bluuebunny/crossref_metadata_2025_split huggingface dataset:
Cardinal Hinsley
Authors: Bell G. K. A. 
Published: July 2007

The death of Cardinal Hinsley brings a sense of grievous loss to innumerable men and women outside his own flock. His championship of right, his outspokenness, his love of England, his pity for the suffering, all inspired by a deep religious faith, combined to make a remarkable impression on the public mind. A story he told me of his first meeting with Mr. Churchill throws a flood of light on the bonds which bound him to his fellow countrymen. It was just after the fall of France, when there was a widespread belief that anything might happen. ‘I am glad we’re alone,’ he said to the Prime Minister, ‘and have not to rely on France.’ ‘Why? ‘asked Mr. Churchill, much surprised. He replied, ‘Englishmen fight best when they have got their backs to the wall.’ It was very fitting that when the Cardinal died, nearly three years later, Mr. Churchill should express his deep sympathy with English Roman Catholics ‘in the loss of a leader of character and courage, a great patriot, and a true lover of justice and freedom.’There is another campaign in the leadership of which the Cardinal’s death will be most keenly felt. It is the campaign for a regeneration of Britain and Europe and a building up of a new social, economic and political system on just and moral foundations. Staunch Roman Catholic though he was, he saw that in a world so divided as our own the gathering of all forces looking in the same direction was indispensable for such a purpose. Accordingly, in August, 1940, profoundly stirred by the moral collapse which caused France’s down fall, he inaugurated the movement of ‘The Sword of the Spirit ‘to ‘deal with the issues raised by the present war.’
Meister Eckhart
Authors: Graef H. C. 
Published: July 2007

Little is kown about the outer life of Meister Eckhart. Born somewhere in Thuringia about 1260, he probably entered the Dominican Convent at Erfurt as a youth. His great intellectual gifts were soon recognised, for he was sent to Paris to complete his education at the fount of medieval scholarship. On his return to Germany he was elected Provincial of his Order. As such he was entrusted with the supervision of all Dominican convents in Northern Germany, and, after some time, with the reform of the houses in the Bohemian Provinnce as well. About 1310 he was relieved of these administrative duties, and again sent to Paris as teacher of his Order. Three years later he returned to Germany, living first at Strasbourg and afterwards at Cologne, where he became one of the most influential preachers. As, at that time, one of the chief duties of the Dominicans was the spiritual direction of numerous communities of religious women, Meister Eckhart’s sermons were mostly addressed to them. In these communities an exuberant inner life had sprung up, and Eckhart, reared in the intellectual discipline of St. Thomas, brought his great learning to the task of leading the devout women away from visions and ecstatic experiences to the heights of mystic contemplation.But in these heights human language becomes sadly inadequate. It was Meister Eckhart’s tragedy that he tried to express the inexpressible, and in doing so had to use paradoxical statements that savoured of false doctrine. So the last years of his life were overshadowed by a trial for heresy, which eventually led to the condemnation of twenty-six of his theses, though most of these were admitted to be susceptible of an orthodox interpretation.
The Uncompromising Lover
Authors: Talbot Hugh 
Published: July 2007

The great, attraction exercised by the writings of the mystics on all who sincerely love God is a fact of everyday experience. Richard Rolle in our own country, Ruysbroeck in the Netherlands, Saint Catherine of Siena in Italy, Saint Teresa in Spain, these and a host of others have a numerous and sympathetic following. But there is one exception for which it is difficult to account : St. John of the Cross. Undoubtedly the greatest of them all, he is nevertheless generally regarded by average readers with something akin to fear and repulsion. When they pick up the Ascent of Mount Carmel for the first time and become aware of the sacrifices, the detachment and the denudation of spirit which he demands they are filled with consternation and dread. Such teaching seems to lead more to death than to life : and urged by the instinct of self preservation rather than by lack of generosity they recoil from putting it into practice.This impression, derived solely from the Ascent, is, to a certain degree, comprehensible. The relentless logic with which St. John of the Cross drives his principles to their conclusions, the merciless insistence on the absolute validity of certain Gospel truths, the absence of all compromise and indulgence, these and other traits of a like nature strike a chill into the heart of uninitiated readers. They feel that the saint must have been devoid of all sensibility, out of touch with common humanity and limited in his outlook on the world. And they put down the book with the conviction that such counsel is not for them because it is utterly inhuman.
The Study of History in America
Authors: Sturzo Luigi 
Published: July 2007

The New York Times in June 1942, published the ‘Charted Results of a Survey on College Study of U.S. History,’ with a commentary by Benjamine Fine under the heading : ‘U.S. History Study is not required in 82 per cent, of Colleges’ and again, a sub-heading : ‘72 per cent, do not list it as an entrance prerequisite.’
For a European like myself, brought up in the cult of history, Italian and foreign, ancient and modern, this seemed so strange as to surpass belief. I asked myself, if this was what happened to the history of the United States in United States colleges, what must be the unhappy fate of the history of other countries, and ancient and classical history.
The ‘Results’ have naturally amazed Americans too, leading to an animated discussion of the problem.
As easily happens, the general, educational problem was made to slide at once to that of war morale. The young man who does not know his country’s past cannot appreciate its institutions, cannot love its great figures, cannot be thrilled at the national name since the nation is unknown to him in its birth and development. It is easy to exaggerate on this theme, whether in order to show that history is necessary or to assert, as some have done, that it neither adds to nor detracts from patriotic feeling.
An Integral Christian Education
Authors: St. John Henry 
Published: July 2007

The Christian religion teaches us that we have been made by God for Eternal Life; that is our supreme and final purpose. Here we have no abiding city; we are travellers on our way to our home, and our journey is designed by God to fit us for our home when we get there. That is why to the Christian this world is supremely important ; not as an end in itself; so considered it is worthless and to be despised; but as the means by which our personalities and characters are prepared by God for the eternal happiness of Heaven. This life then prepares us for Eternal Life and the purpose of education is to prepare us to live this life in such a way that we may be made fit for Eternal Life.
A Christian believes that each human person is specially made by God, specially endowed with certain qualities and capacities; set in particular circumstances, in a particular family, belonging to a particular nation with its own peculiar tradition and culture. That is the Christian doctrine of vocation; the belief that God calls each of us to a particular place and work in his scheme; and that our place and work is of supreme importance because it is the means by which we fit ourselves by the power of his grace for Eternal Life. What that place and work is to be should be decided largely by the circumstances in which God has placed us, and by the capacities with which he has endowed us; our family, the culture and tradition into which we are born, our education in home and in school; all these should play their part in the great decision : ‘What is God’s vocation for me?’
International Order and the Natural Law
Authors: Ward Barbara 
Published: July 2007

As Christians we believe that all the relationships binding man to man and society to society are regulated by law which is not something which changes—not something-socially tolerable in one century and socially intolerable in the next—but an immutable law rooted unchangeably in the Will of God. This idea of the law of God is the whole basis of Christian society, national and international, and it ought to be the constant endeavour of Christian peoples to bring their own local order into harmony with the eternal and unchanging order of God. Internatioal law, however imperfect it may seem now, is just an attempt to make nations live according to the Will of God. That is why international law is so important to us and of such very deep concern to all Christians.
God did not design a Lawless world; man and the sins of man made the world lawless, and it is the task of Christians to bring back society, national and international, to the rule of law in conformity with the will of God. This is the principle on which all teaching of international order is based. The teaching of Christianity on the social order is, as you know, a harmonious blending of rights and duties up from the individual citizen, through the associations needed for a full Christian life—the family, the local community, associations for work, the nation itself—right up to that community of nations, that world society which, in the last ioo years, has come into physical being for the first time. I may say in passing that I saw how completely it had come into being last year when, on my way to the United States of America, I had supper in Ireland and the next day I had tea in Baltimore.
To the Undying Memory
Authors: Belloc H. 
Published: July 2007

It was long a commonplace that the world knew nothing of its greatest men. Now that saying was already current a life-time ago. It is emphatically true to-day, and its value and meaning affect us at the present moment more than ever they did in the past, for this is a moment when men are only publicly known by their names, and when the real personality for which the name stands is hidden under a mass of popular print.Father Vincent McNabb, the Dominican, who has just passed to his reward, intensely illustrates all this. The greatness of his character, of his learning, his experience, and, above all, his judgement, was something altogether separate from the world about him. Those who knew him marvelled increasingly at every aspect of that personality. But the most remarkable aspect of all was the character of holiness. Everyone who met him, even superficially, discovered this. Those of us who had the honour and the rare advantage of knowing him intimately and well over many years find, upon looking back upon that vast experience, something unique, over and above the learning, over and above the application of that learning to Thomism, which is surely the very heart of the Dominican affair. To that testimony, which so many have the honour and privilege to present, I can add less than nothilng. We know holiness just as we know courage or the unimportant particular of physical beauty and proportion. When we come across that quality of holiness permeating and proceeding from the whole Dominican world, we can only be silent as before some very rare and majestic presentation, wholly foreign to our common experience.
The Soul and The Soil
Authors: Foster Kenelm 
Published: July 2007

The man who lays down moral principles runs the risk of laying down platitudes. When a priest meddles with the affairs of this world he is regarded—rightly—as being professionally incapable of laying down anything except moral principles. It is not surprising, therefore, that he should be regarded as a purveyor of platitudes. He may indeed be regarded as professionally incapable of saying anything rational at all; but with this error I am not immediately concerned. On the other hand, to call priests platitudinous is not, as such, to convict them of talking rubbish; if it were so, their case would indeed be pretty hopeless.Yet even granting the connection of moral principles and platitudes and the distinction of these from nonsense, it does not follow that :t is good to be thought platitudinous, still less that it is good to acquiesce in the imputation. Much of what I have to say in this article will sound platitudinous, but it is a pity that :t should. Platitudes, if true at all, are truths worn smooth like old coins—truths ready for falsification. That honesty is a virtue, is true and platitudinous, but that it simply consists in paying your bills and avoiding theft, as the platitude tends to suppose, is not true. A truth gone dull is a truth nearly lost. But to grasp a truth closely is to lose a platitude, is to be free from a platitude. This freedom, freedom not of or from but by thought, Father Vincent won for himself and expressed for others. The proof is that whereas many people said he talked nonsense, no one accused him of talking platitudes.We, however, must run the risk. We are concerned with moral principles, and the principle of anything is its starting-point; and once things have started the starting point is taken for granted. It is very likely a platitude. If you become conscious of it you may say, shamefacedly, ‘Of course that's obvious, a platitude’; or, if you want to question it, you may call it a prejudice. In either case it is presumed to be presumed.
Scripture, Tradition, and the Church
Authors: McNabb Vincent 
Published: July 2007

We read in the Acts of the Apostles (xv, 23-29) :‘The Apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch and in Syria and Cilicia—Greeting.‘It hath seemed good to us assembled together ( to choose out men and to send them unto you. with our well-beloved Barnabas and Paul, men that have given their lives for the name of our Lord Jesus Christ.‘We have sent therefore Judas and Silas, who themselves also by word of mouth will tell you the same things.‘For it hath seemed good to the Holy Spirit and to us, to lay no further burden upon you than these necessary things—that you abstain from things sacrificed to idols—and from blood—and from things strangled—and from fornication. From which things keeping yourselves you shall do well. Fare ye well.’
The Meaning of Tradition
Authors: Moreno Enrique 
Published: July 2007

As the war now proceeds through stages that can, without undue optimism, be considered decisive, we become conscious of anxieties, tears, and even hopes, which, though always looming in the background of our thoughts, have been obscured by the very uncertainty of the war itself. We are all uneasy about the future of Europe. But we cannot postpone the declaration of our uneasiness until the last shot has been fired. Silence now would be imprudent for many reasons, and especially because it is certain that the end of hostilities will be the signal for an immediate outburst of bitter and passionate discussions between the partisans of the different political and economic systems that stand ready to compete for our support. Therefore, before we come to the parting of the ways, each of us owes it to himself to enter into his own mind and sort out his own ideas. Unless we do this, our ideas are always confused, and con-, fusion is always a sign of latent and unsuspected contradictions; until these are cleared away we are in no position to fight for or against anything.In our opinion Europe is about to become the theatre of still another war, bloodless we hope, between two parties not yet aligned against one another : the one supporting a new order, and eager to profit by the ravages of the present war to build it; the other zealous to preserve in continuity the spiritual, political, or economic life ol the Old World. This is a general view, and does not ignore the intermediate shades of difference that may help to absorb something of the shock between extremes.
Common Life and Common Law
Authors: O’Sulivan Richard 
Published: July 2007

On the last page of their classical history of the English Law, Pollock and Maitland wrote these words : ‘The men who were gathered at Westminster round Patteshull and Raleigh and Bracton (in the thirteenth century) were penning writs that would run in the name of kingless commonwealths on the other shore of the Atlantic Ocean. They were making right and wrong for us and for our children.The rules of right and wrong that were framed by these prelates and judges of the Middle Age constitute the Common Law of England, a system of law that rules not only England (and Ireland), but also the Dominions of Canada and Australia and New Zealand and (in great measure) India and most of the colonies and possessions of the Crown. The Common Law rules also ‘those kingless commonwealths on the other shore ol the Atlantic Ocean,’ the states of the American Union, with the single exception of Louisiana.The Common Law is thus one of the two great systems of Law and of legal tradition by which the world was governed before the war. The other system is the system and tradition of the Roman Law, which governed the great continental countries of Europe and their non-European dependencies. The Roman Law has a history of twenty-five centuries.. It was accordingly pagan in origin. It reflected what Lord Acton has called the vice of the classical state : it was Church and State in one. Divine honours were paid to the Emperor. And the law recognised or drew a sharp distinction between free man and slave; and between citizen and stranger.
Dr. Coomaraswamy on Art
Authors: Kelly Bernard 
Published: July 2007

An age which applauds the specialist and the genius will not acknowledge the master. Applause, we might say, costs nothing whereas the master is there to enforce a responsibility. And if modern man pays with a handclap all the debt he acknowledges to genius, from the master he must submit to learn a truth.Dr. Coomaraswamy is a master in the philosophy of art, as his great pupil, Eric Gill, was a master in stone carving and letter cutting. As a master he embodies in his work the whole positive weight of traditional truth, and in acknowledging him we affirm the spiritual foundations of our civilization.If this were a tribute merely to the man, to the person, Ananda Coomaraswamy, it would be no more than flattery; but Dr. Coomaraswamy’s position is clearly indicated in an incisive answer to critics printed among the present collection of essays : ‘If I assert . . ., etc., ... I am not necessarily wrong merely because this position was “earlier” maintained by Plato and in the Bhagavad Gita . . . The sooner mv critics realise .... that I am not out to express any views, opinion or philosophy of my “ own,” the sooner will they find out what I am talking about.’ For if the principles he argues and explains are common to Europe and the East, to Aquinas and (implicitly) to all save the essentially commercial eras of human civilisation : to Maori portraiture and the Neolithic cave drawings no less than to Chartres : it is precisely because Dr. Coomaraswamy has not invented them. Neither is the basis of such agreement sought in any type of common-denominator doctrine, humanist or modernist.
Translation and its Problems
Authors: Shewring Walter 
Published: July 2007

The theory of translation is still so undeveloped that any serious study of it is bound to deserve attention. This would be so if the writer touched no more than a few familiar languages; when his experience ranges from East to West and from ancient to modern centuries, the interest is correspondingly greater. Mr. Bates’s new hook is therefore particularly welcome, though in the matter of principles he is less explicit than one could wish, his method through the greater part of the book being to present different modern versions of the same passage (sometimes two, sometimes as many as five) and to leave the reader to draw conclusions. What follows is partly a commentary on Mr. Bates’s positive statements, partly a record of personal conclusions from the material provided. His own endeavour is ‘to provoke thought without unduly provoking the reader’; mine is the same.In his opening pages Mr. Bates stresses the value of translation as a means to international understanding; few would dispute this, but few again have ever visualised the matter practically. Hence there is aptness in the detailed account of translation in modern Italy, an account which in its knowledge and sympathy is itself an excellent preamble to the renewal of a broken friendship. It is good to find justice done to the intellectual qualities of the Italians and recognition paid to the high standards of scholarship which distinguish much ‘popularisation ‘of Greek and Latin classics. We are given, moreover, an interesting cross-section of Italian opinion (official and unofficial) on the political and cultural significance of translation—a question of particular importance in Italy since so much is translated into Italian and so little out of it. Political propaganda apart, one would welcome signs of a similar concern in this country.
Autumn Thoughts on the White Paper
Authors: Drinkwater F. H. 
Published: July 2007

Some unlucky star must have presided over the birth of State compulsory schooling in England; or perhaps we English secretly disbelieve in formal education altogether. It is over seventy years now since the beginning was made, with a special brand of education for the lower orders called ‘elementary,’ having as little vital connection as possible with religion, and staffed by teachers similarly segregated from any of the true educational influences of the country.
The results have been better in some respects than the nation deserved ; the shortcomings have been still more evident, but from 1870 onwards it seems that nothing less than a war will induce England to take a passing interest in educational reform. The Boer War coincided with the 1902 Act which initiated free secondary schools for some at least of the ‘elementary’ children, and made it possible for voluntary schools to survive and teach religion, at the same time handing over educational responsibility to the elected councils of town and county which dealt with the usual local affairs. The First Great War was another time of heart-searching, and resulted in the Fisher Act of 1918, an attempt to widen the narrow ‘ladder’ which was the only way out of the ‘elementary’ system, and to do a little more for the vast majority of boys and girls who would still be thrown into the industrial system at fourteen. It was a very modest bit of planning, but it proved too ambitious for the post-war mood of England; not much of it ever came into action, though the patient administrators managed in time to set going the process called ‘reorganisation,’ designed to produce, within the elementary system, a substitute for secondary schooling.