bluuebunny/crossref_metadata_2025_split huggingface dataset:
Liturgical Propaganda
Authors: Sheppard L.C. 
Published: July 2007

A recent correspondence in a Catholic weekly newspaper on the subject of the vernacular in the public worship of the Church showed that there is some feeling on this topic among a certain section of the faithful. The correspondence was noteworthy for it broughtout clearly two things which should prove useful in the future: the unsuitability of newspaper columns for the discussion of such a question, and the strange ideas that exist among many as to the proper function of the public worship of the Church in the spirituallife of the faithful—the strange ideas, be it said, were not confined to the laity.For some years now, throughout the West, we have been in the throes of what has come to be known as the Liturgical Movement; here in England we have, in manyways, felt its effects in lesser degree perhaps than in some other countries. On account of the war, which has brought about a grea shifting of population, in many parts of the country one has been able to obtain a rough but certainly interesting estimate of the advance of the liturgical movement. In the majority of cases indeed that evidence has pointed to a lamentable lack of penetration of those ideas for which the movement stands, and the present time of upheaval seems hardly propitious for their further intensive propagation. On the other hand the actual state of ferment of ideas provides certainly a suitable moment for sowing useful seeds. If in the past there have been mistakes, and serious mistakes, in presentation, on account of which many people have a wrong idea, and themajority perhaps no idea at all, of what the liturgical movement is, surely now is the time to seek the reason for so sorry a condition of affairs.
The English Martyrs
Authors: M.M.M.  
Published: July 2007

“Of twisted scarlet, the work of an artist, with precious stones cut and set on gold ...” (Ecclesiasticus, XLV. 13). Nor this nor any text, inspired word of God, can be too high for these, his Saints, canonised or uncanonised, to whom He gave the great gift of martyrdom.In early times, the Church rightly set her precious stones in the Mass, cut them out in the first Litanies, wove their scarlet threads of love and fame into and out of the histories of the first great basilicas, in Rome and elsewhere. We bless and revere the practice of the Church, then as now, and in all humility follow it, in speaking of our own later Martyrs, since there is no time with God . . . “Jesus Christ yesterday, and to-day and for ever.”It is true that we in these islands would not have the Faith, humanly speaking, did not in God’s Providence some early missionary bring and preach it to our forefathers; but it is as least as true that we could never have kept the Faith were it not kept for us by those whom we have come to call the English Martyrs. This name is peculiar to that company of men and women who were put to death for their Faith, and for that only, between the years 1535 and 1689; that is, from the beginning of Henry VIII’s hist claim to be Head of the Church, to the Titus Oates Plot and the wave of anti-Catholic feeling in the reign of Charles II.
Venerable Nicholas Postgate, Martyr
Authors: M.M.M.  
Published: July 2007

Nicholas Postgate was born in 1596, in the parish of Egton, some miles from Whitby, in the North Biding of Yorkshire. In a Recusant List of 1604, of Egton, is mentioned the martyr’s mother . . . “All Recusants (that is, all these who are mentioned in this list as given) for eight years past,” says the entry. A further note adds: “Jane Postgate widowe, doth keep in her house William Postgate, her father, a Recusant who teacheth children”. Again another note: “Jane Postgate, widowe. . . (and others) have had children baptised privately of late years.”Probably, then, Nicholas Postgate was one of these children, most carefully sealed to God by some zealous priest working secretly, since twenty of the sixty Recusants returned on Egton’s list had been so named since Lady Day in 1603. This bitter year would allow of none but secret work. Perhaps the risks run by this and other priests were the seed of the glorious harvest the little Nicholas was one day to gather for God. His family name is usually said POSKITT or POSKETT, and is not uncommon in Yorkshire. His father seems to have been one William Postgate, of a Kirkedale House estate, and his mother a Watson. Later, Fr. Postgate was to use her maiden name as an alias, stating that he was “of that kindred.” No doubt his boyhood was familiar with hunted Catholicity, with details of recusancy, and that staunch Yorkshire resistance to all forms of persecution, which helped to breed in him the stuff of which all the Martyrs were made.
The Critics' Probation
Authors: Cardiff Ethelbert 
Published: July 2007

A recent reading of the reviews of Wilfrid Ward's Life of Cardinal Newman in 1912 has deepened a long-harboured suspicion that appreciation of Newman is very much a moral matter. Whether you agree or disagree with his conclusions, you will never do him justice until you yourself begin to feel some spark of his deep and self-disregarding love of truth. Just acknowledgements have yet to be made by the literary spokesmen of England to the titanic genius of this great Englishman; but the failure, if failure it can be shown to be, is mainly a moral one.When his biography appeared in 1912 it was met by a cautious but unmistakable disparagement of the Cardinal’s intellect. None of the writers indeed stooped so low as some of those of the generation before, when Carlyle, with shattering imperceptiveness, had described him as possessing “the intellect of a moderate-sized rabbit’’. Lord Morley too, more sweetly but with hardly less critical obtuseness, had written: “Mill had none of the incomparably winning graces by which Newman made mere syren style (italics mine) do duty for exact, penetrating and coherent thought: by which moreover he actually raised his church to what would not so long before have seemed a strange and inconceivable rank in the mind of Protestant England. Style has worked many a miracle before now, but none more wonderful than Newman’s.” To trace the Catholic Revival in England to Newman’s style needs nerve enough. But only the conviction that his readers knew the writings of Newman as little as he, could have steeled honest John Morley to accuse the author of The Grammar of Assent of abandoning exact, penetrating and coherent thought for mere honeyed words.
Sisters of Martyrs: A Sidelight on Dominican History
Authors: Whatmore L.E. 
Published: July 2007

John Bridgewater, the martyrologist, writing in 1588, makes the interesting statement that the Dominican convent at Dartford numbered in its ranks not only a sister of St John Fisher, but also some sisters of the Carthusian martyrs. He is enumerating those Catholic women who had suffered persecution under Elizabeth, among whom Elizabeth Cressner, the Prioress of Dartford and her nuns occupy a rightful place. The passage in question is contained in an appendix at the end of the Concertatio Ecclesiae Catholicae, published at Trier in 1588. This book being rare, we give the extract as it stands:—“Elizabetha Chresnera Priorissa monialium D. Dominici cum toto conventu, in quo erat soror Sanctissimi Martyris Ioannis Roffensis Episcopi et sorores aliquot Carthusianorum martyrum”That St John Fisher had a sister in this convent (a royal foundation by Edward the third) is fairly well known; but that there were sisters of the Carthusian martyrs in the community is less so. On checking up on Bridgewater’s assertions we have found that no less than eight of the nuns were related to martyrs of Henry the Eighth in one way or another—a fact which, no doubt, goes far to explain their subsequent heroic history.As Bridgewater himself was ordained priest in Queen Mary’s reign and left England in 1576, he could hardly fail to know something of the Dartford nuns who were refounded under her and afterwards, like him, went into exile for the Faith. But a study of the list of nuns who received pensions at the time of the dissolution of the monasteries in 1539 amply bears ‘ out his statement.
The Heroic Century
Authors: Foster Kenelm 
Published: July 2007

One effect of the very strong French habit of self-assessment and self-apprajsal is that foreigners are often mildly surprised to see the literature of the French survive and continue to renew itself. We are apt to take our neighbours’ introspection for granted; we cannot get used to their vitality. They have summarised themselves so often that we expect this to go on almost automatically, and we expect little else. In fact there is much else, a constant renewal of creative effort; but it never or hardly ever gets detached from the the critical reason. And this constant exercise of reason, on the part of the creative writers just as much as of anyone else, tends to make the work of the literary historian easier; for he finds, already in being and ready to hand, defined points of view and definite groupings and loyalties. It must be rather easy to write manuals—bad, facile manuals— of French literature. The “clear idea’’ is everyone’s property and nobody’s earnings, once it has been made clear It becomes, in a word, cliché.M. Gonzague de Reynold, fortunately, is no dealer in clichés. His recent work on the 17th century is not even a manual, but a lucid summary thrown into a series of short essays, each of which represents a real and powerful effort to understand. It is a good introduction because it is lucid and alive, even if it does, at times, remind one of the commonplace manual, much as a man’s face may remind you of a caricature of him. For M. de Reynold is so sure of himself. From the first page he raps out questions which he is perfectly prepared to answer and to answer immediately; and this speed and this assurance go on for 300 pages.
Father Dominic Barberi the Missionary
Authors: Gwynn Denis 
Published: July 2007

Father Dominic Barberi’s name is always associated particularly with that of Newman because it was he who received Newman’s submission at Littlemore in October 1845. He arrived there (apparently by accident but actually as the result of years of constant vigilance and sympathetic correspondence) just at the moment when Newman had decided to take the final step but knew no Catholic priest in England to whom he could turn without feeling tongue-tied. But although the immediate reason for the recent petitions to Rome to hasten the cause of Father Dominic’s beatification is his connection with Newman’s conversion, it is probable that Father Dominic’s preaching as a missionary pioneer in England will be the chief subject of interest to the authorities in Rome. Undoubtedly it was his missionary labours in the English towns that made Newman regard him with so much personal veneration both before and after their first meeting. For it was he who first provided the convincing answer to that challenge which Newman had unconsciously formulated when he wrote to Ambrose Phillips nearly five years before he became a Catholic. At that time Newman was still convinced that the Catholic Church did not possess the marks of sanctity by which the true Church was to be recognised.“This I feel most strongly and cannot conceal it,” Newman had written, to warn off Ambrose Phillips at the beginning of 1841, when Phillips desired to meet him in Oxford to discuss the, possibilities of union between the Church of England and Rome, “that while Rome is what she is, union is impossible.
Wisdom in Education
Authors: Todd John M. 
Published: July 2007

Some weeks ago in two articles in The Tablet, entitled: “Education and Technique”, J. B. Sandeman, O.S.B., described the rejection by the 1944 Education Act of the idea of liberal education and asked what the Wisdom of Christ’s Church has to say and do at this time. He epitomised the historical facts thus: “In 1870 we abolished God, or at least reduced him to the rank of an idea . . . And now we are engaged in the abolition of man, for he too, in his turn, is to be sacrificed to something lower than himself, to the exigencies of technique”.The State rejects liberal education because it only understands it as a pagan thing, as the practice of traditions, which, rising from the noble but pagan ideal, “mens sana in corpore sano”, have become corrupt and moribund, lacking the principle of life; it rejects a “classical education” because it knows no reason for its existence. When the Holy Spirit ceased to pour the water of life through Christ’s Church into our schools, when in fact, “God was abolished, or at least, reduced to the rank of an idea”, the virtue went out of our schools, the virtue went out of liberal education. When the study of the classics became an end in itself, instead of being part of the means and methods of training minds to logical and later to theological thought, in fact when man was abolished or at least “in his turn sacrificed to something lower than himself, to the exigencies of technique”, the idea of a classical education came into disrepute. But the Church lives still in Europe.
Contemplation and the Life of the Church
Authors: Vann Gerald 
Published: July 2007

We are used to hearing the present age in the Church’s history described as the age of catholic action: there is a possibility that we may not sufficiently realize that catholic action essentially demands and implies catholic contemplation. By catholic action we mean the sharing, by the laity, in Christ’s redeeming work in and for the world: trying to make known the truth entrusted to the Church, trying to create a Christian order of society, trying to reclaim for men and women those fundamental rights and duties which our Lord came to teach the world and which the world has so largely lost. But all this work, and every part of it, implies the need of contemplation; and if the contemplation is lacking, the action will not achieve much lasting good. Misguided benevolence can do almost as much harm in the long run as sheer wickedness; and action without contemplation is blind.Action of any sort is blind without contemplation of some sort. The symphony played on the concert platform is significant only if it expresses an artist’s vision; the military campaign would be military chaos without the precedent thought of the strategist. And the need of contemplative vision becomes greater as the aim of given action is more important for humanity: the artist whose material is stone or paint must be a contemplative, but it is still more important that the maker whose material is human flesh and blood should be a contemplative; and when you come to those whose material is the souls of men and women you come to the greatest need of contemplation of all.
Missioinaries for Russia
Authors: Mara  
Published: July 2007

In January Russia is decked out like a bride, snow covering the merciless scars of war, and glistening in the reflection of the sun . . . For the countryside is as beautiful as ever, untouched by politics and strife ... It is easy to wander back with the mind's eye and see the Russia of Tolstoy, the land so noted for its generosity in the sight of God, that it was called “Holy Russia”.Let us recall that Russia, so as to get a clearer picture of the Russia of today.It was an Agricultural land, where most of the education still clung to the religious houses, and the rest of the countryside were simple, trusting folk, who loved to see foreigners because they were different and therefore interesting. They were exceedingly hospitable, as all people are in lands where the climate is rigorous: if you do not put up the stranger for the night, and the next village is many a verst away, then he could easily perish, if not from the cold, then from the wolves on the way, which have aiways been numerous in Russia. As children we used to wonder whv our Lady did not come to a Russian Bethlehem, for there was always room for everybody, she would not have been homeless.
The Age Before Print
Authors: Foster Kenelm 
Published: July 2007

It is dangerous to disagree with so learned a man as Dr. Chaytor, but I cannot pretend that his recent interesting and scholarly work on medieval literature does not put one in a quarrelsome mood. A number of the views contained in it are highly disputable, and I feel that much of the rest of it is misleading, even if it cannot be definitely contradicted. The issues it raises, however, are tricky and delicate; nor are Dr. Chaytor’s own positions always perfectly clear. Still, there is so much in his book that seems quite definitely misleading that a reviewer can hardly avoid hostilities, even while he acknowledges that. Dr. Chaytor’s learning has once again made English students of- the Middle Ages his debtors.Dr. Chaytor’s purpose is to examine and characterise medieval literature from the point of view, in particular, of the way in which it reached its public; and it reached it either orally or through script, but not through print. It is in this sense that he speaks of the “importance of the difference between the literary and critical methods of the early middle ages and those of modern times”, between the age of script and the age of print. We are to be shown how to understand medieval writings in the light of the fact that they were not printed.
Alcide De Gasperi, Prime Minister
Authors: Sturzo Luigi 
Published: July 2007

The nomination of the Christian-Democrat, Alcide De Gasperi, as Prime Minister of Italy, marks the breaking of the Liberal and anti-clerical tradition of Italian politics. It is true that the first to be “President of the Council of Ministers’’ (the historic Italian title), in March, 1848, was Cesare Balbo, a Catholic belonging to the Neo-Guelf current, but after him came a series of Presidents, Catholic indeed, but known as Liberals because they stood for the abolition of the rights and privileges of the Church. The true founder of Italian Liberalism—of a conservative type both politically and economically—was Camillo Benso di Cavour.Once relations between State and Church were broken, and Catholics constrained to follow the system of political abstention (the non expedit), no more opportunities came for the nomination of a Presilent openly professing himself a Catholic, outside the Democratic-Liberal Italian tralition, till the advent of the Popular Party (1919).The first case presented itself in April, 1920, when the Popular Party had provoked the crisis of the Nitti Cabinet, but then the King chose Nitti himself to form a new ministry. However, through an imprudent move (his decree on the price of corn on the eve of the reopening of the Chamber), Nitti was obliged to present himself to the Chamber as resigning, with all his Ministry. This time the King called upon Giolitti, indicated by agreement of the Right and Centre (including many members of the Popular Party), and Giolitti once more came to the top.
Shadow Language
Authors: Haynes Renee 
Published: July 2007

It would be interesting to trace to its origin that hidden language which is familiar to every adult male, and to a large proportion of women, but which is hardly ever written down, except on walls: and to know whether it arose because it is natural to man to use a special set of terms to indicate strange forces more powerful than himself; whether it is a consequence of the psychological disintegration of the Fall, which made human beings afraid of God and ashamed of their bodies; how it has been affected by the immense change in Western human ecology which began about 1750 and is still in progress; why it has flowed more deeply underground at one time than at another; and what significance lies in the fact that its terms, and the knowledge of its existence, have during the last fifty years come far nearer the surface of communal life.An immense learning would be necessary fully to discuss all these points; and many of their implications have to be left aside by a writer without experience of the organic cultures of the East or of the mechanized economy of the U.S.S.R. It should be possible without this, however, very briefly to sketch the nature, function, and recent history of submerged language, at any rate in this country; and to suggest possible reasons for its slow invasion of ordinary speech.The language deals mainly with three subjects: with God; with sexual life; and with digestion. God, mystery beyond all thought, all argument, all imagination, “to whom all angels cry aloud’’ and Whom all non-reasoning things worship by being alive; sexual life, through which humans consciously, as other creatures unknowingly, share in the almost incredible Divine activity of creating new selves, each sentient and unique, where before there was nothing; digestion, the unconscious process of transmuting into human bodies pieces of the outside world upon which their continued life depends.
Difficult Children A War‐Time Experiment
Authors: Wills W. David 
Published: July 2007

Among the more valuable by-products of the recent war was the work which was done in the residential treatment of difficult children. Unostentatiously and quietly carried on, knowledge of this work, as a whole, might never have reached the general public if the Ministry of Health had not published, a year or so ago, a most interesting and informative pamphlet about it. It is with one small piece of this work—Barns Hostel School—that this paper is concerned.A passing reference to Barns, in a recent Brackfriars, suggested that the school was started by the Q Camps Committee, which had been responsible for Hawkspur Camp. This is an excusable error, but may perhaps take this opportunity to make it clear that the Q Camps Committee is entirely unconnected with Barns House, and has no connection with the Society of Friends; the Q does not stand for Quaker.The work at Barns Hostel School, however, was initiated by the Society of Friends, and attempted to express Friends’ principles. As Friends have never committed themselves to a credal statement it is not easy to say, shortly and clearly, what those principles are; but at any rate they are likely to be in the nature of corollaries to the one belief that has been described as the foundation stone upon which Quakerism is built. This is the belief in the “Inner Light”—in “That of God in every man”. The authoritative Quaker history claims that all the distinguishing views of Friends flow from this main proposition. It is not possible in this short paper to trace the connection between the various aspects of the work at Barns House on the one hand, and this fundamental proposition and its corollaries on the other.