “Temps Nouveau” do not pretend to consider ourselves the only or the sufficient expression of the hope of France; but we are firmly convinced that our “little flock’ is one of the armies—of the vanguards—of the reconquest and the restoration of France…My purpose, in this article, is to say something about this ‘little flock’ with whom I was privileged to work up till the capitulation, and whose activities I have tried to follow in spite of the prison walls which to-day surround their country.On June 18th, 1940, I was driving south towards Bayonne. A little way ahead, on a hill, a small boy-scout was directing the traffic. He beckoned us on. And as we continued down the long, straight, poplar-studded roads of the Landes, I knew that that little boy would go on with his job, and that he represented the real France—youthful in its enterprise and energy and courage, mature in its perseverance and devotion. We talked then, my friends and I, of all those other young people whom we had seen or of whom we had heard, who were directing refugees, housing and feeding people, giving information, carrying luggage, delivering post, in fact, governing—that is, doing the real work of administration—a country whose official bureaucracy and civil service had collapsed. For those who knew the French youth movements this was less a cause for surprise than for admiration : it was to have been expected that France’s Catholic Action should fulfil its magnificent promise at the moment of France’s greatest tragedy.
Charles Péguy and the Spirit of France
Authors: Bethell Ruth 
Published: August 2007

Péguy’s life practically covers the stretch of years between the Franco-Prussian war and the war of 1914. He was killed at the Marne in September, 1914. They are years when the attitude of Frenchmen to the problems of nationalism underwent fundamental changes, which are reflected in Péguy’s Cahiers de la Quinzaine.For two generations after the Franco-Prussian war, defeat and determinism worked their separate corrosions and Frenchmen knew such depression of spirit that perhaps in all history no country has fallen so low in faith in its power to carry on. Since the beginning of the nineteenth century German ideas had become increasingly popular, and it seemed to some people that all that was vital in recent thought came from Germany. Tracing the reactions of two generations of young Frenchmen to the music of Wagner is a very good way of tracing a change of attitude for which Barrès was largely responsible. He felt the fatal attraction of the Tristan music : ‘It is in vain that I am bound to the mast, like the wise Odysseus. I tear my bonds asunder, and ardent even to despair I plunge beneath the waves to seek the sirens.’ Elsewhere, he speaks of Wagner’s creations as exerting harmful influences, demoralising and brutalising’ men’s minds.
Our Separated Brethren
Authors: Nissen Benedict Momme 
Published: August 2007

By the very fact of baptism men are incorporated into the one Church of Christ. A large number of Christians, it is true, do not consider themselves members of the Mother Church. Yet all those who were baptised in the name of the triune God outside the pale of the Catholic Church belong to her. Everyone wishing to baptise and doing so in the prescribed way, baptises validly, and anyone may do so in case of emergency. The Council of Trent has laid down that whoever denies that baptism, even if administered by heretics, in the name of the Father, the Son, and the Holy Ghost, with the intention of doing what the Church does, is true baptism, shall be anathema. Anyone who has been validly baptised is and remains a member of the Apostolic Church. A son does not cease to be the child of his parents though he grows up far from his home. In like manner the character of regeneration and of membership in Christ, bestowed by baptism, is not obliterated, though a man be brought up in ignorance of Mother Church, without her instruction, and without receiving her other sacraments.It has been said that baptism gives grace to live according to the precepts of the Gospel. Our separated brethren bear witness to this fact, in as much as they faithfully adhere to the Apostolic Creed, believe in the divinity of Christ, and keep the ten commandments; devoutly pray the Our Father, and in simplicity of heart make the teaching of Scripture the foundation of their lives.
Fables and Symbols—I
Authors: Sharrock Roger 
Published: August 2007

Whatever future judgments may be on our contemporary Western culture and education, we cannot be accused of denying a major, even a predominating role, to the life of the artistic imagination (though when one turns from stated aim to present practice, in primary schools and elsewhere, the position may be less satisfactory). In the last forty years philistinism has quietly died after a few rearguard actions and many whimpers; the ultimate success of the opponents of censorship in the cases over Lady Chatterley and Last Exit to Brooklyn was due in the first place to this triumphant antiphilistinism and only secondly to a climate of increasing moral permissiveness: the argument that carried the day with people of all shades of ethical opinion was that the artist could get away with it.The high claims made for poetry and the imagination by the Romantics and their successors have led us into a position where poets and novelists have been studied in a manner formerly thought suitable for moral teachers. Arnold’s plea for a poetry of the emotions which would provide a substitute for religion was a landmark along the way. Arnold declared that ‘the strongest part of our religion today is its unconscious poetry’: the increase in the authority granted to the insights of the artist has often advanced in a ratio with the declining authority of dogmatic belief.
The Primacy of Peter: Theology and Ideology—II
Authors: Ernst Cornelius 
Published: August 2007

In the light of what has been said in the first part of this article, it may be useful to examine briefly the text of Matt. 16, 17-19. It is remarkable that most of the interesting exegesis of this passage has been the work of Protestant scholars, notably O. Cullmann in his Peter: Apostle and Martyr, and also J. Ringger, ‘Das Felsenwort. Zur Sinndeutung von Matt. 16, 18, vor allem im Lichte der Symbol- geschichte’ in Roesle-Cullmann, Begegnung der Christen, 1959, together with numerous articles on key-concepts by J. Jeremias now available in English in the translation of Kittel’s Theological Dictionary of the New Testament. As to the propriety of looking at these verses in isolation, we may quote the remark of the Catholic exegete, W. Trilling (Das wahre Israel, 3rd ed., 1964): ‘This language, dense with imagery, of a kind also found in the Qumran writings, is in itself foreign to Matthew’ (p. 156). It may be that within the perspective of a modern jurisdictional theology of the primacy, the symbolic sense of the text was not easily accessible to Catholic scholars before Protestant exegetes opened the way to an understanding of it in some respects closer to patristic exegesis.In summary, then, the whole passage is an instance of anticipated eschatology, in which the Messiah invests an individual with his own messianic powers over the messianic community.v. 17. In response to his messianic confession, Simon is greeted with a ‘beatitude’ or ‘macarism’, for in him the eschatological event of the last times has been anticipated by ‘apocalypse’.
Lévi-Strauss: Myth's Magician The Language of Antropology
Authors: Poole Roger 
Published: August 2007

By the language of anthropology I mean Lévi-Strauss’s language of anthropology, and in particular, the language used by Lévi-Strauss in the three volumes of his Mythologiques which have appeared to date, LeCru et le Cuit (The Cooked and the Raw) 1964; Du Miel auxCendres (From Honey to Ashes) 1966; and L’Origine des Manures de Table (The Origin of Table-Manners) 1968. Since these three thick books have been produced with such amazing rapidity, and since they are little known here in England as yet, and since they represent a radical new departure in anthropological language, it seems useful to make a preliminary estimate of their contents and probable significance.Lévi-Strauss’s ‘debts’ to structural linguistics, especially that of Jakobson and the Prague School, have been enormously overestimated. The time has come to suggest another view of things, to suggest in what ways the language of anthropology’ as used by Lévi-Strauss is not tied down by an unrelenting linguistic method, is not co-extensive wdth present tendencies in the linguistics of, say, Chomsky. Lévi-Strauss’s language of anthropology is a breakthrough entirely sui generis whose importance is certainly underestimated if it is compared to current linguistic models.For Lévi-Strauss regards structural analysis as the discovery of a language which is inherent in the materials he studies, not imposed upon them from above by reference to some artificial linguistic schematism. In fact, even by 1952, when he and Jakobson and others met at Bloomington, Indiana, at a Conference of Anthropologists and Linguists, Lévi-Strauss had already found the methods of Jakobson insufficient and partly irrelevant to the work he wanted to do himself.
Anarchy and Grace: St Thomas
Authors: Lefébure Pascal 
Published: August 2007

Even for those who are still willing to learn with St Thomas Aquinas, the image of him may be that of one whose achievement was, supremely, synthetic: starting from the first and ultimate principles, he descends steadily down from God to man, in the manner of those streams from the heavens down the mountains into the plains celebrated in the psalm (103, 13) which St Thomas chose as the text of his inaugural lecture as Master in the university of Paris:Rigans montes de superioribus suis, ‘ de fructu operum tuorum satiabitur terra From your dwelling you water the hills; earth drinks its fill of your giftThis image has some measure of truth in it, but for reasons which will appear only slowly in the course of this article. Nevertheless, the plain—and to us more sympathetic—fact remains that this image is also false: St Thomas found men much as we find men: man is broken and lives in a broken society, a creature always liable to fall apart into his constituent pieces within a society riven by discord and distortions.
Psychology and Virtue
Authors: Pohier Jacques‐M. 
Published: August 2007

Virtue is not in fashion. Not even the word appears in most catechetical or theological writings. For us today it carries a musty smell of moralizing; it suggests a puritanism which we have good reason to mistrust, for we no longer want the prohibitions and obligations imposed on us by society to be the immediate criteria of our conduct. Even when it is the prohibitions and obligations imposed on us by the Church which are in question, we no longer feel that the quality of our Christian lives is to be judged according to our capacity to conform to the patterns of behaviour imposed on us in this way.This is, however, not the only reason for our mistrust of virtue. We also react against its suggestion of the cultivated soul, the ideal of the ‘righteous man’ whose virtues are his adornment. And that is indeed what virtue meant at the beginning of our culture: the Greeks were so taken by virtue because it was the spiritual equivalent of physical beauty. Against this, on the one hand, we feel that this ideal is too self-centred: other people and the mystery of being and of the world seem to become mere pretexts or instruments for our personal perfection. On the other hand, we have also learned to distrust the clear conscience: Hegel, Marx, Nietzsche, Freud, Heidegger and Sartre have all, in their turn, unmasked the illusions of the cultivated soul. And Christians have reason not to turn deaf ears to these voices,
Structuralism Side‐tracked
Authors: Poole Roger 
Published: August 2007

There are obviously two groups of structuralists. There are the original quiet ones, led by Lévi-Strauss and Lacan, and the new noisy ones, propagating ‘neo-structuralism’ with its political message.Already last year this process of degeneration was apparent in France. Le Monde for the 30th November had a special section of comment and opinion called: ‘Was structuralism killed by the movement of May?’ Its general conclusion seems to be that it was.With the publication of Qu'est-ce que le structuralisme?, a series of essays from various hands, published late last year, it is apparent that the work of the original structuralists cannot be brought together into any meaningful synthesis. Their key concepts are meanwhile being misapplied.It may seem incredible that such a promising idea as the original concept of structuralism can have been side-tracked so soon, long before any adequate understanding of what it was has penetrated into our discussions in this country.Yet it is the case. Qu'est-ce que le structuralisme? is only the last, and poorest, attempt to give a unity to something which defies unification. In the last two or three years we have seen appear Clefs pour le Structuralisme, by Jean-Marie Auzias (1967); Comprende le structuralisme, by J-B. Fages (1967); A Quoi sert la Notion de ‘Structure’ ? by Raymond Boudon (1968); Le Structuralisme (in the series Qtie sais-je?) by Jean Piaget (1968); and last and most formidable of all, Claude Lévi-Strauss ou la ‘Passion de I'Inceste'.
Stalemate on Celibacy
Authors: Magrath Oswin 
Published: August 2007

In spite of the greater ease with which dispensations to marry are being granted to laicized priests, it is becoming increasingly evident that the subject of celibacy is being approached from very different angles by the Holy See, and by those seeking a change in the law and many of those seeking dispensations. And the procedure being used, the delays and the secrecy are tending towards a loss of confidence in authority similar to that precipitated by the encyclical Humanae Vitae. There is a tendency to a stalemate on the subject of celibacy, between very large numbers of priests and laity on the one hand, and the Holy See and the majority of bishops on the other, which could have widely damaging effects unless true dialogue can be reopened.In the encyclical of 1967 On Priestly Celibacy Pope Paul VI indicates the point of view of the Holy See. If a priest is ‘unfortunately unfaithful to the obligations accepted’ it is due either to a mistake, ‘a judgement on the fitness of the candidate for the priesthood which was not always adequate or prudent at the proper time’, or to a moral failure in the ‘way in which sacred ministers live their life of total consecration’ (ibid., 83).This is a development on previous times. The Codex of Canon Law only provides for release from celibacy owing to ordination having been received under the compulsion of grave fear and a complicated legal process, analogous to that needed for release from a non-consummated Christian marriage, is required (Canons 1993-8).
Authority and Obedience in the Church Today—II
Authors: Torbet Ronald 
Published: August 2007

In the first part of this paper, I suggested something of the nature and justification of our current questioning of authority in the Church, and tried to indicate the relevant scriptural criteria for evaluating the issues. Towards the end of this first part, brief reference was made to some of the actual questions being raised in the present crisis of authority. A great many of these deal with what we could call ‘outward’ and disciplinary matters. But there are others which belong more directly to the realm of doctrine, where teaching authority comes in. These would seem to give rise to a more serious inner sense of anguish than many of the others, since they penetrate more deeply into the inmost reserves of our Christian commitment.It should be noted that the more disciplinary difficulties date mainly from the Middle Ages, whereas the doctrinal are more peculiar to the post-Reformation Church. Of course, heretics were burned in the Middle Ages, but the theory at least was that this took place because they were a threat to the social cohesion of the Christian world. It was only when the Church was progressively robbed of her grip on society, from the sixteenth century onwards, that there was added the intense preoccupation with a demand for a thorough-going conformity of conscience all along the line, even in detail, in matters of doctrine, according as these were examined, decided and prescribed entirely from above.
World Religions and Christian Theology—II
Authors: Ernst Cornelius 
Published: August 2007

Every genetic moment is a mystery. It is dawn, discovery, spring, new birth, coming to the light, awakening, transcendence, liberation, ecstasy, bridal consent, gift, forgiveness, reconciliation, revolution, faith, hope, love. It could be said that Christianity is the consecration of the genetic moment, the living centre from which it reviews and renews the indefinitely various and shifting perspectives of human experience in history. That, at least, is or ought to be its claim: that it is the power to transform and renew all things: ‘Behold, I make all things new’ (Rev. 21,5).But, it will be said, even supposing your interpretation of Christianity is just, that at its centre is the genetic moment, the holiness of the new, could not the same claim be made for other traditions, for which, say, the experience of enlightenment is the heart? Either Christianity is merely an instance of a universal type of the humane, whether communicated by religious tradition or not, or your version of Christianity is merely parasitic on some generally available truth about human experience, which historical Christianity as a matter of fact has successfully smothered for centuries of institutionalized timidity, boredom and repression.I want of course to argue that the Christian experience of the genetic moment is the critical instance, the touchstone of the new. But this is not to say that Christian self-understanding in theology does not allow of exploration of its crucial sense of the genetic moment in terms of other insights into genesis, birth from above and anew.
Monastery for the Poor
Authors: Glencross Fabian 
Published: August 2007

When a Benedictine monastery reaches a point in its course where ‘renewal’ or re-orientating becomes important, what way will it take? There are two courses. Both ways have been tried in the last seventy years in this country, and comparison between them shows up some interesting features in more or less modern Christian life. I would like to discuss these two courses with a view to introducing the Worth Abbey Peru Foundation. To do so, however, I must summarize the features of Benedictine Christianity which are reckoned essential to it, and therefore at once beyond ‘renewal’, and also the guiding principles of any particular renewal.A monastery is not Benedictine unless it is a charitable spiritual ‘family’ living more or less permanently together in one place under an Abbot, having common work and prayer as its main activities. The vows: obedience to the local abbot, stability in one Abbey and ‘conversio morum’ (monastic behaviour) underlie this arrangement. It is obvious that such principles lead to team work as against personal ventures or successes. The most obvious evidence of this is that you seldom hear of particular monks becoming great scientists or writers, but you often hear of particular monasteries, like Montserrat or Ampleforth. The democratic election of the Abbot (in this country for only the statutory period of eight years) and his physical proximity to the other monks also encourage corporate activity and unity. Although monasteries often have many different activities, it is of the essence that the effect is unitive, not diversifying.
Doers of the Word
Authors: Meath Gerard 
Published: August 2007

Unless we candidly acknowledge, and begin to repair, the shortcomings in our own Christian life, our deeply-pondered schemes for ‘social reconstruction’ are in danger of misfiring. The danger in these war-time social plans of ours is that we over-emphasise the planning element and spend our time talking about how we are going to act in the future without attempting to put our principles into action here and now. Consequently when the time comes for setting our schemes before, a waiting world we shall have nothing more concrete to offer than the distillations of our academic ponderings. Such vagueness will stand little chance of survival against the more practical methods employed by such opponents as the Communist Party. Unless we realise that our plans must ‘be set in motion now and not kept till the end of the war, and unless by the end of the war we have a plan already coping in practice with the problems not only of the intellectual, but of that more influential body, the working class, we are going to be left like dogs baying at the moon while the community falls victim to the tender mercies of the Marxist propagandists. All this because we have talked too much and acted too little.A second danger lies in regarding our plans as nothing more than ‘emergency measures.’ By definition, such plans fall into disuse the moment they have served their purpose, which in this case is to prevent chaos and disorder after the strain of war. This implies an attitude towards social reform that arises from a misconception of the causes of social injustice. If totalitarianism, and that alone, were the cause of all social evil, then indeed we need only trouble to destroy that and the world would be righted.
The Works of Dr. Darwell Stone
Authors: White Victor 
Published: August 2007

The passing of Dr. Darwell Stone may seem to many of us like the end of an epoch. It is less difficult to believe that he has been taken away from us than to believe that he was, even though in retirement and with failing health, so recently among us. He was, in a sense, the last of the Tractarians. Not that a younger generation of Anglican divines may safely build on foundations other than those which they, and he, have laid—it will be a bad day for Anglican theology if that should ever come to pass. Yet he was the successor of the Oxford Movement in a directness of line which it is hardly possible for a newer generation to follow. And that, in part, by reason of the very completeness of his own work. He consolidated the foundations which the Tractarians had laid, surpassing them in his ability to synthesise, and to extract the essentials from, the patristic data to which the scholars of the Oxford Movement had recalled the Ecclesia anglicana.Darwell Stone’s was not perhaps an adventurous mind, nor was his writing, though always lucid and free from jargon, exactly exhilarating. He was a conservative of the conservatives. The great spiritual and religious upheavals of his day seem (if we may judge from his writings) to have passed him by. The lectures which in igoi he delivered in St. Paul’s Cathedral, and which were published under the title Christ and Modern Life, show that he had indeed devoted considerable attention to many of the questions which were tormenting his contemporaries—questions of comparative religion and of Christian apologetics confronted by ‘modern thought.’ But the very assurance and ease with which he treated of them tend to show that they did not present him with any serious challenge or any deep spiritual problem.