bluuebunny/crossref_metadata_2025_split huggingface dataset:
Powder Treason
Authors: Anstruther Godfrey 
Published: July 2007

Even before his accession King James is said to have given a verbal promise to Thomas Percy, the future conspirator, that the Catholics would be granted some degree of liberty. There is, in the very nature of things, no written evidence of this promise, and the King later denied having given it, but the Catholics firmly believed that some assurance of toleration had been given. But by the beginning of 1604 all hope of toleration for papists was gone. On 19 February, James I protested ‘his utter detestation of their superstitious religion, and that he was so far from favouring it, as if he thought his son and heir after him would give any toleration thereunto, he would wish him fairly buried before his eyes’. And fairly buried he was in 1612.On 22 February, 1604, a proclamation was issued ordering all Jesuits and seminary priests to depart the kingdom before 19 March. On the same day the fine of £20 a month for recusancy was again put in force, and was made to include the whole period since the King’s coming, thus negativing what little relief had been granted.On 24 April, a bill was introduced in the lower house, classing Catholics with forgers, perjurers and outlaws, and disabling them from sitting in parliament, while an ‘Act for the due execution of the statutes against Jesuits, seminary priests and recusants’ made in this session, not only reenforced all the laws made in Elizabeth’s reign but even added to their severity. On the third reading of this bill Viscount Montague courageously denounced it, and the following day found himself in the Fleet for his ‘scandalous and offensive speech’. Further proclamations followed and on 16 July the bloody persecution broke out again when John Sugar, a priest, and Robert Grissold his servant, were executed at Warwick.
What is History?
Authors: Hislop Ian 
Published: July 2007

In a recent paper Professor John Macmurray has attacked illegitimate extensions of the use of the word ‘history’. He contends that strictly speaking the solar system cannot be said to have a history, though we can speak of a history of astronomy. This is so because history is concerned with what men have done, why they did it and their doing of it. He is not, I think, suggesting that one cannot carry on fruitful discussions in one sphere by making use of simple analogies drawn from another; as for instance, when the search for significant new resemblances leads us to speak of ‘x’ as if it were ‘y’, and in this way to talk about the unknown on the analogy of the known. Examples of this method are the ‘clock’ and ‘pump’ analogies of the seventeenth century, or the more recent use by biologists of ‘government offices’ and such like as concepts of illustration. All this is not denied, but the ‘as if’ is stressed, for the danger of this kind of thinking is that it tends to confuse the picture or model with that which it is intended to exemplify.There is a further point to be made. It is helpful, though in some cases dangerous, to use ‘pictures’ which stimulate the formation of partial exploratory hypotheses. It is less helpful, and even more perilous, to commit oneself to a master ‘picture’, for in doing so we become impatient of distinctions and unscrupulous in our manipulation of evidence. For Professor Macmurray history is an enquiry into the past actions of human beings. This statement, which seems so straightforward at first sight, is in fact very difficult, as it raises the question of what it is that we study when we study history.
Vocation and Vocations
Authors: Bennett J. 
Published: July 2007

Monsignor Hudson of Coleshill worked out a neat equation which is still valid for religious engaged in social work: ‘A religious vocation’, he said, ‘is good, efficiency is also good, but the two together equal perfection’. He was one of the pioneers of the training of religious in orthopaedics. It is interesting to reflect that religious communities devoted to nursing and education have no particular difficulty in submitting their subjects for training in accordance with State regulations, and the fruits of this policy are to be seen in our nursing homes and hospitals as well as in our schools and training colleges.In other sections of social work, whether for example for the old or for children, the need to develop a particular technique and submit to training is only now coming into prominence. We have come to realise, rather late in the day maybe, that the mere housing of people, good as an emergency measure, is only the beginning of the problem of adequate care. It has been taken for granted that anyone, particularly any religious, was adequate to meet the needs of the case. But today we are being brought to realise that something more is needed if we are to achieve effective work and that there is no contradiction between training and religious vocation. A moment’s reflection shows that religious teachers and religious nurses are none the less good religious, perhaps even better, because they are good teachers or good nurses, and similarly in all other sections of social work there need be no antagonism between professional proficiency and religious vocation.
Case‐Work and The Family
Authors: Smith Nancy Hugh 
Published: July 2007

Social work might be described as the natural human response of one human being to another who asks for help, and case-work is a (very inadequate) name for the attempt to give the individual person in trouble the individual remedy he requires. A ‘case-worker’ is the substitute for the ‘good neighbour’ of a simpler society. In a small community the good neighbour steps in during a crisis with advice and help, able to provide an objective point of view, and ready to step out again when no longer needed, without disturbing the fundamental independence of the person concerned. In a community where everyone knows each other and social ties are firmly knit, this works very well; it was not till the growth of industry and the development of large towns where rich and poor were segregated into different areas that the system broke down.The social workers of the nineteenth century found themselves complete strangers in experience and outlook to the people they were trying to help. To be the good neighbours they desired to be—intimate, wise, accepted friends— they had to evolve a technique based on principles which would enable them to help without patronage or sentimentality. They called this technique ‘case-work’. It came into being in 1869 with the Charity Organisation Society (now the Family Welfare Association) from which all other family case-work societies have developed.
Child Guidance
Authors: Burns Charles 
Published: July 2007

This has been called ‘the century of the child’; and with justice, because never before has there been such intense interest shown in the world of childhood. This interest, and the knowledge that has resulted from observation and study during fifty years and more, has found application in our day, which has seen the tragedy of homeless children and disturbed homes to an unparalleled degree. There have been set up, all over Europe, children’s colonies, schools, hostels of a new kind for orphan, abandoned and delinquent children. Congresses and Committees are constantly discussing these problems. Books and articles on the subject are innumerable.In the world of education too there has been an evolution, almost a revolution, of which we are hardly aware: the almost purely intellectual or instructional idea has given way, or is giving way, to one which has more regard for the whole child—body as well as mind, the senses and the imagination as well as the cognitive faculty alone. There is far more stress on doing and making; on music, painting and drama: on things, so to speak, as well as just facts. The application of this to the teaching of religion and the escape from the tyranny of the mere catechism is something so obvious and fruitful that, to Catholics, it should hardly need saying.
Education and Industry Today
Authors: Hall Patricia 
Published: July 2007

During the last half-century, industry has increasingly recognised that it is actively and directly concerned with the education and training of all who look to it for a career. Many in industry today have jobs with little intrinsic value in them, done often solely for the wages alone. These men and women neither like what they do nor do what they like. Now a few are realising that no political or economic rearrangement will remove that attitude to work: we shall have to rediscover, with Eric Gill, that ‘the artist is not a special kind of man but every man is a special kind of artist’. Perhaps then we may restore to work a sense of worthwhileness and find the desire once again to make well whatever needs to be made, and the humility and confidence to do the seemingly little things superlatively well.During the last five years, firms, industries, associations, universities, colleges and government departments have individually, or in varying forms of collaboration, made large plans for the education of those associated with industry. Thousands of education and training officers have appeared and innumerable courses and handbooks of every description prepared.
Introductory Remarks to Modern Logic
Authors: Thomas Ivo 
Published: July 2007

It is a feature of much contemporary philosophical writing that an amateur of the literature finds himself unable even to think he understands it because of the extent to which the writers draw on the technicalities of modem logic. Usually such a reader does not know where to turn for enlightenment, and very frequently on being given some references to introductory books he finds himself baffled by an austere and technical exposition of the very technicalities that he wishes to understand. These few pages contain some preliminary remarks addressed only to such investigators.Formal logic is, and so far as it has remained true to itself, always has been, an exact science. The syllogism, we once heard a theologian remark, is not an essay in vers libre. There are indeed degrees of exactness. Aristotle, who founded the science so far as concerns its European development, laid it down as a principle that phrases equivalent in significance should be interchangeable, but what phrases these might be is left to be discovered from Iris usage and forms no part of his system. We find for instance the sentence ‘all medicine is science’ treated as a substitution in the scheme for a sentence ‘B belongs to all A’ it having been stated that ‘A’ is to be replaced by ‘medicine’ and ‘B’ by ‘science’. Correct substitution produces ‘science belongs to all medicine’, and we are left to infer that Aristotle deemed this equivalent to ‘all medicine is science’. Modem standards of exactness are more demanding. A modem logician would have stated the interchangeability of ‘B belongs to all A’ with ‘All A is B’, if he desired to have both modes of expression in his system.
The Social Teaching of Savonarola
Authors: Prince J. F. T. 
Published: July 2007

Savonarola has been called the first Christian social reformer of modern times. It is as such only that I speak of him.Social Christianity was for him the work which awaits both the body and the member, a vocation for all rather than the specialised task of a few not so much a struggle or a decisive battle, but a never-ending journey in which the traveller now slackens, now increases his pace, often retraces his footsteps, is ever watchful to the right and to the left of him, endures much hardship and meets strange travellers, but ‘in peace of mind makes always for the shore where he will embark upon the Eternal Sea’.Writing nearly five hundred years before the secularist State and the Iron Curtain, Girolamo Savonarola reminded his generation that the time had come for words to give place to deeds, vain formula to real feeling. ‘Purify the spirit’, he said, ‘give heed to the common good, forget private interests. . . . Your reform must begin with spiritual things, for these are higher than material things, of which they are the Rule and the Life. And likewise all temporal good must be subordinated to the moral and religious good upon which it depends. And if you have heard it said that States cannot be governed by Paternosters, remember that this is the maxim of tyrants, of men hostile to God and the common weal, a rule for the oppression and not for the relief and liberation of cities.’
Evelyn Waugh and Blimp
Authors: Braybrooke Neville 
Published: July 2007

Sitting in club rooms, with cigars and brandy at call, there ‘is a stage in the evening when old colonels talking to younger officers will glance through the day’s news, saying: ‘World’s over-populated, you know. Needs a blood-bath now and then. Terrible things, wars, but they have to be. We’ve had our go. Be your turn soon.’ If the secret thus handed down from generation to generation is a professional one, at least it has the merits of being an open one; and, easy as such a secret is to scoff at, there is still a good deal of sense in it—even though that sense may be considered by some to be a primitive kind of horse- sense. For it conjures up a picture of the world such as it might be today had the Incarnation not yet occurred and, viewed from different angles, this is a theme which has interested Mr Evelyn Waugh for the past two decades.In Vile Bodies (1930) one comes across its first statement:‘What war?’ said the Prime Minister sharply. ‘No one has said anything to me about a war. I really think I should have been told. I’ll be damned’, he said defiantly, ‘if they shall have a war without consulting me. What’s a Cabinet for if there’s not more mutual confidence than that? What do they want a war for, anyway?’‘That’s the whole point. No one talks about it, and no one wants it. No one talks about it because no one wants it. They’re all afraid to breathe a word about it.’
Liturgical Reform
Authors: Evans Illtud 
Published: July 2007

High up in the Vosges, crowning a mountain, stands the sanctuary of Ste Odile. Below there stretches the immense plain of the Lower Rhine, with the spire of Strasbourg Cathedral rising in the middle distance. For thirteen hundred years, amidst all the conflicts that have marked the history of Alsace, it has remained a point of rest. It was here, at the end of October, that there took place the third International Liturgical Conference sponsored by the Liturgical Institute of Trier and the Centre de Pastorale Liturgique of Paris. There could have been no more appropriate meeting-place for a work of reconciliation, for such is the purpose of these gatherings bringing together liturgical scholars and pastoral clergy from ten different countries, all alike concerned to render more effective the redemptive work of Christ which the Liturgy exists to declare and continue.Previous meetings at Luxembourg and Maria-Laach had evoked the sympathetic interest of the Sacred Congregation of Rites. Indeed the text of the restored Paschal Vigil issued in 1950 may be said to be a triumphant vindication, of the work of liturgical reform, and that precisely in the direction of the conference’s own efforts. For the Or do Sabbati Sancti is not just a piece of liturgical scholarship, designed to restore with archaeological accuracy a rite whose significance had been largely lost. It is all that, but much more is it a bold attempt to make the liturgical action a mystery in which the Christian people share. Hence the emphasis on a reduction and a simplification of the symbolism of the rite, so that the central theme of death and resurrection, darkness and light, may stand revealed in all its strength. Hence, too, the provision that the congregation should at this point of the Christian mystery, and in their own language, renew the baptismal vows which the Paschal rite enshrines.
A Christian View of Ownership
Authors: Farrell Ambrose 
Published: July 2007

Ownership has both personal and social aspects. One of the main justifications of personal property is that it is an essential material guarantee of a reasonable freedom and is an incentive to productive work. This is commonly called the profit-motive. Certainly what the ordinary man really wants is a fair distribution of private property and not its abolition. And it is his reasonable hope that he may be allowed to enjoy his property in his declining years and hand it on to his posterity.The right to full ownership really includes two rights: the right of use and the right of disposal. I may use what I own, and others, without my permission, may not use it. I may sell, lend or give what I own, and so transfer to another my own right of exclusive use.The proprietor or owner is the one who enjoys the full right to dispose of what is his in so far as it is not prohibited by law or harmful to others. It implies a claim to possess something as one’s own, as a due, and therefore imposes constraint (whether by way of forbearance, acquiescence, or active support) on the rest of the world. Thus if a man has a right to a sum of money, this means that someone has also the duty of paying it to him. The thing or object of this right of disposal is property, and the right of disposal itself is ownership. The same principles apply when property is held jointly by a public body or corporation, or by a trust.Following the conceptions of Roman Law, Blackstone (Comm. I, 138) states that the right of property consists in the free use, enjoyment and disposal of all acquisitions, without any control or diminution, save only by the laws of the land. Ownership bestows on a person the right to dispose of a thing for his private interests as he sees fit.
Padre Pio at San Giovanni Rotondo
Authors: Lockhart Freda Bruce 
Published: July 2007

Foggia must be one of the dustiest, most unattractive towns in Italy; a settlement or conglomeration of utilities dumped at one end of the great drained plain where the only cheerful sights are the trim council villas of a Fascist period housing scheme, standing each in its decent stretch of ground. Occasionally a model village can also be seen bravely starting up round a brand-new modern church.Driving on beyond Foggia, up into the Gargano peninsula, the mountain landscape grows ever bleaker in the colourlessness of cactus, dust, stone and lime. Above, on the ridge where lie Padre Pio’s great white hospital and smaller Capuchin monastery, the mountains stretch more forbidding still.San Giovanni Rotondo, when at last we reached it, might have been any township in a Western film, with sand and stone and dust massed into larger lumps to form human dwellings. This must be the very back of beyond, the uttermost edge of the world. Nobody surely would come here except as a fugitive—from justice, from fellow-man, from the world. For here is no single redeeming feature, no single attraction except Padre Pio, the stigmatic Friar at the little Capuchin monastery at the top of the village.To this unprepossessing place flock visitors from all over Italy and beyond. During my week at San Giovanni Rotondo I met Americans, Britons, Latin-Americans, Swiss, French and others, but mostly Italians. Not just ‘superstitious peasants’, but Italians of every class and degree. They are all there—one soon feels—for the same reason.
The International Prospect for 1953
Authors: Eppstein John 
Published: July 2007

It is necessary from time to time to withdraw oneself from the tangle of events and to contemplate the main trends of contemporary history. What are the most significant international happenings of recent months, and what conclusions may be drawn from them?It is a tribute to the immense power and responsibility of the United States in the world today that Governments outside the Communist orbit almost all marked time as they awaited the outcome of the recent American presidential election. The semi-paralysis of diplomacy has continued during the interregnum between General Eisenhower’s election and his official replacement of President Truman in the White House. The reason is not far to seek. The whole scale of the rearmament effort, which has been getting under way in Western Europe during the last year, depends more than anything else upon the policy of the new President and the appropriations of the 83rd Congress. The prospects of orderly control of the Middle East and Moslem North Africa—which constitute the Achilles heel of the North Atlantic Treaty Organisation—depend upon the extent to which the new American Government can subordinate the sentimental anti-imperialism which is part of the stock-intrade of American politics to the solidarity of the alliance and long-range strategic requirements. In the Far East, no solution (if solution there be) can be found for the deadlock in Korea except through the leadership of the United States, which has shouldered the main responsibility for the war against the Communists and has suffered nine-tenths of the United Nations’ casualties.
The Philosophical Background of Marx and Engels
Authors: Hawkins D. J. B. 
Published: July 2007

Although the writer on Chinese philosophy who looked up first ‘China’ and then ‘philosophy’ in the encyclopaedia and proceeded to combine the information thus obtained can hardly be said to have followed an adequate method, there is something to be said, when one is investigating dialectical materialism and its antecedents, for considering materialism and dialectics separately and then seeing what happened when they came together. Materialism is a recurrent mood of human thinking on the pre-philosophical as well as on the philosophcal level. When our existentialist contemporaries point out that a denial of God is more than a failure to work out a metaphysical syllogism, they are uttering what is in one sense a truism but in another may be grossly misleading. For the atheist or agnostic is blind precisely to the necessity by which any instance of being entails as its ultimate source the fullness of being} and this is a metaphysical inference, although it can be made inarticulately and needs in any case to be lived at the instinctive, as well as elaborated at the logical, level.The mind which is, for whatever reason, thus metaphysically defective is confined in its search for explanation to factual correlations and temporal sequences within the world of experience. Instead of the world as a whole being seen as an overflow of infinite fullness, it becomes merely a pattern of material fragments building themselves up into such systems as we call organisms and collapsing again on the wheel of time. The spirit of materialism is essentially a contentment with proximate and partial explanations which leave the whole finally unexplained. The materialist cannot ask or answer the question why things should exist at all.