bluuebunny/crossref_metadata_2025_split huggingface dataset:
Adveniat Regnum Tuum
Authors: A.B.  
Published: July 2007

‘We can all be apostles and we can all share in the work of Christ Our Lord in some way. But the way which seems to be most necessary to-day in England is that we should improve our knowledge of the Faith aqd do our best to explain Catholic teaching and practice to others.’That was the conclusion of the Pastoral Letter for Lent 1944 of . His Grace the Archbishop of Birmingham ; and arising out of an earlier passage in the Letter which runs :—7” One bright spot in this rather sombre picture (of the present state of religious knowledge among Catholics in this country) is the recent formation of a Diocesan Guild of Catechists,” a footnote added: “Particulars of the Archdiocesan Guild of Catechists may be obtained from the Rev. B. Hodgson, St. Peter’s, Broad Street, Birmingham, or from the Rev. R. H. Nicholson, D.D., Oscott College, Sutton Coldfield, Birmingham.” That is, from the Director and Examiner appointed to the Guild by His Grace. It is because His Grace consented to become its President that his chosen device, as it appears on his coat of arms, seemed a suitable title for an account of the origin, aims and methods of the Guild of Catechists to which he has given his blessing as being one of the ways of working for the coming of the Kingdom.
Nuns in The Home
Authors: A.C.M.S.  
Published: July 2007

This Modern Age with its Radio, Cinema and extended educational fields has caused the working people to desire increasing improvements in their living conditions. This in itself is good, but coupled with a growing materialism it has become of too great an importance even to Catholics. But the fact is undeniable that we do set a great store by our creature comforts these days. And Catholics should be the last to cry down any attempt, at levelling up as opposed to the all-too-frequently expressed desire for levelling down.The fulfilment of this desire for a nice home, well dressed children and other amenities of life has, especially among the great and increasing lower middle-class, caused new and exceedingly grave problems to appear. To understand these problems it is essential to understand the mental attitude of those to whom they apply.These people are the great suburban dwellers, with their small but well appointed houses which they, very naturally, love. The non-Catholic parents of, perhaps, only two children find no great problem. They have raised their families to suit their own wishes and their means, and often not for several years after marriage. The possibility of more children with the added expense and the greatly added work does not. arise. They have the means to prevent any such unwelcome additions to the family, so they live as they have chosen to do, and have the time and the money to bring their children up well, materially at least, and still maintain a high standard of living. Their house is favourably compared to any in the street.
The Playmate of The Universe
Authors: O'Connor John 
Published: July 2007

Spirit of understatement, possess us now! This book is worthy of its subject both in size and texture; and complete with bibliography and index, is a bit of ‘orl right ‘as Chesterton’s hansom cabby said when he had driven a long way up a blind alley. The 574 pages are packed well with matter of almost all possible variety and charm, and he who reads it through will want it by him to read in and out of. Labour of love it must have been, for the gifted authoress hints at thousands upon thousands of pages (even of Hansard) carefully perused and sifted, with thousands of letters either judiciously condensed or quoted at length. Indeed no pains have been spared to make it another Boswell, a super-Boswell let us say.For Johnson’s world was smaller if more impressive than the world of Chesterton, and it did not press so close around him, nor didi Johnson re-act so vigorously or so ubiquitously to every breeze that blew from the great deep. Whether one came from the provinces with the hayseed in one’s hair, or took tea with Chesterton in darkest Yorkshire, one was at a loss for nearly half a day to guess what were biting the big man at the hour of contact. For he had informations from sources unknown, tips from horses’ mouths over and above the mystery of Fleet Street, tips which made him more alive to current events than the whole Press, which after all is but the opium of the people. This serious side of his life is well and truly set forth with growing emphasis throughout the body of the book, and his tragic interest in the Marconi matter is juridically dealt with by the author’s barrister husband, Frank Sheed.
St. Thomas Aquinas and Jung's Psychology
Authors: White Victor 
Published: July 2007

Mythology is replete with stories of the childlike wisdom which dares and does where the wise and prudent of this world quail and fail. Fr. Witcutt knows the value of mythology and has learned its lesson. His Catholic Thought and Modern Psychology is no profound and learned academic treatise. It is, on the contrary, a naive book; indeed a spritely book. Neither the depths of the unconscious nor the heights of theological and philosophical speculation hold any terrors for him. From one to the other he passes—we might almost say he gambols—with enviable ease and assurance, unintimidated by any excessive concern for the’ complexities of the problem he has set himself, or any inhibiting regard for pettifogging accuracy.It would be a great mistake to neglect his book on that account. ‘Some,’ said Aristotle, ‘require exactness in everything, while others are annoyed by it. . . for there is something about exactness which seems to some people to be mean. . . .; hence one must be trained how to take each kind of argument.’ The job Fr. Witcutt has undertaken desperately needed doing. For it is a job which the pundits neither of ‘Catholic Thought ‘nor of ‘Modern Psychology ‘have hitherto attempted to do; a job which they still seem far from being ready to do. From among the Catholics, Dalbiez, it is true, after a magnificent restatement of Freud, and a less satisfying endeavour to free Freud’s psychology from Freud’s philosophy, has attempted a dubious mutual non-intervention pact between psychoanalysis and religion. Alters has modified Adler in a direction more acceptable to Catholics; at the expense, however, of abandoning depth-psychology altogether. There has been a good deal of unprincipled eclecticism. But at co-ordination and synthesis there has hitherto been little or no attempt.
Alfred Loisy
Authors: Pope Hugh 
Published: July 2007

Loisy died in 1940 and his devoted disciple, Miss Maud Petre, died in December', 1942. In the pages of this book she attempts to explain the Abba’s religious standpoint by copious citations from his writings, adding her own comments, verily those of a disciple. Just over forty years have elapsed since the publication of L'Evangile et l’Eglise took the ecclesiastical world by storm and, with its sequel Autour d’un petit livre, was condemned by the Holy See in 1903. Loisy declined to submit.What a tragic story it is ! Nor is the telling of it by his devoted disciple less so. For while endeavouring to preserve her independence, she is plainly in full sympathy with the master’s main contentions. I have read her pages twice if not thrice, and—harsh though it may seem—the word ‘egoist,’ applicable to master and disciple alike, keeps recurring to the mind.As Miss Petre herself says : ‘Loisy lived by mind rather than by heart, and mental agreement was, for him, essential to friendship.’ Hence the breach, first with Duchesne, then with von Hugel: ‘his Memoires testify to his sensitiveness and inability to endure contradiction patiently.’ Pius X, to whom Loisy had appealed, saw this clearly : ‘I have received a letter from Loisy; but while his appeal is addressed to my heart, his letter was not written from his own heart.’
English Husbandry
Authors: Eden Helen Parry 
Published: July 2007

Of all goods which can be privately owned, none is more conformable to the teaching of Rerum Novarum than the land, the plot of earth on which the family lives and from ihe fruits of which, wholly or in part, it draws its livelihood. . . Only the stability which has its roots in the land privately owned, makes the family tne most perfect and fertile living cell of society, causing as it does a coherent continuity between present and future.’—Pius XII., Whitsuntide, 1941.For one whose training has been mainly historical, to review two books on the land might seem a misapplication of industry. But, as John Selden said, ‘most men’s learning is nothing but history duly taken up ‘; and it is their historical grasp of what agriculture has meant and must mean to civilization that Tenders Sir George Stapledon’s work and Mr. Rolf Gardiner’s important. England to whom agriculture has come to signify merely an industry with a snag in it—the least effective of all the many extant methods of exploiting humanity—must listen to such men or die. Their ‘history duly taken up ‘allies them to that of many papal pronouncements, which they—more than any English Catholics, except a handful of Distributists—have done their best to implement.Sir George Stapledon, whose reclamation of grass-lands is world-famous, has found time to become one of the land’s foremost evangelists. He now annotates and enlarges on the agricultural programme of one of England’s most far-sighted statesmen. That Disraeli was never in a position to carry out the land policy he urged, was a national disaster which Disraeli and the New Age bewails and explains. The policy, however, is there to be reconstructed. And that is where Sir George Stapledon comes in.
The Polish Dominican Province To‐Day
Authors: Bochenski I. M. 
Published: July 2007

The Dominican map of Poland is a queer one. It is true that one can hardly find a town in Poland without a Dominican church and priory (the fathers numbered more than 2,000 and had about 200 houses at the first partition in 1772), but the churches do not belong now to the Order and the priories are being used as schools or prisons. For in the provinces occupied by Russia and Germany in 1772 and 1795, i.c. in 80% of the Polish territory, the religious life was proscribed and the monasteries confiscated. What we see now on the Dominican map is the result of this historical fact, combined with the striving of the new Polish Province to re-occupy its right place in Catholic life of the whole country.So it happens that the bulk of the priories is situated in the south, in the former ‘Galicia.’ There the Dominicans had eleven out of their 16 houses which were nourishing in 1939—among them the venerable Monastery of Cracow, tlie great tormer ‘studium generale’ of Podkamien with about 300 cells, and the actual seat of the Provincial with its fine baroque church at Lwow. The other priories are small and unimportant relics of the time when the Austrian Government allowed the religious orders to exist only on condition that they occupied themselves exclusively in plain parish work.
Poles Who Are Not Poles
Authors: Attwater Donald 
Published: July 2007

The fact that Nazi Germany’s assault on Poland’s independence was the occasion of our declaring war, the bestial treatment of Polish citizens by the occupying'power, and a realization of the outrageous partitions of that country in the farther past have stirred the people of Great Britain to a determination that Poland shall be again restored and justice done in her regard. And In particular the enthusiasm (not unmixed with romanticism and a rather highly-coloured rhetoric) with which over years numerous Catholics have been foremost in upholding the Polish cause has brought to that cause an atmosphere of sacredness and mystique.It is the more regrettable, therefore, that the people of Great Britain in general should have in certain respects an inadequate conception of the Polish situation : that they should (as so many of them do) imagine that the inhabitants of Poland are an almost entirely homogeneous people, one in culture, religion and history; that they should believe the difficulty about Eastern PoTand to be a straight issue between a united Poland on the one hand and the U.S.S.R. on the other.
A Common Wealth of Peoples
Authors: Bidmead Harold S. 
Published: July 2007

Provided we do not blind ourselves to its present defects, nor leave its undeveloped potentialities unexplored, our British Commonwealth system of regulating-international affairs can justly be regarded as an object lesson for those who will shape the peace. General Smuts has described it as ‘this greatest experiment in political organisation, this proudest political structure of time, this precedent and anticipation of what one hopes may be in store for human society in the years to come.’ On the other hand, Lionel Curtis, who shared with Smuts and others the task of creating the Union of South Africa, makes the following criticism in ‘Decision and Action ‘(Oxford University Press) :—
‘In 1914 the British Commonwealth had failed to prevent the outbreak of world war. In 1919 a League was constructed on the model of the British Commonwealth, into which that Commonwealth was incorporated. By 1939 the two together had completely failed to prevent the outbreak of an even more terrible world war.’If we are wise, we shall study, with equal impartiality, these apparently conflicting but really complementary points of view. Curtis divides political systems into two kinds; organic (states such as Great Britain, federations such as the U.S.A.) and inorganic (confederations, alliances, leagues). The British Commonwealth he regards as a mixture of both, and cites Mr. Menzies of Australia to prove that its effective functioning is primarily due to some degree of hegemony exercised by the Mother country. His book demonstrates that inorganic systems are unstable and that as regards international coalitions for war purposes ‘history, when it comes to be written, always shows how the inorganic bond of alliance hastened defeat or delayed victory.’
The Obscurity of Modern Poetry
Authors: Churchill R. C. 
Published: July 2007

To assert that modern verse is needlessly obscure is not to range oneself alongside those who regard Kipling and Mr. Masefield as the standard by which their successors should’ infallibly be judged. Nor is it to be in the (position of the dear old don who, in the early ’thirties, interviewed me for a scholarship, which I did not obtain, at one of the Oxford colleges.Your answers have so far been fairly satisfactory,’ he said, ‘but have you read any modern poetry?’The name Eliot’ was trembling on my lips, and would have been uttered had he not bereft me temporarily of speech by adding : Tennyson or Swinburne, for example?’To come nearer home, I do not share myself the contempt for the poetry pf the ‘Georgians’ that is so fashionable to-day. Gibson, Brooke, Abercrombie, Drinkwater, de la Mare, Blunden, Davies and the rest wrote excellent simple verse on simple subjects. The poets of the ’thirties, and even more, the poets writing since the war, keep to simple subjects, often extremely naive subjects, but wrap them up in a modern, fashionable ‘poetic diction’ which they claim to have been invented by Hopkins, Yeats, Pound, Eliot and Joyce. This claim needs looking into.The Marxist poets in Britain fell, of course, between two stools. They tried to equate an ingenuous code of politics with the expression in verse of the complexities of the modern world. Their needless obscurity was intended to cover up the confusions they inevitably ran into. They styled themselves the followers of Eliot, until the elder poet (in the comic words of John Strachey) ‘encouraged no doubt by the 1922-9 period of capitalist recovery, left the despair of the Waste Land behind him and took up the position of a highly intellectual reactionary.’ Thenceforward, Mr. Eliot was a ‘pedant,’ to borrow a diatribe from Louis MacNeice.
The Tragedy of James Joyce
Authors: Birrell Anthony 
Published: July 2007

Mr. Eliot’s criticism of Joyce has been of two kinds; moral and technical. Moral, in such phrases as ‘the most ethically orthodox of the more eminent men of my time ‘and ‘an extremely serious and improving writer,’ technical, as in the introductory note to the present selection, where the reader is told that ‘Stuart Gilbert’s Ulysses is the standard analysis of the structure of that work; and An Exagmination of ‘Work in Progress ... is a useful introduction to Finnegan’s Wake.’ In all cases a moral judgement in literary criticism is more valuable than a technical one because it is more inclusive. In criticism of Joyce a moral judgement is the only judgement because a technical judgement is not only irrelevant, it is misleading. It is misleading because it distracts from an attempt to reply to another, and a very different, moral judgement—D. H. Lawrence’s ‘My God, what a clumsy olla putrida James Joyce is ! Nothing but old fags and cabbage-stumps of quotations from the Bible and the rest, stewed in the juice of deliberate, journalistic dirty-mindedness,—what old and hard-worked staleness, masquerading as the all-new! ‘It distracts from a firm realization that Finnegan’s Wake is gibberish.Finnegan’s Wake fails even in Mr. Eliot’s own minimal requirement of literature—‘to communicate before it is understood.’ The fact is so obvious that it is rarely stated. The function of an ‘introducer ‘of Joyce should not be to refer the reader to An Exagmination of Work in Progress but should be to explain to him how the change from the earlier to the later prose took place’. Such an explanation is contained in A Portrait of the Artist as a Young Man, in a passage which Mr. Eliot includes in his selection. Stephen is replying to Cranly, who has been questioning him why he left the Church : ‘Look here, Cranly, he said.
Thomism and Affective Knowledge (III)
Authors: White Victor 
Published: July 2007

We have seen, in very general terms, what St. Thomas understands by ‘knowledge.’ We must now try and discover something of what he means by ‘inclination,’ ‘connaturality’ ‘affect’ —with a view, at long last, to trying to understand what he means by knowledge ‘by connaturality,’ ‘by inclination’ or affectiva. It will be convenient to introduce the subject by a preliminary attempt to remove a common misapprehension.‘Knowledge,’ we have seen, is that kind of being or reality which certain creatures are found to possess, whereby they transcend in various ways and degrees the limitations of their own identity and in a certain sense become another. But this identity they do not thereby lose; they becorpe the other, have the ‘being ‘of the other, without ceasing to be themselves. It is important to remember that such knowledge and its processes and products are but a means, an instrument. Thought is the means whereby a subject attains that which is not itself without losing its own selfhood; that whereby an J becomes a That without ceasing to be I. All our concepts, ideas, judgments, reasonings; all our organisation of these in sciences and philosophical systems, are quo and in quo, and not quod; they are that whereby, with which and in which we know, not that which we know. Words—terms and propositions and syllogisms and the books that contain them—are, in their turn, but further means and instruments whereby these means and instruments are communicated from one mind to another. They are signs of signs; and woe betide us if we fall into the academicism which mistakes the signs for the realities they signify.
Catholics and Protestants in Germany
Authors: Hennig John 
Published: July 2007

According to statistics lately published and confirmed through investigations made among prisoners-of-war, ninety-three per cent, of the German people are still members of Christian denominations. Whilst it is hardly necessary to discuss the political aspects of this fact, I should like to make a few points regarding practical religious life in Germany which might contribute to an appreciation of that figure.In justification of my venture, I may say that I am an off-spring of a family which for several generations past has played a prominant part in German Protestant church life and scholarship. I myself, through the study of Protestant theology, have become a Catholic. Educated in a purely Protestant part of Germany, I lived and worked for the last seven years previous to my emigration in one of the Catholic centres of the country. Living as I do at present in, I daresay, fairly close contact with Catholic life in these countries, I feel that perhaps the most important point in appreciating the religious situation in Germany is an understanding of the relations between Protestants and Catholics in that country. I must confine myself to some points which incoherent in themselves are all still up-to-date.Roughly speaking and from a merely statistical view-point, Germany can be subdivided into a Protestant North and a Catholic South and West. However, whole provinces of Southern Germany, such as Wiirttemberg and the Palatinat, are predominantly and most actively Protestant, whilst Miinsterland, Ermland and Silesia have been, especially during the last twenty years, leading centres of Catholic life in Germany.
On the Re‐Education of German Youth
Authors: Graef H. C. 
Published: July 2007

Among the causes which have contributed to the tragedy of modern German history the decline of family life may safely be considered one of the most important factors. This decline has, indeed, affected almost all European countries, but, if Russia be excepted, none so deeply and powerfully as Germany. It may, perhaps, sound strange to non-Catholics that the condition of a healthy family life should be the esteem of virginity : for the Church has often been falsely accused of despising marriage, because she demands celibacy from her priests and religious. But even in the ancient Western world the family was nowhere stronger than in pagan Rome, where the Vestal virgins tended the sacred fire, the symbol of the home, from which springs all true civilization. It is, therefore, not surprising that the beginning of the disruption of German family life can be traced to Luther who, himself a monk who had broken his vow of chastity in order to marry a runaway nun, to the scandal even of many of his devoted followers, officially sanctioned the bigamous marriage of Philip of Hesse. The case of Luther may serve to illustrate the fact that, if virginity is not valued, there is no reason why continence should be esteemed in a wife or husband, except perhaps in the former to ascertain the parentage of the children.
But there is another side of the matter. St. Thomas links virginity closely to the contemplative life. ‘The end,’ he says, ‘which renders virginity praiseworthy, is that one may have leisure for Divine things.’ And moreover the integrity of the chaste mind is necessary for the loving perception of truths that are beyond reason. The Germans are a naturally contemplative race—the names of St. Hildegard, Master Eckhart, Tauler and Suso are ample evidence of that.