bluuebunny/crossref_metadata_2025_split huggingface dataset:
Destinies of Israel
Authors: Brunn E. Zum 
Published: July 2007

Anti-Semitism is the most horrible blow our Lord has received in his Passion; it is everlasting, it is the most bloody and unforgivable, for he receives it on the face of his mother and from the hand of Christians.—Léon Bloy.Destinees D’Israel was written during those war years when anti-Semitism reached a greater degree of virulence than Léon Bloy anticipated even in his most pessimistic prophecies; and he has foretold only too accurately the great disaster of our time. The Abbé Journet’s book which completes and corrects the ideas set forth in the Salut par les Juifs offers an exhaustive theological explanation of the destinies of the chosen people.‘Salvation is of the Jews.’ These are the words of Christ to the Samaritan woman. This race has been preferred to others by a mysterious choice, incomprehensible to human intelligence; consequently its spiritual and temporal destinies are for ever dependent on the great mystery of the Redemption. This dependence is made clear in the course of history in a manner always supernatural but varying according to the three successive attitudes of Israel towards its Messiah, first expectation and preparation, then denial, finally acceptance. (This last has not yet taken place, but we know by divine revelation that it cannot fail to come about.)
Roman Afternoon
Authors: Tindal-Atkinson Aelwin 
Published: July 2007

When Vespers are over, the afternoon sun and the keen air are themselves an invitation to walk. Today it shall be one of the other six hills of Rome that lie to the north of our convent on the Aventine. As I pass along the road which curves gently down the hillside I see the Palatine; and the heavy ruins of the imperial palaces catch the late sunshine, giving their brickwork a mellowing of gold, in contrast with the dark pines that group themselves along its low hilltop. Away to the right the Alban Hills still carry a covering of snow; and the wind that blows from them has a bite in its breath. The Circus Maximus lies below; and on its far side a tram jolts noisily on its iron track, where formerly the chariots drawn by their racing horses sped along the course beneath the watching eyes of Virgil:Ut cum carceribus sese effudere quadrigae,Addunt in spatia, et frustra retinacula tendensFertur equis auriga, neque audit currus habenas.As when the chariots have poured out of their starting-pens, they add lap to lap; and the driver, tugging vainly at the bridles, is carried forward by his horses; nor does the team give heed to the reins. Georgies, I, 512-514.
‘Worker my Brother‘
Authors: Dominic S. R. 
Published: July 2007

Some years have already passed since the Abbé Godin in his book France, pays de mission,’ gave us a rather sad summing up of enquiries made into the increasing paganism in French towns. The book was followed by others revealing a similar state of affairs in the country and showing clearly where effort must be made at the present time. It is comforting, therefore, to realise what steps have already been taken to meet the situation; and even if it is only a start we can hope for its success when the seed will grow and ripen.The name of Père Loew may he familiar to some who have read the short account of his work in En mission proletarienne. Père Loew had previously written a lesser-known book, Les dockers de Marseilles; ou, comment se crée le proletariat; and he also delivered some lectures on the work he has been doing. These lectures were the most striking evidence of the sincerity of his mission; delivered without sentiment or pathos but with the simplicity of truth built on real experience they conveyed a feeling of unspeakable sorrow for the workers.
The Reality of Faith in the Modern World
Authors: Hennig John 
Published: July 2007

In the spring of 1939 was asked by the editor of Werklätter, one of the leading periodicals of the Catholic youth-movement in Germany, to contribute to the final number which he had been permitted to publish before this periodical had to cease to exist— to save paper, as it was said. We former contributors were asked to state what we felt was the most important duty of young Catholics of our time. Since soon afterwards I left Germany, I did not receive an offprint of that article, but some while ago a friend of mine presented me with an odd copy of that issue. When I read it again, it struck me that, in spite of the world-shaking events which had taken place in the meantime, the fundamental spiritual situation which we then considered had very little changed.The editor had given my contribution the title ‘Die lautere Wirklichkeit’, which I may perhaps translate ‘Reality, nothing but reality’. I still feel that the fundamental duty of Catholics in our time is to realise for themselves and for others that there are things which, though not belonging to the material and sensuous sphere, are real. It is the general characteristic of our age that its conception of reality is no longer derived from the external but from the internal world.
America and the Japanese
Authors: Straelen H. van 
Published: July 2007

The Japanese Diet has made its first use of the power secured to it under the new constitution by selecting Mr Tetsu Katayama as Prime Minister. On Saturday, May 24th, he was formally invested in office by the Emperor and he had a 30-minute conference with General MacArthur. In a wireless address he appealed to the Japanese people for their help in the task of rebuilding the country. What most Japanese—rulers and ruled alike—desired, has more or less become a fact. They can now reconstruct their national life in their own way. MacArthur’s administration has partly come to an end. Now that we have arrived at this milestone in Japanese history, we may survey the hundred years of American-Japanese relations.Twice in the course of history America has forcibly opened Japan to the world and has brought her into peaceful intercourse with other nations. Twice she has made the opportunity of exerting a tremendous influence on the history and development of the Japanese Empire and the Japanese people.The first occasion was after her more than two centuries’ long seclusion, and was brought about through the mission of Commodore Matthew Galbraith Perry.On 24th November, 1852, he sailed from Norfolk, Virginia, in the steam frigate Mississippi. His squadron was assembled in Shanghai, and on 8th July, 1853, he entered the Bay of Yedo with four ships of war. The Japanese were not completely unprepared for his arrival, for in 1844 William II, King of Holland, had addressed a letter to the Shogun warning him of the impossibility of maintaining any longer the policy of seclusion.
Secularization in Education
Authors: Hough J. R. 
Published: July 2007

That the majority of American colleges, even those started under strongly Christian auspices, have become secularized with amazing rapidity—within the last fifty or sixty years— is an obvious fact to be deplored or applauded according to the point of view. For the natural sciences which fought against the domination of theology secularization is, of course, a victory and one so complete that not only does religion not dominate, it is not accorded equality. This is the more striking in the highly endowed schools of the Atlantic seaboard because they were founded as theological seminaries, Harvard to ‘supply the spiritual needs of the colonies’, Yale as a Calvinist stronghold when Harvard became Unitarian, Amherst to prepare ‘poor boys to preach the Gospel of Jesus Christ’. Until 1800 all of the Fellows of the governing body of Harvard were clergymen; after 1884 no ministers were included. In 1800 the Professor of Divinity at Yale, Dr Wright, was also president of the college; by 1900 such a combination had become unthinkable.The women’s colleges have a similar history. It is interesting to trace the change in religion at Mt Holyoke, for example, from the dogmatic Calvinism of Mary Lyon (which included a belief in total depravity) to the present day Universalism, a religion broad enough, according to the address given in 1937 by the retiring secretary of the Y.W.C.A., to include Catholic, Protestant and Jew in the worship of the one God, Father of all.As the theological faculties declined in dignity and influence the scientific faculties increased.
Spanish Civilization in America
Authors: Parker A. A. 
Published: July 2007

Don Salvador de Madariaga’s latest work deserves an extensive review, not only because of the importance of its subject, but because its distinguished author justly holds a position of authority among the English public as an interpreter of his country’s history and civilization.Perhaps none of the great movements of history has been more consistently misrepresented than the Spanish conquest and colonization of America. No culture has suffered more from the ‘whig interpretation of history’ than that of Spain. For at least two centuries there existed what seemed to many Spaniards a conspiracy to belittle and distort the contribution of their country to human civilization. Of late years this tendency has been reversed, and the ‘revaluation’ of Spain’s past, in which English and North-American scholars have played a prominent part, has swept away a great deal of ignorant prejudice. As regards Spanish America in particular, there have been published in both the Americas and in Spain a large number of careful historical studies which make such prejudice no longer excusable. Most of these works will, however, be unknown to the general reader in England, and there is therefore need of a re-presentation and summing-up of the facts.
Words and Meaning
Authors: Evans Illtud 
Published: July 2007

Proper words in proper places make the true definition of a style’. As usual Swift cuts through the jungle of theory and finds the fact. It would be interesting to know whether the ‘Young Clergyman’ to whom he wrote benefited by the definition. Certainly clerical English is one of the most chronic of occupational diseases; the fear that, in Sydney Smith’s phrase, the intellect may be ‘improperly exposed’ leads to the swaddling bands of rhetoric and the safe generalisation. Philosophers often fare little better; and the scholarship of yesterday lies mouldering in a hundred libraries, too often unread because it is unreadable.‘Style’ is confined by the critics to the work of the conscious artist, for whom words are tools to be chosen, sharpened, used. The scholar, understandably contemptuous of the self-important claims of the professional writer, addresses himself to those who want to learn. And learning is never easy. Yet the business of communication has its grace; and a Locke, a Hume, a Macaulay, a Newman survive in a double immortality. Or, more strictly, in them the idea and its expression are matched.Stilus brevis, grata facundia, celsa, clara, firma sententia. One does not look for literary judgments in a breviary responsory. But this liturgical praise of St Thomas as a master of languages sums up, with something of St Thomas’s own gracious economy of speech, that union of thought and its expression which it should be any writer’s aim to reach. The identification of style with the decorative tricks of a Pater or a George Moore has confused an issue which is simple.
Father Garrigou-Lagrange, Thomism and The ‘New Theology’
Authors: Davis H. Francis 
Published: July 2007

I suppose there is no greater and more devoted authority on the classic Thomist tradition than Father Garrigou-Lagrange. For well over forty years he has been writing in defence of that tradition. His first works were written at a time of crisis, when the very bases of faith were attacked by the Modernists. He was an apostle of Thomist realism against the immanentist, evolutionist and phenomenalist philosophies before modernism was condemned by Pius X. Writing now in his old age, long after that struggle of his youth, Father Garrigou feels that there are once again danger-signals of a falling away from St Thomas, and he is as convinced as he ever was that such a falling away will bring disaster to many. ‘Whither goes the new theology?’ he writes at the end of his book. ‘It is returning to modernism.’In view of the urgency, as he sees it, he considers it timely to give us a constructive and concise statement of the whole system of philosophy and theology of St Thomas. In all controversial questions he takes, as he always has done, the more traditional view, almost always under the guidance of the classical commentator, Cajetan.An English Catholic, aside from the main stream of Catholic thought, must wonder that there could be any foundation in present-day Catholic thinking for Father Garrigou-Lagrange’s fears. It is more in France than in England that much of the older theological tradition has been questioned in recent years.
The New Latin Psalter
Authors: Ginns Reginald 
Published: July 2007

In writing about the new Latin translation of the Hebrew Psalter there is a temptation (to which I see some have yielded) to use , some such title as Psallite sapienter; then one can follow up the title with St Augustine’s commentary on these words: ‘David here teaches us to sing the psalms intelligently, to seek rather the heart’s enlightening than the sounds that strike the ear’. But under the circumstances I thought I had better first look up the 46th Psalm in the new translation, and there I found that I should have fallen at the very first fence. The phrase does not appear; it is psallite hymnum instead.You see how warily we shall have to walk, if the new translation becomes official, both in quoting the psalms and the Fathers’ commentaries on the psalms. Not only that, but we shall have to say farewell to many of our favourite verses: such verses as have, rightly or wrongly, nourished the piety of the faithful ever since Latin became the common language of the Western Church. No longer will the priest be able to pour out his soul at the foot of the altar with the words Introibo ad altare Dei, ad Deum qui laetijicat juventutem meam.. There is no mention of anybody’s youth in that verse, apparently. And, horribile dictu, we may have to begin the canonical hours not with the gloriously resounding Dens in adjutorium meum intende but with the more modest if more correct Placeat tibi Deus ut eripias me.
A New Approach to God
Authors: Maritain Jacques 
Published: July 2007

If civilisation is to survive, if the emergent civilisation is to achieve the fulfilment of its potentialities, the coming age must be an age of spiritual as well as social integration.Today the human mind is torn and divided between positivism and irrationalism. The endeavours of pragmatism succeeded in making important discoveries concerning a number of basic attitudes in thought and morality, and in what might be called the sociology of knowledge. As a universal system of knowledge and life, as a philosophy, however, pragmatism has been a failure.What is essentially needed is a renewal of metaphysics. The conceptions of modern science—the unification of matter and energy, physical indeterminism, the notion of space-time, the new reality recognised both as to quality and duration—are invaluable means of deciphering material phenomena. A cosmos of electrons and stars in which the stars are the heavenly laboratories of elements, subjected everywhere to genesis and transmutation, a universe which is finite but whose limits cannot be attained because of the curvation of space, and which dynamically evolves in a definite direction, namely toward the highest forms of individuation and concentration and toward a simultaneous degradation of the quality of its total energy—all this is external description and scientific imagery rather than ontological insight. Such knowledge can never directly serve the purpose of any philosophical or metaphysical extrapolations. Yet all this constitutes at the same time a basic representation of the world incomparably more favourable to the edification of a philosophy of nature and more open to the deepening labour of metaphysical reason than the old Newtonian physics.
Medieval Values
Authors: Schlegel Dom G. D. 
Published: July 2007

The period in the life of the Church during which one and the same tradition flourished throughout the Christian world, in East and West alike, is generally supposed to be the first five centuries, or, in other words, the period before and up to the medieval. The Middle Ages, and especially what may be called the Latin Middle Ages, are either discounted altogether or else mentioned only in order to eliminate them from the field of investigation; three charges in particular being levelled against them.To begin with, the Middle Ages in the West are held to have been juridical and institutional, fenced about by an intricate system of legislation; they were the Golden Age of Canon Law and thus opposed to the spontaneous developments characterising the Eastern Church over the same period of time. The medieval West was also marked by moral and psychological trends of thought in contrast with the mysticism of Eastern Christianity, and religious life tended to be more practical than contemplative in spirit. The immediate present and its concerns bulked larger than the disinterested pursuit of eternal life, and the temporal preponderated over the eschatological in importance. There is, moreover, a noticeably psychological bent in the writings of the men most representative of the centuries in question; to quote examples from either extremity of the period, we find St Gregory the Great pre-eminently the moralist of Scriptural exegesis, and St Bernard’s conscious fervour far removed from the ancient spirituality of the Charisma.
The Mind of Middle Age
Authors: Velarde Ralph 
Published: July 2007

Many in middle age are finding how far they have travelled from the opinions of their youth, in most of those sublunary matters subject to the rule of opinion. In youth our opinions commonly present themselves to us in the guise of convictions; it is part of the process of growing up (and indeed of growing old), that we learn how much greater the field of mere opinion is than we imagined it in our youth. The two books before us represent for the present writer, and for others of his generation, something of that gradual revolution in ideas which the sheer pressure of events has brought to birth in us.First let us look at Gill, who recalls our youth, Distributism, Belloc, Chesterton, and all that happy romantic hangover from the 19th century into our own day, which beguiled us in the twenties. Few will take Gill as seriously as does the Editor of these letters, describing him as one of the ‘greatest minds of the day’, and even gracing his thought with the high name of ‘philosophy’. One admits readily the fascination of Gill, his passionate didactic style, his capacity for self-revelation, his sincerity at times almost fanatical, his vision crystal-clear but narrow in range. But these qualities which constitute the attraction of Gill for so many are bought at a high price—the price of a sort of affected ignorance on his part of those many things which did not interest him. Say if you will a sort of refusal to acknowledge the existence of the total field of reality—a vicious habit of simplifying the complex.
Blessed Are the Poor
Authors: McNabb Vincent 
Published: July 2007

After these things, Jesus went over the sea of Galilee, which is that of Tiberius . . . (St John 6, 1).Let us think of these five barley loaves and two fishes. As you know our blessed Lord and Apostles had nothing. You will remember when our blessed Lord began to preach the redemption of the world he took care to begin at the beginning, the first thing necessary—‘Blessed are the poor in spirit’. Religious life begins too with that poverty. Until that is right we have not begun right. We are in a sense not bound to pay more than other people (ten Commandments)—but we are more bound. For instance I might be bound to pay £50 to someone from whom I had stolen it. I might say, ‘Well I am such a wicked person that I will take a vow to pay it back’. I should not be bound to pay £60 because I’d taken a vow to pay, but I am more bound to pay the £50. Because I am bound in justice and also by vow. A great number of people can’t see that.All the world is bound in justice to poverty, chastity and obedience. Not by vow, of course. Now if we, being bound more, commit a sin against poverty, chastity or obedience, we also commit a sacrilege, so that we are obliged because we have taken a vow. The primary thing is the poverty of our state. Now this is a very important thing, very simple.
Poverty and the Land
Authors: Jebb R. D. 
Published: July 2007

Poverty is an essential attribute of the good landsman. That is a truth that may easily be misunderstood, but it is a truth nevertheless.It may be well to begin by dispelling some misconceptions. First of all it must be made clear that poverty is neither a synonym for destitution nor for financial failure. Poverty is a positive way of living that implies sufficiency, but rejects the accumulation of superfluities. It is indeed more than that. It is the inevitable result of the practice of charity, since Catholic teaching insists that ownership is not absolute, but must be limited by the needs of others. In this wider meaning of universal application obviously the landsman takes his place beside every other kind of worker. Charity is incumbent upon every human being, and is not the special perquisite of any particular kind of man. The landsman like everyone else may practise charity imperfectly or not at all, but, if he be a good landsman, he will at all events have created conditions for himself compatible with the practice of that greatest of the virtues—in a word he will be poor.But there is another misconception that must be cleared away. Given freedom and the absence of unfair handicaps beyond his control, the good landsman will in one sense be rich. Not only will he enjoy food better in quality and more unrestricted in quantity than those who are out of touch with the land, but his production will always be in excess of his own needs.
Poverty and the Marxist School
Authors: Prince J. F. T. 
Published: July 2007

Marxist revolution, Bebel tells us, differs from all its predecessors in this, that it does not seek for new forms of religion, but denies religion altogether. ‘The first word of religion,’ wrote Friedrich Engels, ‘is a lie’. ‘The idea of God’, said Marx, ‘must be destroyed; it is the keystone of perverted civilisation’. ‘It is useless’, adds Bax, ‘blinking the fact that the Christian doctrine is more revolting to the higher moral sense of today than the Saturnalia of the cult of Proserpina could have been to the conscience of the early Christians’; and elsewhere: ‘In what sense socialism is not religion will now be clear. It utterly despises “the other world”, with all its stage properties—that is, the present objects of religion’.The only claim, in short, that the Revolution of Karl Marx has ever made to religious recognition is that it ‘brings religion from Heaven to earth’. But its major prophets have never been so rash as to promise the translation of Heaven itself to earth. On the contrary the convert to Marx’s materialist dialectic has been heard to put it to the latter’s credit that it has no dope to offer the faithful, no pie whether in the shy or on earth. Herein lies the appeal of the revolution to asceticism. And we cannot deny that the revolution has had an abundance of witnesses, in men and women singularly devoid of self-gratification. The old inevitable gibe about communists foregathering at the sea-side like lords’ and having cars, as other men,