bluuebunny/crossref_metadata_2025_split huggingface dataset:
After Summer
Authors: Mégroz R. L. 
Published: July 2007

Some people seem to thrust a disappointment aside, as one brushes mud from clothes; their attitude agrees with the saying that it is a poor coat that will not bear brushing, but it is possible that they never envisage the amount of brushing that a life-time calls for. Others can find a cynical satisfaction in disappointment: it affords support to pessimistic expectations, for one of the strangest possibilities of the human mind is to feel a disappointment that was halfexpected, and then to salvage a pleasure from contemplating bewrecked schemes. Such a hardness of the mind is a defensive armour of dangerous heaviness, and it may become the permanent covering of the spirit—a prison rather than a vesture.Disappointments in a sequence accumulate a power of destruction which only a corresponding growth of resilience or a developing fortitude can counteract. Infinitely various are the means by which we evade or overcome the worst malignities of Fate. On the chessboard of life, whereon We range the black pieces of Despair and the white pieces of Hope, the most transparent cheating will satisfy us: White must win, of course. The first move is with Hope and the last also must be, or who would play this game? The calendar serves us well as a team umpire, though it can be a little stubborn soon after midsummer. Every twelvemonth the conventional division of time gives capital letters to a new year. This is as good as restoring the Queen to Hope; for what else is a New Year but to encourage Hope?
Lay Thoughts Upon Religious Art
Authors: Bennigsen Olga 
Published: July 2007

The condition of contemporary religious art is by no means satisfactory. Periodically the question is raised in the local Catholic Press and discussed from various angles and points of view; letters pour in defending or attacking a certain aspect of modern ecclesiastical art; for a time the correspondence waxes hot, then gradually fizzes out; and all remains as it was, to the apathetic indifference of the great majority of Catholics and the intense disgust of an artistically-minded minority.It is the limit of presumption for one who is neither an artist, nor a writer, nor a thinker, to broach a subject which has been so ably and exhaustively discussed by competent authorities, therefore this paper is offered with apologies for what it is—the thoughts of an average lay-woman interested in art upon this acutely controversial matter.It would seem that besides the too obvious truism that ‘a work of religious art has to be religious,’ some principle must form the basis of religious art. We imagine that M. Maritain (Quelques réfléxions sur l'Art Religieux. Art et Scolastique, p. 216) expresses this essential principle when he says:‘. . .it (religious art) is primarily intended for the instruction of the people, it is a theology in images, and an art which is illegible, obscure’ ; that is, not understood by the people, ‘is as senseless as a house without a staircase or a cathedral without a portal.’Mediaeval frescoes and statues were the Bible of the illiterate, and their object was not only decorative but instructive.
Communism and the Catholic Apologist
Authors: Prince J. F. T. 
Published: July 2007

We deplore the spread of communism as much as we disapprove of much of the inept propaganda which seeks to combat it. I do not refer to the patently discreditable propaganda associated with certain phases of Capitalism so much as to the ingenuous claptrap of respectable journals which, apart from the disrepute attaching to the quotation of doubtful statistics, sins solely by debility. I am not concerned with the advisability of the religious apologist’s carefully abstaining from polemic which may be too easily mistaken for partisan political thought; nor am I involved in anything beyond a thesis based on the urgent necessity of a mutual unobstructed apprehension on the part of Catholic and Communist—of a better understanding generally of two great world influences, Catholicism and Communism.Slight as is his real appreciation of the Church, the educated Bolshevik has greater superficial knowledge of Catholicism than has the average Catholic of applied communism (a recent experiment from which he is geographically more or less remote) or of a communist theory which is buried in tomes of an abstruseness beyond his patience. To the Western mind in the mass the Bolshevik is a rather remarkable combination of two extreme opposites. He is represented as a combination of incredible cunning and fatuousness. His propaganda, we are told, is, in its astuteness, the first step to a communist diabolarchy; but we are left to infer that he is practically incapable of intellectual process, or, if he engages at all in dispute he is to be demolished by arguments that would discredit a school debating society.
Faith and Society
Authors: Manson Aelfric 
Published: July 2007

What are the relations between Christianity and the social order, between the Church and those societies in which men live? Sometimes the Church is blamed because she has not solved effectively the many evils which afflict organised humanity, because she has not stopped war, for instance, or issued a remedy for the unemployment problem. Sometimes, on the contrary, her teaching with regard to current questions is disdained’ as either too medieval or too corrupt to be of use. In any case, the assumption is there; she should have something to say to enlighten a world in darkness. Another factor that has increased the demand for a statement of the implications of Christian principles is the emergence of a new and formidable political and economic force, equipped with a fighting doctrine. Communism, with its practical and apparently successful realization in Soviet Russia, is a challenge not only to the capitalistic societies to which it is formally opposed, but also to the basic ideas which have formed the Christian tradition. Lenin, of course, identified the two and saw in religion nothing but a support and sanction of the dominant regime: for him as for Karl Marx it was simply ‘dope for the people.’ The fact that he was wrong makes it all the more urgent to clarify the issue and make the independence of Christian teaching plain.This book is a commendable effort in that direction. It has a twofold aim. In the first place it seeks to give a systematic account of the history of the Christian Social Movement in England with some reference to its growth in the United States.
Of a Lady in Heaven
Authors: Macdonald K. C. 
Published: July 2007

I had never before fallen so easily and pleasantly into conversation with anyone; it was as though we had for many years enjoyed an unexacting friendship. For though I was fully aware that she was a stranger to me, there seemed to be between us no barriers of the mind; and this, despite the fact that I was suddenly in a place that I did not know, without even the vaguest memory to tell me how I had come there. I remember marvelling at the beauty of the scene, and wondering if its mild and charming aspect had cast a spell upon me. For we were quite at ease. We stood on a broad stone terrace, balustraded and open to the sky, stretching back to the gardens and pavilions of a palace. Beneath our feet, below steep, flower-covered slopes and rolling fields, the whole world seemed to lie within the possibilities of vision; and now the plains, now the far-distant mountains, now the dark stretches of the forest revealed themselves beneath a tender floating haze that was as fresh as morning, yet as restful and contented as the twilight.She stood looking down over the fields, leaning a little forward, one finely-shaped hand resting lightly on the balustrade. Her graciousness was elusive, yet not remote, her friendliness apparent without effort. Perfectly attuned to her surroundings, assured and happy and free from arrogance, she gave me sympathy and welcome without questioning, and I accepted it. Still unaware of what had happened to me, I stood on a garden terrace high above the world and talked of the places and the people that I loved with one who loved them too.
Woman in the Middle Ages
Authors: Trouncer Margaret 
Published: July 2007

Some people still cherish romantic ideas about the Middle Ages. They form visionary pictures of the typical medieval lady living on the principles of popular hagiography and doing embroidery in a high tower of ivory, while her husband was in the Holy Land. Indeed, she must have smiled, as we do, when St. Thomas, writing on the adornment of women, says that it is unlawful for a Christian woman to paint her face, unless it be for a valid reason, such as re-capturing the affections of an erring husband.Some theologians loved to make catalogues and put woman in just her right niche in the social universe; but she was an inveterate Pagan at heart, and had a disconcerting way of popping out of her bandbox. If the scholastics would call her the unregenerate daughter of Eve, they must abide by the result if she became the cause of all evil.The Aristocracy, on the other hand, placed woman on a pedestal. Opinions were varied : Jacques de Vitry writing in the thirteenth century, says of Eve that ‘she had no rest until she had succeeded in banishing her husband from the garden of delights.’ On the other hand, a manuscript at Cambridge says : ‘Woman is to be preferred to man, to wit: in material because Adam was made from clay and Eve from the side of Adam, and in conception because a woman conceived God,’ and so on.As the cloister became the citadel of the finest spirits of Christendom, there arose the vision of woman as the supreme temptress.
Teaching and St. Thomas
Authors: Herring A. G. 
Published: July 2007

The author of a book on how to write advertisements for selling goods came to face the question as to what was to be done if the advertisement writer simply could not think of anything to say. His solution was—start an argument with yourself.It is said that one of our great preachers prepares his sermons in the following way. He writes at the top of the paper the statement which he wishes to teach. Below this he writes : ‘But it seems that this is not the case, because . . . .’ and here follow various objections and difficulties. The truth is there is nothing like an argument, or objection, to make one think, or to arouse interest, as the middle ages so well understood. Every article of the Summa of St. Thomas begins with objections—that is, it is cast in the form of an argument with an invisible opponent. His articles are headed, not by a statement, but by a question. For example, ‘Whether the Eucharist gives Grace? And every article has three distinct parts : (1) objections; (2) the magisterial solution of the question, with arguments; (3) replies to the above objections in the light of this solution.Why did he do so? The answer is, roughly speaking, that St. Thomas wrote like that because he taught like that, and further, he taught like that because he thought like that, as indeed do most of us. First we are set thinking by some problem, next we consider the whole subject and come to some conclusion, and, thirdly, we solve thus the problem which originally set us at work.
Pax Romana
Authors: Black Giles 
Published: July 2007

Pax Romana is the International Secretariate binding together Catholic University Students, organised in their respective national Federations, for all forms of common action.From this definition, it is at once evident that one cannot in general become a member of Pax Romana individually. First the student joins the local Catholic Students’ Union or Group of the University to which he belongs, this Society in turn adheres to the National Federation of Catholic Students’ Societies of the country, and finally this National Federation adheres to the International Secretariate—Pax Romana.Pax Romana is eleven years old. An attempt was made so far back as 1888 by the late Baron de Montenach, at that time President of the Swiss Group of Students, to found such a Secretariate, and indeed a constituent assembly was held in Rome in 1891, but it was found to be impracticable. It was not until July 21st, 1921, that Pax Romana was actually born in the small University town of Fribourg, Switzerland.At this first meeting of Pax Romana, the Students’ Societies of twenty-three countries gave their adhesion and fifty members represented these groups or societies.’ Since the inaugural meeting of Pax Romana a series of annual congresses has been held. These assemblies have taken place in Fribourg 1922 (for a second time); Salzburg 1923; Budapest 1924; Bologna (the Holy Year) 1925; Amsterdam 1926; Warsaw 1927; Cambridge 1928; Seville 1929; Munich 1930; Fribourg 1931 (for the third time); and Bordeaux-Lourdes 1932. The numbers of the delegates attending have steadily increased, to the present high number of three hundred.
Professor Goudge on Reunion
Authors: Pope Hugh 
Published: July 2007

On Sunday, October 23rd, Professor Goudge preached a sermon in St. Mary’s, Oxford, which has attracted a good deal of attention. Pleading for Reunion, he argued that while the Church as depicted in the New Testament seemed to have a monopoly of the Holy Spirit, present-day facts showed that such monopoly no longer existed. He admits that even ‘our fallen Sister’ speaks at times with the authority of the Spirit, nor ‘can we say for one moment that the Spirit of Pentecost is not present among the Protestant communions,’ while ‘a strong grasp of the Apostolic faith is found in the Church of England.’ But all have fallen short: Rome by her arrogance, cruelty, and refusal to repent, while England and all the Churches outside the Roman communion have suffered from ‘the nationalism from which the Roman Church is free.’ No shortcoming is expressly attributed to the so-called ‘free’ Churches; indeed, Professor Goudge almost idealises them: ‘Spiritual freedom is the greatest of their traditions; there will be no return to us until we, too, are free.’What then, he asks, is the way to reunion? He frankly acknowledges that he does not see it yet, and that wet must all be content, therefore, to go slowly. But he sees room for hope in the ideas which prevailed at Lausanne : ‘we should jealously guard just that which corresponds to the Apostolic teaching;’ and the key to that lies in Apostolic Succession.
Spengler Views the Machine Age
Authors: White Victor 
Published: July 2007

Seldom has a book, so massive and so erudite, caused such a widespread commotion as did Oswald Spengler’s Decline of the West. It appealed to a variety of tastes. The preacher of imminent and sensational doomsdays has not lost his attraction with the decline of the religious sanctions attributed to bygone apocalyptics. But a scientific age demands a scientific eschatology, and this Spengler supplied. Popular science had promised only a long protracted cooling of the earth’s crust, or, in moments of soaring imagination, the possibility of a collision with a comet or an invasion from Mars. It was too remote to be really scaring. The morbid eschatological appetite wants the world to go out, not with a fizzle, but with a bang, and the sooner the bang the better. Spengler promised something at once scientific, catastrophic, and fairly soon; though perhaps it was not generally realised that ‘soon’ on the lips of this juggler with milleniums might mean quite a number of centuries.But the appearance of these volumes—they were first published in 1918—was also well timed to meet a more passing mood. In those days of disillusionment it was gratifying to read this comparative study of the rise and fall of civilisations, this deterministic conception of repeating historical cycles, with its assurances that the signs of the times pointed to a speedy downfall of our own discredited culture. It was particularly gratifying to defeated Germany.
European Unity
Authors: Reginald F. Trevett 
Published: July 2007

We hear much of the ideal of European unity, and much more of the difficulties lying in the Way of its realisation. But for a satisfactory definition of this unity we ask in vain. The trend of public and private comment is largely negative—let us avoid war at all costs. It may be of some use to consider the problem from a strictly Thomist standpoint and to discover whether it can be solved in the light of Thomist principles.All conflict is ultimately metaphysical and every war a battle of philosophies. Copernicus, Galileo and Descartes, by teaching that reality is reducible mathematically, have made the unity of number identical with that of being. Unfortunate man not so reducible, has become ‘res cogitans’ cut off from reality, thinking intuitively, and the body, as Maritain observes, an instrument not of perception, but of conquest. Intellect is shut up in the brain, and body goes forth to organise matter and subdue the Universe. This situation is further complicated, on the one hand, by Kant’s doctrines of unknowable reality and the supremacy of the moral consciousness, and, on the other, by Hobbesian and nineteenth century evolutionary materialism. Small wonder the heirs of such thought find themselves clamouring for a European unity they cannot define but for which they are ever more or less consciously striving.
Marie Stopes Comes to Oxford
Authors: Post J. Shrady 
Published: July 2007

Population is vexation,Genetics are as bad;The law of God perplexes me,And babies drive me madOstensibly to deliver a serious lecture, but actually to spread birth control propaganda, Dr. Marie Stopes came to Oxford. Her talk, which had been announced as a scientific one, soon wandered off into a maze of confusing statistics and sentimental appeal. Having tried vainly to disentangle these elements from the rest of the text, the casual observer must be forgiven for wondering whether Dr. Stopes is ever capable of either scientific or logical thought.Dr. Stopes, who is a doctor of philosophy and not a medico, is a lively and amusing speaker, as well as a woman of considerable charm, but it is difficult to decide whether she is a sentimental scientist or a scientific sentimentalist.Taking her audience into her confidence at the very start, Dr. Stopes, very prettily, asked them please to stop smoking, not only because it hurt her throat, ‘but because,’ with a slight feminine flutter, ‘I just don’t like smoking.’ Having taken this womanly prerogative, she launched into her unwomanly subject with considerable vigour.
Dr. Johnson and Miss Hill Boothby
Authors: Bracey Robert 
Published: July 2007

Some fourteen years after Boswell’s Life of Johnson was given to the world there appeared a small collection of Letters addressed to Dr. Johnson which had found no place in the great Biography. These were contained in a slim volume published in London in 1805 and bearing the title Original Letters to Dr. Johnson by Miss Hill Boothby. The little work has never once been re-printed, although some few extracts from it are to be met with in the notes to Dr. Birkbeck Hill’s edition of Johnson's Letters, and it has occasionally been referred to by other commentators. A copy of this now exceedingly rare book lies before us as we write, and suggests to us to set down something about one of the most singular of Dr. Johnson’s many friendships.When Johnson was a very young man, poverty-stricken and unknown, he paid the first of many visits to his friend, the Rev. Dr. Taylor, of Ashbourne, in Derbyshire. There, we are told, ‘the daughters of some of the Derbyshire squires showed their good taste and good sense by desiring the company of the young genius, poor and unpolished as he was.’ Or, as Miss Seward, the ‘Swan of Lichfield,’ most appalling of poetesses, and a life-long enemy of Johnson, preferred in her acid and waspish way to put it, ‘They probably amused themselves with the uncouth adorations of the learned though dirty stripling, whose mean appearance was overlooked, because of the genius and knowledge that blazed through him, albeit with umbered flames owing to his spleen and melancholy.’
The Murder at Blois
Authors: Hudson Derek 
Published: July 2007

December 23rd, 1588.To us, who look back on it after three hundred and fifty years, the murder at Blois seems an inevitable climax to the continued provocation suffered by Henry III at the hands of his most powerful follower ; but to the Duke of Guise, save in the last few minutes of all, it was a thing undreamed of and unfeared. ‘So blind was that high mind of his to things as clear as daylight,’ says Pierre de l’Estoile, that ‘he could not bring himself to believe that the King intended to do him an ill-turn; for God had blinded his eyes, as he generally does to those whom he designs to chasten.’In July of the year 1588, five months before the day of his death, the Duke, fresh from a victory in Alsace, rode triumphantly into Paris—and the King trembled at his subject’s approach.Henry de Guise was thirty-eight years of age. He was tall and well built. His hair was fair and curly, and he wore a close-trimmed beard. Across his left cheek still showed the scar which had been inflicted on him at the Battle of Dormans, thirteen years before, but he was none the less handsome for that. His was the perfect figure of a soldier. All were devoted to him, for his generosity, for his tireless energy, for his prompt actions and decisions. ‘Franee went mad over this man,’ said Balzac, ‘to say they loved him is too weak an expression.’At once, on the day of the Barricades, he won a personal triumph.
Whistles of Silver
Authors: Eden Helen Parry 
Published: July 2007

’ On the contrary part there was no warlike Musicke in the Spanish Gallies, but onely their whistles of silver.’—Hakluyt's ‘Voyages.’At four o’clock on a June morning of the year 1624 the sister and niece of Master Isaak Fettiplace, Parson of Kintonbury Parva in the County of Dorset, came down to put the Parson’s study to rights while the Parson was still a-bed. The elder woman opened the casement and a warm mist lapped in from the sea, whose purling waves, visible at the base of eroded chalk-cliffs, foretold a tropical day. Her daughter, with a bundle of kindling in her apron, approached the hearth. Contrary to his custom, the Parson had demanded a fire on his return from London the night before, and had sat up late by it. The women, wakeful and a trifle anxious, had heard him move up to his bed-chamber hours after midnight. Now the embers must be swept up and the pyre between the heavy steel dogs re-laid.‘He hath burnt his journal!’ —the cry came from the niece, on her knees before the hearth.‘He hath burnt his journal?’ —it was the incredulous riposte of the mother, wheeled round to face the scene of catastrophe.Flake upon flake of burnt paper, steel-grey like the ‘debris of a wasps’-nest, mingled with, where they did not cover, the brands of the extinct fire. A binding of pig-skin, wrenched off before the rest of the folio met its fate, lay under the Parson’s table.