bluuebunny/crossref_metadata_2025_split huggingface dataset:
Notes on An Industrial Tour
Authors: Worker A 
Published: July 2007

In the course of a tour of the Industrial North and Midlands extending over three months and meeting, in the main, working men, their wives and families, several facts have presented themselves that concern Catholics.The first: that there is now at work in industry a generation more alive to the inequalities of the Capitalist system than there was ever before. This is undoubtedly the fruit of education. It is arguable how far this education (elementary and secondary) has been of real worth to the Nation as a whole, and it is quite certain that a great deal of the dissatisfaction with things as they are is not, as many magistrates and social workers would have us believe, entirely due to the influence of the Cinema. The Cinema certainly does harm in so far as it is largely amoral, but not in showing pictures of a standard of living that so many of the audience believe, quite sincerely, to be theirs by right; it is only exacerbating an already running sore.The second: the great increase of Left propaganda and ideas. In the majority of factories visited there was either the group or an individual which had taken on itself the dissemination of ideas, sometimes literature, and always with extreme fervour. They are on the spot wherever an argument starts and, once having made their “contact,” they do all they can to pin their man (or woman) down.
The Soul of A Child
Authors: Rice Cyprian 
Published: July 2007

The presence or lack of certain philosophical or religious preoccupations at any period has a great deal to do with the prevailing attitude towards children and their education.In primitive or spontaneous forms of human society the child is not a special subject of study. Children are naturally and roundly brought up in the large circle of the home, with its traditional wisdom and salutary rough and tumble.In many of the Greek states, where political life was allpervasive, it was inevitable that educational theories should emphasize the primary importance of education for citizenship—a phase reproduced for us in modern states such as Italy and Germany.A Jansenistic theology once darkened men’s outlook on human nature and, in consequence, on its budding period. This gloom and the severity which harmonized with it persisted throughout the Victorian age. It was a time when children were habitually treated as criminals latae sententiae, an evil and perverse generation, to be repressed and chastized without mercy and without truce. For men of this epoch the child was, before all, a nuisance. It had no proper place in an adult world. A child (as Maria Montessori points out) was not to sit on the grown-ups’ chairs. Nor was it to sit on the stairs. Hence, having no chair of its own, it could sit down only when some big person condescended to offer it the hospitality of a pair of knees.
Shakespeare's Search for A Hero
Authors: Speaight Robert 
Published: July 2007

Harry the King intervenes between Falstaff and Hamlet. He is Shakespeare’s last successful version of the natural man. And by this I mean that he is the last of those heroes who is himself a success. He has all the natural graces and he has them in abundance. He meets no problem which he does not solve. He is victorious in arms, just though stem in government. He is a Hotspur sobered by responsibility and a Falconbridge of the blood royal. What he successfully answers are, of course, those questions on the nature of kingship which history had posed for Shakespeare in Richard II. The royalty in Harry is no mere lineal prerogative. It is a quality of the soul. It is an earthly echo of what we mean when we talk of the kingship of Christ. It draws its power from its capacity for fellowship with men, and it makes the humblest of men a king in his own kind. It operates with the discriminating generosity of grace and is at the disposal of all who seek it worthily.After Henry V comes the great bend in the road of Shakespeare’s search. He begins to see into the depth of the human soul and into the extremities of human circumstance; and what he sees is his subject for the next few years. He sees the failure of the human nature he had glorified. He sees tragedy. His hero becomes Brutus and Antony who divide a play between them. There is no doubt that Shakespeare sympathized with Brutus, but he cannot help making him illustrate the thesis which is now hammering at his mind. I mean the futility of action, or rather the incompatibility of action and thought. Brutus is a philosopher-politician; the Arthur Balfour of republican Rome, intellectual, honourable, and detached. His material is thought, not men. But he becomes the General Franco of this particular conspiracy. He is drawn in reluctantly, but once in he assumes a full share of responsibility.
Gerard Manley Tuncks
Authors: Kelly Bernard 
Published: July 2007

It is Narcissus who sees in the unrippled water the transfiguration flash back of its liquid clearness. He is like a god, so perfectly is his vision proportioned to his seeing, so uniquely has the element reserved for him a significance which is for him alone. Completely and wholly it is for him, but for the pool he gazes on is this interchange of light and of looks anything less than the end possessed, the entelechy and the consummation of its being? For this it was made, that it should receive this imprint of light from above and so render it. A clarity-in-general become indelibly this clarity, uniquely its and his. The word which utters it is a new thing in the scale of creation.It seems to me that poetry ceased to form itself upon the Liturgy in order to form itself upon the poet's own likeness seen in the mirror of the world. (Or is the’ statement “simplicist,” a priori, slick?) Tuncks, then, in his naked individuality, creeps out from Choir to choose between the apple-orchards and the wilderness. It has commonly been one or the other, according, perhaps, as the sense of sight in his non-spatial anatomy lies nearer the heart or the intelligence, or to the liver, source of black bile and sombre landscapes. So with his note-book Gerard Manley Tuncks searching the inscapes of clouds and flowers, the ash-tree and “weeds in wheels” for the reflection of his own countenance which is in the eyes of Jesus Christ, but vicariously in “the bluebell I have been looking at. I can tell the beauty of our Lord by it.”
Blimpery in Exceuis
Authors: Eppstein John 
Published: July 2007

Wishing no doubt to console a group who are more noisy at the moment than they are numerous, a firm of Catholic publishers has now perpetrated an English version of the Comte de Saint-Aulaire's venomous lampoon Genève contre la Paix, a work well calculated to offset their former productions, The Church and War and Peace and the Clergy, which were—well, not quite nice.It is the “stuff to give ‘em.” M. de Saint-Aulaire is the French equivalent of Colonel Blimp. But whereas our English hero is merely reduced by the thought of that dreadful League of Nations to an inarticulate spluttering of “Gad, sir! Stuff and nonsense, what, what,” his Gallic colleague has a more vivid imagination and the gift of tongues. True, he has his lucid moments, only too rare in this book, in which his shrewdness delights us; but for most of the time he sees red, or, should I say, Red. So eloquent indeed is this excited old gentleman that it is a little difficult sometimes for one, whose humdrum job it has been for sixteen years to acquaint himself with the actual history of the League, to follow his flights of fancy. His essay is not very coherent. It begins by explaining that the League has never existed or, alternatively, (as the lawyers would say), has long since compassed its own decomposition. Having proclaimed the dogma of equality (Has it?), it has built, though decomposed, upon inequality and privilege. The real forces behind it (if it exists) are those occult Internationals, Bolshevism, Freemasonry, Judaism and Pangermanism—oddly united, these last two—which, as Colonel Blimp would heartily agree, are well calculated to make the flesh of all good Christians creep. The League is “a prostitute,” “an abortion clinic,” “a corpse,” “a fantastic hoax,” “a gravedigger,” “aparalytic,” “anassassin,” “asuicide,"etc. It has committed nothing but errors: it has told nothing but lies.
Applied Psychology and Virtue
Authors: Fay Ruby 
Published: July 2007

In a recent publication a German Jesuit Father has set down some useful suggestions for the ascetic which are culled from the authoritative findings of modem experimental psychology. He shows, among other things, how psycho-analytical research can, and does, contribute much of importance in educating a stable, virtuous life; and one of the basic spiritual problems dealt with is a faulty disposition of will—a disposition with such urgent consequences as to compel immediate attention of both spiritual teacher and psychologist.As many of the modern exponents of psychological knowledge and motive-analysis in general have called down upon themselves the condemnation of not a few moralists, Catholics have been inclined to ignore the subject as something not safely assimilable. This appears to be in response to certain authorities who opposed the Christian pursuit of virtue—maintaining it to be an oppression of man’s primitive urges, which of course is not quite the case; for it is a position of one instinct being subordinate to another, and ultimately to the Divine law. But probing as it does the inflammable part of man, experimental psychology should receive constant observation by Catholic teachers in view of the help and enlightenment it affords in self-formation.
“In the Utmost Anxiety”
Authors: Gurian Waldemar 
Published: July 2007

The fate of the Encyclical Letter “In the Utmost Anxiety,” addressed to the German hierarchy, is in itself sufficient to show the state of affairs in the Third Reich. It was not allowed to be published either in any secular newspaper or in any purely religious paper. The printers who dared to print the Encyclical for the bishops’ official publication were closed down by the police for the time being and the official papers confiscated. All that was publicly known of the Encyclical was a short notice of a severe protest to the Vatican in respect of it. Following this, the letter was rejected by the Nazi leaders, notably by Adolf Hitler himself who on May 1st made some biting references to critics of the Nazis and allusions to the Pope's Encyclical. In reference to the Churches he said: “So long as they attend to their own affairs the State will not intervene. But if they go against us with sermons and encyclicals and encroach on the business of the State, we shall call them to order and we shall force them back into their proper work of caring for the religious needs of the people.”The very attempt to suppress the Encyclical proves how right the Holy Father was to condemn therein the eluding and violation of the “Reichskonkordat,” for the later, established in 1933, distinctly maintained the right of free publication of pastoral letters and encyclicals.
The Hymns They Deserve
Authors: Tindal-Atkinson Aelwin 
Published: July 2007

The Middle Ages will provide a wealth of hymnody, most of which lies unhappily neglected upon the library shelves. The output was prodigious, and was of varying quality. The most outstanding literary form is the Sequence, which found its way into the Mass and was sung immediately before the Gospel. Its originator was a Benedictine monk, Notker Balbulus, the Stammerer or perhaps the Garrulous—he has left most entertaining gossip of his hero Charlemagne. He found it hard, we are told, to commit to memory the long melodies sung on the last syllable of the Alleluia and to counteract this failing he forestalled Mr. Pelman by setting the notes to a simple form of words. In the next three centuries this elementary device evolved into a definite literary form, written finally in metre and rhyme. The Easter Sequence, Victimae Paschali laudes, shows it in its earlier stages and the Whit Sunday Sequence, Veni Sancte Spiritus, shows it fully developed as a recognized form of rhymed composition.Before dealing with the Sequence, however, we must refer to a series of hymns more familiar in their English than in their Latin form. The original from which they have been quarried is the 12th century production of Bernard of Morlas, a monk of Cluny: Hora novissima, tempora pessima sunt, vigilemus: “The world is very evil, the times are waxing late; Be sober and keep vigil, the Judge is at the gate.” It is for the most part a long denunciation of an evil world fast moving towards the abyss of destruction. In it he attacks vice with a savage candour that lacks both restraint and reticence. But from this majestic diatribe are drawn those well-known Anglican hymns: “Brief life is here our portion” and “Jerusalem the golden.”
Folk-Lore and the Supernatural
Authors: Drewitt Norbert 
Published: July 2007

Baron Von Hugel compared the interpenetration of nature and grace to the movements of a hand inside a glove: “God everywhere but stimulates and supports man whom He has made, and His Hand moves ever underneath and behind the tissue—a tissue which, at best, can become as it were a glove, and suggest the latent hand. The Divine Action will thus stimulate and inform the human action somewhat like the force that drives the blood within the stag's young antlers, or like the energy that pushes the tender sap-full fern-buds up through the hard, heavy ground.” All that can be seen is the outward veil. But the movements of it are of such a kind that they point to a power within, other than, on another plane of being than, the glove.So also in the history of divine activity among men, the raising of fallen humanity according to those concrete needs which spring from the combined historic facts of original justice, original sin, and Redemption, we see only the race, each individual human being. But as in the movements of the glove, so in the activity of grace-impelled men, those movements, that activity, point beyond the visible fringes of the natural vehicle to a Presence of an altogether different kind, working, planning, for the good of men, things far above what we can conceive, or, having conceived, could achieve.
Liberty and Liberalism
Authors: Alexander Bernard 
Published: July 2007

We have so often heard the cry that Liberty is threatened. Statesmen preach to us of our precious heritage of Liberty which must be preserved from the attacks of foreign-born political absolutisms. In the name of Freedom we are called upon to rally to the defence of parliamentary institutions or Democracy. Why does this appeal fail to carry conviction? Is it not that many feel that the Liberty that they are called upon to save has not yet been won? They are told that they must not allow themselves to be enslaved as are the peoples living under Dictatorships. But is it not true that the peoples living under dictatorships sometimes renounced their parliamentary institutions because they believed that dictatorships would give them greater freedom?The alliance between parliamentary institutions and freedom is a fiction of political Liberalism, which is already denied by half of Europe. Liberalism is, however, more than a political philosophy; it is a Weltanschauung or general attitude of mind. In England this attitude dominated the intellectual outlook of the nineteenth century, permeating theology, philosophy and economics, as well as politics. The Liberal attitude is essentially relativist, anti-dogmatic and anti-authoritarian. Denying the truth of absolutes it is fundamentally hostile to all systems of thought and institutions which seek to preserve them. In the name of freedom Liberalism has waged war on all absolutism, whether theological, economic or political. For religion it has tried to substitute freedom of thought; for a monopolistic economy, a free economic system; for political despotism, free representative government.
A Dialectic of Self-Giving
Authors: Kelly Bernard 
Published: July 2007

The end of all becoming is being, but not, ultimately, of that which becomes considered by itself: of that which becomes considered as participation in another mode of being which is the mode of being of something which already and really is.Change means that that which changes is not to be considered by itself.The end (result) of the body’s constant mutations is the successive participation in the potentiality of matter. But this is not the end (finality) of the body’s mutations. The end (finality) of becoming can be nothing imperfect.I think this means that the end of all becoming is the participation of all creatures in the risen humanity of Christ.Being is essentially communicable. You don’t have to explain why being communicates itself, as if it were something being as such were not expected to do. Perfection, what we would call by transliteration the formality of being as such and of actuality, is communicable per se, imperfection communicable per accidens. Imperfection to be communicated implies a pre-established communication in potential being. Communication of imperfection is the abandonment on the part of those who communicate in it of specific and diverse actuality for the sake of that communication in what is potential and common. The communication of perfection is the communication of the diverse as diverse in a unity intrinsically proportioned to its participants. We can understand nothing here without the metaphysical principle of analogy.
Dominicans in the Mongol Empire
Authors: Marsh-Edwards J. C. 
Published: July 2007

The story of the gallant attempt of the later Middle Ages to win Asia for the Church is so often passed over with the scantiest reference, even by Catholic historians, that it is almost unknown. It covered more than a century; a century whose short opening years of high hopes were followed by long dreary ones of disappointment, persecution and martyrdom, to end in the destruction of all achievement and the expulsion of the missionaries.The first great missionary movement, which converted the northern barbarians, was the work of the Benedictines, while the glories of the sixteenth century in the East belong to the Society of Jesus. The great missionaries of the later Middle Ages were the Franciscans and Dominicans. Both Orders bore the brunt of the battle equally throughout Asia, but Cathay and Central Asia was particularly the sphere of the Minorites, while India, Persia and the Caspian Steppes was that of the Preachers.
What We Can Do About It
Authors: Carpenter Hilary J. 
Published: July 2007

“There is to-day an immense amount of nonsense talked about both Bolshevism and Fascism. It is not really necessary, in order to condemn Fascism, to become an apologist for the Russians; nor is it required that those who hate Bolshevism, as every intelligent Christian must, should cry out that Fascism is our only salvation therefrom . . . It is foolish to deny the enemy’s strength, or to blink at one’s own weakness.—Bernard Iddings Bell, A Catholic Looks at his World.”With this text Mr. Attwater begins his enquiry into Why Communism Gets Away with It, why it is vital that Communism should not get away with it, and the only way to prevent it. As the text might suggest, his bird’s-eye-view of the general situation is balanced and common-sense. He shows that the purely economic proposals of Communism are “eminently calculated to appeal to men suffering under poverty, distress and injustice,” and further that this part of the Communist programme is not by itself morally objectionable. But he goes on to point out that Communism is not only an economic policy; it is also a quasi-philosophy, taught and held with the fervour of a religion. “And that philosophy is false; it is dialectical and materialist, whereas the truth is metaphysical and spiritualist.” It is not easy to convince the working-man of the terrible importance of this statement. Mr. Attwater endeavours, not without a real measure of success, to reduce the issue to concrete terms.
Groups
Authors: Whitestone Peter 
Published: July 2007

Recent years have seen the birth and astonishing growth of a movement whose title, marking the place of its first organization, is the somewhat valuable one of the “Oxford Groups.” Although the movement has almost ceased to be a factor in undergraduate life, the name remains: an annual meeting at Oxford—a distinction enjoyed by many other bodies—fosters the connection.Catholics are not likely to be encouraged to take part in a religious movement outside the visible Church, “undenominational,” and exhibiting many of the features of revivalism; that much may be said at the start. Often in the past treated by Catholics as a joke, the Groups at least merit attention; moreover, at certain points, they touch upon Catholic life. Part of their main programme of “winning the world for Christ” is, avowedly, the “awakening of the historic churches,” with consequent overtures to Catholics: individuals, perhaps unwittingly, have found their way into its ranks. All the more reason then for Catholics to examine the nature of the movement, and form an estimate of its true worth: further, we ought all, priests and laity alike, to be on the look-out for any lesson that may prove of value when translated into Catholic Action.
The Living Church
Authors: Dominican A German 
Published: July 2007

Storms have a sacred mission from God: the twofold mission of sifting and of rooting. Firstly, they have the mission to sift: they separate the weak from the strong, and thus preserve the strong from the pernicious influence of the weak. After the storm has passed, only the strong remain. Secondly, storms have the mission to root: while shaking the powerful trunks these are forced to take deep root in the undermost layers of the fertile soil. After the storm, the strong continue, deep-rooted, unconquerable, in the depths of Life.This double Mission is being fulfilled by the tempests which in our time have broken upon the World-Church in German as in other lands. They have wrought separation: weakly members who never fully lived of the trunk of the Church have broken off in the onslaught. The stronger members have remained, and in them we witness the glorious fact that, in the face of the most formidable attack, they tend only and desire to root deeper and deeper into the soil of the Church.
Social Vocation
Authors: Walsh R. P. 
Published: July 2007

Ignorance is one of the greatest evils. It is often the cause of great harm in both the moral and physical spheres. Especially one can note this in the sphere of the social problems. Ignorance is an important factor in helping class hatred.After the Paris Commune a lay brother of the Vincentians pointed this out to two members of the French aristocracy and in doing so helped to change their lives.The three were inspecting the ruins of palaces when Brother Maurice turned to the others and said, “It is you who have amused yourselves within these palaces now in ruins: you who pass by without seeing the people, without knowing them or their thoughts or characters, or caring for their needs and their sufferings, it is you who are the real culprits.”