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

It is reassuring to Christians in Palestine—especially to Englishmen—to see that public opinion in England is being stirred up with regard to the affairs and fate of the Holy Land. It is high time. As you have already had opportunity to learn, we are getting to be in very bad odour ; or, as an English official here at Jerusalem said the other day, we are now thoroughly detested by everybody—French, Arabs, Christians, and Moslems. What love the Jew bears to us is scarcely disinterested.Up to the present there has been little sign of enthusiasm called forth by the fact that England is mandatory power over a land that stands for so much as does Palestine. In fact the chief impression one receives is that this position is looked on at home rather as a burden than as an honour ; and certainly, if we maintain the position, and go on as we have begun, it promises to prove a very great burden indeed. However, the news we receive of the campaign against the Palestinian policy gives us hope that a change will take place.At the same time it must be said that recent articles in the home papers on this question have caused great surprise and not a little anger here. There is certainly an attack to be made on Zionist aspirations and plans with regard to Palestine ; but it is not along the lines of these articles. Exaggeration, and what appears in some cases downright untruth, can serve no purpose except to defeat the very end in view. Indeed, one has been tempted to ask what is the end proposed by the writers of certain of these articles against the Jews ; in other words, on which side are they fighting? In the present case they appear to have put good ammunition into the hands of the Zionists.
Our Lord Jesus Christ's Knowledge of his Divinity
Authors: McNabb Vincent 
Published: July 2007

By the modern non-catholic mind the problem of Our Lord Jesus Christ’s knowledge of His Divinity is stated in terms of Consciousness. In other words, the mass of non-catholic writers on the nature and work of Jesus Christ ask, and in various ways answer, such a question as this : “Was Jesus Christ conscious of His Divinity?” For example, this statement of the great problem of the Jesus Christ of the Gospels was dominant in the recent conference of Modern Churchmen at Cambridge.The Dean of Carlisle, whose historical scholarship is not necessarily akin to theology, said “that Jesus did not claim divinity for Himself. He may have called Himself, or more probably allowed Himself to be called, the Messiah or Son of God ; but never in any critically, well-attested sayings was there anything suggesting that His conscious relation to God was other than that of a man towards God” (Daily Telegraph, 13 Aug.). Here the phrase “conscious relation to God” seems to mean that Jesus Christ did not know and did not believe Himself to be God. He knew and believed Himself to be merely a man. In Dean Rashdall’s recent explanations he seems to assert that Jesus was God. We await his explanation of how Jesus could be God and not claim Divinity.
We English
Authors: Jarrett Bede 
Published: July 2007

It is rather a tragic moment when a man suddenly discovers that he is disliked by all his neighbours, particularly tragic if he happens to have been under the impression that to his own terrible cost and undoing he has gone out of his way to help them. To be denounced as greedy when you have emptied your pockets to finance those who now cry out against you, or accused of being selfish when at the risk of his life you have sent your boy to save your accusers, or to be called a tyrant by the people who have learnt from your teaching all they know of freedom, is heartrendingly tragic. It is the tragedy of England to-day.There certainly is no good denying it. We are at the present moment the nation most disliked by foreign politicians and the Press, not least among our late allies. Perhaps our enemies alone have any sympathy with us, any respect, any understanding of our difficulties or of our ideals. But this only bewilders us the more. To judge from what is said of us in France and Belgium and the United States and even in Italy, one might suppose we had spent the last seven years in bullying the world. All our sacrifices are forgotten. The pretty compliments paid us when we were rather better off, and, at some loss to our family-circles, were standing by our neighbours in their peril, are shouted back to us now only in derision.
Browning and the Catholic Church
Authors: Praga Anthony 
Published: July 2007

Of Robert Browning, considered purely as poet, in a sense at once technical and virtual, it is not here proposed to dispute.Although he often rhymed as by brute force, wresting the music though he broke the lyre, there is yet in most of his writing that aptness, vigour and finality of language that are the marks of true poetic literature. In passing, it may be remarked that one other great quality of poetry, Vision, was not often enough the instrument and source of his poems. In place of that power, he had thought, insight and a singular grasp of the complexities of mind. In the main, he rationalized emotions, did not create them. He could conjure them up, by felicitous analysis and portrayal, by sudden turns of the text, but only occasionally do they arise immediately, by the power of an unique concept and expression. For instance the line, “The air broke into a mist with bells,” gives a very perfect mental sensation.It is then, of Browning in relation to the Catholic Church that I consider a theme sufficiently interesting to warrant an analysis. For it is valuable, illuminative, sometimes to discover the small thoughts of large minds ; to trace out, along the thin lines of little, acetose angers, the effects of misinformation, of blindness, or of bias. To discover a great soul in places curiously “shrivelled like a little pea.”
St. Bernard's Sermons in English
Authors: Delany Bernard 
Published: July 2007

“Gladly will I listen to that preacher who seeks not to gain applause for himself, but compunction for me.”—St. Bernard’s Sermons, Vol. II, p. 174.It is one of the paradoxes of St. Bernard’s life that he, contemplative monk consecrated to silence, has left us more of his reported speech than most of his contemporaries. In his case speech was more golden than silence because he spoke the word of God. He was, if not a man of the world, at least a man of his century who saw clearly that men were drifting from God through ignorance. At a time when preaching was considered the peculiar duty of bishops and not the business of mere monks and priests, Bernard, monk and recluse, became a foremost preacher. It is true the bulk of his sermons that have survived the lapse of time were preached within the walls of his monastery, but we know that he was one of the first monks to bring preaching out of the cloister—witness his campaign in France and the Rhineland when he preached the Second Crusade. He was, indeed, a true precursor of the age that ushered in the Preaching Friar.
The Last of the Artists
Authors: Tegetmeier Denis 
Published: July 2007

Timothy Raeburn was the last of the Artists.He lived in a garret in London, the very last of the garrets. Both he and the garret seemed to exist only by some oversight, in the present almost perfect state of things. A lingering echo of those now distant times when artists had been content to starve to death in such places, just for the mere glory of the thing.Here he lived entirely alone and unfriended. He was a mystery. Nobody knew how he lived, or what secret force sustained him in his isolation from the world—not even Timothy himself : or by whatmysterious power he alone had managed to survive into the new and happier era. How did he maintain this detachment, where one by one the others failed?Gradually the little band of Timothy’s fellow-artists had dwindled into nothing. The last survivors of the Post neo-Primitives. who had struggled so valiantly with the banner of reaction, had all capitulated in one way or another. For instance, during the past five years no fewer than one hundred and seventy-four cases of suicide had been announced among them. Only a month ago the Trumpet Blast had wasted three lines of a column on the death of Mr. J. A. Yeeke, the leader of the group and believed to be the last of the free-lances, who had last been seen reading a copy of this same Trumpet Blast, and had immediately done away with himself in a fit of sheer boredom.
Under the Bar
Authors: Bracey F. R. 
Published: July 2007

The English Catholic squire of the eighteenth century, when he came to decide on the future of his sons, found his choice a very restricted one. His first-born would, no doubt, succeed to the patrimonial acres; and carry on the old traditions. Another, perhaps, might develop a vocation to the priesthood, and be satisfied with that then very humble, very obscure, and often dangerous calling. But what to do with the rest? and those were the days of large families.Trade might claim one, and (during the first half of the century, though not so later on) without any loss of prestige, or any injury to family pride. Thus a fourth son of Sir Francis Jerningham, of Cossey, became a well-known goldsmith in Covent Garden; while the younger brother of Alban Butler, although born of an old Northern family of gentle stock, set up in business as a linen-draper in the City. But the cruel penal laws against Catholics altogether excluded them from the public services, the Universities, and the Army. The oaths of supremacy and abjuration put parliamentary life out of the question, and the Test and Corporation Acts closed the municipalities. Finally, the statute of William III forbade Catholics to exercise the professions of barrister, attorney, and notary. Hence the usual career of a younger son was found in foreign lands, and many were the English Catholics who fought for or served the Kings of France and Spain, the Emperor at Vienna, or the princes of the small Italian states.
A Famous Dutch Convert
Authors: Randall A. W. G. 
Published: July 2007

With that curious kind of provincialism it sometimes displays in such matters—though less now than formerly—the British newspaper press seems to have passed over in silence the recent reception into the Catholic Church of one of the most distinguished of living Dutch writers, Frederik van Eeden. His submission took place on February 19th last at the Benedictine Abbey of Oosterhout, and was accepted by the Primate of the Netherlands, the Most Reverend H. van Wetering. The event naturally called forth a great deal of comment in the Dutch Press; continental newspapers generally also reported it, and American papers have not been lacking in notes on the conversion and its probable influence. So far, however, there has been in English no appreciation of the writing which preceded the conversion, and the moment seems to be opportune for an attempt to give a general sketch of Frederik van Eeden’s work and philosophy, the more so as, by one work at least, to be described shortly, he is probably the contemporary Dutch writer best known to the English public after the novelist, Louis Couperus, and as his relations with England and English literature are unusually close.Frederik van Eeden was born at Haarlem in 1860. Like most of the Dutch writers of his generation whose work is likely to survive, he was early identified with that literary movement of the ‘eighties which revolved round the review, De Nienwe Gids, established in 1885 in opposition to the more academic Gids.
Impressions of North-East Ulster
Authors: Delany Bernard 
Published: July 2007

There is something impertinent and objectionable in the action of one who sits down to write of Ireland on the strength of a week’s visit. The Irish people are becoming used to trippers from England and elsewhere who come in order to collect impressions and hand out ready-made solutions to problems that have baffled the Irish themselves for ages. These impressions of mine then are set down in a mood of diffidence, with full apologies to the hospitable people who treated me with so much patient kindness and with a confident assurance that they will know how to measure the worth of my words and to winnow the grain of wisdom from a mass of folly.Making my way from the train to the boat in a somewhat dazed condition after an all-night journey, it came as a surprise to see people turning out their portmanteaux under the irreverent gaze of a Customs official. I did not realize the reason for this until a Customs officer asked me if I had any arms and ammunition. ‘Two arms, but no ammunition,’ was a truthful reply; but 5 a.m. is an unseasonable time for feeble jokes, and I was obliged to display the contents of my bag, and enjoyed the mild wonder of the official while he examined my Dominican habit and a conspicuously large pair of rosary beads. These were considered innocuous, and I was allowed to go on my way—not exactly rejoicing, for this little drama had reminded me that I was going to a disturbed area in Ireland.
A Few Thoughts on Liturgy
Authors: McDougall Alan G. 
Published: July 2007

Since the Renaissance, the world has gained many sciences: but it has, in the process, lost not a few arts. All lost arts are to be regretted; but the loss of one of them should be a subject of special sorrow on the part of Catholics. It is the art of compiling Breviary Offices.All flesh is not the same flesh: star differeth from star in glory. Each of our Breviaries—the Roman, the Monastic, the Dominican, the Ambrosian—contains offices of very varying degrees of beauty. Even the oldest offices, such as most of those in the Proprium de Tempore and the Commune Sanctorum, mark very different stages of the road to perfection; but speaking generally, it is in the Proper of Saints that the differences are most marked, and the modern offices which are the ugliest and least fitting.The principal elements of the Breviary Office are five : antiphons, responsories, lessons, hymns and collects. The general custom of liturgists has always been to take the antiphons and responsories from Holy Scripture: although many locally-used offices exist in which these elements are rimed compositions of the form familiar to us from a number of the proper offices of saints in the Dominican use. The lessons, of course, are always taken from existing sources, the Bible or the writings of the Fathers. The compiler’s opportunity for free composition, therefore, is normally restricted to the hymns and collects. Equally, bad hymns and collects frequently spoil an office.
A French School in the Eighteenth Century
Authors: Maitland E. J. W. 
Published: July 2007

Jean Francois Marmontel remotely recalls our Pepys. It is true that his memoirs, from which the following account of his school days are culled, are not a diary, and were written late in life for his children’s benefit. But they give a vivid picture of his times, from his peasant home life (after all, not so wretched as might be expected from Victorian literature), through school, college, a brief and ‘distasteful’ ecclesiastical career as a tonsured abbè, and the intrigues, amorous and otherwise, of Parisian life. He writes charmingly as a man of letters, but his confessions are no less candid than those of our Samuel. The spirit of the times made any watering down for his children’s eyes quite superfluous. He was the friend of Voltaire and Madame de Pompadour, and his office of Perpetual Secretary to the French Academy brought him into contact with all who were worth knowing. He was never in the first rank of literature, but was ‘successful in all styles.’ He attained to European celebrity chiefly through his Belisaire, a work deprecating the use of carnal weapons in spiritual warfare. The book was fortunate enough to incur the wrath of the Doctors of the Sorbonne, who drew up an ‘indiculus’ of twenty-seven condemned propositions. Voltaire christened the list ‘indiculus ridiculus,’ and, in conjunction with others, succeeded in making the learned Doctors appear exceedingly foolish.In spite of his moral obliquity, Marmontel stands out as a likeable, and in some ways, admirable character.
William Cobbett
Authors: Richards A. M. 
Published: July 2007

This is an age of revivals, and many of the minor writers of the past were never more appreciated than they are to-day. The Restoration dramatists are read in preference to the Elizabethans, and Mr. John Gay walks, where Wordsworth fears to tread. It is not merely a revolt against accepted standards that we are witnessing, it is rather a fresh outbreak of the adventurous spirit and that insatiable curiosity and methodic doubt, which serve to distinguish man from the beasts.So much is, perhaps, needed as an apology for voicing the desire for a fuller measure of recognition for the works and, above all, for the personality of William Cobbett. Those who know his name are not iare, but those who have read him are probably very few.Cobbett was a self-made man, by which I do not mean that he was a blackguard, but that, being born the son of the innkeeper of the ‘Jolly Farmer’ at Famham, he became an educated country gentleman a member of Parliament, and a prolific journalist. At the age of sixteen he enlisted as a private on the pay of sixpence a day, and, as he himself tells us, taught himself English grammar in spite of every adverse circumstance.‘To buy a pen or a sheet of paper I was compelled to forego some portion of food, though in a state of half-starvation ; I had no moment of time that I could call my own; and I had to read and write amidst the talking, laughing, singing, whistling and brawl-'ng of at least half a score of the most thoughtless of men, and that, too, in the hours of their freedom from all control ...
Judas the Betrayer
Authors: Fahy D. F. 
Published: July 2007

This is a remarkable play by a young poet who is, undeservedly, little known. As the title indicates, it deals with the character of Judas, but it finds very unusual motives for his betrayal. Judas is not the mean and miserable wretch of tradition, nor does he betray his Master through greed of gold. The play is built on the conviction that he betrayed Him solely with the idea of forcing Him, through the stress of danger, to show that He was the all-powerful God, and of precipitating, in this manner, his triumphant vindication.The Judas of tradition would naturally not suit that motive. He is abandoned in favour of a Judas who is a dreamer and a thinker, a man far removed from the rest of the disciples.‘Judas is not of us,’ says Simon the Leper,‘For he is learned, wise in many tongues,And dwells apart from men;.’He is a man who has thought over the problems of existence in a profound manner, and who is deeply concerned with the obvious physical suffering of mankind. In his thinking he is constantly seeking a remedy to this state of affairs. He is an idealist, for he has always in his mind the vision of what man could make of the world, but his state when the action of the play commences is one of despair at man’s impotence and indifference. He has abandoned hope inGod because he sees that no amount of religion has lessened the physical sufferings of the world.
The Exploration of Carthage
Authors: Pope Hugh 
Published: July 2007

Carthage should be a name to conjure with.Yet ‘delenda est Carthago’ has received more than literal fulfilment. Even the Punic wars of which we heard so much as schoolboys have faded from men’s memories, and perhaps few of us would care to have to date them from memory.Some few weeks ago there appeared in the papers a notice to the effect that a F ranco-American archaeological expedition was being fitted out for the fuller, excavation of the great city of Hannibal and Scipio, of Tertullian, Cyprian and Augustine, ‘celsa Carthago,’ ‘civitas ampla et illustris.’ One newspaper report before us speaks of the ‘ruins of Carthage which have for so long been at the mercy of casual souvenir-hunters, speculative builders and Arab tribesmen.’ It might be gathered from this that little or no systematic excavation of the site had been carried out of late. Archaeologists, of course, know better. They are well aware of the wonderful work done by Père Delattre who for many years has toiled among the ruins, and who, despite scanty funds and little support, has enriched our knowledge as well as the museums of Carthage. It would be idle to summarise his work here. Suffice it to say that he has laid bare various Punic cemeteries, which have afforded us a glimpse of early Phoenician civilization such as would never else have been suspected. He has also done much to extend our knowledge of Christian Carthage. Now, it is of Christian Carthage that we want to learn more. An archaeologist, perhaps inevitably, wants to get back as far as he can; it is a human instinct. But we should like to urge the present expedition to concentrate its efforts on Christian rather than Punic Carthage.
The Bride
Authors: Dayrell Vivienne M. 
Published: July 2007

‘I am waiting “for the evening”,’ said the Bride,‘When the reaping shall be done and the sheaves every one, Stacked apart and harvested from the Acres of the Dead, When im sweet and starred array I go on my way,On my way to meet my Lover,’ said the Bride.‘Shall it be that He comes,’ asked the Bride,‘In His living diadem, with the moon as a gem,Robed with the sunlight and cloaked with the rain,With His glorious gold Head, and His Hands torn and red, And His Side wounded wide? ‘said the Bride.‘With) the treasure of my wheat and white pearls for my feet— And wine-stones and opals for my crown,How fleet my heart shall beat as I hasten forth to meetMy Lord and my Lover who steps downFrom; His Everlasting Throne, and claims me His own,In His Kingdom to rest and to abide ....For at moonrise shall I come and mine enemies be dumb That He stands me at His side,’ said the Bride.‘I have praise of harp and pen but my home is not with men, I have trod where my God was denied—Red lilies of the martyrs and the prophets of my days,Moon; of guidance in the night—these my children! gave me praise;My lands they are wide—where my Love lived and died, Slept within His Sepulchre, veiled in shrouds and wrapped with myrrh,And then rose to the Height, spanned with splendour, throned in light,From our sight, and enskied—O then, come to me soon—Lord and King, Sun and Moon! ‘cried the Bride.Vivienne, M. Dayrell.
St. Luke's Witness to St. Peter
Authors: McNabb Vincent 
Published: July 2007

It is a little disconcerting that Catholic apologetics and Biblical exegesis, on the whole, have not yet grasped the full value of the organic treatment of the Gospels; especially in the matter of the Petrine privilege. Apologists and Biblical exegetes still largely appraise the gospel data by what may almost be called ‘a show of hands.’ We have no wish to discourage this method of valuation; which, indeed, is often demanded by the literary character of the exegesis. But if there is a higher and truer method it will be found that ‘the best is the foe of the good.’Let us exemplify this by studying some of the lesser ways in which the Gospel of St. Luke witnesses to the primacy of St. Peter. We will pass over the classical passage (Lk. xxii, 25-32) with its clear assertion of St. Peter’s power over the other apostles. To the present writer this passage has always seemed to be of even greater importance than St. Matthew’s witness ‘Thou art Peter, etc.’ (Mt. xvi, 18-19).In order to appreciate St. Luke’s witness to St. Peter it should be borne in mind and used as an exegetical principle that roughly speaking what St. Mark was to St. Peter—that was St. Luke to St. Paul. His devotion to a master who made many demands on his tact and patience seems never to have flagged. It is seen in many details of his two great works, his Gospel of Jesus Christ and his Acts of the Apostles. Even in such a supreme matter as the institution of the Blessed Sacrament he left the tradition of St. Matthew and St. Mark for the tradition of St. Paul.Critics are not agreed about the exact date of the publication of his gospel.