bluuebunny/crossref_metadata_2025_split huggingface dataset:
A Reunion Movement In Germany
Authors: White Victor 
Published: July 2007

Allusion has already been made in Blackfriars (January, 1933, p. 10) to a remarkable movement for reunion among a small but learned and influential group of Lutheran pastors and laymen in Germany. Dr. Karl Thieme and his associates have since been reconciled with the Catholic Church. The documents connected with the events which led to their taking this step have recently been published—significantly by a Protestant firm in Switzerland. These documents are of the greatest interest, not only as indicative of some present tendencies in Continental Protestantism and as showing yet another of the manifold roads to Rome, but also as suggesting possibilities and hopes of a corporate reunion in a not remote future which may go far towards healing the divisions precipitated by the Reformation.The decision to ‘return home’ to the Catholic Church was announced and explained in the last number of the Evangelical quarterly Religiöse Besinnung towards the end of 1933. In an article entitled Una Sancta Catholica, Dr. Thieme deplored the spirit of compromise in contemporary Christianity to which, he maintained, the German Evangelical Church had, owing especially to the activities of the ‘German Christians,’ completely and formally succumbed. The Evangelical tradition of Luther had, owing to a variety of causes, been completely destroyed in such wise that it could not be resuscitated. The pure Word of God could no longer be preached except under the protection of the successors of the apostles, the bishops of the Catholic Church.
Social Science
Authors: Perquin Bonaventure 
Published: July 2007

Social science has already secured wide interest, and the forms in which this interest has manifested itself are as varied as they are numerous. In this article we shall concentrate on one central idea: the need of co-ordination of the vast amount of literature on social problems. The need of some such co-ordination is urgent. Ever since the publication of the Papal Encyclicals on Social Order, pamphlets and books have become so numerous that the student of social science might be alarmed at the number of works he must peruse in order to acquire a comprehensive knowledge of the literature of his subject.It is very much to be regretted that no work exists that can be considered an exhaustive and scientific treatise on social science. The lack of such a treatise makes serious study of this subject too complex a task. Pamphlets and short treatises on particular problems are useful, but they can never be satisfactory from a scientific point of view; they are of necessity sketchy, and therefore inadequate. There is, moreover, a great danger that quantities of unrelated material will beget confusion of thought and smother enthusiasm. Consequently any attempt to give to the study of social science a scientific basis by stating and co-ordinating its principles is to be welcomed, and the more so when it is made by authors who are gifted with clarity of thought and who despite specialization keep in mind the larger view of a complete social science.The Précis de Sociologie is the fruit of close collaboration. The essays, as thorough and substantiated as we may expect in a Précis, are confined to Sociology: the family, economic life, political life, religion, art and science.
An Objective Defence of Denominational Education
Authors: Oram F. St. J. 
Published: July 2007

The denominationalist claim to equality of treatment in education is still regarded by most people as a claim to special privileges and subsidies, to be granted, if at all, on traditional and sentimental grounds and on the grounds that denominationalism derives some vague rights from the fact that it is still ‘in possession’ in the legal sense. This confusion may be due in part to the fact that only one denomination, the Church, has stated with clarity the case for equal treatment, and that the statements have nearly all been made by clergy, who are naturally supposed to be arguing in their own interests. The following paragraphs contain a statement of the case for denominational education based solely on first principles and in such a form as to be valid for any denomination.Education is for the sake of the child; but since the child is irresponsible, the first of all educational principles derives from the right to control the child and to control those things which exist for the sake of the child. Now the child belongs by nature to its parents first of all. By natural right the parents have control of the child until it is able to control itself. It is true that men are born citizens, and to that extent belong to the State, but parental ownership is anterior to, and takes precedence of, civil ownership. This follows necessarily from the fact that, before being a citizen, a child must exist; and existence comes not from the State, but from the parents.Consequently the parents hold directly from Nature the right ana duty of educating their off spring, and this right is anterior to any right whatever of civil society or of the State. From this it follows that any system whereby parents are compelled to submit their children for education wholly to some authority not of their own free choice, is an unwarrantable interference with one of those fundamental liberties the protection of which is the first reason for the existence of the State and of cvil society.
Art in Relation to Industrialism
Authors: Gill Eric 
Published: July 2007

We must begin at the beginning and endeavour to establish quite elementary notions as to the nature of things. And this is especially necessary to-day because in our civilization we have placed a great gulf between those who work at the thing we call Art and all other workers. I shall endeavour to show that this is one of the fundamental evils of our time, and in order to do this it is necessary to go back to the beginning.The word “Art” in the dictionary has quite a simple meaning; it means simply “skill.” Thus we use the word art in common speech when we call a person “artful,” and when we speak of the “art” of cooking, the “art” of government or the “art” of living. But, it is quite obvious, you cannot be skilful about nothing; you cannot just be skilful. Skill must be applied to something, so by the word ‘ ‘art’ ‘ we mean first of all skill in doing. To get a nail to go into a wall without damaging either the nail or the wall requires considerable skill. So hanging pictures and such-like jobs is, as we say, “quite an art,” and therefore a man who makes a good job of it is, as we say, “quite an artist.” From this it becomes clear that the word “art” soon takes on a meaning of more than merely skill in doing and comes to mean skill in making—to do a thing skilfully is to make a good job of it.
An Introduction to Leon Bloy
Authors: Kehoe Richard 
Published: July 2007

It is an important book which can throw light, as this book by M. Fumet certainly does, on the life and writings of Léon Bloy. For since his death Bloy, as man and as thinker or seer, has come to exert great influence in the world of Catholic thought, greater perhaps than that of any other writer of modern times. Already towards the close of his life, it is true, his apostolate had begun to tell (notable among his converts being Jacques and Raïssa Maritain), but it was only posthumously that fame of him blazed out and he came to be widely recognized as a great exemplar and pro-claimer of the spirit of Catholicism in its opposition to all that is mediocre or bourgeois. Yet there is a scandal which still somewhat limits the range and force of his influence. To come into contact with Bloy is not only to be thrilled by a new perception of the splendour and vitality of the Faith, but also to be confounded by the violence and exaggeration of his ideas and the extravagant vehemence and seeming insufferable arrogance of his character. Where we cannot accept all, we are inclined to reject entirely. M. Fumet comes to save us from ingratitude and superstition. This present article is no more than a series of hints at the contents of his book, at the image of Bloy emerging from its pages.If Bloy’s mind can only be understood through knowledge of his life, practically all the clues lie in the first half of it, running to the period of the tragic experiences dramatized in Le Désespéré.
The Home-Coming of Michael Field
Authors: Fay Gerard 
Published: July 2007

Consider them Thy poets, how they grow,Thy lilies of the field!Where are they in Thy Providence?They do not spinAnd yet such fabulous beauty win—Surely, King, Thou dost delight in these Thy field-lilies?The close of the Victorian age was marked by a deep and significant unrest amongst those painters and writers who, escaping from the prevailing smugness and weak hypocrisy of that time, had clung firmly to what they looked upon as the true and vital principles of their art. Heralded by the Pre-Raphaelites, and by Ruskin, a period of revolt was approaching which was to pass from one hideous negative extreme to another extreme, so assertive as to lose all semblance of order, that necessary attribute of beauty. To-day, this lack of restraint, this utter impatience of rules still finds ardent support amongst such poets as Stephen Spender and W. H. Auden. By taking the work of so entirely individualistic a poet as Gerard Manley Hopkins as their model, they are condemned at once, on their own showing. They are as rash as the painter who might seek to model himself upon Parmigiano or upon Blake. It is true that the value and deep intrinsic meaning of the work of the artist had been almost entirely discounted by the Victorians. Nowadays, it would be readily admitted by all that any true art is essentially the product of the life of its time, reflecting the thoughts and whole tendency of that particular age.
Wisdom Into Knowledge
Authors: Maritain Jacques 
Published: July 2007

Our Western civilization can legitimately reflect that it has bestowed on the rest of mankind one or two valuable treasures in the domain of the things of the spirit. One such treasure is the unspoiled instinct for speculative truth. Greek philosophy, and Aristotle, first enabled us to realize the absolute value of wholehearted detachment from affective inclinations, and of chaste, severe, pure science, whose only function and purpose is the discernment of that which is—vision. Later the West was to know that the Word of God came into the world to the end that He might bear witness to the truth, to know too that eternal life is eternal vision; further, it came to be moulded by scholastic discipline and the stern claims of intellect: hence it is quite natural that it should have so long retained, in its concept of knowledge, an appreciation of the dignity of speculative truth.Now the modern world is fast losing such an appreciation in every domain of knowledge save in the one wherein it really excelled—I mean in the science of phenomena. At the age of the Renascence a very general propensity of heart towards earthly goods conditioned the widespread success of the new scientific methods, and, with it, the preference given to Science rather than Wisdom. Note too that science, though capable of provoking many a cupidity in man, itself remained immune from the tarnish of appetitive elements. Science has been for the modern world the last stronghold of the sacredness of truth and of spiritual values—inefficacious spiritual values, because the spirituality concerned is not wisdom spirituality and because in the practical order it can be turned to evil as well as to good uses; and that is why present-day rationalism knows so much of melancholia.
The Philosophical Writings of Abailard
Authors: Callus Daniel A. 
Published: July 2007

That the problem of Universals was one of the most discussed topics of the twelfth century is an undeniable fact. But to regard it as the keynote of that age, reducing all its activities to a mere concern about that old dispute, as for quite a long time has been the fashion, is as unfair as it is untrue. Recent research has shown beyond dispute that the twelfth century was, on the contrary, an age of extraordinary and comprehensive vigour and witnessed exceptional achievements in all branches of learning. It was indeed the beginning of a new era in the history of Europe and prepared the way, to a large extent, for the “golden age” of the thirteenth century; it was a true “renaissance.” The School of Chartres and John of Salisbury are only two of the striking instances of the general culture of the time.The most typical figure of the twelfth century, and assuredly the most remarkable one, is Peter Abailard. He is the personification of the genius of that age of quickening and restlessness, with all its virtues and all its defects. Born in 1079 in Britanny at Palais, or Le Pallet, a village near Nantes, from his ancestors he inherited an excellent and prompt disposition to learning. Eager to learn and as quick to assimilate all he had learnt, he excelled in all branches of knowledge, from music to theology, leaving his contemporaries far behind. Mathematics, it seems, was the only science to which he did not feel any inclination: “Ea quoque scientia cuius nefarium est exercitium, quae mathematica appellatur; . . . quia eius artis [arithmeticae] ignarum omnino me cognosco” (Dialect, ed. Cousin, 435, 182). Vain, presumptuous, thinking of himself as the only learned man of his time, of fighting spirit and bitter in criticism of all and sundry, he passed from one school to the other, from Roscelin to William of Champeaux, to Anselm of Laon, only to attack his masters and scorn them to ridicule.
Balance of Power in the City of God
Authors: Farrell Ambrose 
Published: July 2007

The term “social reconstruction” has almost of late years become a pass word assuring admission into the House of Commons. Perhaps by design it is nebulous in meaning and the more capable of adjustment to varied contexts. In common usage an idea is enshrined expressive of consorted endeavour to marshal forces within society with a view to economic needs. With this ill-defined campaign, peace conferences and international treaties may well harmonize. Assurance is given, by an elegant gesture, of every type of worldly gain and to the best advantage. The fulcrum of world leverage is money made productive by wealth. So now peace itself is converted into a commodity on the world market for sale at the costly price of armaments. But here, too, moral values are involved and though disguised as national “interests” cannot be weighed in material scales. The bodies and souls of men are incapable of adjustment to a gold standard. The moral worth indeed of human enterprises is accorded to them by ethical sanctions in regard to which they are deserving of praise or blame.Civil society has as its worthy aims felicity and prosperity in common, yet to make these aims exclusive is to unsettle the balance of power and to leave standing a tottering ruin. A polarizing of society by the decentralisation of its moral units must inevitably lead to social unbalance. Over-much indulgence to the freedom of disorderly and shattered instincts cannot result in anything harmonious within the social group. Under pain of social anarchy self-realization must be allied in partnership with self-restraint. Social reformers have not been unaware of the unhappy path which events have taken, and have adopted various methods to avert the threatened destruction.
The Basis of Self-Realization
Authors: Farrell Ambrose 
Published: July 2007

The sin-stricken body weighs heavily on the soul which by nature yearns to behold its Maker. Perhaps it is the consciousness of this clinging burden which causes a man to regard himself as another in endeavouring to express his own personality. Yet the divine figure of the Word Incarnate gives assurance that self-realization may be only reached by the self-abasement of all that is human in the presence of the Divine. At this point are placed in close opposition self-idolatory and the God-centred attitude towards life which is the main-spring of life’s worship. But who will deliver us from the body of this death?Divine revelation informs the erring mind that the culminating point in the Christian life is to be found in nothing less than eternal happiness which St. Thomas describes in no uncertain terms. But the life of grace, “semen gloriae,” is an eternal life since it holds within it the very roots of glory. It differs not in kind from that life at its apex where God is seen and all things in God, yet a ceaseless effort after spiritual liberty is demanded by a closer union with God in Christ.
Brother Martin
Authors: Windeatt M. Fabyan 
Published: July 2007

To those who live abroad, the problem of the American Negro may seem vague and distant, for missionary fields in China and Japan are much better publicized than those in the Southern United States. But the soul of an American Negro is just as important as any other soul, and it is a certain fact that the elevation of an American Negro to the dignity of Sainthood would do much to further the cause of the Church among the coloured people of the world.For this reason, the cause of Blessed Martin de Porres, the famous South American Negro, has become a favourite topic in the Catholic Press of the United States. The Dominican publication, The Torch, published in New York City, has recently inaugurated a movement known as the Blessed Martin Guild, which co-ordinates all efforts toward canonization made by Martin’s friends. In its work, the Guild is constantly actuated by the thought of the thirteen million American Negroes who have yet to receive the light of faith, and to whom a Saint of their own race would be an undoubted inspiration. It is with this same purpose, therefore, that the present article is submitted to the readers of Blackfriars—that they may realize to some extent the vast apostolate awaiting the humble Dominican laybrother.
A Great Adventure in Education
Authors: Richings Ronald 
Published: July 2007

“It is difficult to foretell what will become of our exclusive boarding schools if the nation ever takes seriously the problem of providing secondary education, of one kind or another, for a substantial part of its population, and at the same time realizes how effectively, as well as expensively, in present conditions we educate the difference classes to misunderstand each other.”The corporate spirit of “Churnside” owed much to the fact that the boys were drawn from widely differing homes and were of very varied antecedents. The original terms of the foundation made provision only for successful scholarship candidates from the County elementary schools, and a few nominated scholars, but the school was early opened to fee-paying pupils whose number steadily increased. No distinction was made between any of the boys; they all wore grey suits provided by the school; their pocket-money was limited and an equal weekly allowance was made by the Governors, from which joint sum “taxes” were levied to defray the cost of those departments directly controlled by the boys; and they all shared in the household duties allotted to them—serving at table, preparing certain rooms for daily use, making their beds and cleaning their shoes, besides working on the games field and keeping sports material in good repair.
Comparative Study of Religions
Authors: Drewitt Norbert 
Published: July 2007

Let us follow the sun in its perpetual rising, as it passes over the earth's scarred surface, crossing illimitable oceans, continents, deserts, and towering mountain ranges, and the eternal snows—silent, glistening, old.It lights up, with its dawn, the dawn of the world—the superposed strata of archaic cultures, one upon another in an unfolding phantasy, of prolific confusion, yet a crumbling order, proclaiming an ordered growth in the buried millennia of the world’s childhood. It tells us things we had never grasped as a whole, till we came to this preparatory contemplative vision (preparatory to all real thought), or, perhaps, which we never knew at all. Giant human forms, of enigmatic origin in the abyss of time, emergent, yet now in retreat, from crumbling stone, among the old decay of Easter Island. The stone lamps, the lavers of holy water, and 200,000 shrines, each with its frail conscious beings, who reason and pray within, in the red dawn of Shinto Japan. The convents of Tibet, and Burma, and Siam, where thousands upon thousands of devoted religious pray, and work, and sacrifice—the daily priestly offering of incense, fruit, and flowers, to the lord Buddha’s golden image, and his relics, in their precious shrine. The earth’s-dawn mysteries of Ur, and Agade, and Babylon: crumbled, earth-sprawled temples, where vultures call and jackals prowl, and all is distant, and dim, and past, the crumbling symbols of a mighty religious conception—the ziggurats, or ‘‘step- temples,” of Babylon and Ur, each a consciously planned microcosm, in form and detail, organically symbolizing all creation: the steps or degrees of created being.
Past and Present
Authors: Toledano Andre-D. 
Published: July 2007

The present cannot be understood if we do not keep in mind the past, the immediate past at least. Not that the present necessarily should be a continuation of the past, the result of a natural evolution the origin of which is to be found in the immediate past. The present can be a sort of reaction against the past. Qualis pater, talis filius does not apply to nations, it does not even apply always to father and son.
Take the present state of things in Europe. Democracy is either dead or questioned in most of the Continental nations; yet President Wilson wanted to “make the world safe for democracy.” After-war statesmen felt the acute need for an international economic organization; yet economic nationalism is rampant everywhere; Herr Hitler last month uttered a speech in which he announces his determination of making Germany an entirely self-supporting country. Article 8 of the Covenant of the League of Nations reads as follows: “The Members of the League recognize that the maintenance of peace requires the reduction of national armaments to the lowest point consistent with national safety and the enforcement by common action of international obligations”; yet competition in armaments is active throughout Europe, including Great Britain.
Has the Great War been fought in vain? Have we done away with autocrats, emperors and kings, only to throw ourselves into the arms of dictators? Have we improved in so notable a way all means of transport, making the earth smaller and smaller, in order eventually to pen up all nations within the narrow limits of a sort of economic wall of China?
Blimpery
Authors: Gilby Thomas 
Published: July 2007

There is little ease in a world so rich in forms and still in process, the end of which for every part is waste and death. Buds must break, maggots must breed, and man may not curse though his heart must break, and even at last his reason. This is not evil, for why should it be otherwise? The heart of the wise is where there is mourning: and the heart of fools where there is mirth.Still the death of one is the birth of another; what is lost on the roundabouts is gained on the swings. The wiser heart will withdraw from mourning as well as from mirth, and without personal ache will consider the balance of loss and gain in the general scheme. Wherefore I left off and my heart renounced labouring any more under the sun.Vain hope, for we are in the world and labour we must if we are to live, making and destroying, pleasing and hurting ourselves and others. So many things, and all so different: all can be at peace only when all are still. But all are moving, and better so. They cannot be still. A time of love, and a time of hatred. A time of war, and a time of peace.Violence is inevitable. We are part of the world and needs must join in the making and the breaking: cut down our trees, kill our cattle, deny our friends. Be not over just.Why, then, should we not fight and hasten the death of others to postpone our own?