bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Post‐Modern American Novel
Authors: McNamara Eugene 
Published: July 2007

Since 1950, the American novel has undergone a subtle and almost unnoticed change; there has been a break in the continuity of tradition. Before World War Two, writers like Ernest Hemingway and Thomas Wolfe could be placed by cultural historians into categories, and literary antecedents could be found: Mark Twain for Hemingway, for instance, or Walt Whitman for Wolfe. But since the war, or perhaps more accurately, since the Bomb, a kind of novel has appeared which is entirely different from the main, and even from the minor or eccentric, traditions.True, the influence of Hemingway can be seen clearly (though in a much diluted and brutalized form) in the hard-boiled detective novel, and Thomas Wolfe has had much to do with the pose and prose of Jack Kerouac and James Jones. But the most significant works of writers like Steinbeck, Dos Passos, Hemingway and Wolfe had all been completed by the end of the war.Since then, there have been no novelists of their stature. Nonetheless, there have been some writers of promise: James Gould Cozzens (By Love Possessed), Herman Wouk (The Caine Mutiny), Paul Bowles (The Sheltering Sky), Frederick Buechner (A Long Day's Dying), Norman Mailer (The Naked and the Dead, The Deer Park), and J. D. Salinger (The Catcher in the Rye). Both Cozzens and Wouk had relatively unnoticed pre-war careers. Indeed, their post-war careers were largely due to the political climate; each of them wrote non-experimental narratives in a reactionary, conservative, narrowly authoritarian tone during the McCarthy era. Novelists like Paul Bowles and Frederick Buechner were too esoteric, strained and mannered to contribute meaningfully to a living art form.
An Englishman's House
Authors: Ward Maisie 
Published: July 2007

After a war, a housing shortage. This is, of course, inevitable. There is no labour to spare for building when men are all fighting or making munitions, yet weddings are even more frequent than at other times and babies continue to be born. An increase in population is not met by any increase in dwellings. On the contrary, destruction is going on all the time. Throughout England in the last war bombers were razing homes to the ground or were making them uninhabitable. Repairs had practically ceased. Anyone looking for a house after the war found dry rot and woodworm rampant; found, too, that in empty houses broken windows had gone unrepaired, no painting had been done. Again and again, a young couple cheered by seeing a cheaply priced house were told by their surveyor that to make it habitable would cost more than the purchase price.In 1946 we were looking for a flat in London: success was deemed almost impossible, but by great good luck—and a large premium—we got what we wanted in Kensington. All around us were empty houses, mostly damaged in the blitz, surrounded by delightful gardens run wild and with boards proclaiming that they were for sale. But soon we saw at night in houses with no gas, electricity or water, the faint light of candles moving from window to window: squatters had arrived from London’s East End, claiming for themselves the right to a home. ‘Communist influence’, intoned the daily papers in solemn notes; but it did seem possible that these families, like ourselves, had only wanted a place to live in. They had neither the luck nor the cash to get it in any other way.
In the Mid‐day Sun
Authors: Campbell Duncan 
Published: July 2007

I have been asked to write some account of the Church’s life in the West Indies, and how it is affected by changes taking place thick and fast in these islands. I say that I have been asked, because I would certainly not have tried to do so on my own initiative. I mean by this that I feel a priest is the one least able to see and judge the situation at such a level, and that for two reasons. The first is a purely personal, silly one. It is that one becomes so accustomed to people and things here as elsewhere that it is an effort to stand back and look at them. When I first came here, I learnt the names of streets, shops, government departments, various other places. I have to ‘think’, now. I go to them, that’s all, without thinking of their names. Not only names, but things that would strike the stranger at once, are precisely the things not noticed later on. Unbelievably so. A young woman came to ask for an interview with the Bishop who was out. I took her name, and made the appointment, and informed the Bishop later on. Not recalling the person, he asked me to describe her. He still didn’t remember, and then suddenly asked—‘You didn’t mention; was she black, or brown, or white?’—and was very understandingly amused: I confessed, I couldn’t say! I just hadn’t noticed.It is all very unhelpful, I realize, but it is the only answer that can sometimes be given: ‘I dunno. I just live here’.
Alberto Moravia
Authors: Foster Kenelm 
Published: July 2007

In one of his novels—II Conformista, I think it was—Moravia makes the hero reflect that everything can be understood except existence. The observation is pointed enough to start one reflecting on this interesting and influential writer; it offers, I think, a clue, slight at first glance but likely to repay attention, to Moravia’s mind and habits of thought and even, implicitly, to the way he poses and attempts to answer the fundamental moral question: what is the right discoverable term of human desires?To say that everything except existence is intelligible sounds like a way of declaring oneself an intellectual, in the sense of one who has a large confidence in reason; but also, at bottom, an intellectual agnostic, for the fact of existence itself is declared unintelligible. But let us note, first, the rationalistic temper. Moravia is a man who tends to place knowledge above all other values. In a recent interview arranged by a popular weekly, on being questioned about the erotic stress in his work, he came out with this: ‘sex is above all a means to knowledge’; and it is obvious from Moravia’s novels that the knowledge he speaks of here presupposes, besides immediate experience, a great deal of rational analysis. This is not to say that the many pages of explicitly reflective analysis that occur in his novels are always convincing, either in themselves or in their context: the prostitute Adriana’s reflexions in La romana (The Woman of Rome) offer easy game to the critic in this latter respect; but simply that Moravia’s is the sort of mind that does not rest until it has distinguished every experience into its components and so gained lucid rational control—or what he takes to be such—over each aspect and phase of life. At his best Moravia is certainly a formidable analyst of character, mood and situation.
Christian Action in World Crisis
Authors: Merton Thomas 
Published: July 2007

A death struggle can also be a struggle for life, a new birth. Perhaps the present crisis is the birth agony of a new world. Let us hope that it is. No one can dare to predict what is about to be born of our confusion, our frenzy, our apocalyptic madness. Certainly the old order is changing, but we do not know what is to come. All we know is that we see the many-crowned and many-headed monsters rising on all sides out of the deep, from the ocean of our own hidden and collective self. We do not understand them, and wecannot. We panic at the very sight of their iridescent scales, their jaws that flame with nuclear fire. But they pursue us relentlessly, even into absurd little caves fitted out with battery radios and hand-operated blowers. We find no security even in the spiritual cave of forgetfulness, the anaesthesia of the human mind that finally shuts out an unbearable truth, and goes about the business of life in torpor and stoical indifference.And yet the monsters do not have to come to life. They are not yet fully objective like the world around us. They do not have the substance which is given to things by the creative power of God: they are the spiritual emanations of our own sick and sinful being. They exist in and by us. They are from us. They cannot exist without us. They are our illusions. They are nightmares which our incredible technological skill can all too easily actualize. But they are also dreams from which we can awaken before it is too late. They are dreams which we can still, perhaps, choose not to dream.
Patriarch of the West and Supreme Pontiff
Authors: Dumont C. J. 
Published: July 2007

The Orthodox Churches are unanimous in their hostility to the existence of Catholic Churches of Byzantine rite. They fear that Catholicism seen within the framework of the rite that they know must needs be more attractive to Orthodox people than when seen within the framework of the unfamiliar Latin rite. But this tactical objection is not the only one. Behind it lies a deeper conviction, two convictions in fact.First, there is the conviction that it is the Orthodox Churches, and not the Roman Church, that have remained wholly and completely faithful to Christ’s teaching and to the tradition of the Apostles and the primitive Church. This is so much so that in Orthodox eyes to make an act of adhesion to the Roman communion is to give up something of the revealed faith and to cut oneself off from the true Church founded by our Lord Jesus Christ. We believe this conviction is mistaken, and we indeed have good reasons for doing so. But we must recognize that it is a conviction that governs the Orthodox attitude.The other conviction is connected with the first one. It is that the Roman Church is not and cannot be anything but the patriarchate of the West, whose head is the bishop of Rome; she is therefore of her very nature, as it were by definition, limited to the Churches of the Latin rite.
A Survey of New Testament Studies‐II. The Influence of Environment on New Testament Thought
Authors: Bourke Joseph 
Published: July 2007

It may be useful to return to our initial picture of a primitive community of believers, each with his gaze steadfastly fixed upon ‘the Man on the other side of Easter Sunday morning’, the Man whom we can no longer see except through their eyes. How, the critics ask, can we be sure that they see him truly—that their account of his words and deeds is correct? It was an account formulated by naive and credulous minds, minds already pre-conditioned by the fever of Messianic excitement which marked the closing years of the pre-Christian era, minds that were exposed, consciously or unconsciously, to a whole range of external religious influences, among which those of the Old Testament and rabbinic Judaism would only have been the first.Within the fold of Judaism itself not only the more orthodox traditions of Rabbinical interpretation have to be taken into account, but the possible influence of enthusiast movements such as Essenism (as attested by the Qumrân writings) and related baptist movements. The outstanding characteristic of these movements is an intense and eager expectation of a personal and apocalyptic advent of God in judgment in the near future, and an insistence on penance and purification in preparation for this event. ‘Do penance for the Kingdom of Heaven is at hand!’ is one of the key sayings recorded of Jesus. How far, the critics ask, was it influenced by these ideas? How far was the original message amplified and embellished in terms of them by his followers?
A Policy for Economic Growth
Authors: Jackson J. M. 
Published: July 2007

The discussion of the Government’s incomes policy has overshadowed discussion of the setting up of the National Economic Development Council. This is hardly surprising. Every individual is not only very concerned with what goes into his pay packet, he is also fully aware of what is happening to it. Economic growth, inflation and a host of other factors, may have just as great a bearing on his standard of living as the amount of cash he actually takes home, but, for all that, it is a less obvious bearing. Nevertheless, the question of economic growth is a vital one for each individual, and for the community as a whole. Moreover, it is a question that is intimately connected with the subject of incomes policy. In the present article, economic growth will be considered under three headings. The first is the desirability of economic growth; the second, the facts which account for slow or rapid growth; and thirdly, the possibility of framing a policy for more rapid growth in Britain.Since the war, Britain has been faced with the problem of inflation. During the war, inflation occurred because of the very heavy Government spending on war materials, a restricted supply of civilian goods for consumption, and a reluctance to raise taxation to the level where it would have left civilians with just enough money to buy the greatly restricted supply of civilian goods available. Many economists thought that the high level of personal savings (which did much to keep inflation from getting entirely out of hand) would prove a useful defence against any post-war depression.
The Artist and God
Authors: Donnelly Dorothy 
Published: July 2007

A man is an animal with a sun inside him. That there is such an anima in the animal is clear from evidence, early and late. The cave paintings stand witness to its creative force. Plotinus recognized as the birthright of all an inner ‘sunlike’ eye; Sir Thomas Browne said that ‘we live by an invisible sun within us;’ and Picasso has claimed that he has a sun in his belly.Artists strikingly testify to this signet of humanity because as ‘makers’ they leave in the world enduring traces of its radiant power. Man is a creative creature. (I use the term, to ‘create’, as it is commonly applied to the arts.) As artist he is privileged to bring new things into existence, endowing substance with singular and personal form. ‘Seen’ into existence by one man, they may be seen thereafter by all.This anonymous gift of sun, outside the strictly animal order and indicating an extra dimension, generates questions. Where did it come from? Why is it there?Speculation, unless of the philosophical variety that provides in itself the pleasure and the end, is not fashionable. The present moment, transient and isolate, provides sufficient stuff to engage all our attention. The artist concentrates on the empirical problem of seeing that the fabulous goose in his possession continues to lay the golden eggs. Though he may suffer ‘the disinclination of the sophisticated mind’ (de Lubac) to consider the source of his gift, the question is not extraneous. It is a question of life and death, like ‘Who am I?’ and ‘What am I doing here?’ By pressure of necessity it asks itself at unexpected moments. It has the vitality of a hydra; cut off one head and it confronts you with another.
Catholic Ecumenism 1962
Authors: St John Henry 
Published: July 2007

The year 1962 has seen a remarkable step forward here in England in the recognition of ‘unity’ or ‘reunion’ work as ‘a particular charge and duty of the Church’; an ‘excellent work’, which ‘should daily assume a more significant place within the Church’s universal pastoral care’. In these words the Instruction of the Sacred Congregation of the Holy Office on the Ecumenical Movement describes the place of Catholic Ecumenism in the Church’s apostolate. This important Papal document was published in December 1949. It was addressed to Local Ordinaries, the Bishops of the Church, and its first concern was to remind them that Bishops, whom the Holy Ghost has placed to rule the Church of God, ought to make this ‘reunion’ work a special object of their care and attention. They must not only use great diligence in keeping it under effective supervision, they must also give it prudent encouragement and direction, with the twofold purpose of assisting those who are in search of truth and the true Church, and of shielding the faithful from the dangers which so easily accompany the progress of this movement.To implement this directive of the Holy See more effectively the hierarchy of England and Wales appointed from among their number, a year ago, a committee for Unity to represent them in the guidance and promotion of unity work. The President of this committee is Archbishop Heenan of Liverpool, and he and his fellow bishops who are members of it have lost no time in getting to work on their important task. It is this that is responsible for the considerable movement forward of Catholic Ecumenism in England which this year is witnessing. Several meetings have been organized, with the committee’s sanction, of Anglican and Catholic scholars, for the discussion of ecumenical questions at a deep theological level.
Gertrud von le Fort
Authors: Hilton I. 
Published: July 2007

The celebration of the eighty-fifth birthday last October in Oberst- dorff, Bavaria, of Gertrud von le Fort passed off practically without comment in this country. Whilst the name of this Catholic authoress may not be unknown to the English public (the best known of her works, Die Letzte am Schafott, was the source of an opera by Poulenc performed at Covent Garden in 1958, and also of a Georges Bemanos scripted film produced in 1960), it would be true to say that much of her work remains literally a closed book—an unfortunate state of affairs, since her writings are concerned with many of the themes of more internationally celebrated literary figures such as Mauriac or our own Graham Greene.Of Huguenot descent, Gertrud von le Fort was born in 1876 in Minden, Westphalia, and can trace a rich family history back to the times of the Reformation (three Le Forts fought as officers of Louis XVI in the Tuilleries, whilst the most famous of her ancestors, Francois le Fort had been admiral and companion to Peter the Great). From her father, a Prussian army officer, comes her love of history, plus a knowledge of military life, which stands her in good stead, for example, in her Die Magdeburgische Hochzeit, whilst her interest in religion stems from her mother, a devout Protestant believer. It was these subjects, History and Religion, that she proceeded to study at the universities of Heidelberg and Berlin, coming at the former under the guidance of the learned philosopher, Ernst Troeltsch; to him she is indebted for showing her the place of history as a basis for her work.
Preventing Family Breakdown
Authors: Timms Noel 
Published: July 2007

’ “What’s the use of preventing a man from stumbling when he’s on a sinking ship ?”“Because if he breaks his ankle he won’t be able to swim”, I suggested.“But why try to save him from breaking his ankle if you can try to save him from losing his life?”“Because I know how to do the former but not the latter”, I told him rather testily’.The Net, by Iris Murdoch, p. 112.This appears an unambiguous title; we talk frequently, both about ‘prevention’ and ‘family breakdown’. Yet if we reflect on each of these terms there are good reasons for doubt and uncertainty. Does the death of a father constitute the breakdown (or break-up?) of a family? Has a family in which the eldest child is unloved by mother and overprotected by father broken down? Or a family from which the mother is away in mental hospital, possibly for a short time? In brief do we use the term to refer to the lack of the physical wholeness of a family or to a failure in one of the essential functions of the family? If we refer to both these features at the same time it is likely that the term is being stretched beyond its usefulness.If we turn to the other term in the title, prevention, the lack of clarity is much more in evidence. The idea of prevention has a long history as far as public provision for social welfare is concerned. It is possible to observe at least three stages in the development of this idea. Firstly, it was considered that people should be prevented from recourse to dependence on such social provision as existed by the availability early in life of certain guiding influences. Thus, education was seen ‘as one of the most important means of eradicating the germs of pauperism for the rising generation and of securing in the minds and morals of the people the best protection for the institutions of society’.
The Catholic Family as a Minority Group
Authors: Ward Conor 
Published: July 2007

The sociological writing most relevant to the theme of a conference on ‘The Catholic Family and its Needs’, is that concerned with the position of minority groups and with social change. The minority group with which we are concerned is a social or cultural minority, that is to say, it is a minority distinguished from the majority by the fact that it holds, as a group, distinctive values, attitudes and ideals!The social scientists who first studied minority groups of that kind concluded rather hastily that there were only two possibilities open to such a minority in the contemporary world—either existence as a segregated closed group, or complete absorption and assimilation to the majority. It has, however, been shown by subsequent research that this was a false dichotomy. As a matter of fact, valid dichotomies are rare in the social sphere, and one should adopt a sceptical attitude to those which are proposed. These dichotomies generally derive from over-emphasis on the determining impact of social forces and they are not usually in accord with a Catholic approach to empirical study of social life, which, when known, can be accepted or rejected, changed or controlled, through the use of the human understanding, and the power of the grace of God. The Catholic in a position of social responsibility should avoid adding to the classical danger of being impaled on the horns of a dilemma the new peril of being split by a false dichotomy. And so it is with regard to minorities—in addition to ‘segregation’ and ‘assimilation’ there is the further possibility of ‘limited integration’.
Two Roseveare Incidents
Authors: Synnott Finbar 
Published: July 2007

A visitor from South Africa to England is naturally asked many questions, and is equally naturally interested in any comments or reports of African and South African matters in the British press. Two incidents connected with the name of Bishop Roseveare of Ghana last August appear to me very significant.The first of these is that the Daily Mail front page comment, discussing the expulsion of Bishop Roseveare from Ghana, went on to suggest that it is a pity there were not Ghanaian clergy trained and in positions of sufficient responsibility to make the statement needed. In other words, while someone had to point out to the Ghanaians that some of them were giving quasi-religious cultus to a human being, Dr Nkrumah, it would be far easier for the Ghana administration to hear this from a Ghanaian Bishop. It might indeed be almost impossible for them to accept it from a white man, a member of the colonial power from whose unjust domination (as they see it), they have just been liberated. We ought to hear truth and justice from anybody, and to fail to do so is flatly wrong. But there is the more excuse for the sin or failure, or whatever one is to call it, if the person who tells us the truth appears in some way himself identified with injustice. Not so very long ago a Pan-African Congress in West Africa passed a resolution to the effect that the white-organized Churches had been identified with the powers of exploitation. To expect Africans wholly to dissociate an individual from his people, a truth from the man expressing it, is to expect much.