bluuebunny/crossref_metadata_2025_split huggingface dataset:
Kierkegaard's Journals
Authors: White Victor 
Published: July 2007

Even in the abridged form of the English translation the Journals of Kierkegaard are not to be read at a sitting, or even in a series of consecutive sittings. Their thought is at once too concentrated and their range too vast. Covering his jottings and reflections de omni re scibili et quibusdam aliis over twenty of his most creative years, the Journals could perhaps be assimilated in scarcely less a span. Not, therefore, a book to borrow. But emphatically a book to possess, to browse in and to browse upon, to open and to close at well-spaced intervals which allow ample time for digestion, for assimilation and rejection. A book to feed upon, for it contains in epigrams and tabloid essays the marrow of his thought. But for that very reason a book which, consumed gluttonously, must infallibly produce biliousness and dyspepsia accompanied by dizziness and nausea.There will be some who find Kierkegaard indigestible and nauseating anyway. And that not only for the reasons which he himself anticipated; the reasons which would reflect upon his readers rather than upon himself. Not only, that is to say, because ‘every man is afraid of the truth,’ and ‘between man and truth lies mortification,’ or because he sought ‘to tear the veil from human twaddle and from the conceited self-complacency with which men try to convince themselves and others that man really wants to know the truth’ (1153). Not only because of the ‘scandal of the Cross’ which he proclaimed, fully understanding that if you ‘act just once so that your action expresses the fact that you fear God alone and do not fear men: you at once “scandalise” people,’ and that ‘whatever avoids “scandalising” is only what, out of fear of men and human respect, conforms entirely with worldliness’ (1116).
L'Aube in the Evening
Authors: Gilby Thomas 
Published: July 2007

It is true, replied the Dutchman, we are a small people without a great future. But when early in the morning we hear a loud knocking at the door, we know it is only the milk.The Times every morning and the New Statesman every week, those cover serious periodical reading for many of us. From them we should assume that the political weight of Catholicism has been thrown heavily to the right for the last hundred years. The association of Catholics with the forces of tradition is, of course, evident; this, at its worst, has meant subservience of vested interests, and, at its best, rallying with the stable and chivalrous elements of society. It is true that altar and throne, farm and nationality were the causes Catholics fought for most conspicuously in the nineteenth century, and that Liberalismus was, to put it mildly, not favourably regarded in the second period of Pio Nono’s pontificate. What is not so generally appreciated is the strength and official standing of the Labourite movement in the Church.Père Lacordaire died, he said, an impenitent liberal, the Bishop Baron von Ketteler dug deeper to the roots of reform than did our own Victorian Radicals, and cardinals like Manning, Mermillod and Gibbons were scarcely daffodils that came before the sturzos dared. They were the leaders of a Catholic democratic movement that had reached such proportions by the time of the Europe of Locarno that the action of Catholic groups on the whole—I speak quantitatively—lay with Trade Unionism and Parliamentary Democracy.
Mrs. Fitzherbert
Authors: Bracey Robert 
Published: July 2007

With the publication of Mr. Shane Leslie’s Life of Mrs. Fitzherbert, which appears a little over a century after her death, the clouds which so long hung over the name and fame of that sorely maligned woman have surely lifted at last and for ever. None will more rejoice at a final vindication than will the spiritual descendants of the English Catholic body, to which she belonged, and which (even when appearances seemed most adverse) always clung loyally to her. Her fellow Catholics were sometimes puzzled at and bewildered by her actions, but remained convinced that ultimately she would be found never to have strayed from the right path. Dr. Kirk, writing in her life-time his Biographies of English Catholics, well expressed their feeling: ‘Mrs. Fitzherbert’s long and mysterious connection with George IV when Prince of Wales rendered her the topic of general conversation, more than perhaps any other woman of her time; but by her friends and relations, and by all who ever enjoyed her acquaintance, she has always been regarded with the most unqualified sentiments of approbation and esteem.’To all students of her period, Mrs. Fitzherbert’s name and personality are well known. This ‘wife who for reasons of state had to pretend to be a mistress’ figures constantly in the histories, memoirs, pamphlets, lampoons, newspapers, paintings and caricatures of the entire epoch, by some sneered at as a light o’ love, by others placed on a level with the Valiant Woman of the Scriptures. Mrs. Fitzherbert’s father was one of the Smythes, Baronets of Eshe and Acton Burnell, her mother an Errington of an ancient Catholic family in the North.
The Critics' Shelley
Authors: Sayer George 
Published: July 2007

Nowadays there are few professional critics who praise or condemn books for moral reasons. That custom, one of the virtues of the old Edinburgh, can be seen dying in the early Victorian reviews. For years critics have smiled good-humouredly at Dryden and Dr. Johnson for their preoccupation with moral values, and writers have laughed at Milton and Sir Philip Sidney for their desire to instruct and improve. But the decline is less noticeable among those who do not have to write for money, who receive their books, not with the publishers’ compliments, but through buying or borrowing, and are as a result more inclined to read them right through. Really most of us are ignorant of æsthetic principles: we are little interested in the Will o’ the Wisp incantations of La Poésie Pure, nor do we care to try the slippery path across the Crocean bog. To the disgust of those critics who wish us to judge by their own mysterious esoteric standards, most of us insist on having a little index of our own. There are many books, said to be masterpieces, which we object to for moral reasons, and will not, whatever their artistic merits, admit to our shelves. Against this attitude, which is at least as old as Aristotle, the professional critics have often fought in vain. Most of us still insist on liking books for other than purely aesthetic reasons, and, to make more popular a writer of whom he thinks highly, the critic has to stoop to our level.The cause of the early neglect of Shelley’s poetry was certainly moral. He lived at a time when it was more than usually easy for a rather wild young man to make himself disliked. Most people were sick to death of the ‘new’ ideas which had fired the French Revolution and sustained the Napoleonic Wars.
We Take Our Stance
Authors: Beaumont Mary 
Published: July 2007

Since we are to try to lay a foundation for future discussion, the first essential seems to be that we shall know our own mind. And as catholics that means in the words of St. Paul: ‘to let this mind be in you that was also in Christ Jesus’ (Phil, ii, 5). When we begin to appreciate what that means we can take our stance.The world for us is explained in terms of reason and of faith-—two ways of knowing the truth, different in mode and complementary in what they give the mind. In common with every human being we can use our mind on the world as we discover it, and we do. Asking the how and why of things, sorting out the wealth of experience and facts and activity, trying tc discover some purpose in it all, to get a view of things as a whole and in their causes, and this is to philosophise. Sapientis est ordinare. Men have done this from the beginning with more or less sincerity, more or less success. Sometimes philosophers have succumbed to the temptation to pursue one aspect at the cost of the whole, sometimes philosophy has been prostituted by being made the handmaid of propaganda. So that at first glance the history of philosophy seems to present an overwhelming confusion of theories that contradict, an embarras de richesses. But a closer inspection does yield a developing body of thought, as indeed we can rightly expect, since the raw material of philosophy is God’s revelation of Himself in nature. This body of thought, the philosophia perennis, synthetised by Aristotle among the pagans, and Aquinas among the Christians— that is not to exclude others, but to name the morning stars—and enriched, sometimes unwittingly, by their successors, will provide us with principles when we begin to sort out the richness of knowledge and achievement, the bewilderment of chaos and confusion we find ourselves in to-day.
C.F.S. Movement in Holland
Authors: Lefeber T. W. 
Published: July 2007

Catholics in the Netherlands have always taken a great interest in the film problem. Very soon after the first cinemas appeared (about 1912) there arose among Catholics a movement for the erection of so-called ‘White Cinemas,’ where only those films would be shown which had been properly censored in accordance with the dictates of moral theology. This movement failed, however, owing to lack of experience and of the necessary funds. Meanwhile, at the instance of the Catholic National Purity League, there was set up a board of film-censors operating mainly at Amsterdam. This committee, however, lacked the authority of an official body, and did not sufficiently meet the just claims of the people outside the big cities.In 1926 The ‘Cinema Act’ was passed in Parliament. Among other things it lays down the principle that, in the Netherlands, onlv those films may be shown publicly which have been passed by the National Board of Public Censors. It also empowers the Board to suppress certain films as being contrarv to good morals and public order. The Committee, moreover, reserves to itself the right to forbid the attendance at certain films by young persons under the age of 14 or 18. With the co-operation of the Catholic politicians a clause was added to the law enabling those institutes and societies which have been set up for the prevention or destruction of social and moral dangers in connection with the film industry, to exercise a further censorship on films already passed by the National Board of Film Censors. These institutes and societies may obtain an official authorization for this purpose from the Home Minister.
C.F.S. Movement in Holland
Authors: Lefeber T. W. 
Published: July 2007

Under the direction of the local committees of the K.F.A. film circles have been started. Very soon meetings were held in which authorised speakers explained the meaning of the film problem, and demonstrated that a film circle must be a nucleus of local activity in the sphere of Catholic Film Action. The members of such a circle form a bodyguard of workers in the great action for good films. They contribute energetically and in various ways to the realisation of the aim of Vigilanti Cura, and this not only by study and practical film labour, but also by participation in the propaganda of K.F.A. They are the people on whom K.F.A. can rely in the most difficult hours.The film circle in Bois-le-Duc has already achieved much that is important. It has become active in the three most important parts of our task: study, propagation, and practical film work. Soon after its commencement this Film Circle held meetings, at which the problem of good films was treated in conformance with the Encyclical and short films were shown and discussed. It showed to the outside world very clearly its propagational character, when the local department of K.F.A. began its offensive at the beginning of June, 1937.After the faithful had heard en masse of the inauguration of the world-film-action through a film-Sunday, about seven parochial meetings were held. At these meetings the film The Eternal Dream was shown, and at the same time the assembly heard an explanation of the essence and aim of the K.F.A.The principal members of the Film Circle appeared as speakers and arrested the attention of the masses to the work of the K.F.A., through innumerable articles in the local Press, by home-visiting and other stimulating activities. In the domain of practical film labour also the film circle of Bois-le-Duc has turned to action.
The Colour Bar
Authors: Walsh R. P. 
Published: July 2007

The progress of Catholicism in Africa is so amazing that only the divine character of the Church can explain it. Yet we realize how much remains to be done when we recall the millions of coloured people still untouched by Christianity. And the need is urgent not only amongst indigenous negroes, but also amongst those of such a country as the United States, where live many millions of negroes crying out for the religion of God made Man. In the centre of New York is Harlem, the negro quarter, a town in itself well-nigh cut off from the neighbouring boroughs of Manhattan and Bronx, whilst in the southern States live many millions of negroes in far worse poverty and distress than in the days of slavery. These people want religion, for their simple nature is a religious one. But they are unwilling to accept the Christian religion as they see it practised, or rather distorted and falsified, by the whites. They want rather the riches and power that go with modem materialism and irreligion.The story of the negro in U.S.A. is a sad one. Every year waves of horror and anger shake the whole of the negro population as fresh lynchings occur with a brutality that is unsurpassed by any other age in the history of this world. The Chinese torture of a thousand slices cannot be more cruel than the white southerner’s use of a blowlamp on a negro suspected of crime.Are Catholics in the United States, or in the Union of South Africa, caring for these people, influencing them, as they ought? In the days of the Roman Empire there existed slavery, and that slavery was ended by the Catholic doctrine that by nature and birth all men are equal before God.
The Lesson of Standardisation
Authors: Durkan John 
Published: July 2007

The same clothes, the same swing music, the same technological thinking, the same standardised responses, the same dances, the same transport communications: in other words, the same standardisation all the world over. ‘This uniformity is quite another thing than a structure of civilisation properly speaking, it is of an order not specifically human.’ The Manichee, in his contradictory thinking, desired to attain to a univocal perfection, to be swallowed up in the principle of good like a Buddhist in his Nirvana, to negate his own body to the point of race-suicide, a Pharisee concerning matter and profoundly anti-social. Modern man is an inverted Manichee: again desiring a univocal perfection, in a dialectic not of spirit but of matter, regarding the spirit as nothing or hating it as evil, enslaving mind and responsibility to the evolution of technique, exalting his own blood in the interests of race purity, exploiting and commercialising intelligence, and profoundly anti-personal. How true that Marx is the obverse of Hegel. The outcome of such mass-education is anarchy of thinking and feeling, against which we childishly protect ourselves by the sameness of our clothes.Let us isolate one noteworthy aspect of this situation. To much modern thinking, the intelligence is a dangerous faculty, an anti-vital machine that skims the cream off things, that divides person from person and class from class, like the cathode rays that disintegrate alpha particles: it is the very principle of disintegration. The sub-human Utopia of the Communists, on the other hand, is the achievement of a material integration, it may be a leisure state to which technological progress will tend or an economic collectivity of the masses achieved in a strictly political field.
Patriotism and the Life of the State
Authors: Vann Gerald 
Published: July 2007

There must be many to-day whose minds are troubled because they find it impossible to accept without reservation the opinions and the policy which have been generally adopted with regard to the war, and because, in consequence, their patriotism—their love of their patria and desire to serve it—cannot find, at least without much self-searching, the outlet which the majority have accepted. Are they to resign themselves to the idea that this mental tension is inevitable; to the idea that they must seem, and be, less patriotic than those who can accept the situation without any misgivings or detachment of mind?The question, if it is considered adequately, reveals itself as a very large and very deep one; for it involves far more than the particular problem of war, and leads back to the ultimate principles of human society. Before attempting such a general consideration, however, we may note two particular preliminary points, since they seem to show that the presence even of the complete non-participant is not without its value to a nation in days such as these.
The Town that was Murdered
Authors: Harari M. 
Published: July 2007

Whatever his political bias, the reader will not be left unmoved by a true tale of human struggle and suffering and of a tragic failure of society for a hundred years. In the present struggle of civilization we must disengage that which we have set out to defend from our share in the guilt of the common disaster. Miss Wilkinson’s book must impress us anew with the evils of a capitalist society, which she traces back through one example to their beginnings in the Industrial Revolution. These evils, for which she advocates a mainly political remedy, come from as brazenfaced a rejection of Christian and human values as any that have been made. Habit and some faith in human progress and in the professions of governments have partly blinded us. But now comes the day of reckoning, when past crimes and their consequences must be paid for, even to the possible collapse of civilization and the merciless persecution of our Christianity which we have allowed to be so denied.The history of ‘the town that was murdered’ suggests more than the interplay of economic and political forces. It raises the issue of human responsibility in the face of poverty and riches, the destiny of the individual caught in the stranglehold of the ‘World.’ The figure of the political, commercial and financial magnate haunting the pages of the book and the streets of Jarrow is not so much that of the individual capitalist; it is that of Dives, the victim not of system and fate, but of freedom and sin, and, finally, of God’s avenging mercy to the poor.
Man Grows Up
Authors: Walsh R.P. 
Published: July 2007

Group action is the keynote to our modern society. No longer are men working as individuals, be it in business, in politics, or in religion. This group action is largely instinctive, but there is a desire for it and a realisation that through it something can be achieved, though unfortunately the ‘something’ is rather uncertain.This desire for group action, this longing to be with and work with others, can be found in many spheres: Hitler and his mass regimentation, Mussolini’s fascist spirit, our own youth movements, in big business, and among Catholics.Never before in the story of the Church has there been such interest in the doctrine of the Mystical Body of Christ. In all parts of the Church theologians and other thinkers are writing about and discussing the doctrine and working out its implications.
The Layfolk's Patron Saint
Authors: Delany Bernard 
Published: July 2007

The Catholic layman should glory in the name of Catholic. It is no accident that, of the four marks of the true Church, Catholicity is the character that has prevailed. We are called Catholics, because the note of Catholicity in a sense contains and implies the others. Catholicity means unity diffused, spread abroad—unity everywhere. Unity absolutely demands a Hierarchy, oneness with the Apostolic tradition. Holiness means unity of belief and practice; the integral, personal unity of one who has perfectly harmonized faith and morals, whose life is the expression of his convictions of the one and only truth. Catholicity, therefore, means unity, vital and organized, unity magnificent, unity transcendent. Catholicity is the stupendous, resplendent unity of past and present, of all ages stretching out into the eternal years. The Catholic is one with Christ and one with all with whom Christ is one. The Catholic is the totalitarian Christian.This totalitarian mark is conspicuous in the lives of the Church’s martyrs whose eminent charity led them to the last limit of self-sacrifice: their heroic constancy makes them one with the King of martyrs with Whom they are identified even to the shedding of their blood.
Portrait of a Liberal
Authors: Lunn Arnold 
Published: July 2007

Few words are more ambiguous than ‘liberalism.’ Liberals of the Manchester school invoked liberalism in their efforts to liberate economic activity from state control, whereas modern liberals are even more anxious than Socialists to extend the sphere of the state’s activities. When Lord Shaftesbury, the Conservative, introduced the Factory Acts to liberate small children from the tyranny of the machines, John Bright and Cobden protested in the name of liberalism against any attempt to fetter the economic activities of the factory owners. Towards the end of the century, Mr. Lloyd George, in the name of Liberalism, imposed compulsory insurance on the nation.My father’s Liberalism was derived not from Manchester, but from Nazareth. He was one of the last survivors of those Victorians who were Christian Liberals as opposed to secular Liberals. The Liberalism of the convinced Christian must always be qualified by the conclusions which he draws from the great premise that man is made in the image of God, and therefore has rights which no dictator and no democratic majority can over-ride. Secular Liberalism, on the other hand, with its deification of the ‘General Will,’ inevitably leads to the servile state. If man is nothing more than first cousin to the chimpanzee there is no reason why a dictator or a dictatorial majority should not put him behind bars. It is only man’s supernatural estate which alone guarantees his personal dignity and his inalienable rights.
The Philosophical Categories
Authors: Kelly Bernard 
Published: July 2007

To supply the lack of a detailed treatise on the categories in English, Dom Augustine Osgniach has written this substantial book, supplementing his exposition of scholastic doctrine with critical studies of the historical fate of the ideas of substance, quantity, quality, relation. The method is well chosen, since the historico-critical studies bring into play the relevance to the fundamental problems of human thought of the scholastic doctrines in question; whereas a bald exposition modelled upon such Latin text-books as, e.g., Gredt (Elementa Philosophiae Aristotelico-Thomisticae), may indeed lay before readers what St. Thomas and his commentators taught, but will hardly gain access for that teaching into their minds without the support of an oral pedagogy. Not only does the method followed in this book secure the relevance of scholastic principles, but it enables the author to give them accurate development to a point which would perhaps weary’ the most hardy reader if reference to the later developments of philosophy were less constant and less close.Perhaps the chief source of modern distrust of the categories is the fear, not by any means without foundation in the later developments of scholasticism, that the logical order is usurping the order of reality and imposing upon the real a system and framework of divisions and dependences which properly belong to the mode of our mind’s knowing and not to the mode of existence of things.