bluuebunny/crossref_metadata_2025_split huggingface dataset:
A Policy for Wages?
Authors: Jackson J. M. 
Published: July 2007

The publication of Mr B. C. Roberts’s book on wages policy has revived academic interest in this subject, though there has never been any real possibility of a wages policy on the lines of those adopted in some other European countries, notably Sweden and the Netherlands, being accepted here. In these countries, the main responsibility for fixing wage rates has been given to a central body in the hope that this procedure would help to stabilize both wages and prices, thereby bringing the inflationary spiral to an end. As a secondary aim, it was hoped that centralized wage fixing would bring about a more equitable and rational wages structure than would free collective bargaining. In this country, though we have been faced with the same kind of economic problem, the trade unions have preferred to retain their traditional independence and freedom in collective bargaining.The argument that a centralized wages policy will check inflation rests upon two assumptions: first, that rising money wages are a cause of inflation, and secondly, that centralized wage fixing will in fact lead to a stabilizing of wage rates and labour costs. The Cohen Report showed that personal incomes in this country, in which wages and salaries are the biggest item, have risen more rapidly than output since the war. Between 1946 and 1956, production rose on average by three per cent a year and the wage and salary bill by eight per cent a year. This, however, is not proof that wage increases have been the principal cause of rising prices, or that the wage increases have been the result of irresponsible demands by trade unions.
Anglicanism and the Papacy
Authors: St John Henry 
Published: July 2007

Work for Christian unity must, of course, envisage the removal of what are called the non-theological factors, obstacles of divergence of ethos, outlook and idiom of thought, which separate Christians and Christian allegiances. These seem to bulk larger in the minds of many ecumenists than the primary and basic obstacles which are purely theological. Dr Mascall’s book wisely sets out to make theology the foundation of his approach to the problem of unity, and Christians of every allegiance, Catholics not least among them, have cause to be grateful for almost all of this ably written contribution to the solving of that problem. His work has been done with the learning and charity we should expect of him, and apart from one important section of it, the two chapters on the Papacy which we shall comment on later in this article, will prove of undiluted value in promoting the ecumenical dialogue.The distinctive mark of Dr Mascall’s approach is a typically Anglican one; it is characteristic, as he points out, of the central theme of the Report Catholicity, namely the necessity of getting back behind the Reformation and the middle ages if the wholeness of the Catholic tradition is to be recovered. Much of what he says on this subject, in his chapters on Clearing the Ground, Reculer Pour Mieux Sauter, The Rediscovery of Liturgy, and The Church and the Ministry, will gain the cordial assent, exceptis excipiendis, of the majority of Catholic theologians, whether their particular interest is ecumenical or not.
Yes I Said Yes I Will Yes
Authors: Allen Louis 
Published: July 2007

‘While I, brought up to scoff rather than blessAnd to say No, unless the facts requireA neutral verdict, for this once say Yes.’(Louis MacNeice, Autumn Sequel.)When the Mongols conquered Mesopotamia in 1401, they erected a triumphal monument with the skulls of the hundred thousand inhabitants of Baghdad who had not defended themselves.’ This quotation from Spengler begins Jacques Soustelle’s defence of French right-wing policy in Algeria (Le drame algérien et la décadence française. Réponse à Raymond Aron. Plon, 1957). The pamphlet might well have served the French left as a warning of how far Soustelle and his fellows were likely to go in defending their point of view. There is no such thing, proclaimed Soustelle—with some show of justification—as historical necessity, any more than there is such a thing as the inevitability of progress. There is no reason at all why we should believe in the ultimate triumph of Arab nationalism, of Pan-Arabism. A similar surrender to a feeling of inevitability in 732 would have stayed the hand of Charles Martel against the Moors, and in 1940 would have prevented de Gaulle from rallying the forces of Free France. There is no need to abdicate any position.The historical references are a feature of Soustelle’s thinking which illustrate the fact that the revolt of May 13 was not entirely a question of Professors versus Colonels. Certainly in the case of Maurice Audin there is much more than a suspicion that the French army was willing to go to extreme lengths to silence intellectual opposition; but the civilian who espoused the army’s cause is himself an ex-academic of considerable ability who was, in addition, one of the first to join de Gaulle in 1940.
Two Cathedrals
Authors: Luff S. G. A. 
Published: July 2007

Refuge for Huysmans, inspiration for Péguy, Chartres has a secret allure which escapes analysis in terms of art or religion. The psychology of architecture, once sufficiently articulate, betrays the same elusive charm which graces men in the major changes of life, the succession of bewilderment and mastery in adolescence, the éclat of a James Dean or the universal teddy-boy catching the imagination of a decade aware of its crossroads. I looked therefore at Chartres with a questing eye— would I be caught? should I resist? could I diagnose?Chartres is not, at least in the factors which combine to achieve its rare effect, the work of one artist. Excluding the crypt, alterations, and some superimposed decorations, its creation spans three centuries, from the last signs of classical souvenirs in certain motifs of the west facade, to the realization, but not the fulness, of the gothic plan in its corona. The charm lies in a certain awareness of opposites bursting one from another with the improbability of butterfly from chrysalis, an inclination of the masculine in its romanesque to flirt with the feminine in its gothic, of the earthbound yet mystic in the one to consort with the poetic yet mathematical in the other, liaison without lust, personality hovering between sexes, like a poet’s perception and gentleness which does not disgrace his manhood.Once the romanesque artist had conceived the corona—the ensemble of apse, ambulatory, and radiating chapels—the sensibility of the building raced there, as that of a man concentrates on one fine experience, or as features express a deep emotion.
The Social Mission of the Church in South Africa
Authors: Hurley Denis E. 
Published: July 2007

Some day no doubt an attempt will be made to probe the roots of the
colour bar in the psychology of certain European nations. The colour bar did
not originate in South Africa. It came with Dutch and British colonists. But
it found a vigorous stimulant to its growth in the formidable challenge of
that very thing, the black skin, in the dread of which it consists. It has
been suggested that the list of capital sins needs amplification, for it
contains no reference to one of humanity’s worst failings, the tendency to
restrict the scope of the connatural love of the species to a particular
community constituted by language, lineage, race, religion, politics,
economic interest or colour. In our days, colour is one of the most fiercely
sundering of these restrictive elements.
Colour dominates the South African social scene. It would be a mistake,
however, to simplify the picture and put all the blame for the country’s
ills on White oppressors. There can be no denying their guilt, but we need
not add to it by making them responsible for all the tensions that have
resulted from the meeting of Western sophistication and African
backwardness. White colonizers have probably made all the mistakes in the
book; but even without colonial conquest there would have been conflict
a-plenty arising from the impact of Western dynamism on the social
stagnation of Africa.
The Balance of Justice
Authors: Kenny Anthony 
Published: July 2007

Theories of punishment arc sometimes divided into retributive theories, deterrent theories, and remedial theories. The remedial theories frequently take the form of denying that there is any such thing as a just punishment: the task of society is to cure its criminals, not to punish them. In this paper I shall take it for granted that there are some punishments which are just: hence I shall not be concerned with remedial theories in the sense indicated. Retributive and deterrent theories have as common ground the assertion that punishment may be justly inflicted; they differ in their explanation of what constitutes the justice of a just punishment.The retributive theory of punishment is very difficult to state accurately. Indeed, I shall be concerned to argue that it is impossible to state it coherently: but this must be the result, and not the premiss, of our investigation. I shall begin, therefore, by stating the theory as baldly as possible, and then go on to consider the defects of the theory so stated with a view to discovering whether they can be refined away.To avert misunderstanding, I should remark that there can be no objection to saying that a person who is justly punished for a crime has met with just retribution. The question at issue is whether the notion of ‘just punishment’ is to be explained by means of the notion of ‘retribution’ or vice versa. According to the retributive theory of punishment which I wish to criticize, ‘retribution’ is not a synonym for ‘punishment’ (or a genus of which reward and punishment are species), but rather a quite independent concept which serves as an explanation of the justice of a just punishment.
Paul Tillich and St Thomas
Authors: Foster Kenelm 
Published: July 2007

The theological writings of Professor Tillich deserve the attention of students of St Thomas, both for their positivecontent, which is of the highest interest, and because on fundamental matters they explicitly and sharply join issue with Thomism. They invite the presumption of a certain common ground, certain affinities, and at the same time throw out a challenge which we cannot ignore.To read these works, especially the great Systematic Theology (1951), is to encounter a powerful and original personality, a mind organized to an uncommon degree around a single centre. Tillich’s peculiar gift is for synthesis; a constructive thinker with a very wide range of interests, he is always striving to correlate and organize these on the basis of a singularly vivid intuition of being in general, the primary datum of the mind, which for him—as for St Thomas—represents the mind’s first opening onto reality as a whole, as both containing and transcending human nature. It is this consciously ontological character of Tillich’s thinking that seems to distinguish him among contemporary Protestant theologians; as J. H. Randall observes, he ‘stands in the classic tradition of Western philosophy’, in the tradition, derived from the Greeks, of speculative concern with being itself and wisdom. Let us stress this ‘concern’. ‘Ultimate concern’ is Tillich’s definition of religion, and by ‘ultimate’ he means ‘that which determines our being or non- being’. Man for him is the being who ‘asks the question of being’, and since God is ‘the answer implied in the question of being’, theology is essentially a searching into the same question.
The Social Problems of the ‘Sixties
Authors: Jackson J. M. 
Published: July 2007

There would be fairly general agreement among those who can remember earlier days that Catholic interest in ‘the social question’ has declined. It is not difficult to find the reason for this present lack of interest, for ‘the social question’ no longer exists in the form it did a generation or two generations ago. The development of industrialization in this country, as in many others, brought with it the growth of a wage-earning proletariat; and for many the wage which was their sole source of income was insufficient to provide them with the requirements of a decent life. Even at the outbreak of war in 1939, our social order was marred by the effects of low wages and unemployment, the twin evils produced by the low level of economic activity. Thus in 1936, Rowntree’s survey of York showed that something like one-third of the working-class population of that city was living in poverty, and that the major cause of such poverty was unemployment and low wages.Today the position is very different. In a more recent survey, it was shown that now only three per cent of the working class population of York is living below the poverty line, and that virtually none of this remaining poverty is the result of either unemployment or low wages. If we look at the level of unemployment, the comparison with the years even just before the war is startling. The Government White Paper on Employment Policy published in 1944 was still thinking in terms of an average level of unemployment of eight per cent, and this was the figure used for actuarial calculations in connection with the National Insurance Scheme.
The Innocent Audacity
Authors: Jennings Elizabeth 
Published: July 2007

If one did not know their context, it would be easy to mistake many of the mystical poems of St John of the Cross for the most passionate declarations of profane love. Influenced in content and imagery by the Song of Songs, and in form and rhythm both by sixteenth-century Spanish court poetry and by traditional folk verse, the poems assimilate several traditions, several attitudes. In one of St John’s songs between the soul and the Bridegroom, the Bride cries,‘My Love’s the mountain range,The valleys each with solitary grove,The islands far and strange,The streams with sounds that change,The whistling of the lovesick winds that rove.Deep-cellared in the cavernOf my love’s heart, I drank of him alive:Now, stumbling from the tavern,No thoughts of mine survive,And I have lost the flock I used to drive.’If the reader did not know St John’s own commentaries on his Spiritual Canticle, it would not be difficult to assign such verse as this to the plane of physical love. The poem shocks because it is soTHE INNOCENT AUDACITY intimate. This is as true of the original Spanish as of the English translation; the problems involved in conveying, without loss, the extraordinary intensity of the original poems into another quite different language are well stated by the American poet John Frederick Nims, who has himself recently produced a very vivid rendering of St John’s poems: ‘My venture’, he says, ‘the windmill I am tilting at,
German and Austrian Opinion
Authors: Steiner W. A. 
Published: July 2007

The Second Council of the Vatican continues to exercise religious opinion in Germany and Austria. The Herder-Korrespondenz, vol. 15, No. 2, Nov. 1960, pp. 80-83 gives a survey under the title Vorschau auf das ökumenische Konzil. People expect great things of it, but there is a note of anxiety lest it be too timid and miss some of its opportunities.The dominant event of 1960 in Germany was the Eucharistic World Congress in Munich. A very full report is contained in the Herder-Korrespondenz, vol. 15, No. 1, Oct. 1960, pp. 7-34. Details are given of its programme, meaning, the sermons preached, its liturgical shape, and details of the help given by the Evangelical Christians in particular with accommodation. It was noted that the Archbishop of Paderbom stayed with the Evangelical bishop of Bavaria, and that several Spanish priests stayed with pastors’ families. No. 2, Nov. 60, reports on pp. 91-94 Evangelical reactions to the Congress. These were in many cases appreciative, but doubts were expressed about the spiritual value of mass events, requiring enormous organization.During the Congress, a Una Sancta Feier was held in Munich, i.e. a meeting between Catholic and Evangelical theologians. The leading address was given by Otto Karrer, the well-known advocate of Christian unity. He explained certain doctrines concerning the Eucharist to which Protestants object particularly strongly and showed that Luther and Calvin were perhaps closer to the Catholic position than is generally realized.Of articles concerning the Orthodox Church, we may mention a note in the Herder-Korrespondenz, vol. 15, No. 3, Dec. 1960 on pp. 115-117 on the possible reasons for postponement by one year of the proposed pan-orthodox conference in Rhodes.
The African Scene
Authors: Foster Paul 
Published: July 2007

In speaking of the present state of Africa it will be necessary to limit oneself severely by designating the areas about which information is fairly reliable. In the case of the present writer, these areas are the Sudan, the Belgian Congo, the Rhodesias, East and South Africa.All these are, at the time of writing, territories which present a bewildering picture. One exception within the general framework is Tanganyika, where the Tanganyika African National Union (TANU), under the leadership of Mr Julius Nyerere, has achieved at least the appearance of stability and gives some promise of steady development. In Tanganyika there is something, or perhaps one should say someone, to work for, as Mr Nyerere is ‘the necessary man.’ His prestige, integrity and ability combine to give him a unique position in to-day’s Africa, and he provides a rallying-point for the one hundred and forty African tribes of his country and a head of government whom Europeans and Asians can support with a fairly clear conscience. The indications are, on the other hand, that he alone stands between Tanganyika and chaos. There is no one to replace him should any untoward event remove him from the scene.The Sudan is also overtly peaceful, but this is far more illusory, since the Muslim Military Government is pursuing a policy of ruthless suppression. Many of the former M.Ps. are in prison, including at least one priest, and these prisoners are the representatives of the Southern Sudan, a territory entirely different in race,
Lines of Grace
Authors: Foster Kenelm 
Published: July 2007

Outside St Paul and the Acts the term charis—whence our ‘grace’—is rather rare in the New Testament, but the idea, as Dr Ryder Smith has said, ‘is everywhere.’ Common alike in secular Greek and the Septuagint, charis was a wonderfully apt term for Christian uses. In the Septuagint it renders the Hebrew chen, meaning favour or goodwill freely bestowed and presupposing the idea of love and of a love active and generous. Again charis, as derived from chairein, ‘to be glad,’ carried a sense of joy—-joy on both sides for the gift bestowed, both in the giver and in the receiver, or more precisely in the relation arising between the two as a result of the gift. Thus it could denote a state of being in communion or fellowship, and in the New Testament (especially in St Paul, but cf. John i, 14-16) it became the chief term signifying the specifically Christian situation of being loved by God, in Christ, and of returning this love, in Christ—or simply of being ‘in Christ.’ Certainly the Church was fortunate in having to hand a word so flexible and beautiful.Around charis gathered the other Christian words, faith, love, peace, etc., as well as, in St Paul particularly, the contrast-term ‘law’ and the term for grace’s antagonist, ‘sin’. In time these words came to be defined more precisely, and as each one became more precise all the rest were affected too. The Church could not understand ‘love’ or ‘faith’ except in the context of grace, and in particular, and more quickly, she found she could not understand grace except in relation to sin and vice versa.
The use of key‐words in the novels of Graham Greene—: Love, Hate and ‘The End of the Affair’
Authors: Lodge David 
Published: July 2007

‘Every creative writer worth our consideration.......is a victim: a man given over to an obsession’, wrote Graham Greene in an essay on Walter de la Mare. Critics have not been slow in applying this statement to Mr Greene himself. He has been considered almost exclusively in terms of a few recurring obsessions: the vision of evil; the concept, borrowed from Peguy, of the sinner at the heart of Christianity; the theme of pursuit, and so on.This critical approach has contributed much that is valuable to the study of his work. Unfortunately it has, by obscuring its variousness, inadvertently supplied ammunition to those critics who like to dismiss him as a mere manipulator of rigid and repetitive formulae. We can, for instance label both The Confidential Agent and The Power and The Glory as ‘Pursuit’ novels. But this does not take us very far. Apart from the fact that The Confidential Agent is an ‘Entertainment’, and The Power and The Glory a ‘Novel,’ the two books are of course entirely different. To determine the identity of each we must probe deeper than the obsessive symbol of pursuit, to the obsessive word. The key-word in The Confidential Agent is ‘trust’, presented mainly in its negative aspect as ‘mistrust’ or ‘distrust’. These three words occur at least sixteen times in The Confidential Agent. The irony of its title is therefore clear: the hero is a confidential agent who has confidence in nobody, and in whom nobody has confidence.
A Letter to Pablo Antonio Cuadra concerning Giants
Authors: Merton Thomas 
Published: July 2007

At a moment when all the discordant voices of modern society attempt to exorcize the vertigo of man with scientific clichés or prophetic curses I come to share with you reflections that are neither tragic nor, I hope, fatuous. They are simply the thoughts of one civilized man to another, dictated by a spirit of sobriety and concern, and with no pretensions to exorcize anything. The vertigo of the twentieth century needs no permission of yours or mine to continue. The tornado has not consulted any of us, and will not do so. This does not mean that we are helpless. It only means that our salvation lies in understanding our exact position, not in flattering ourselves that we have brought the whirlwind into being by ourselves, or that we can calm it with a wave of the hand.It is certainly true that the storm of history has arisen out of our own hearts. It has sprung unbidden out of the emptiness of technological man. It is the genii he has summoned out of the depths of his own confusion, this complacent sorcerer’s apprentice who spends billions on weapons of destruction and space rockets when he cannot provide decent meals, shelter and clothing for two thirds of the human race. Is it improper to doubt the intelligence and sincerity of modern man? I know it is not accepted as a sign of progressive thinking to question the enlightenment of the twentieth century barbarian.
North American
Authors: Evans Illtud 
Published: July 2007

That most expensive of all museum requisitions—Rembrandt’s ‘Aristotle Contemplating the Bust of Homer’—is in its way an authentic symbol of American culture, and that not merely because of the cash it cost. The picture, with its grave evocation of one generation contemplating another, of one genius paying homage to a predecessor, sums up the seriousness of American interest in the arts—a seriousness, however, which is constantly in need of reassurance. It is not enough to respond to the beauty of a painting or of a symphony: they have their public place, their established share by this in the American image, and they should be made to appear so.Nowhere in the world are there such temples set up to the glory of the arts, and new and exciting projects, such as the Lincoln Centre in New York, will give fresh and overwhelming evidence of how much Americans care for their heritage, which is no longer simply the possession of old masters or the establishment of superb orchestras and opera. Art is to be used, and the lending services attached to every gallery as well as the huge popular response to concerts, not only in Philadelphia and New York, but in Cleveland, Minneapolis and many places besides, are proof of a genuine and generous interest.