bluuebunny/crossref_metadata_2025_split huggingface dataset:
Aid to Developing Countries
Authors: Pearse Erik 
Published: July 2007

The division between East and West on which most of us have been brought up, is gradually losing its significance and relevance in the face of a very much sharper division of mankind—between rich and poor countries. Among the rich are all the ‘white’ countries and Japan. They make up one quarter of the world population and share between them 90 per cent of the world’s income. This leaves 10 per cent for the other three-quarters. On average, an American earns in one week a little under what an Indian earns in one year. An Englishman earns the same amount in about two and a half weeks. This imbalance is far greater today than it has ever been before. Prior to the Industrial Revolution, the ratio of wealth between the richer and the poorer countries was of the order of five to one. Now it is twenty-five to one.One could argue that in a world of plenty, in which all were able to satisfy their basic needs and aspirations, such a gross disparity was intolerable. But the point is that the majority of those living in the poor countries are not in a position to satisfy the most fundamental of their needs and aspirations in terms of food, shelter, clothing and employment; whereas we, in the rich countries, having quite lost sight of the distinction between what is fundamentally necessary and what is superfluous, are increasingly brain-washed into thinking that the most unnecessary novelties are vital to our well-being.
I.R.F.E.D.—Struggle for Development
Authors: Cosmao Vincent 
Published: July 2007

I.R.F.E.D.—Institut international de recherche et de formation en vue du diveloppement harmonist, the International Institute for Research and Training towards Integrating Development—was founded in 1958 by Fr L. J. Lebret; in spite of the originality of its research and activities, the Institute is still virtually unknown to the British public.I.R.F.E.D. defines development as the constructive use of all natural and human resources in order to promote the collective and interdependent progress of mankind. This means that I.R.F.E.D. seeks to tackle development in every sphere and at every level; it is concerned as much with making peoples aware of their situation as with the structural reorganization of international trade and finance; with socio-cultural change and strategies for industrialization; with the appropriate spiritual, moral or political conditions for participation as well as with the rational, economic or technical constraints on planning. This global approach demands a simultaneous and concentrated emphasis on a series of different activities —fundamental and applied research, analysis in depth, programming, training, publication, the stimulation of public opinion, etc....Development is the key word in the work of the Institute; but how is it visualized ? Since the discovery of underdevelopment has made people aware of the word, the concept, the myth of development, its significance has evolved concurrently with the different stages in the analysis of underdevelopment and the elaboration of strategies or policies to combat this. I.R.F.E.D. has followed this evolution, taking part in its different stages, and progressively acquiring a deeper understanding and a clearer insight into a pattern of development which is dependent on man’s gradual assumption of control over his world-wide destiny.
Black Power—Black Racialism?
Authors: Baldock Peter 
Published: July 2007

The recent report on ‘Colour and Citizenship’ was greeted by the press with mild bewilderment and a sigh of relief. Britain apparently is not, after all the fuss, on the edge of racial violence. Three-quarters of the population are demonstrated to be ‘tolerant’ or ‘tolerant-inclined’, and it is precisely in those areas where coloured immigrants actually live that there is most tolerance.In this respect Colour and Citizenship, like the laborious P.E.P. report on discrimination, is useful. But more than volumes of sheer fact are needed if we are to come to grips with the race problem. We would be mistaken to point out too enthusiastically that the majority of people in this country have been shewn to be tolerant. ‘Tolerance’ is a pretty word and one that is heavily overvalued by the prevailing ideology. In effect it means ‘indifference’. It makes little difference to the established economic system whether people have purple or green wallpaper, whether they worship in Anglican churches or synagogues, whether they sleep with members of the same sex or not. These are matters of indifference to capital organization and only a paranoid will be really intolerant of the options that people make. In other circumstances those choices could become significant. Only a minority of the population (10 per cent) are prejudiced in the strictly defined sense of Colour and Citizenship and for many of those it is apparently a symbolic issue (like the members of the Conservative Party in Surbiton—where there are some hundred black people out of a population of over 60,000—who wish to replace their liberally minded M.P. with a supporter of Enoch Powell).
Enforcing the Encyclical
Authors: Dummett Michael 
Published: July 2007

The correspondence columns of the Catholic Press have carried frequent assertions of the duty of submitting to papal authority in the matter of contraception, and defences of the disciplinary measures taken against some priests to secure such submission. Few appear, however, to have raised any doubts about the justice of such exercises of authority, save those who have continued to deny the correctness of the papal teaching. My intention in this article is to conduct just such a scrutiny.The claim of that traditional teaching on contraception which was upheld by the Pope’s Encyclical was, of course, that contraception is contrary to the natural law, that is, that it is capable of being recognized as intrinsically and unconditionally immoral on the basis of ethical principles which can be arrived at by anyone who believes in God, independently of any special revelation. But, while a supporter of the traditional teaching is thus committed to holding that there are cogent arguments to such a conclusion taking only general moral principles as their starting-point, it is hardly to be supposed that even the most fervent adherent of that view claims that it is possible to achieve certainty on the point on that basis alone. Considered from the standpoint of ethical theory, the question is an intricate and subordinate one, requiring for its satisfactory solution a much firmer basis of general principle than philosophers and theologians have yet succeeded in providing: by relying purely on moral reasoning from general principles, no one could be expected to arrive at a conclusion to which he attached more than a limited degree of probability, and especially so when the question has such grave practical consequences.
The Concilium World Congress: Impressions and Reflections
Authors: Ernst Cornelius 
Published: July 2007

There had been a derailment ahead of us at Dover, so I was late arriving in Brussels. More delay getting a taxi, because I couldn’t quite bring myself to use my elbows like everybody else; the hotel room booked for me, I calculated, would cost about £5 10s. a night, so unless I stopped eating or found another hotel I should have to return home well before the Congress ended. At last the Congress hall itself: the Palais de Congrés, past the illuminated fountains of the Mont des Arts and a small knot of cameramen, timidly into the Salle Albert 1 er—and it really hit one then: the long, high swooping hall, with what must have been a thousand people in it, the brilliant glare of the television lights reflected from the huge black and white poster at the back of the stage, bearing the words in English—Schillebeeckx was speaking in French from the rostrum; his voice resonated effortlessly from the splendid amplification system, though soon one became aware of a counterpoint of high-pitched chirp and chatter from the badly adjusted earphones of theologians unaccustomed to the use of simultaneous-translation equipment; this was to form an accompaniment throughout the Congress. Photographers crawled and flashed unceasingly over the stage; from time to time the television cameras swivelled and turned their black snouts on the audience. I would return to England the next day, I decided; no, no, not this, not this.
Salvation as Oop Gesprek
Authors: Shutte Augustine 
Published: July 2007

The logic of the word ‘salvation’ involves the idea of a person or situation from which the subject of salvation is saved. There are a variety of models used in the Bible for describing such a situation or person; I choose to use that of slavery. Apart from other considerations, this model is useful in that it connects the idea of situation to that of person: slavery is always slavery to. Salvation is thus the setting-free of someone from slavery to someone else. In the Bible the paradigm case of salvation is the setting-free of the Israelites from their slavery to Pharaoh. Ultimately, however, in the Gospel, salvation becomes the setting-free of man from his slavery to the devil.So much by way of defining how I intend to use the word ‘salvation’. I wish now to question our contemporary experience as to how far it contains anything which this model of salvation can help us to interpret. Do we experience a need which could be called the need for salvation? And if so, how does it show itself? What are the characteristic forms of the need for salvation today? Where, in our multi-storeyed modern society, does it show itself most clearly? To indicate at the outset the way in which I intend to deal with this question, let me say that it is in the sphere of language, or more generally that of communications, that I discern the clearest evidence of this need.Consider the following. They are passages quoted in an article by W. A. de Klerk (a well-known Afrikaner novelist and playwright) in the recently published ‘Beweging Uitwaarts’ (‘The Movement Outward’), a collection of critical essays by de Klerk, Johan Degenaar and Martin Versfeld, that is at present causing quite a stir in Afrikaner cultural circles.
The Eucharist: Development or Deviation‐II
Authors: Preston Geoffrey 
Published: July 2007

The present renewal of the eucharistic liturgy can be seen as an attempt to remove some of the long-term effects of the imposition of extrinsic rites and ceremonies on the once-and-for-all given sign which is the means by which believers have access to the mystery of God in Christ. But what is that given sign? Bread and wine, certainly, but bread and wine precisely as bread and wine, in their full reality, bread demanding to be eaten to be bread and wine requiring to be drunk to become what it is. Not two substances which could be any other two substances, which could be say wood and iron, but bread and wine to be eaten and drunk. The sign is not therefore simply the two substances of bread and wine but all that these substances involve in the very understanding of them as bread and wine: people, and people to eat and drink them. The sign is the meal. The sign is the gathering of people eating and drinking the bread and wine, and the present liturgical reforms aim at making that sign as transparent as possible.Questions can of course be raised as to just how little of such a sign there has to be in order for it still to constitute the authentic sign. What is meant by ‘people’? Does there have to be anybody there at all for the sign to be the sign? And if obviously there has to be (since a sign of this sort is a sign only for people), then how many people?
Theology and Developing Countries
Authors: Boivin Marcel 
Published: July 2007

I took advantage of updating sessions in Zambia last summer to put the following question to Zambian and missionary priests that I met: ‘Has your training really prepared you for your ministry?’The question was deliberately ambiguous; training could be interpreted as spiritual, pastoral or theological. The question was put to eighty-eight priests, and it is revealing that nearly all of them singled out the theological side of their training for criticism. This criticism was certainly not ambiguous : forty regarded their theological formation as mostly irrelevant to their ministry, compared with eleven who considered it useful preparation; the other thirtyseven refrained from making any clear-cut statement, but suggested drastic modifications.The quasi-unanimous reproach was that their theology had been one-sidedly academic and intellectual, aimed at furnishing their minds with answers to out-dated European questions, rather than at making them messengers of a living Gospel that would be Good News to the people they were sent to.This sentiment of frustration is a symptom of a much wider problem. A young missionary or African priest, on the completion of a six- or seven-year course of study from which he rightly expected some sort of competence, complains that he has nothing effective to tell his community in his homily, no compelling News to announce to the school children in the period of Religion, no direction to offer to a people puzzled by a rapid social change, no contribution to make to the development of the country.
Son of Calepin: The French Scene
Authors: Allen Louis 
Published: July 2007

When I was saying goodbye to Michel Butor on the southbound platform of Durham station some months ago, I asked him if he did not feel that student activity on the violent left, in France and elsewhere, had already reached a peak, and that what students really expected from teachers was not discussion towards reform, but a reason for order. There was, he replied, nothing more repugnant to him than the teaching of order to the young (I was very much reminded of Camus’s embarrassed proclamation to a group of students when asked to address them on some serious topic, I would rather preach passion to you’) and the only valid thing to tell them was to explore and risk. I had been full of Camus and limits when I asked the question, having only a few months before lectured on L’Homme révolté to an audience of African students on Camus’s depiction of the pitfalls of millenarian revolution, its constant history of over-reaching and failure; and I had been roundly rebuked by nearly all the expatriate professors—European and American—on the staff of that African university: in their view, what might have been a careful indication of ‘brakes’ in Britain or Europe could be only a counsel of cowardly despair in modem Africa, where the first lesson needed was revolt.Butor clearly felt this about France, too, but whatever one’s views about the events of May, 1968, and the legend it has left behind it, in the most conspicuous case of Nanterre it seems to me that the reasonable limits of revolt were crossed long ago.
Human and Divine Love
Authors: Dominian Jack 
Published: July 2007

The subject of love is of universal interest, has engaged the attention of many since time immemorial and will continue to do so. It is of particular interest to Christians who make the claim that God is love. If this be true, as we believe it to be so in faith, then no other subject has comparable significance.It is for this reason that I am beginning this paper with a brief personal credo which can be stated simply. If Christianity finds itself in a situation in which few are really concerned with its survival and may find it irrelevant to their lives, I believe that in the final analysis this is so because Christianity has failed in one of its fundamental missions, which is to be the catalyst of love in the world. After every possible case for its present demise—such as its internal disunity, its obsolete language and liturgy, its authoritarianism, its pessimism over sexuality, the disarray of its structures, the anachronism of much of its habits and its legalism—have each been exhaustively examined, I believe there is left one enduring and irreducible reason which is succinctly stated by St Paul:If I have all the eloquence of men or of angels but speak without love, I am simply a gong booming or a cymbal clashing. If I have the gift of prophecy, understanding all the mysteries there are, and knowing everything, and if I have faith in all its fullness, to move mountains, but without love, then I am nothing at all. If I give away all that I possess, piece by piece, and if I even let them take my body to burn it but am without love, it will do me no good whatever.(1 Corinthians 13, 1-4.)
Realism, Allegory and Symbolism
Authors: Lodge David 
Published: July 2007

I begin with a number of propositions, which I shall try to develop in detail:First, that allegory and symbolism are modes of analogy, that both present one thing or concept in terms of another thing or concept, even though the ways in which they do so have been contrasted and seen as vitally different.Secondly, that the novel is, as a literary form, generally characterized by realism, and that realism as a literary technique would appear to be opposed to analogical modes.Thirdly, that this opposition is only apparent because all literary discourse (and in a sense all language) is analogical, in so far as it is meaningful: and that this is confirmed by critical practice.Fourthly, that the development of the novel therefore reveals a continuing compromise in which overtly analogical modes are allowed to permeate the apparently non-analogical mode of realism in the interests of meaning.Fifthly, that in the modern period the value of realism as a technique begins to be called into question, and consequently the point of the compromise begins to be called into question, with significant repercussions on the form of the novel.In putting forward these ideas, particularly the last one, I have been much influenced by The Nature of Narrative (1966), by Robert Scholes and Robert Kellogg. Surveying the whole range of Western narrative literature, they suggest that the primitive oral epic was a synthesis of two antithetical types of narrative, one which they call empirical, whose primary allegiance is to the real, and the other fictional, whose primary allegiance is to the ideal.
Marriage and Mysterion
Authors: Edwards Adrian 
Published: July 2007

‘Europeans say’, I remarked to Cosmas Daudu, ‘that a man with several wives cannot bring up his children properly.’ ‘That is not so’, he retorted, ‘my father had eight wives. In the evening, he would gather us round the fire, and begin to ask us what we would do, if things happened in this way or that. If we just tried to agree with him, he would not be pleased with us. He wanted us to think everything out carefully.’ I did not offer any more of the empirical and ill-informed wisdom of Europe. Some time later, I heard Gosmas himself defending monogamy, ‘For in the beginning God made one man and one woman in the garden there.’Now, on reflection I think Cosmas had the better of the two arguments, and the main object of this article is to claim that many of the difficulties with which Catholic moral theology finds itself occupied just now can be solved only (by ‘solved’ I don’t mean neatly weighed and measured, but rather made meaningful in a wider context) by adopting Cosmas Daudu’s approach, which seems to me not a precedent-seeking fundamentalism, but rather an awareness of the essentially symbolic nature of Christian ethics, and their orientation to the unity of mankind in the love of God. Or, to put it a little differently, Oscar Wilde’s witticism about the Bible beginning beautifully with a man and woman in a garden but ending with the Book of Revelations is really quite sound exegesis, since the end of the Book of Revelations does take up the theme of marriage, presented by Genesis as at the root of the bliss and woe of Everyman and Everywoman, and show it as the transcendent sign of reintegrated mankind at the wind-up of history.
Anglican Orders: Re‐assessing the Debate
Authors: Coventry John 
Published: July 2007

After doing much to discredit in Absolutely Null and Utterly Void the historical build-up to Apostolicae Curae, Fr Hughes has now tackled the theological questions involved in Anglican Orders. In doing so he pursues his attack on Dr Francis Clark’s two books. This does not make entirely happy theological reading. One is left with the impression that both authors were first quite convinced a priori of the truth of their thesis, and then set out to prove it.The basic argument of Clark’s Eucharistic Sacrifice and the Reformation was surely not, as Hughes writes (p. 41), ‘that it was not abuses or errors that caused the Reformers to reject eucharistic sacrifice, but their own new conception of grace, justification . . .’; rather was the basic argument that the Reformers did not merely reject current late medieval superstitions about the Mass, but the Catholic doctrine of eucharistic sacrifice itself. In so far as Clark has maintained that a perfectly clear and orthodox doctrine of eucharistic sacrifice was currently taught (and as clearly rejected by the Reformers), and that the prevailing superstitions have been greatly exaggerated, Hughes makes many inroads on his position: Biel’s theology was extremely unsound, even if orthodox by the skin of its teeth; how threadbare Catholic thought was on the point came out in post Reformation apologetic, when it was clear from their twisting and turning that Catholic theologians, though insistent that the Eucharist is a sacrifice, were quite unable to give either a coherent or an acceptable account of why or how it is (and remained so till yesterday or even today); what theological thought there was, lay buried under a mass of devotional and allegorical comment on rubrics; the elevation was wrongly thought of as the moment of offering, Cajetan’s lone voice, that the whole of the Mass was a sacrifice in a sacramental sort of way, going unheeded; above all, theological thought does not exist in isolation, and in this period was embedded in a shocking system of buying the effects of Calvary piecemeal for personal use.
Whatever Became of Artukovitch?
Authors: Butler Hubert 
Published: July 2007

I have been reading an 84-page pamphlet called ‘Artukovitch, the Himmler of Yugoslavia’, by three New Yorkers, called Gaffney, Starchevitch and McHugh. Artukovitch was Minister of the Interior, 1941 to 1945, under the dictator Pavelitch in the independent state of Croatia. Very few people have heard of him, yet if his story were told with remorseless candour, we would have a picture not only of Croatia twenty years ago, but of all Christendom in our century. Everything that the New Yorkers relate should be already known to us, except for one startling paragraph. It is an extract from a memoir by Artukovitch himself. After describing how he escaped to Austria and Switzerland in 1945, he goes on:‘I stayed in Switzerland until July 1947. Then with the knowledge of the Swiss Ministry of Justice I obtained personal documents for myself and my family, which enabled us to travel to Ireland. Using the name of Anitch, we stayed there until 15th July, 1948. When our Swiss documents expired, the Irish issued new papers and under Irish papers we obtained a visa for entry into the U.S.A.’So evidently we in Ireland, had sheltered this notable man for a whole year. He was not, like Eichmann, a humble executive, but himself a maker of history, dedicated to the extermination not of Jews alone, but also of his fellow-Christians, the Serbian Orthodox. He himself in the spring of 1941 introduced and signed the laws, which expelled them from Zagreb, confiscated their property and imposed the death penalty on those who sheltered them. He established the twenty concentration camps, in which they were exterminated. Why do we know so little about his sojourn among us ?