bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Fact of the Family
Authors: Prince J. F. T. 
Published: July 2007

The title I have chosen ‘for this brief essay is both comfortable and soporific. Come what may—like the earth on which we stand— by very reason of our existence, the family will always be with us. But (here’s the rub) what do you mean by family? The greatest clanger to it is perhaps our complacent disregard of its history. The popular conception of the family as an unchanging political entity is a snare as well as a delusion, for it blinds us to the possibility of another and disastrous stage in its ‘evolution.’Already, the family is regarded by many as a quaint relic (like marr’age or Sunday worship) of the Christian era. ‘The unit of ancient society,’ in the well-known words of Sir Henry Maine, ‘was the family, of modern society the individual ‘(Ancient Law, p. 121). The movement of progressive societies has been uniform in one respect. Through all its course it has been distinguished by the gradual dissolution of family dependency and the growth of individual obligation and privilege in its place. The individual, Maine continues, is steadily substituted for the family as the unit of which civil law takes account. Professor F. G. Peabody in his brilliant book (Jesus Christ and the Social Question) comments on the fact that this substitution has been for several generations the key of English jurisprudence, philosophy and economics; and to show that this is true also of the spiritual life and thought of Protestantism h,e quotes the judgement of Hecker’s biographer that Protestantism is mainly unsocial, being an extravagant form of individualism whose Christ deals with men apart from each other, furnishing humanity with no cohesive element.
The Family—The Pivot
Authors: Haynes Renée 
Published: July 2007

The family depends on two people, a man and a woman. It is probable, in our present pattern of culture, that they marry because they fall in love with one another, wish to spend their lives together, and consciously or unconsciously desire children. Before marriage, each is likely to be a self-supporting adult individual, earning and laying out money at his or her own discretion ; rooted in his or her own nationality ; a citizen able to subscribe to the funds of whatever political party he or she thinks likely to bring about the public good; a worker contributing in the vast majority of cases to the national health insurance scheme, with a call on the services of a doctor if he is ill; a person able to give to personal relationships the un-self-conscious love, co-operation, sympathy, respect and self-respect of a responsible and independent human being.After marriage, however, everything changes; and most vividly of all, the economic position. If there are to be children, the personal relationship between two equal, different and delighted selves has to be run very awkwardly in double harness with an economic relationship of absolute power on the one side and utter dependence on the other. It should be said at once that this relationship has not always been a result of marriage. It has grown up since the Industrial Revblution, which had two evil consequences for married women. The first was the development of a habit of regarding work not as a means of getting things done—houses built, children clothed, food grown—but as a method of getting money ; so that its worth came to be assessed not in terms of achievement, but in terms of-ex-’ change.
Married Sanctity
Authors: Gumbley Walter 
Published: July 2007

The question is sometimes asked : Are there any married saints? Of course we all know there have been many married saints who died as martyrs; many who lived virginal lives in holy wedlock after the example of our Lady and St. Joseph; many who attained to heroic sanctity in widowhood; many who made a compact of continence after some years of marriage; and lastly there have been many married saints who mutually agreed to separate and serve God for the rest of their days in sanctuary or cloister. But all these categories are here excluded, and an attempt is made to show from hagiography that quite a numerous body of saints can be found who served God in the married state until their death, and lived lives of heroic sanctity, without surrendering the rights and responsibilities of parenthood.Practically all the Old Testament saints fulfilled these conditions, and amongst those married to one wife we may instance Isaac, Joseph the Chaste and Moses, whilst of holy wives we cannot find a better example than the chaste Susanna. Verging on the New Law we have our Lady’s holy parents Joachim and Anna, and Zachafy and Elizabeth, parents of the Baptist.Of the many married Christians who became disciples of the Apostles, St. Paul singles out St. Aquila and his wife, St. Priscilla, for special mention three times in his Epistles, whilst St. Luke speaks of them three times in the Acts of the Apostles. They were not martyrs, although they suffered much for the faith, having been exiled from Rome on that account. They died according to the Roman Martyrology in Asia Minor and their combined feast falls on July 8th.
Work, Wages and the Banks
Authors: Woollen C.J. 
Published: July 2007

When in Rerum Novarum Pope Leo XIII taught that it was the ‘great and principal duty’ of every employer to give every one of his work-people a fair wage, he was, as he himself reminded the faithful, only enunciating a principle that had its foundation in natural justice. When he again, and Pope Pius XI after him, declared that a workman’s wages must be sufficient to enable him to maintain himself, his wife, and his children in reasonable comfort, and to put by for a rainy day, they were making a declaration not only of Christian, but also of natural, rights.Nearly thirty years after Rerum Novarum the Anglican Lambeth Conference recognised that a living wage should be the first charge upon industry. That was in 1920, when many industries were finding it difficult to keep alive, and others were already expiring, when many workers, far from being paid a living wage, were soon to become wageless, while the prospect of permanent employment for many others was rapidly diminishing.During the war of 1914-1918 there had been phenomenal prosperity. The living wage seemed to have become a recognised right, and rates of pay were constantly raised to meet rising prices. But the high wages were in great part the result of a large and easy flow of money. Whereas the deposits of twenty-two British banks in 1914 amounted to £875,000,000, in 1919 they had reached the sum of £2,117,000,000. This huge increase was caused very largely by the wholesale purchase of War Loan by the banks themselves, and by their lending money, which soon came back to them as deposits, for the purchase of War Bonds.
John Tauler
Authors: Graef H.C. 
Published: July 2007

John Tauler, a contemporary of Suso, is perhaps the best known of the three great German Dominican mystics. For he is the most characteristic representative of his Order, being first and foremost a preacher and shepherd of souls. Like St. John the Baptist, he was a voice crying in the wilderness of the world : ‘Repent ye, abandon the creatures and turn to the Creator.’ This was his battle cry, and his life work was to show man how to fulfil its demand. Whereas Suso made his own life a mirror, as it were, of the mystic way, reflecting in it both its glories and its agonies, Tauler took man by the hand and led him step by step to the Sanctuary of Mystic Union.He was eminently fitted for his work, for he had that deep insight into human nature which is indispensable in the preacher and teacher. ‘Man, he said, hangs between heaven and earth. With his highest faculties he is exalted above himself and above all things, and dwells in God, but with his lowest faculties he is subjected under all things into the very ground of humility.’ He calls the higher faculties the ‘inner man,’ whilst the lower faculties form the ‘outer man.’ The inner man is subject to God alone, but the outer man to all creatures in true humility. The task of the inner man is of a double nature: he directs the outer man by the light of his superior knowledge, whilst in himself he remains unruffled by the changes of earthly existence, ‘sunk and united’ in his communion with God.
The Human Person
Authors: Vann Gerald 
Published: July 2007

Man is a paradox; and his life is unceasing tension between contradictories. Of fallen man this is true in the sense explained by Plato’s horses and St. Paul’s ‘the flesh lusteth against the spirit’; but it is true also In a yet more primitive sense: of the human per. sonality itself in its inner structure. Man is a paradox because, being one thing, body-spirit, he is at the same time two things. He is a social animal, dependent physically, economically, culturally, spiritually, upon society; he is a ‘part of the universe,’ often at the mercy of natural forces, often determined not only in his behaviour but in his very way of thought by environment, upbringing, the history of the race, the history of the world; against the might of the stars he is a puny invisible speck—it is not only the dead who areRoll’d round in earth’s diurnal courseWith rocks, and stones, and trees.Yet at the same time there is in the infinitesimal speck a sort of infinity ; for the spirit of man is in Aristotle’s phrase ‘in a manner all things,’ and for Christian theology it is capax Dei—made capable of union with the Infinite. This part of the universe is at the same time not part of the universe: the angels themselves cannot knbw a man’s secret thoughts. The whirling-speck of dust is at the same time ‘the most perfect thing in nature’; the servant of the social and cosmic machines is the master for whose benefit they are made, and the country he inhabits is, in Kant’s phrase, the ‘kingdom of ends.’The human person is traditionally defined as an individual self-subsistent substance of rational nature.
Why Exhibit Works of Art
Authors: Coomaraswamy Ananda K. 
Published: July 2007

What is an Art Museum for? As the word ‘Curator’ implies, the most essential function of such a Museum is to take care of works of art which are no longer in their original places or no longer used as was originally intended, and are therefore in danger of destruction. This care of works of art does not necessarily involve their exhibition.If we ask, why should the protected works of art be exhibited to the public, the answer will be made, that this is to be done with an educational purpose. But before we ask, Education in or for what? a distinction must be made between the exhibition of the works of living artists and that of ancient or relatively ancient or exotic works of art. It is unnecessary for Museums to exhibit the works of living artists, which are not in imminent danger of destruction; or at least, if such works are exhibited, it should be clearly understood that the Museum is really advertising the artist and acting on behalf of the art dealer whose business it is to find a market for the artist; the only difference being that it makes no profit. On the other hand, that a living artist should wish to be ‘hung’ or ‘shown’ in a Museum can be only due to his need or his vanity. For things are made normally for certain purposes and certain places to which they are appropriate, and not simply ‘for exhibition’; and whatever is thus made by an artist for a consumer is controlled by certain requirements. Whereas, as Mr. Steinfels has recently remarked, ‘Art which is only intended to be hung on the walls of a Museum is one kind of art that need not consider its relationship to its ultimate surroundings.
Concerning The Protestant Church in Germany
Authors: Ehrenberg H. P. 
Published: July 2007

I was in 1937 that one of the Gestapo-men who were then questioning me asked whether the Protestant Church was not in full collaboration with the Catholic Church. When I denied this, he insisted that one of our ministers had made that statement at a certain meeting. As I had attended that meeting myself, I pointed out that he had only spoken about the unprecedented friendliness that existed between the Churches, but not about collaboration. ‘And what is the reason for these extraordinary good relations?’ I could not help asking. ‘It is that both Churches to-day have to defend the same thing, v'z. the world beyond.’I remember another, very different experience. In the winter of 1928-29 I was the only non-Catholic to address a Catholic conference at Boppard, on the Rhine, one of the other speakers being Dr. Briining, shortly to be Chancellor of the Reich.For two reasons the struggle of the Church of Christ against Nazism has been different from any other. In the first place the Church no longer suffers passively as during the times of persecution even down to that of Bolshevism, but has passed from the defensive to the attack. Secondly, the enemy in so far as he makes his appearance within the Protestant Church itself—the ‘German Christians’—does not represent a new heresy but the old rationalistic ones, though joined to the political power. Thus the Church in Germany is fighting neither against sects nor against the State, but against a combination of both, which we call the ‘heretical State.’
The Liturgical Movement in Germany
Authors: Wesseling Dom Theodore 
Published: July 2007

Towards the close of the nineteenth century Ernest Renan wrote: ‘I have studied Germany and believed I entered a temple. All I have found there is pure, elevated, moral, beautiful and moving. O my soul, it is a treasure indeed, it is the continuation of Jesus Christ. Their morality fills me with admiration, how sweet and how strong they are! I believe that Christ will come to us from there.’What he meant by ‘Christ’ was: ‘A pure cult, a religion without priests and without exterior practices, resting entirely on the heart's feelings, on the imitation of God, on the Immediate relation of our conscience with the Heavenly Father . . . Jesus founded religion in humanity as Socrates philosophy . . . Jesus founded absolute religion, excluding nothing, determining nothing except the sentiment.’ That is one of the strong currents which Germany sent into the maelstrom of modern European civilisation. Kant, Hegel, Strauss, ‘Baur, Goethe were the sources.”In 1936 Abbot Ildefons Herwegen spent four weeks in Italy. In an audience the late Pope said that he had himself been able to establish that liturgical life in Germany was on the increase, and that this was a strong support for Holy Church in these days of strife and suffering. And this is another current of which Maria-Laach is the source.Europe is one. Its unity is not an opposition of races and nations overcome by commercial, diplomatic or cultural contacts.
The Catholic Social Movement in Germany
Authors: Crawford V. M. 
Published: July 2007

The Industrial Revolution had progressed through the earlier decades of the nineteenth century before there arose any true appreciation either of the vastness of the economic changes that were in progress or the extent of the social evils that were in rapid growth. Agriculture continued to fall back before the viiles tentaculaires of Verhaeren’s vision and a huge new and debilitated population crowded into the sordid streets as fast as they sprang up. It is true that as early as 1839 the Comte de Montalembert, stirred in his Catholic conscience by rumours as to the conditions under which the factory workers lived, journeyed up to Lancashire to see for himself ‘these appalling towns ‘which filled him with a ‘triple horror,’ but this was the gesture of a singularly kind-hearted politician rather than an experiment in scientific investigation. The emergence on every side of vast fortunes was guarantee enough to the average citizen that great material progress was being made, while the political economists of the day unhesitatingly enunciated the principles on which such progress could be relied on for the future.Unexpectedly enough, it was in Germany that a new appreciation on Christian lines was to present itself on a wide scale with social and religious results of the highest importance. It was in the Western parts of the Empire, and more especially in the Catholic Rhineland, that industrial development first showed itself on lines similar to those in England, and these were the districts that had been most severely affected by the principles of the French Revolution and by the disasters of the Napoleonic wars.
Origins of The Sastika‐Movement in Germany
Authors: Loewenstein John, Prince 
Published: July 2007

The history of the Swastika-Movement goes back to the early nineteenth century. At that time, when the first archaeological excavations were made in Germany the Swastika was found on many objects from Germanic tombs of the first Christian centuries, and so it came to be regarded as a Germanic symbol. The first to popularise the sign was a man named Jahn, who in 1806 founded the German gymnastic clubs, which politically had a strongly nationalistic tendency. Jahn subsequently came to be known as ‘The father of the gymnastic movement.’ His motto was : ‘Frisch, Fromm, Froehlich, Frei’—‘Brisk, Pious, Joyous, Free’; and he arranged the four ‘F’s’ of this device to form a badge in the shape of a Swastika.Then, the seventies of the last century saw the rise of Anti-Semitism in Germany and the foundation of various Anti-Semitic parties, which in the years before the World War 1914-18 took an increasingly radical direction under the influence of the race theorists. The Swastika, which the Viennese author Guido List (1848-1919), in his bombastically written books, called ‘The holy symbol of the Aryans,’ became, some years before the World War 1914-18, thanks to his writings, the generally adopted badge of the Anti-Semites.In order to understand later developments, it is necessary to study List’s writings, which prior to 1914 were widely current in ‘nationalist’ circles in Germany and Austria—although indeed they are completely forgotten to-day. Fundamentally, Guido List’s ideas are based on the vague and disputed writings of the Germanised Englishman, Houston Stewart Chamberlain, and his predecessors, such as the French count Joseph de Gobineau and the latter’s compatriot, De Lapouge. To these must be added the publications of the East Prussian archaeologist, Gustav Kossinna, and certain misinterpreted teachings of the famous German philosopher, Friedrich Nietzsche.
Thomism and ‘Affective Knowledge’
Authors: White Victor 
Published: July 2007

It is probable that the most serious obstacle in the way of a rapprochement between Thomism and much ‘modern thought’ is the widespread misgiving that Thomism ignores or rejects ‘value-perception’ and ‘value-experience.’ This misgiving is impressive both to the layman and to the professional philosopher. To the layman, because it is supposed that the embracing of the principles of a system so frigidly rational and so rigidly scientific involves a repudiation of the ‘appreciative,’ ‘humanistic’ attitude to life, and with it the denial of the validity of one’s most cherished and intimate personal experience. To the philosopher, because, in the words of Professor Pringle-Pattison, ‘At the present time philosophy is carried on more explicitly in terms of value than at any previous time.’That ‘experience,’ ‘value-perception,’ ‘intuition,’ ‘instinct,’ ‘real’ or ‘affective’ knowledge—call them what you will—have in great measure come to claim the place which of old was ascribed to logical reasoning is a commonplace which calls for no proof. Even among those whom the Romanticist revolt from reason has not led to an admitted abandonment of logical, hard-headed thinking, there has come about a divorce of ‘experience’ from ‘thought’ whose effects can be scarcely less disastrous. ‘Description’ and ‘appreciation’ come to be regarded, not merely as distinct and independent ways of approach to the same reality, but as terminating in diverse realities.
The Beveridge Report
Authors: O'Sullivan Richard 
Published: July 2007

The Beveridge Report on Social Insurance and Allied Services is in its way a portent in English politics.Though it is in form a report made by Sir William Beveridge to the Minister of Reconstruction, Sir William Jowitt, K.C., M.P., who held the rank and office of Paymaster General (and is now Minister without Portfolio), and though the Report admittedly raises matters of policy which are ‘so important as to call for decision by the Government as a whole,’ the issue of the Report was heralded by a regular campaign of advance publicity and propaganda which appeared to be designed and calculated to impose the document on Parliament and the people; and its actual publication was accompanied by such a fanfare of trumpets, in the Press and on the Radio, as made one to understand, almost for the first time, the technique and power of publicity in the hands of a totalitarian régime and its habit of treating Parliament no longer as a deliberative assembly, but rather as a body accustomed obediently to register the decisions of the Party, or the Fuhrer. Thus, within twenty-four hours of its publication, summaries of the Report (as yet unconsidered by the Government or by Parliament) were broadcast in twenty-two languages as a forecast of the line of social legislation to be followed by Great Britain in the post-war reconstruction.
Gill's Last Essays
Authors: O'Connor John 
Published: July 2007

Of these nine essays, two are now seen for the first time, and one, the longest, is new to the present writer. Secular and Sacred in Modern Industry takes up the last twenty pages. Two full-size reproductions and three or four ‘colophons’ from his hand make the little volume more intimate and precious to his old friends and the war-economy standard of production seems to enhance rather than impair the attractiveness. The little volume contains a lot of close reasoning, many aphorisms of price, and much true intense loyalty to the Papal Encyclicals on Labour and Social Reform. We speak feelingly;, having had to defend the faith of Eric Gill against those who never retain a single word of those earth-shaking documents even if they ever heeded one. On p. 13, 1. 7, occurs a sentence with one that too many.Who wants an antidote to the Daily Bane and other touting boobytraps for Democracy and the Proletarianisation (his word) of all things? Who wants to hear that ‘the labourer’s point of view is necessarily radically different from any other’? Who swallows all the second-hand sops of Midas without any rumination? Who but everyone who does not read Eric Gill.