bluuebunny/crossref_metadata_2025_split huggingface dataset:
Personality and Relation
Authors: Thomas Ivo 
Published: July 2007

As a being, man is dependent on God, the first cause of all things; as a being endowed with mind and will, powers of thought and desire, he is a close reflection of that first cause, in the knowledge and love of which, to the highest of his ability, he must And his perfection and his happiness if he is to find them at all. The first cause has not left man to develop the mere scope of his natural ability, great as that is. God has freely bestowed on him, as an overflow of his goodness, supernatural powers of knowledge and love which leave the natural pattern of human nature unimpaired, but make possible the attainment of a higher kind of perfection and a much greater happiness, consisting in consciously being so like God that man can have the same divine object of his thought and love that is proper to the life of God himself. Whether we think of man, then, as coming from God's creative hand, or as in process of conscious return to him, in either case we see ourselves as conditioned by that relationship, that company, the society of God.It is interesting to notice how very close the Church and the world are in the subject-matter of their chief preoccupation nowadays. Secular thought is concerned as never before with man’s relation to human society, and the Church is particularly concerned to elaborate man’s place in a divine society too. This is not purely by way of reaction or correction on the part of the Church.
The Artist's Relation to God
Authors: Shirley M. 
Published: July 2007

On comparing the major and some of the smaller exhibitions held in London during the winter and spring, the striking factors were the vividly contrasting choice of subjects and the widely differing styles of expression: to name three examples, The Indian Art, Marc Chagall, and Vincent van Gogh. At the outset it seemed impossible to imagine that a common note could be found. Upon greater reflection, however, it appeared that perhaps their unity lay in the variance that previously seemed to ridicule any notion of coherence—briefly, that the completion of a work of art is, either consciously or unconsciously, an act of worship, and a record of the artist’s experience of God. Broadly speaking the common purpose exists in this context.From a Christian standpoint a notable feature was the almost entire absence of ostensibly religious paintings—as distinct from those which could be religious in their implications—completed in the course of the last fifty years.This was especially obvious in the exhibition recently held by the Institute of Contemporary Arts entitled ‘Forty Years of Modern Art’. The exhibits were drawn solely from British private collections, which may account for the inadequacy of some of them, for instance the Matisse ‘Head of a Girl’ which was the only example of his work. Also, on recalling the selection of Georges Rouault’s paintings, none of his religious works were included, although from the aesthetic point of view the water-colour ‘Odalisque’ was a superb choice, displaying the characteristic simplicity of his draughtsmanship and the resonance of his colours.
Christianity and Anti-Semitism
Authors: Berdyaev Nicholas 
Published: July 2007

That fervent Catholic, Leon Bloy, wrote in one of his works: ‘Suppose that there were people round you continually speaking of your father and mother with the utmost contempt, who had nothing to offer them but insults and offensive sarcasms, how would you feel? Well, this is just what happens to our Lord Jesus Christ. We forget, or rather we do not wish to know, that our God made man is a Jew, nature’s most perfect Jew, the lion of Judah, that his mother is a Jewess, the flower of the Jewish race; that the Apostles were Jews, as well as all the Prophets; and finally that our whole sacred Liturgy is drawn from Jewish books. In consequence, how may one express the enormity of the outrage and blasphemy of vilifying the Jewish race?’These words are addressed to Christians, who ought to understand them. In truth, the superficiality of Christians who believe they can possibly be anti-semites is prodigious! As a matter of fact, Christianity, in its human origins, is a religion of messianic and prophetic type, the spirit of which, as utterly foreign to Greco-Roman spiritual culture as to Hindu culture, was introduced into world religious thought by the Jewish people. The ‘Aryan’ spirit is neither messianic nor prophetic; to await the coming of the Messiah—the irruption into history of forces beyond history—is foreign to it. Moreover, the fact that German anti-semitism has evolved into anti-Christianity must be considered a highly significant symptom. A wave of anti-semitism has broken upon the world, casting away the humanitarian theories of the nineteenth century and daily threatening to submerge new lands.
Nietzsche, Jaspers and Christianity
Authors: Hennig John 
Published: July 2007

One of the first books published by authority of the British Military Government in Germany was Nietzsche and Christianity by Karl Jaspers. This was the first of a number of post-war publications through which Professor Jaspers became practically the spokesman of academic Germany. He had been one of the few outstanding university professors who, though not directly discriminated for racial, religious or political reasons, had never for a moment associated themselves with National Socialism. Apart from church dignitaries and scientific technicians, he was the first German intellectual to be invited after the war for lectures abroad. When the first German university was re-opened by the Allied Military Authorities at Heidelberg, he was not only restored to his professorship but appointed Rector. Fifteen years after the publication of his chief work, Jaspers has become perhaps the most influential figure in the intellectual life of Central and Western Europe. In Switzerland, the Low Countries, Scandinavia, England and France, his Existentialism is discussed even by those who used to take but little interest in philosophical pursuits.In these countries, it is difficult to obtain genuine information on Jaspers’s philosophy. Only one small book of his has been translated into English.In 1931 the publishers of Sammlung Goeschen asked Jaspers to write the 1,000th volume of this series of popular text-books on all branches of learning. He gave his book the title The spiritual Situation of our Time, which the Australian translators (E. and C. Paul) rendered by Man in the Modern Age. This book is long out of print.
Real Education
Authors: Richings Ronald 
Published: July 2007

What I have long wanted to say may have been said before by many people better qualified than I to say it, but it has not been said often enough. There are too many critics and potential pioneers ready to rush into print to condemn existing school systems and propose exciting new ones: there are too few who consider their attitude towards three fundamental questions.First of these questions is, What are we educating boys for?-— or—Do we aim at turning out boys to live in the world as it is, or as we think it ought to be, or as we hope it will be?The question is the more important because many parents will think it silly. They provide so little or so impoverished a home-life for their children that the only discipline boys now experience is what they are subjected to at school, and if parents’ ambition is that their children shall be fitted to share in the prevalent laxness of modern life, our present system of education with its irksome rides and obligations offers unsuitable training.If parents wish their children to change the world they must realise their own obligations: they must cease to baulk the efforts of the schools by permitting indiscipline in their homes; they must co-operate with those upon whom they thrust the burden of bringing up their children, and I fear that few of them would come out well if reports were written on their conduct in this respect during the holidays.
Claudel's Poetic Art
Authors: Ryan Mary 
Published: July 2007

On April 4th, 1946, Paul Claudel was elected a member of the French Academy by 24 votes out of 25, the 25th being an abstention. The recognition was tardy, for he was in his 78th year; and in reversing the resounding rejection of 1935 the Academy was only ratifying the place he occupies as one of the foremost modern poets, and the greatest modern Catholic poet.It is opportune to analyse his poetic theory.Not indeed that the hostility shown to Claudel in 1935 was mainly for literary reasons. These existed, certainly: a deliberate departure from accepted rule and custom, an apparently lawless technique and a degree of obscurity that seemed to flout the reader, a most personal choice of subjects and use of words as well as disconcerting syntax, transitions, sudden changes of tone, mingling of the loftiest with the most colloquial language. His poetic system, wrote a critic of the time, ‘goes counter to all the advances laboriously realised since Ronsard and even Villon’. But there was also the strongest opposition on political and personal grounds: it is painful for example to read the virulent article in which Léon Daudet (Action Française, 3 Avril 1935), exults over Claudel’s defeat, having first recorded his own early admiration for the poet.Claudel though an official was no politician. His consular and diplomatic career was a step-by-step achievement of steady work. He contrasts himself in this respect with Mallarmé the professor-poet, who hated his teaching and never crossed the Pont de l’Eveque ‘without feeling inclined to throw himself over the parapet’.
A Thomist Society
Authors: Grenet Germaine 
Published: July 2007

The Thomist Society of St Nicholas of Caen was begun in May, 1942, because some women students at the university in that town wanted to have a religious education on the same level as their intellectual training. They therefore decided to become disciples of St Thomas Aquinas, seeing that the Church names him as the surest master and guide.The intention (and indeed the result) of the first lectures was to introduce the students to St Thomas’s thought and principal theses, and to stimulate them to do more than merely consult him, in fact to go right into his monumental Summa Theologica and live in contact with his spirit and teaching.Seeing for themselves how capable St Thomas was of bringing them to the knowledge of God and giving them the basic principles of their own lives, they opened the Summa and studied it over a period of two years, 1943-45. This work was directed by Père Fauvergue, the Dominican Prior at Le Havre. They took the first eleven questions of the Prima Pars, studying them article by article—God, his existence, his nature—and they were filled with admiration for a teaching so wonderful in itself and so exactly suited to their needs.
The Monarchy of Britain
Authors: Edwards T. Charles 
Published: July 2007

The achievement of which St David has become the symbol and patron stands out like a mountain massif on a starlit night. The detail is obscure, but the patient work of historians, geographers, archaeologists, philologists and the experts in place-names, church dedications and folk-lore are gradually having their effect. The main peaks are already clear and unmistakable. Furthermore, this achievement, as we consider it, serves to emphasise that truth on which wisdom has always insisted—the futility of paying attention to the ignis fatuus of immediate success and failure. First, however, the setting must be grasped. By the year 400 Stilicho had pacified and reorganised Britain; he then withdrew the regular legionary troops. The problem of the western hill-country, much of which had been occupied by Goidelic pirates and settlers, was left, it would appear, to Cunedda, who probably held the office of the Dux Britanniarum. He was, it would seem, the commander of a corps of foederati who had been settled beyond the Wall of Hadrian. His father, grandfather and great-grandfather all bore Roman names. His grandfather, Paternus, was surnamed Bais rudd, of the Red tunic, which denoted probably the official purple of Rome; and it has been suggested that his great-grandfather, Tacitus, had been a protege of Constantine the Great. The mixture of Celtic and Roman names appears among his sons.Cunedda’s expedition was a success. In conjunction, probably, with the Ordovices of Powys, he and his sons expelled the Goidels from the greater part of Wales.
The Wall of Brass
Authors: Wynne R. O. F. 
Published: July 2007

‘Iron Curtain’ is a term well understood today, but long I before that had ever been heard of, I had learnt the meaning of the Wall of Brass. It was in the course of a, conversation with a friend—a Welshman and a countryman. He was speaking of the squire of a certain neighbourhood not far from his own home. A man who had been popular with his tenants at a time when certain others of his class in Wales decidedly had not. But he had never mastered the Welsh tongue although he was of Welsh stock and it had been the language of his forbears. ‘And do you know’, said my informant, ‘the language was like a wall of brass between him and his neighbours ‘.Mr Saunders Lewis, in one of his collected essays, ‘Tragedy’, refers to a similar instance and one having peculiar pathos. It concerns George Powell of Nanteos, the scion of an old Welsh family that had become anglicised by the middle of last century as had so many others. This young man’s natural tastes were literary and artistic and all round him there grew and throve a living culture, soon to break forth into the Welsh literary renaissance initiated by Sir John Morris Jones and carried forward into our own day. Yet of that life and that culture he knew nothing.
A French Revival
Authors: Shirley M. 
Published: July 2007

The gradual evolution of the imagery of abstract art and the corresponding growth in familiarity with its language have failed entirely to dispel criticism. The general acceptance that usually follows an established artistic convention has not been accorded this form of art and the critics of modern painting remain intractable in their attitude. We need only to mention briefly the already well known objections. They fall mainly into two categories which are diametrically opposed to one another. We are told in the first place that abstract art is based upon a series of symbols conceived in a dispassionately intellectual manner and placed upon the canvas with scientific severity. But then conversely others say that it receives its impetus from an unfettered outburst of emotionalism.
Each of these generalisations results from the limited sagacity of the critic. The former is actuated by an inability to enjoy and enter into communion with the spirit of a new iconography. The persistent dissipation of his faculties through a surfeit of descriptive painting finally deprives him of intellectual clarity, so that when confronted with the uncompromising formalities of a Braque, he is filled with an immediate desire for the emotive evocations of lesser romantic art.
But where is all this leading; what are these people trying to say? The underlying plea is for a human art, and eventually, although sadly unrecognised, a religious art, the demand is unconsciously being formulated for an idiom capable of re-integrating the complexities of life and transcribing them into a visual form.
A Catholic Dilemma?
Authors: Scally James 
Published: July 2007

That Catholic social teaching has made but little impact on the public life of this country is a fact too well known to require emphasis here. We are now well accustomed to hear public speakers bewail Catholic apathy from cur platforms. Apathy is, however, but a partial explanation of the failure of the Church’s social teaching to make a deep impression even upon British Catholics and it is urgent that, instead of continuously bewailing this state of affairs, our writers and lecturers should make diligent inquiry as to the causes.In so far as making an endeavour to shape the future social order of this country is concerned, it is, of course, quite true to assert that Catholics, as a whole, have shown little but indifference. But it is also true that this indifference is by no means confined to Catholics. Communist infiltration in Great Britain and, indeed, throughout the world (save where Communism has been imposed by armed force) has been made possible only by the neglect of the ordinary man to carry out his duty as a citizen in a democratic state.This widespread indifference lies not so much in lack of interest (for the ordinary man of reasonable intelligence is keenly interested in discussion of at least those social problems which he thinks he can easily grasp) as in lack of energy—energy to acquire the necessary knowledge, energy to think out conclusions and energy to enter public life and act upon such conclusions. This lack of intellectual energy is, I think, a product of our industrial system, which, in the interests of increased production, has removed all pleasure from work, often leaving undiluted drudgery.
Racial Policies in South Africa
Authors: Magrath Oswin 
Published: July 2007

Since wartime days South Africa has been faced, both at home and abroad, with a rising tide of feeling and opinion which demands a solution to its problems of population groups, European, African, Cape Coloured and Indian, on lines in accordance with justice and Christianity. It is no longer possible to look upon the Non-White peoples as perpetually or indefinitely condemned to be servants and labourers; and such views, common in the press ten years ago, are now rarely seen. All parties realise that only a policy that gives full justice and opportunity will have any hope of success. Hence the rival policies, which formerly tended to don the appearances of Liberal and Repressionist, now meet on grounds of fairness and practicability. Each claims to be the only policy which combines justice to all groups with practical feasibility; while all, in greater or lesser degree, claim to represent Christian principles.Leaving aside, therefore, political policies of parties, which aim largely at political or commercial ends and which do not face the problem squarely, it will be useful to make a short survey of the theoretical policies at present being advocated in the Union. They may be classed as four in number: Apartheid or Separation, Parallelism, Trusteeship, and Assimilation.
Thomas Hardy & The Rural Tradition
Authors: Martin E. W. 
Published: July 2007

If it is true that we may be on the edge of a renaissance of heroic humanism, then it should also be the proper time to observe that, in a cultural sense, the word tradition has always carried within itself the weight of two inseparable meanings. The first has a bearing upon all that has been attempted in the unifying of mankind, the breaking down of barriers and the bridging of gulfs; it is international and universal in application; the second meaning relates to the regional and rural tradition which is the source of cultural variety. Culture, like society, is made up of many parts each contributing to the total effect, and Marx’s definition that history is nothing but the progressive transformation of human nature is a reminder of the fact that the transformation which is taking place now is away from all the limitations of nationality towards a world-view which recognises the need for co-operation and the fact of inter-dependence.If only because of the social influences which bear upon creative artists at the present time, they stand in danger of being carried away on abstract themes which could lead them to forget the homely and common-place factors which shaped them as men. Certainly there are large numbers of writers who must see things whole and who will take little account of parts; yet the pattern of world-culture is made up of regional and national cultures and it is safe to say that the narrower meaning of tradition will retain its attraction for those who are by training and natural aptitude inclined towards it.
Catholic Sociology
Authors: Riley J. A. 
Published: July 2007

Catholic sociology may perhaps best be described as the mind of the Church on social questions. It is the application to social life (man in society) of the universal concepts of the faith. This is the first thing to be grasped about Catholic sociology, that it is essentially an inference from Catholic theology, and such as could be made therefore by anyone having a perfect knowledge of the faith.
As a matter of fact, however, the social implications of Catholic theology have been worked out at a very high level, so that there is in existence today a code of social principles which may be correctly described as the authoritative teaching of the Church on social questions. The corpus or main body of such teaching is to be found in various Papal encyclicals from the time of Leo XIII.
The nature and scope of Catholic sociology are well indicated in the following passage from Quadragesimo Anno in which Pope Pius XI asserts the right of the Church to pontificate on social questions:

We must lay down the principle long since clearly established by Leo XIII, that it is Our right and Our duty to deal authoritatively with social and economic problems. It is not, of course, the office of the Church to lead men to transient and perishable happiness only, but to that which is eternal; indeed the Church believes that it would be wrong for her to interfere without just cause in such earthly concerns. But she never can relinquish her God-given task of interposing her authority, not indeed in matters of technique, for which she has neither the equipment nor the mission, but in all those that fa11 under the moral law. With regard to these, the deposit of truth entrusted to Us by God, and Our weighty office of declaring, interpreting and urging, in season and out of season, the entire moral law, demand that both the social order and economic life be brought within Our supreme jurisdiction.
The Christian and the World
Authors: Mauriac Françlois 
Published: July 2007

Before I begin I have a confession to make: it was not I who chose the subject of this address. It was understood, at first, that I was to speak about Faith, a task quite beyond my power. Then, without asking me, the organiser of this gathering changed from this high theological theme to the simple question: ‘Is the Christian of this earth'?’ At first I was disconcerted by the apparent simplicity of this question which demands the obvious answer: ‘Of course the Christian is of this earth. We have only to look at ourselves’. But, this first reaction over, it occurred to me that those who chose the question had not mistaken its importance, and the urgency of an adequate answer which it requires of us. It brings us, in point of fact, into the very heart of our own personal history, and the history of the Church. To have to give my answer to this question in the presence of your Eminence is an honour of which I am well aware, an honour which would certainly alarm me if I did not know that here we are all of one family and that I stand beside the most indulgent and most understanding of fathers.If I begin by considering myself, and start with my own case, as one always should, then it is only too true that I am of this earth, as also the Académie Française ‘is of this earth, the Légion d’Hon-neur is of this earth, the theatres, the big newspapers, the editors are of this earth, my house, my lands and my loves are of this earth.