bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Transcendental or the Political Kingdom?—I: Reflexions on a theological dispute
Authors: Mann Peter 
Published: August 2007

It is no longer possible to speak as if Catholic theology were a selfevident unified whole. There are many Catholic theologies now being constructed within the Church community, and there are correspondingly many philosophies being presupposed by this pluralism of theological languages. Neoscholastic philosophy and theology, despite the still considerable authority behind them, now form just one language among many: the evidence mounts that this ‘privileged’ language is increasingly a dead language for students of theology. The refusal to face this pluralistic situation is dangerous, the inability to face it tragic: one need only reflect on recent papal encyclicals to see what occurs when the ideology of the one language gropes and flails about in the room of the many languages like Nabokov’s blind man.The existence of a theological pluralism merely poses the problem, it does not solve it. The problem is that of theological meaning generally. How can theology perform its task of communicating between Church and world, gospel and life, when organized religion appears to many increasingly irrelevant and atheism has become less a particular mode of thought than a normal mode of existence? This question, if taken seriously, would bring the various emergent theologies out of that peaceful coexistence with each other which is often just the other side of their encapsulation from the real problems of life. Certainly, the kind of confrontation envisaged here presupposes certain rules. The language of the opposed and opposing theology would have to be understood—the lack of this understanding vitiates, to my mind, the attacks of Maritain and Von Hildebrand on the so-called ‘new theology’.
The Perils of Translation
Authors: Evans‐Pritchard E. E. 
Published: August 2007

It is well known what confusions and misunderstandings have arisen in the history of Christianity by translations from one language into another. They can be worse when attempts are made to translate religious literature from a European language into languages of peoples with cultures very different from ours, such as the peoples of Africa. I have recently come across an illustration of this in a C.M.S. hymn book in Zande (Buku Aimina, The Religious Tract Society, London, n.d.). I shall present a few specimens of translations into this Central African language of familiar verses as examples. Before doing so I should say that Zande is a tonal language and that the translations are made to conform to English metre and to be sung to the English tunes. This in itself is enough to render the hymns more or less meaningless. I am not trying to make fun of the missionaries, for whom I had great respect, but I must say that I am astonished at their attempts not only to translate hymns to be sung to a foreign system of notation but also to translate them, where possible, literally. Thus:Sun of my soul, thou Saviour dear,It is not night if thou be near:O may no earth-born cloud arise To hide thee from thy servant’s eyes.Yesu, Uru mbisimore,Ka Mo du no, yuru o te;Ka paiye nga ka oka Ro Ti bangili vururo ya.This would have sounded quite remarkable to an ordinary Zande (one who was not an instructed Christian convert).
The Founding of ‘Blackfriars’
Authors: Clayton Joseph 
Published: August 2007

It must have been early in 1919, the time when Father Bede resumed his weekly walk with me, that he spoke of his desire for a monthly review; of the need for a new Catholic review in England; a periodical, fearless, outspoken, zealous for truth; not primarily theological; a review that would present, in intelligible fashion, Catholic teaching on social justice, comment on passing events, give adequate space to literature, strike the human note. A Dominican review—acceptable to the unlearned—and, perhaps this was harder, a review the learned would not disdain. The articles must not be heavy, nor yet be too abstruse for the plain man. Scientific technicalities were to be avoided, humour not discouraged. A Dominican review that would appeal to the laity and, no doubt, might be read by the clergy. In all its criticism of books and political activities, and in the inevitable controversies that would be provoked, the review, while not allowing truth to be obscured by feelings of charity must not let the plea of truth excuse want of charity. All cocksureness, arrogance, identification of personal opinions with eternal verities—in short, all pontificating by lay-writers on matters by no means de fide was to be deprecated, as far as possible excluded.So, in many talks, Father Bede discussed the review he projected, the kind of review he wanted, that he believed there was room for; a review that would find its public. Of course he knew quite well that Catholics in England are not addicted to the habit of reading, preferring in their newspapers startling headlines rather than sober statement or reasoned argument. Aware of this disadvantage, equally aware that a large body of Anglicans read Catholic literature, Father Bede reached a definite decision—a monthly Dominican review should be established.
Blessed Henry Suso
Authors: Graef H.C. 
Published: August 2007

’ You must not thitik that you shall take leave from love. Behold, they who said they loved you could not love. And if your heart were as full of love as the bottomless sea, it would all be drunk in by the love of the Beautiful Lover.'—Henry Suso.
The fourteenth century may justly be called the classic period of German mysticism, for it gave birth to the great triad of Meister Eckhart, Henry Suso, and John Tauler, all of them Dominicans.
The conditions in which they lived were, indeed, almost ideal for the development of a Christian mysticism of the highest order. Their time was a time of widespread and intense suffering for Church and people alike. The Church, in the person of the Popes, was persecuted by the Emperors; epidemics were rife in town and country, and frequent interdicts deprived the faithful of the consolations of Religion often for years at a time. Thus, in the desolation of a life whose insecurity and transitoriness were only too apparent, souls sought and found stability in a personal relationship with God which the vicissitudes of earthly existence could not affect and death itself would but transform and fulfil. This close intercourse between God and the soul was cultivated, especially among the nuns and lay communities of women whose direction was entrusted almost exclusively to the Dominicans. This contact between the highly strung spirituality of the nuns and the theological austerity of the disciples of St. Dominic produced a wonderfully enriched mystic life. Securely rooted in Thomistic doctrine, the flower of Dominican mysticism drew from the Angelic Doctor all his learning, sanity, and balance, developing his own mystic elements in the less restrained atmosphere of feminine tenderness and devotion.
A Tertiary of St. Dominic
Authors: Bury Diana 
Published: August 2007

Anyone assisting at Mass in the Chapel of the Fathers of the Assumption in Paris on a May morning in the year 1865 might have observed the frail, slightly mis-shapen figure of a woman, bowed in prayer. On enquiry he would have learnt that her name was Antoinette Fage, the directress of an orphanage run by some charitable ladies, a Tertiary of St. Dominic, and a recent penitent of the Assumptionist Père Pernet. He would have required unusual prescience to have discerned in this small delicate woman, already in her forty-second year, the Foundress of a Congregation that would spread to two Continents before the end of the century.
Left a virtual orphan at the age of thirteen by the death of her mother, her spine permanently injured in an accident during her childhood, Antoinette grew tip in an atmosphere of sorrow and suffering. Thus early she learnt her first lessons in resignation to the Divine Will. ‘It was His Holy Will that I should suffer anguish of mind, sadness of heart and extreme bodily pain so that I might the more easily enter into the sufferings of others and minister to them,’ she said in later years.
Antoinette was cared for by kind friends until site was old enough to earn her living with her needle. In 1850 she joined a dressmaking establishment, and it was about that time that she first became acquainted with the Dominican Fathers. Of a naturally religious nature, gifted by God with remarkable qualities of heart and mind, yet with a highly-strung temperament and a want of confidence in her own powers, she needed the direction of a master of the spiritual life. For the next fourteen years she was to find in Père Faucillon, O.P., such a director.
Look Back in Ambiguity
Authors: Egner G. 
Published: August 2007

The most significant thing about Cardinal Heenan’s autobiography is its preface. He cannot write the whole truth, he tells us, because ministers of Christ must keep confidences without limit of time; and he has written his own life-story because that was less trouble than the granting of frequent interviews to a prospective biographer. In other words, he regards the history of a man’s life as total recall tempered with discretion. How well does this dubious conception serve him ?Best, obviously enough, in narratives of a circumscribed and picturesquely memorable kind. Days in the infants’ class; a schoolboy’s escapade; anecdotes of life at Rome or in a parish; episodes in a journey to Russia. Some of the anecdotes are entertaining; of some (especially those of an edifying character), the best to be said is that c'est la guerre, mais ce n'est pas magnifique. However, it is good to have the criminally bad diet at Ushaw set down for posterity by a cardinal, while his account of The Day World War II Broke Out should find a place in any anthology of such narratives. The book proceeds in this style from schooldays to Rome and from Rome to ordination in 1930 and parish work. Before and during the war the author became involved, not only in local affairs, but in public speaking and writing. There follows the resurrection of the Catholic Missionary Society in 1947, retreat work for Clergy (of which the unfortunate The People's Priest was the precipitate) and the author’s appointment in 1951 to the See of Leeds. We are promised a second volume. What kind of man emerges from the first?
Workers' Control
Authors: Fleet Ken 
Published: August 2007

‘In the past workmen have thought that if they could secure higher wages and better conditions they would be content. Employers have thought that if they granted these things the workers ought to be contented. Wages and conditions have improved, but the discontent and unrest have not disappeared. Many good people have come to the conclusion that working people are so unreasonable that it is useless to try to satisfy them. The fact is that the unrest is deeper than pounds, shillings and pence, necessary as they are. The root of the matter is the straining of the spirit of man to be free.’— William Straker (Northumberland miner), in evidence before the Sankey Commission, 1919.Workers’ Control is about the struggle for a genuine system of industrial democracy. It is based on the premise, and contradiction, that while we live in a political democracy, however weak and limited that democracy may be, we certainly do not have any real economic democracy. And, furthermore, that without a swift development of democracy in industry we are not very likely to maintain much of our existing political democracy, which has already been seriously undermined by the rapid growth of huge economic empires accountable to no-one. On the other hand if we can create genuine democratic institutions in the industrial sphere we shall have a substantial base from which to attack the weaknesses of the present political framework and to make it much more responsive to human needs and aspirations.
Collusion Course
Authors: Rice Denis 
Published: August 2007

The recent coadjutor appointment in Nottingham diocese met with some criticism. I could sympathize with the critics—and with the chosen candidate. However, the situation was more than an example of non-consultation about episcopal selection. Clouds of debate and confusion around the freshly-embroidered mitre obscured something deeper, farther back in time.For some years, the Ordinary of the diocese has been a target of comment for allegedly rigid views and activities. In particular, his stance on Humanae Vitae (H. V.) was strict in its expectations of what priests should teach about the encyclical. Five priests were suspended on the issue. In 1968 and 1969, widely-reported arguments and public meetings were held in the diocese about H. V. and its aftermath.I chaired one of these meetings in March 1969. It was attended by four hundred people. Many of them were for liberal interpretations of H. V. and against the Bishop’s sanctions on priests who did not accept his line. Some in the audience were supporters of the growing Renewal Movement. Many more people were concerned about the need for an articulate but critical lay voice in the Church. I directed part of my summing up at the meeting to these groups. I suggested that, perhaps, enough had been said and done locally about H. V.; that attention should be turned to more important, if less exciting, issues. The example I offered was the manner of appointment of Bishops. I said that, in Nottingham, discussions or protests about this would be too late after a retiral or death. As far as I am aware, nothing was done from that time in 1969. Yet when Mgr McGuinness was appointed in 1972, the protest was strident.
Joyce, Dogs, Eros, Metamorphosis, Revolution, and the Unity of Creation
Authors: O'Brien Darcy 
Published: August 2007

A wise Dublin theologian recently reminded me of Whitehead’s doubts about the unity of creation. Whitehead noted that on a fine blue day he could wake up conscious that all nature was harmonious and one. But when, stepping into the street, he was attacked by a large nasty dog, nature became suddenly at least two.Joyce hated and feared dogs, yet in Ulysses, a cur—the one which bounds like a hare, trots like a pony, trips like a buck, rears up like a bear, lopes like a calf, roots like a pig, claws like a panther, sniffs like a dog—becomes Joyce’s symbol of protean interconnections among disparate species. Simple changes of verb link animals together.Joyce, whose word-play was sometimes unashamedly childish, chose a dog for his symbol because of what dog spells backwards. When we speak of Joyce’s sense of unity we speak of his sense of God. This is not to force Joyce back into the Church—though we should remember that, asked when exactly it was he had left the Church, Joyce replied, ‘That is for the Church to decide’. Joyce’s faith was peculiar and its motives may have been more literary than religious, but I am concerned here not with his salvation but with the idea of unity which his later works, especially Finnegans Wake, express.
Women's Liberation and Christian Marriage
Authors: Nash Daphne 
Published: August 2007

Any serious analysis of the systematic oppression of women must focus the greater part of its attention on the structure and role of the family. For us in the West the prevailing ideology identifies as central to a woman’s task in life the running of a husband-and-family, while for the man, his wife and family belong to the private, ‘unimportant’ side of life—to his ‘spare time’. We are taught to equate marriage with having a family, and a family with the bourgeois nuclear family of two parents and a few children living as a self- contained unit. In this guise the family is justifiably condemned by feminists and some psychologists as the most immediate locus of the oppression of women and children. It has the complex function of underpinning the capitalist economy by being the consumer unit it depends on, and of perpetuating both itself and the repressive economic and political system by being one of the most influential places (along with school) where children are brought to see themselves and the world in the terms of the prevailing ideology, and thus to become law-abiding citizens. On top of this is the severe economic pressure on women to marry, while men can afford not to if they like. Working-class and many middle-class women cannot earn enough to survive on their own.The means proposed by various feminist analysts for the economic, political, psychological and sexual liberation of women always include the abolition of the nuclear family. A Christian committed to the struggle for women’s liberation must question the point and form of Christian marriage as it is normally expressed.
Joseph Berington‐‘Prophet of Ecumenism’?
Authors: Holmes J. Derek 
Published: August 2007

The Reverend Joseph Berington (1743-1827) has never had a particularly good press even from sympathetic Catholic historians. This is almost certainly due to the fact that he was a leading supporter of the cisalpine, if not gallican, Catholic Committee and was one of those Catholics who belived that an Oath of Supremacy, properly understood, was not incompatible with Catholic principles. As a result of his attitude and activities, he was at one stage censured by the bishops and deprived of his faculties. Berington himself felt that English Catholics had suspected him since he taught philosophy at Douay where he was regarded as being too modern and bold in his philosophical opinions, and that this explained the later questioning of his orthodoxy. Joseph Gillow simply claims that Berington’s ‘love of novelty and of the affected liberality of the day created great prejudice against his writings, which, however, was considerably removed before his death’.Yet according to a ‘Memoir’ published in the Catholic Miscellany, Berington made ‘the first open and bold attack ... on the immense mass of Protestant prejudice that had been accumulating against Catholics for more than two centuries’, while the Reflections addressed to the Rev. John Hawkins was described as his ‘principal work on religious controversy’. The story of this particular publication began in America during 1784 when Charles Wharton, one of the first American Jesuits, published his Letter to the Roman Catholics of the City of Worcester. This personal apologia for leaving the Church was addressed to the English Catholics whom he had served as chaplain.
Delirium in advanced disease
Authors: Harris Dylan 
Published: August 2007

Abstract
Delirium in advanced disease, while common, is often not recognised or poorly treated. The aim of management of delirium is to assess and treat reversible causes in combination with environmental, psychological and pharmacological intervention to control symptoms. Delirium presents significant distress and impedes communication between patients and their families at the end of life. A structured approach to recognise, assess and manage delirium is essential for all clinicians caring for patients with terminal illness.
Stress cardiomyopathy: aetiology and management
Authors: Ramaraj Radhakrishnan 
Published: August 2007

Abstract
Stress cardiomyopathy is a condition caused by intense emotional or physical stress leading to rapid and severe reversible cardiac dysfunction. It mimics myocardial infarction with changes in the electrocardiogram and echocardiogram, but without any obstructive coronary artery disease. Due to the awareness created by the media and internet, every patient is aware that they should seek help immediately for chest pain. Therefore physicians should be aware of this new condition and how to diagnose and treat it, even though the causal mechanisms are not yet fully understood.
Quaternary
Authors: Graham C. C. , Straw A. 
Published: August 2007

Abstract
The Quaternary is represented widely over land areas and sea floors around Britain by sediments formed under conditions which ranged from warm temperate to glacial, humid to semi-arid, and which involved glacial, periglacial, fluvial, mass movement, marine and aeolian processes.
The distribution of Quaternary sediments has been depicted on maps of the Geological Survey since the 1840s and most recently on the Ordnance Survey Quaternary Map of the United Kingdom, (1977, two sheets) at a scale of 1:625,000. The Oxford Atlas of Britain and Northern Ireland (1963) and the Atlas of Ireland (1979) include Quaternary maps, and Britain is covered by two sheets of the International Quaternary Map of Europe (1967) at a scale of 1:2,500,000. Maps of sea-floor sediments are being published as surveys are completed (Cameron et al. 1987). Stages of the Quaternary sequence as currently established are listed by West (1980) and Bowen et al. (1986).
Qla: Quaternary geography
The maximum extent ever reached by icesheets in southern Britain is better known in the east, and the western limit of 1°30'W is an approximation because definitive deposits are sparsely distributed. The Scilly Islands represent the most southerly point reached by a British icesheet, but the limit across the Celtic Sea is hypothetical, drawn with regard both to the nature of the continental shelf and to the fact that Ireland is known to have been wholly glacierized on at least one occasion. This maximum limit may be diachronous. Bowen et al. (1986) regard it as wholly Anglian, but
Precambrian
Authors: Anderton R. , Gibbons W. , Nicholson P. G. 
Published: August 2007

Abstract
For much of Precambrian time, it is not possible to reconstruct any sort of meaningful palaeogeographies. For this Atlas, therefore, the earliest reconstructions are for Proterozoic intervals and are, of necessity, limited geographically.

The term 'Torridonian' has long since been used to refer to the entire Upper Proterozoic succession of predominantly fluvial clastic sediments situated along the northwest coast of Scotland. These rocks rest unconformably on Archaean to Lower Proterozoic Lewisian Gneiss, are overlain unconformably by Cambro-Ordovician marine sediments, and constitute the best sedimentary exposures in the British Isles. Stratigraphically, 'Torridonian' deposits are subdivided into the Stoer, Sleat and Torridon groups. The Stoer and Torridon groups are separated by an angular unconformity (Lawson 1965; Stewart 1969) and have been dated at 968 and 777 Ma respectively (Moorbath 1969; Stewart 1982), although these ages may be up to 100 Ma too young (see discussion in Stewart 1988
a
, p. 98). Sedimentation dates of
c
. 1050 (Stoer Group) and
c
. 850 (Torridon Group) are, therefore, likely to be more realistic.

The lowest of the three groups consists of a diverse suite of red bed deposits up to 2 km thick representing fluvial, aeolian and ephemeral lacustrine environments, suggesting a semi-arid climate (Stewart 1988
a
). Deposition occurred at an approximate palaeolatitude of 15°N (Torsvik & Sturt 1987). Stoer Group sediments have been divided by Stewart (1988
a
) into seven constituent facies. The illustrated palaeogeographical time interval encompasses the end of Bay of Stoer facies deposition, the

The Bay .of Stoer facies consists of roughly 200 m