bluuebunny/crossref_metadata_2025_split huggingface dataset:
Zionism in Palestine
Authors: Ginns Reginald 
Published: July 2007

Are you Zionists? ‘I asked.‘Yes, but orthodox Zionists,’ came the quick answer.In this short dialogue, spoken in one of the miniature shops of the bazaar inside the old Jaffa Gate at Jerusalem, you have the problem of modern Jewry. Imagine a room, nine feet by six, with three blank walls; the fourth side is open, and serves as window and door-way. There you have the shop. Its proprietors are two Jews of very typical appearance, clothed in flowing gabardines and soft felt hats (which are always worn), and bedecked with one cork-screw curl of hair on each side of the face. The elder would easily do for a scribe of the time of Our Lord, while the younger, with his olive-complexioned and gentle face, might pose for the Christus at Oberammergau.By means of a jargon of English, French and German, with an occasional word of Hebrew, we managed to do business as well as to learn a little of each other’s history and opinions. Neither of them, I learnt, was born in Palestine. The elder came thither from Russia about thirty years ago; the younger from Hungary. They were evidently of the strict and old-fashion sect, ‘exceedingly zealous of the traditions of their fathers.’ The old man one day tapped his forehead and said in broken English :‘The Bible and Talmud here.’I never thought of doubting him; nor would you, had you been in the Jerusalem synagogues and seen the old men reciting the Scriptures in Hebrew at a tremendous rate, without apparently paying much attention to their bibles.
Is Catholic Russia to be Latinised?
Authors: Almedingen M. Edith 
Published: July 2007

The acceptance of one of the two Catholic Rites now existing in Russia—Latin and Oriental—is invariably left to the individual choice : converts arenot hindered from adopting any rite they choose, without, however, having the right to make a later change. The only restriction—if it can be called one —being that one is expected (expected, but not commanded) to make one’s Easter Devotions according to one’s adopted Rite, and, in the case of a convert wishing to dedicate his or her life to God, preference is given, in so far as circumstances permit, to a religious house of the Rite followed by the person concerned.The question of the ‘Rite distinction,’ properly speaking, appears among the Russian converts only since 1917. Thus comparatively little can be said in connection with the progress of the Eastern Rite in the past; its history is too recent, though, embryonic as it is, it has already achieved results of no scanty importance.How does this question stand at present, and what may be its possible aspects in the future?The greater number of the recent Russian converts belong to the intellectual classes and have adopted the Latin Rite. It does not lie within my scope to enter here into their individual motives, but there is one obvious economic reason which can explain most of the cases, viz., that the chief workers in the Russo-Catholic field have up to now been priests of either Lithuanian or Polish nationality, and, consequently, of the Latin Rite, and, furthermore, that juridically Russia had been under the supervision of the Latin Archbishops.But these individual cases, however numerous they may be, have no direct bearing upon the question of the Eastern Rite.
Dr. Johnson as a Preacher
Authors: Bracey Robert 
Published: July 2007

When Dr. Johnson’s manuscript prayers and meditations were gathered together and published in 1785 by his intimate friend, the Rev. George Strahan, Vicar of Islington, the latter expressed the hope that the Doctor’s sermons, none of which have yet been made public, nor is it known where they are extant,’ might be given to the world. He knew that Johnson had claimed for his writings as a whole that they were composed in such manner as might tend to the promotion of piety, that his Rambler in particular had been to him a kind of pulpit, and that he had turned his thoughts with peculiar earnestness to the study of religious subjects. In conversation and in writing, he had owned to having written many sermons, they were likely to be among his happiest productions, and so his friend appealed to those who might then possess them, not to withhold them but to bring them forth, as their seclusion would be ‘an injurious diminution of their author’s fame, and a retrenchment from the common stock of serious instruction.’Since Strahan thus pleaded, we have learned more about these sermons; though so little has been written on the subject, that this side of Dr. Johnson’s literary activities may to some readers present all the charms of novelty. Those who know their Boswell will recollect that Johnson was once inclined to become a clergyman; and that the father of his friend Bennet Langton offered him a valuable family living in Lincolnshire, if he should care to take orders. He declined this, from various conscientious motives, and a general feeling of unfitness, but he ever retained a kindness for the clerical calling.
A Knight Errant of the Pen
Authors: Hanley Malachy 
Published: July 2007

It is the custom to deride the journalist as a writer of vulgarian English and a debaser of our noble mother tongue. ‘Journalese’ is the contemptuous term often applied to his style in prose. At best his utterances are regarded as sparrow’s twitterings compared with the classic notes of the authentic songsters of literature. Yet everyone reads him, even those who scoff: and numerous scholars, professors and pedants find newspapers a necessity. At his worst the journalist can be very bad; but at his best, he can reach the heights. Our own time, which might easily be labelled the Age of Print, has given the journalist his opportunity. By means of rapid machine-printing he can gain the ears of the world and, if he has something to say and a way of saying it, he can command a hearing and wield an influence that any teacher or preacher might envy.In the very front rank of the few who have given us journalism at its best is Sir Philip Gibbs. He has had the rare gift of using to the full every opportunity that fortune threw in his way or that his own audacity could snatch. In his latest book, Adventures in Journalism he tells in his vivid and lucid way the experiences of a spectator of the world, an on-looker with a pen swiftly chronicling life’s enterprises, its pageantry, its follies, its humour, its crimes, its wars—all the medley that makes it so complex a patchwork of mad mystery. To have lived amid varied incident and stirring event is one thing : it is quite another to make them living and articulate on a printed page.
The Sacrifice of Calvary in the Gospel of St. John
Authors: McNabb Vincent 
Published: July 2007

In the September issue of Blackfriars we took occasion to point out the fundamental and very serious error of Pere de la Taille’s book, Mysterium Fidei, on the Sacrifice of Calvary. Our last argument against the new theory of Père de la Taille was drawn from the Gospel of St. John. We said: ‘If there is one Evangelist who seems concerned to bring out the fact that Jesus was a priest and that His death was the act of sacrificial redemption, it is St. John . . . Yet St. John does not mention the Last Supper’—which, according to Pere de la Taille, was the ‘unbloody Oblation of the bloody Immolation to be made on Calvary.’ We have therefore felt it might further our readers’ thought if we made a study of St. John’s attitude towards the Sacrifice of Calvary.To understand the sacrificial teaching of St. John’s Gospel, we must compare it with (i) the Synoptists,(2) the Epistle of St. Paul, and (3) the Epistles and Apocalypse of St. John. Four times do the Synoptists record that our Blessed Lord referred to His coming death. The following group from St. Mark may be of use :viii. 31.And He began to teach them that the Son of Man must suffer many things.And be rejected by the ancients and by the high priests and scribes.And be killed.And after three days rise again.Mark. ix. 30.And He taught the disciples and said to them.The Son of Man shall be betrayed into the hands of men.And they shall kill Him.And after that he shall be killed He shall rise again on the third day.x. 32»33-He began to tell them the things that should befall Him,Saying, Behold we go up to Jerusalem and the Son of Man shall be betrayed to the chief priests and to the scribes and to the ancients.And they shall condemn Him to death, and shall deliver Him to the gentiles, and they shall mock Him and spit on Him and kill Him.And the third day He shall rise again.
The Finding of the Child in the Temple
Authors: Moore E. Hamilton 
Published: July 2007

The gradual years His grace confessed; See Sharon’s Rose in beauty dressed!That Child to such estate is grown,His Father’s House He hails His own, Sion, mbs beata!Him may we seek as Mary sought,With gladness come where she was brought! In Temflo Regis learn of Him,Before whose throne the Seraphim Ccmtant Osanna.E. Hamilton Moore.
Two Ways in Art: A Short Study
Authors: Biddle G. E. 
Published: July 2007

Vulgarity is an elusive nuisance, insinuating itself into the strongholds of propriety, so as to undermine the decencies. There is the kind that debases high things—the Sairey Gamp type. There is the over-valuation of low things—for example, in the eroticism of poor poets; while a no less offensive variety displays itself in superfluous ornamentation: ‘To gild refined gold, to paint the lily ... is wasteful and ridiculous excess.’ In thought, speech and act we incline to indulge in this error of overdoing it.Now, love of extravagance is a sign of half-trained taste. People so afflicted like everything ‘laid on thick’ : glaring colours, startling contrasts, strident notes, over-stated cases. They are impressed by the arrogance of the bounder, defer to self-assertive ignorance, and squander money on a coloured daub, seeing nothing in the good black and white drawing.Epochs of Romanticism, periods of exhausted invention : at such times the ailment claims most victims. Why ? Because, like a convivial party having its final fling, it seems the only way to challenge attention.Hence Italian painting of the seventeenth century and the thickets of Swinburnian verse. And the price goes up! You seem to get more for your cash, though you actually get less. Then follows decline in taste. Powers of discrimination weaken. Corruption sets in. The scorn of things simple appears a proof of culture.In accordance with these tendencies, we have the bizarre in dress, gush in affection, highly seasoned meats, wordy wrappings around trivialities. All this spells vulgarity.
Birthdays
Authors: Hurst Ben 
Published: July 2007

Again the great day particularly assigned to Bobby comes round with its wealth of honours, gifts, and carefully-chosen distractions—a picnic, if in summer, a matinee, if in winter—the day of days, his own especial feast, the most notable day of the year for him, the birthday of Bobby.The cultivation of children’s birthdays is of evident importance for their development as self-assertive citizens. It entertains in their juvenile minds a proper sense of individual merit, the necessity of their existence to the rest of the world, and the right which is theirs to pleasures and luxuries. True, the event commemorated, the benefit conferred upon mankind” is not of Bobby’s own volition; but as men are born to glory, as men have, often unwittingly, greatness thrust upon them, so is Bobby made cognisant of his part in the great scheme of things by distinguishing the auspicious day on which he first saw the light. On that day he became the centre of interest in the family circle, an object of complacency to relatives and parents, and a hypothetical cause of joy to the universe. Bobby realises that on his anniversary he is entitled to the fulfilment of all his wishes. Not only does he expect and exact treats and presents of varied description; but his whims may not be thwarted. Everybody yields to him; his brothers and sisters play the games of his predilection, wait on him, court favour with him, admit his claim to be the hero, for this is the day on which Bobby, noble Bobby, has been bom into the world. The magnification of self gives to Bobby a poise which will stand him well in the battle of life, and preserve him from an altruism detrimental to his material interests.
A Town Tree
Authors: Essex Edwin 
Published: July 2007

This tree among the cobbles set,With waving head and rugged feet,All mem remember and forget,But as they die it towers yet Above the cobbled street.The poppies and the swaying corn Remembered lie within its girth Before the cold gray town was born,When men rose earlier than the morn To wake the sleeping earth.In solemn isolation leftWhen all it's comrades swayed and fell . . .Upon its heart each cruel cleftBeat home, and crack of steel so deft . . .It stood for ill or well.It watched the common houses grow And huddle in its ancient shade,Where com and poppies used to blow,It saw the houses row on row The hands of man had made.For where the cattle sleek would roam Among the tufts of flowered grass Mankind had built an ugly home,And in and out, as bees a comb,Incessantly would pass.And men go up, and men go down This cobbled street a hundred years,And death and life are in the town,And weeping, swift all hope to drown,. . . And a thousand fears.But ever to the tree’s deep heart Their secrecies, dear as its leaves,Lie all unfolded, close, a part Of life; it knows their mortal art,. . . And grieves.Edwin Essex, O.P.
The Divine Concurrence and Freewill
Authors: Whitacre ÆLred 
Published: July 2007

I.In our previous article we discussed the ninth chapter of Fr. Joyce’s book. Another chapter, which in our opinion spoils an otherwise most excellent work, is chapter xvi on ‘Conservation and Concurrence.’ In this chapter Fr. Joyce again abandons the teaching of the Angelic Doctor for a modern theory which is wholly inconsistent with the teaching of Augustine and Thomas and indeed of the Holy Scripture. The problem here concerned has to do with the Divine Causality and the freewill. If God is the cause of all being and all modes of being, how comes it that the will is free in its choices? St. Thomas has a very definite doctrine on this point: God premoves the will to its choice, yet so supereminent and so transcendent is the Divine motion that the will is not necessitated in its act, for the Divine motion, so efficacious, premoves the will to determine itself (by deliberation) to this rather than to that. Hence the determination of the will comes not only from God but also from the will.Both Molina and Suarez refuse to subscribe to this doctrine : for them predetermination is wholly destructive of freewill. Briefly, their doctrine comes to this : ‘The Divine motion is not prior to the action of the freewill; the motion therefore is not received into the will; on the contrary it is received into the will’s effect or action in order to effect what is proper to God alone, namely the being of the action; hence, it is said, God simultaneously concztrs with the will as a partial cause to produce the will’s action: this partial causality is to be understood on the part of the cause (ex farte causes) and not on the part of the effect (ex parte effedits), because the effect is wholly produced by God as the First Cause and wholly by the will as secondary cause.
On Verifying One's Quotations
Authors: Randall A. W. G. 
Published: July 2007

It was Mr. G. K. Chesterton, I believe, who once defended misquotation on the ground that it was proof of a far greater and more affectionate intimacy with the writer quoted than the meticulousness which verified all references. What he had in mind was clearly the verbal slips of which even the most deeply-read scholar or most tenacious memory can be guilty. It takes a real lover of Dickens—the author to whom Mr. Chesterton particularly referred—to misquote him, precisely because it takes a real lover of Dickens to quote him spontaneously and at random at all.But there is another sort of misquotation which, although it is not wholly bad, cannot be defended so easily—the misquoted epigram or catchword. It is true, not only of to-day, but of all ages, that men’s minds are largely influenced, their minds made up, by catchwords. Every hoarding says, ‘Billson’s tea is the best,’ and the world believes it; every popular history says, or used to say, forgetting that the saying was first mentioned in 1789, ‘Galileo’s immortal words, “And yet it moves,”’ and the whole world conjures up an heroic picture of a martyr to the Inquisition. The process is the same in both cases, and it is a question whether the second kind of iteration is not the more powerful in its effect and sinister in its results. In any case one of the most useful services the newspapers could perform would be the revision of popular historical sayings, the scrutiny of their credentials, just as the credentials of commercial advertisers are scrutinised. It is not often nowadays that a reputable newspaper can, without protest at least, talk of ‘} esuitical ‘as synonomous with ‘cunning,’ or refer to ‘doing evil that good may come’ as characteristic of members of the Society of Jesus.
Five Centuries of Religion
Authors: Jarrett Bede 
Published: July 2007

Here certainly is a book by one who knows the Middle Ages and who loves them. Religious life (it is in this sense that the word religion is used in the title), which is the subject of this first volume of over six hundred pages, is appreciated by Mr.G. C. Coulton and in some measure understood. But the book just misses being a great book through two defects : (i) it seems to be written in a temper, and (2) it is incomplete, for it deliberately omits the great ideals and achievements of monasticism, since the author finds that these have already been sufficiently detailed elsewhere (p. 20). His temper is understandable. He is a man of immense learning, who has read many modern works on monasticism, chiefly written in its defence, and has met in them statements not only unsupported by evidence, but the very reverse of what his reading of first-hand authorities has led him to believe. The shadows of monastic realities he finds deliberately omitted. Consequently, he is determined that this one-sided account shall not prevail, and he sets to work to prove conclusively the many failures, the general imperfections, the mediocre achievements of normal monasticism. We think that Mr. Coulton has not perhaps realised how recent is this devotion to the romance of the monks which he attacks, and how Cardinal Gasquet and his school wrote their books precisely as Mr. Coulton has written his, angry and determined to right a distorted account which had for so long done duty for history.
Love's Parentage
Authors: Mary Benvenuta Sister 
Published: July 2007

Joy wedded Sorrow:Duly of the twain.Mid Joy’s delight and Sorrow’s travail-pain, Young Love was born upon a blissful morrow.Of one or otherHas the boy the most?For, ‘He’s his father’s son,’ one heart will boast;While one says sighing, ‘Nay, how like his mother.’Sister Mary Benvenuta, O.P.
The ‘Adeste Fideles’
Authors: Britten James 
Published: July 2007

(concluded)II. English Translations.The four stanzas given by Wade have formed the basis of every English translation, from the earliest— which, according to Julian, is that beginning ‘Draw near, ye faithful Christians,’ in the Evening Office of the Church (1760)—to the present time. The rendering, however, upon which the version in most general use is based, and indeed which it mostly follows, is that made by the late Canon Oakeley in 1841 for Margaret Street Chapel (the forerunner of All Saints’, Margaret Street) of which he was then incumbent. According to Julian, ‘it was never published by the translator, but came into notice by being sung in his chapel.’ This began,‘Ye faithful, approach ye.’ The usual version, ‘O come, all ye faithful,’ appeared in Murray’s Hymnal (1852); Neale, in the Hymnal Noted (1854), has ‘Be present, ye faithful’—a much less singable rendering. (One sometimes wonders whether the quality of singableness appealed to Neale : it will be remembered that the first line of the hymn universally sung as ‘O come, O come, Emmanuel,’ was rendered by its translator ‘Draw nigh, draw nigh’ — almost impossible to sing with pleasure !) The general popularity of the Adeste undoubtedly dates from the publication of Hymns Ancient and Modern (1861); the second part of the Hymnal Noted in which it appeared was not as widely used as the earlier portion. A slightly altered version appeared in The Churck Psalter and Hymn Book (1854) by the Rev. W. Mercer, to whom the translation is sometimes attributed; this was at one time the most popular collection in Anglican use, and was in many respects a great advance on those—e.g. Bickersteth’s Christian Psalmody and Brady and Tate’s ‘new version’ of the Psalms appended to the Book of Common Prayer—which had previously held the field.
The Divine Foreknowledge and Causality in Relation to Freewill
Authors: Whitacre ÆLred 
Published: July 2007

I.The Encyclical ‘Studiorum ducem?On the 29th day of June, 1923, the Holy Father, Pope Pius XI, published the Encyclical Studiomm ducem. After extolling the virtues and holiness of the life of St. Thomas, the Holy Father says:‘From this slight glance at St. Thomas’s great virtues, it will not be difficult to understand the extraordinary excellence of his doctrine and the great authority it holds in the Church. Our Predecessors, as it were with unanimous utterance, have sounded its praises. ... It is not possible to recount all the innumerable documents of the Apostolic See, yet we must not omit to mention Leo XIII, who did so much to revive Thomistic studies. . . . Pius X, of holy memory, following Leo’s worthy example, declared the splendour of St. Thomas in his Motu proprio ‘ Doctoris Angelici,’ . . . Benedict XV, our beloved Predecessor, more than once repeated the same. . . . and it was reserved for him to give in the Code of Canon Law which he promulgated a unique consecration to the method, doctrine and; principles of the Angelic Doctor. We ourselves therefore, in approving these tributes to iso great a genius, consider that St. Thomas should be called not only the Angelic, but also the Common or Universal Doctor of the Church, because his doctrine the Church has made her own.. . . Truly and wisely did our Predecessor say: “Todesert Aquinas, especially in his metaphysical teachings, is to risk disaster.”. . . ‘There is no doubt that Theology reached the apex of its dignity in the words of Aquinas, who combined an absolute knowledge of divine things with a force of intellect wonderfully fitted for philosophical argument. Wherefore both in our schools of philosophy and Theology, St. Thomas holds the supreme mastership.