bluuebunny/crossref_metadata_2025_split huggingface dataset:
Stability or Full Employment?
Authors: Jackson J. M. 
Published: July 2007

The level of unemployment rose steadily during 1958. I On January 13 th, 1.8 per cent of the insured population X. were out of work, but by December 8th this figure had risen to 2.4 per cent, and there was a further rise to 2.8 per cent by January 12th, 1959. Although these figures may be explained in part by recession abroad and a fall in British exports, the chief explanation is undoubtedly the effect on the economy of the raising of Bank Rate and the associated monetary measures taken to protect the pound in 1957. Important fundamental questions are raised by this rise in unemployment. It is clear that unless a government is determined to maintain the very low unemployment figures that we have become accustomed to in the post-war period, the level of unemployment is likely to rise as a result of changes in external circumstances or of measures intended to promote price stability at home.Most people would agree that full employment and price stability are both desirable objectives. On the other hand, opinions differ as to whether or not the two objectives are compatible. Some Catholics may be inclined to believe that there is really no problem: if price stability can only be achieved at the expense of full employment, then the human waste and suffering caused by unemployment is too great to be contemplated with equanimity. They may feel that they have the authority of the Church behind them in taking this view.
The Evolution of a Mission
Authors: Torbet Ronald 
Published: July 2007

It is now little over five years since the worker priest crisis in France provided the world press with a first-class story. For the vast majority in England (whatever may have been the case in France) the disciplinary action of the Holy See and the storm it aroused were, indeed, the first intimation that for several years a number of priests had abandoned the security of presbytery and religious house to work at the dock or in factories and share in every respect the living conditions of the working class. But even for those Catholics in England who were already aware of the movement and sympathetic with its aims, the Roman condemnation came as a bolt from the blue. They found themselves, in fact, singularly ill-equipped to find any answer to the inevitable accusation that the Church had shown itself to be incurably distrustful of any new methods of evangelization and indissolubly wedded to a ‘bourgeois’ outlook and way of life. Their embarrassment was only sharpened by the outcry which broke out in Catholic circles in France. Was there, in fact, danger of a split in the French Church or of the rise of a new and more bitter Gallicanism? Here at any rate was M. Mauriac talking darkly of a new concordat (not that many of us in England at least made much of what that might mean).Looking back at all the furore from these five years’ distance, what perhaps is most surprising is the silence that has succeeded the storm.
The Vision of Joy: A Study of Georges Bernanos
Authors: Jennings Elizabeth 
Published: July 2007

If a man could take his shadow and accept it not merely as a sign of himself written by the sun but as an essential part of himself, he might begin to understand something of the mystery of prayer and poetry, suffering and surrender, religion and imagery. This is what Georges Bernanos, the recently dead French novelist, has tried to do. He is not a poet, except at those moments when his novels reach the limits of prose and cry for a barer and simpler statement; nor is he a mystic in the sense that he is trying to depict his own religious experiences directly. But that he has something of the mystic in him is evident both from the subjects he selects and the way in which he treats them. In his novel Joy, he is concerned with the terrifying experiences of a young visionary. Here, the visionary is seen as something very like a victim, a bearer-away of the sufferings which other men refuse. She confronts evil, even accepts it, yet she does not let it overwhelm her. In one of the later chapters of this novel, Bernanos describes Chantal’s surrender to God:‘For at present, the idea, the certainty of her impotence had become the dazzling centre of her joy, the core of the flaming star. It was by that very impotence that she felt herself united to the still invisible Master, it was that humiliated portion of her soul that had plunged into the abyss of suavity.
Culture and the Contemplative Life
Authors: Schlegel Desmond 
Published: July 2007

If we wished to try and show how culture leads up to, and finds perhaps its finest expression in the ideal of the contemplative, or monastic, life, it would be essential at the outset to dispel from our minds the unfortunate overtones of affected superiority which have become associated with this word ‘culture’. Let us, then, bring the whole thing right down to earth, literally, and explain what we understand by ‘culture’. The English word comes from the Latin verb colo (I cultivate, tend, look after), which was originally used in connection with farming. Agriculture means ‘looking after fields’. But, of course, ‘the unconquerable mind of man’ is not limited to the consideration of material objects only: it strives ever upwards towards the immaterial and, ultimately, the divine. So it came about that the simple, essentially earthy, word of the farmer was used to express the care man had for the spiritual in himself, and his reverence for the gods.Culture, then, is the quintessence of all those qualities which, while belonging to man, lie beyond the immediate sphere of his material needs. They are not necessarily practical, but they belong to a truly human life: man could not do without them. Pope John XXIII recently emphasized this when he was stressing the importance of the humanism of classical studies. In his address to the International Conference of Students of Cicero on April 8, quoting the Pro Archia, he said that ‘such studies nourish youth and delight old age, ornament prosperity, provide refuge and solace in adversity, are a pastime at home, are no burden abroad, never abandon us, and even at night follow us, on our travels and into the country.
Missionaries and Colonials in the Sixteenth Century
Authors: Hislop Ian 
Published: July 2007

Probably no issue is more important for the Christian Church than that created by cultural contact. The problems raised are tragic and difficult; the prejudices created have led to misery, injustice and fraud, dishonesty and cruelty on a gigantic scale. Wellmeaning and gentle individuals have been, and are, transformed by social and cultural pressures into overlords and oppressors. Bad history, bad anthropology, bad biology have been, and are, invoked to mask the real issues involved. Very few people can bear to consider themselves exploiters, or are so far devoid of good sense as seriously to consider themselves a better kind of person than other people. Yet given a commercial issue, some point of security or prestige, and at once our real feelings hide themselves under noble-sounding verbiage. It used to be the white man’s burden, then it was the development of colonial areas, so successful have we been in hiding from ourselves that it is with surprise that we discover that colonialism is a bad word, and the honour of white men very comic.It may be that our materialistic folly or criminal blindness have closed the East and Africa to the effective preaching of the Gospel for generations; before the rising tide of rejection and protest we may be able to do nothing save accept the judgment of God; but that at least we must do, and so doing clarify our minds and reform our activity.In helping us to do this Professor Hawke’s book is a tract for the times.
David Jones on Art and Religion
Authors: Foster Kenelm 
Published: July 2007

To start on a personal note, let me say that while I see that the visual art of Mr David Jones is a joy for ever, I cannot read the Anathemata. Mindful however of the magical beauty of those pictures, I am ready to spring to attention as soon as Mr Jones starts discoursing in prose; and so, for the purpose of commenting on this collection of his occasional papers and essays, the trouble I have with his other, ‘creative’ writings does not perhaps matter. It is partly no doubt a question of the sort of poetry one is predisposed to admire; and in my own case a mainly ‘Mediterranean’ training, and in particular the example of Dante, make a certain degree of visible order and outline in large-scale poetry a necessity for me. But our present business is with this rich miscellany of reflective prose, and here I find no difficulty at all in taking Mr Jones as a sort of Virgil-guide, a dolce maestro—in this case a Christian one—through a world he knows so well, the obscure but enchanting regions explored in this book.I must, however, qualify the above with respect to the Welsh and Early British (if that is the right expression) matter contained here (Sections I and III), for on all this I am too ignorant to be even a good pupil. The strings of Welsh names mean nothing to me.
The Geography of the Soul
Authors: Braybrooke Neville 
Published: July 2007

Both St Teresa and Franz Kafka in The Interior Castle and The Castle explore the geography of the soul. The first is a sixteenth-century spiritual treatise cast in the form of an allegory, the second a modern piece of fiction presented as a novel. In each case, a failure to pursue these terms as definitions has led to a good deal of confused critical comment.St Teresa begins: ‘While I was beseeching our Lord today that he would speak through me, since I could find nothing to say and had no idea how to begin to carry out the obligation laid upon me by obedience, a thought occurred to me which I will now set down, in order to have some foundation on which to build. I began to think of the soul as if it were a castle made of a single diamond or of a very clear crystal, in which there are many rooms, just as in Heaven there are many mansions. . . These words say exactly what the writer means them to; she is preparing the way to elaborate her image of the soul as a castle, just as St Augustine referred to Heaven as a city, or Bunyan to some of the landmarks on the way to the Celestial City as Doubting Castle and the Slough of Despond. Each example shows the language to be that of personal comparison—although, whereas the soul is a castle for St Teresa, for Bunyan Doubting Castle is the citadel of the Giant Despair.
Some Reflections on the Church and the Arts
Authors: Purdy W. 
Published: July 2007

A lecturer at a study week-end on the arts recently caused a mild sensation among his hearers by attributing what he regarded as the negligible contemporary impact of English Catholics on the arts to the fact that the parish clergy (he made it clear that he didn’t altogether hold it against them) were largely drawn from the lower middle classes.This equation—lower-middle class clergy, ‘people’s’ parishes, sentimentality, vulgarity, lack of taste—has come to be largely accepted, whether defiantly or with a resigned shrug. Like many similar commonplaces, it doesn’t stand up to scrutiny unshaken. Sentimentality, vulgarity and lack of taste were unfortunately part of the climate in which the Church revived and expanded rapidly after emancipation, and all classes and creeds were affected. In casual conversation of the seminary common-room type, one still hears Anglicanism equated with good taste: yet half our English medieval churches are scarred by the fury of the antiquarian wreckers of the last century. These came in two styles: the strippers, who reduced churches to barns, and the titivators who made them look like repository showrooms. On the whole, considering our limited financial and other resources, Catholics come better out of the architectural history of the past 150 years than most other corporations. Admittedly this is not saying much, but at least we were spared all that dreadful watered-down pre-Raphaelite stuff one finds in children’s corners of Anglican cathedrals.
The Starting‐Point of Marian Doctrine
Authors: Ernst Cornelius 
Published: July 2007

It cannot be said that English Catholicism has entered with mind and heart into the stream of doctrinal development which is so noticeable a feature of the Marian movement in the Church today. Any attempt to dismiss this movement and the doctrinal development within it as a Continental exaggeration runs the risk of so emphasizing the Englishness of our Catholicism as to compromise its Catholicism. The needs of apologetics in England are sometimes urged in favour of a minimalistic approach to Marian doctrine. There is one decisive answer to this suggestion : the only truth which we as Catholics must proclaim is the whole truth. Our duty as Catholics is not to minimize Marian doctrine but to present it as an integral part of the totality of saving truth which it is the Church’s office to preach to the world.It is in view of this unsatisfactory situation in England that, so it seems clear to me, the central problem to be examined is the point of departure of the development of Marian doctrine. What I feel is most needed is not a more or less academic study of explicit Mariological structures, the technical elaborations of doctrine, but a disclosure of the motive force and impetus of the development, so that by renewing our living contact in faith and love with our Lady we may be able actively to contribute to the development, this active engagement being the essential precondition of any more objective theological assessment of the sense of that development.
The Secular Angels: A Study of Rilke
Authors: Jennings Elizabeth 
Published: July 2007

At a superficial glance there seems to be little in common either between Rilke and the Christian mystics or between Rilke and so-called ‘religious’ poets. The majority of the latter, if they have not been orthodox Christians, have usually employed many of the Christian symbols even though they have sometimes wrenched them into odd and surprising shapes. Such writers have often expressed their personal visions in terms of Christian symbolism and at the same time have formulated or re-interpreted those symbols for their own ends.Rilke, however, does not fit into this category; indeed, he does not fit into any category at all. He stands quite alone. There are many reasons for this isolation but one overriding one. It is this: Rilke’s poetry was for him a way of life. It was visionary, philosophical, emotional, sensuous and abstract, all at the same time. His poetry was his life, not simply in the sense that he was a supremely dedicated artist, but also because it was the only medium in which reality, for him, existed. Words did not formulate a previously articulated philosophy or vision of life; on the contrary, the vision, the ideas, only had existence in the medium of words. Desperate and painful as Rilke’s poetic struggles often were, he never for a moment doubted the power of poetry. In his view, nothing was inexpressible. If reality was not to be found in words and images, then reality was at fault, not language.
The Liturgical Parish
Authors: Luff S.G.A. 
Published: July 2007

The gables of Saint-Séverin stand sentinel beside the Rue St Jacques as that historic artery of ancient France gains the Seine and the Ile de la Cité. Pilgrims passed by as they left for Campostella; the broad boulevard and the twisting streets of the old quartier are still the home of cosmopolitan youth flocking to the schools of Paris. Here in fact is a special welcome for them, for besides its native parish Saint-Séverin is charged especially with a mission to the university world of displaced youth struggling to keep body and soul together in a world of perpetual motion. A church with a history adapts itself more easily to broad and generous demands. And from the days of Séverin, a sixth-century south bank solitary, this church has a long history. Fulk preached the Fourth Crusade there; Dante prayed there in the thirteen hundreds; and if subsequently its fame declined somewhat, at least Huysmans at the end of the nineteenth century found the church ravishing and its Masses exquisite.In 1947 something of a renaissance befell when Cardinal Suhard appointed the Abbé Connan to the parish of Saint-Séverin with a special mandate to revive and transform it into a church and community capable of ‘welcoming’ the students of the Latin Quarter. About the same time the Cardinal entrusted L’Hay-les-Roses to a Benedictine to establish a community capable of welcoming converts from the Mission de Paris. In each case the parish was to be given a chance to prove itself as a competent missionary instrument in the modern world.
Dominican Letters
Authors: Anstruther Godfrey 
Published: July 2007

The letter printed, below is a reminder of how sketchy is our knowledge of the English Dominicans during the half-century prior to the foundation of Bornhem in 1658 and the start of the registers of clothing and profession. Englishmen who joined the order joined abroad, and their particulars were recorded in the registers of foreign convents, registers that for the most part are no longer extant. In 1615 these scattered members were formed into an English Congregation, but without a house of its own and without even the most rudimentary archives. Thus any chance reference to a Dominican at this dark period is a find of some importance, and this letter is a fair example of what we may still hope to unearth in some archive in almost any part of western Europe.All that is known of the writer of this letter is what he tells us himself. He is writing to the master-general, Nicholas Ridolfi. The dispensation he asks for was beyond the powers of the master-general, and a copy of his letter was therefore sent to Propaganda. It is this copy only that has survived. It is here translated from the Latin.
The Crimination of Sin
Authors: Gilby Thomas 
Published: July 2007

Two traditions, of the ‘necessary evil’ and of the ‘noble city’, contend in the Christian attitude towards the State.Augustinist and Aristotelean alike profess the duty of obedience to the secular power, yet while to the former this is virtue there encountering its occasion to the latter this is virtue there findiug its proper object. Both agree that all power descends from God; the difference arises from how we conceive a causal order of subordinate agents and purposes. Here, as we shall see presently, a scholastic distinction, between instruments and means on one hand and principal, if secondary causes and intermediate ends on the other, is relevant to the contemporary debate about treating sins as crimes. For if the State is no more than a useful convenience then its rule, though providentially ordained to prevent anarchy, is devoid of moral value within itself. If, on the other hand, the State is endowed with a moral authority of its own then virtue and vice as such can be its concern.You would not expect men of the Augustinist tradition to bow before the powers that be, nor men of the Aristotelean to warn off the government for not minding its own business. History however does not always follow a thin logic of ideas; those who have believed that true religion is other-worldly and not committed to politics have been left most defenceless before the encroachments of temporal power, while a strong thread runs from St Thomas to the sturdy radicalism, and perhaps some of the pressure-groups, of later centuries.
Teilhard De Chardin
Authors: Towers Bernard 
Published: July 2007

Le Phénomène Humain has been a best-seller in France since its posthumous publication in 1955. The initial impact of the recent translation, published as The Phenomenon of Man, has been considerable. Never before, one imagines, in English publishing history, has a book by a Roman Catholic priest received such remarkable tributes in all types of journals and newspapers. ‘Book of the year’ for a number of well-known critics, ‘possibly the book of the century’ for one Sunday Times contributor.During the period when Teilhard’s works were available only in French, one had heard doubt expressed as to whether he would ever appeal to more than a few in this country. After the events of recent months there is now every indication that the teilhardian movement will become as international in character as was Teilhard himself. It looks as if the influence of this remarkable man will come to be felt more and more in many different branches of human endeavour during the next few decades. For myself, I would go so far as to say that Teilhard’s vision—he writes like a visionary but a visionary whose feet are always planted very firmly on or in terra firma— marks the most significant achievement in synthetic thinking since that of Aquinas. We cannot afford to neglect him, because, quite simply, he seems in so many matters, and those the most important, to be so essentially right. His genius has sown many seeds which, in so far as they fall on receptive and fertile ground, would seem destined to grow and flower according to the pattern of those same laws of development which lie at the heart of his system of thought.
The Greeks in the Council of Florence
Authors: Gill Joseph 
Published: July 2007

The history of the ecclesiastical breach between East and West, and of
the attempt to heal it, is very long and obscure. There was the Photian
schism of the middle of the ninth century, but that was over within a few
years. Two centuries later the Patriarch Cerularius was excommunicated by an
over-zealous papal legate and retaliated in kind; but that quarrel was not
final. The Fourth Crusade captured Christian Constantinople and never went
any further, but set up a Latin kingdom there which lasted less than sixty
years and did as much to antagonize the Greeks as anything else. Yet, a
little more than ten years after he regained his throne, the restored Greek
Emperor—but not the Greek Church—had accepted the Latin faith and union in
the Second Council of Lyons (1274). His purpose, however, was political, to
win the Pope’s help to prevent any attempt to re-establish the Latin kingdom
of Constantinople.
From then on over the next century, whenever Constantinople was more in
danger than usual by reason of the rapid advance of the Turks, the Byzantine
emperors approached the pope of the time, as head of western Christendom.
They asked for military aid, and they offered the possibility of union of
the Churches through the medium of a general council. The offer was, of
course, a sort of bribe, but not entirely so. Both East and West sincerely
deplored the schism that divided them and would have wholeheartedly welcomed
a genuine union.