bluuebunny/crossref_metadata_2025_split huggingface dataset:
Sir Josiah Stamp on Christian Economics
Authors: Drinkwater F. H. 
Published: July 2007

Catching sight of my own name by chance in a periodical several weeks old, I discovered to my astonishment that I had apparently been mentioned in a book by Sir Josiah Stamp which was published this year. Sir Josiah Stamp, needless to say, is not only a director of the Bank of England and a railway magnate, but also an “eminent economist” and indeed the chosen publicity-man who is ever ready to defend the existing financial system with voice and pen and a limitless supply of tact and urbanity.Curiosity had to be satisfied, and at the first opportunity I looked up his book, which is called Motive and Method in a Christian Order (Epworth Press). As regards myself, the results of the search were very disappointing. The distinguished author had indeed mentioned me (amongst others) and even quoted extensively from a little book of mine, but only by way of illustrating how unwise some of the clergy are in committing themselves to the “Douglas Credit System.” I call this disappointing, because I have never at any time been a follower of Major Douglas or an adherent of his scheme, and indeed was at considerable pains to distinguish myself from the Douglasites in that same little book from which Sir Josiah Stamp took his quotations. I have even criticized the Douglasites quite a lot in their own periodicals; though not in articles addressed to the general public, because it seems a pity to give the impression that moneyreformers are at loggerheads, when they are all united in their exposure of the private Money-Power. Also it is true I have often used the terms “social credit” and “national dividend,” but Sir Josiah Stamp can hardly be unaware that these ideas are common amongst others than Douglasites and by no means involve acceptance of such junk as the A + B theorem, etc., which the Douglasites are now finding it so difficult to throw overboard quietly.
Catholicism and Myth
Authors: Drewitt Norbert 
Published: July 2007

‘It is to be held as an article of faith,” wrote Pope Pius IX, “that outside the apostolic Roman Church no man can be saved, for it is the sole ark of salvation.”Nevertheless, we find in the same pronouncement, we are to hold with equal certainty “that those who are afflicted by ignorance of the true religion, provided that ignorance is invincible, are not accounted in any way guilty by God on that account.”The Church’s language is that of paradox. Her decrees, her definitions, sketch out supernatural cosmic realities in huge, generous, sweeping outlines. There is little refinement, distinction, qualification. The faith-lit mind is trusted to press on behind these symbols to the grand totalities symbolized. Thus the Church guards us against seizing the relative sign for the absolute thing, the letter for the Divine Word, representing for us infinitesimal fragments of the integral reality to be believed and loved.
The Mystery of Christ in US
Authors: Pepler Conrad 
Published: July 2007

Mere handling of these two volumes—the second edition of Père Mersch’s unique book on the Mystical Body—gives one a good sensual delight through sight and touch. But within the attractive format lies still greater pleasure for the intellect, for not only is it accurate in textual and historical criticism complete with footnotes, bibliographies and indices, it is also written in an easy-flowing style. As the positive treatment of an actual and profound point of Christian doctrine it is a perfect work of its kind. With great skill P. Mersch leads the reader to the authentic sources of the doctrine of the Mystical Body, and once there the reader looks back perhaps to discover that in his previous attitude towards the Church as the Mystical Body he had been veering the wrong way.We do believe in the Holy Catholic Church. Every time we repeat the Creed we profess our faith in that doctrine. But sometimes we forget what faith means, and try to put forward natural reasons as convincing evidence of the truths we profess. Particularly do we tend to see the total explanation of the Church within the limits of human knowledge, forgetting perhaps that faith is a special grace from God by which we are enabled to assent with utter certainty to divine mysteries, to supernatural truths inexplicable to the human mind. The Church is just such a mystery, ranking alongside of the blessed Trinity, the Incarnation or the Eucharist. Her nature, the intimate union of her members in Christ, cannot be wholly explained with any more convincing natural evidence than those other mysteries; nor shall we be able to analyze her more successfully than St. Paul who piled simile upon simile in his effort to describe this society which requires a divine light to be seen in its true colours.
Claudel, Dramatist
Authors: O'Connor John 
Published: July 2007

Jacques Riviere, one of Claudel’s converts, writes:It is no good thinking that one can bring to Claudel a frigid admiration! It is not our taste he thinks to please, he demands our soul so that he can offer it to God. He wants to force our innermost consent, to drag us in our own despite from doubt and dilettantism. His presentment of the world is so dense, his explanation so forceful, so practically convincing, that to reject it is to be self-condemned to seek comfort in the void.The French have the dramatic instinct better developed than the rest of us, to judge by their power of staging things. Lourdes from day to day is a good instance of the ease which only instinct can give in the setting out of thought or prayer in action. The French also work harder at the things of the mind, and their literature is central, that is, they can get all the thrills they want at home, and when they desire to add to their store, they assimilate the great things from abroad, and leave the trivial. Their Ecoles moyennes study Milton better than ours. They as a nation know much more about Dante than the English, whose national comprehension has been increased, for good or ill, by Dore’s illustrations.
Humanism and the Claims of God
Authors: Vann Gerald 
Published: July 2007

“Can there be an heroic humanism?” It is to ask, in effect, whether Christian humanism is possible, a humanism not merely compatible with sanctity, but essentially directed to the achievement of sanctity as to the achievement of its own purpose. But the adjective is significant. Heroism implies a more than human effort, a strain therefore and tension; and the persistent presence of tension implies for the Christian humanist two outstanding dangers: forgetfulness of divine transcendence, forgetfulness of irremediable human sorrow.The things that are seen have a directness of appeal to the heart that the greater glories miss for being hidden in the obscurities of faith. “Eye hath not seen, nor ear heard.” “It remains, then,” wrote Joannes a Sancto Thoma, “that the captive soul, bound in the bonds of faith to its clouded object, can be illumined only by the flame of love.” And there is no mysticism without tears. “I sought Him Whom my soul loveth, I sought Him and I found Him not.” But the beauty that is not God is ever present, and pulls at the heart to such purpose as to become potential rival of divinity. So the discovery of God often entails a first reaction against the things which before had distracted attention from the search for Him.
André Gide's Return from the U.S.S.R.
Authors: Gurian Waldemar 
Published: July 2007

In 1934, when it was known that André Gide had turned to Communism, the news excited much attention. Gide had stood for an extreme individualism. Had he not, in a popular phrase, exalted the morals of the aesthetic? Had he not glorified that type of individual merely in order to portray a personality pure and real, beyond all moral ties? Had he not always been in search of truth, in praise of truth, despising all dogma, all belief in the possibility of a traditional authority capable of comprising the truth? And now André Gide, the descendant of an old French family, the symbol of an over-refined intellectualism, had become the follower of revolutionary dogmatic Moscow. Did this fact alone not signify that the bourgeoisie was at the end of its power and influence?André Gide was a model to all those intellectuals, coming out of the bourgeoisie, to whom the existing order had become so unbearable that they took in earnest the promises of Communism, sometimes even knowing, as Gide knew, that the world of Communism was in reality a contradiction of their own being.
A Recall to Reason
Authors: Kildany Herbert 
Published: July 2007

If any new proof were required to establish the rapid decay of the society in which we live, none more convincing could be adduced than the increasing volume of appeals to reason which have been issued by competent authorities of late years. It is an unhappy reflection that this iteration is made necessary by the disregard with which they have been met; for it is axiomatic that the frequency of such appeals is governed by the heedlessness with which they are received.A recent issue of the Tablet contained a report of the moving address made by the Pope, from what was thought to be his death-bed on Christmas Eve, as well as a careful commentary on the Recall to Religion made a short time previously by the Archbishop of Canterbury. On another page news was given of the latest book written by the Master General of the Order of Preachers. Appel au Bon Sens has created something of a sensation in France and it will, perhaps, not be out of place to suggest some reasons for this; particularly as the book is not likely to have a wide circulation among English readers.
English Dominican Sanctity (II)
Authors: Gumbley Walter 
Published: July 2007

The dominant note of English Dominican life from the accession of Elizabeth to the end of the Penal days was heroism. Often with a prison for a convent and a dungeon for a cell the friars suffered all cheerfully for the salvation of souls. They kept alive the Province not for the sake of the Province but for the maintaining of Catholic Faith in their native land. Reduced to the rank of a Congregation for want of a central house, they sent their recruits to foreign Provincials who in splendid charity trained them for the religious life and apostolate.Heroism of the highest order is seen in the life of the martyr, the Venerable Robert Nutter, the English Dominican nearest to the supreme honours of the Church. He, and his brother John who was beatified in 1929, were Lancashire men and members of Brasenose College, Oxford, and both were admitted to the English College at Rheims, where Robert, though reputed the younger, was ordained priest on January 6th, 1582, nine months before his brother. Immediately following his ordination he set out for England and landed on the south coast, probably at Portsmouth, from whence he made his way into Hampshire where he worked until his first arrest, February 2nd, 1584.
Representation
Authors: Kelly Bernard 
Published: July 2007

The Catholic is aware of his solidarity with all men, aware too that in the sacrifice of Christ the whole of human history presses upon our present immolation and oblation for the achievement of Christ’s kingdom. It is certain that in being dead to ourselves we may become channels of the Church's redemptive action upon the body of mankind. We know first of all that what God now demands of us is not that which we possess but that for which Christ died. Nothing can be restored to Christ that does not belong to Him already. Our vision of the boundaries of the Church’s redemptive action has extended beyond the saving of our isolated souls to include all existence. And the boundaries of our own action are also extended. We do not have to prove before God the precise relation of our action to its effects, but our action, however partial and limited, is a participation and formulation of mankind’s supplication to the mercy and the victory of Christ.If we are that grain of wheat which, falling to the ground, has not flinched to die, our fruit is com where men are hungriest and where the poor and the stranger come to glean. To bring the simile into terms of living, this losing of our life that we may gain it is a twofold supplication and identification. Firstly it is that death to self which through the agony and crucifixion is the identification of ourselves in Christ, and the supplication of God for a no less universal intention than that for which Christ died. So much is true of ourselves in so far as there is supernatural life in us.
Claudel, Dramatist
Authors: O'Connor John 
Published: July 2007

After Golden Head in 1889, The Town in 1890 written in France, and a second version written in China 1897. The Golden Head is the drama of a man alone with his own nothingness; The Town is that of the Commonwealth of Men. Not the entire population is brought on to the stage as a really sophisticated modem would attempt or would pretend, but four men and one woman come forward, and behind them is the murmur of the masses.Lambert de Besme is a political Boss. To him you turn when things come to a head, for he knows the magic formulae which quieten the crowd, and can give pleasant names to the behaviour of the herd. Yet he is not happy: after wasting his life in futile fuss he feels his soul awaking: stricken in years, he has not known the love of woman; this way, his world will fall to dust, he will seek shelter with the dead, will hug the dust before he is one with it; nay, the champion of the settled order will voice the vengeance of the oppressed.
The Growth of Dogma
Authors: Whiite Victor 
Published: July 2007

In these “talks” we have been trying to meet the difficulties of those thousands of people who say they have no use for creeds and dogmas. We have tried to show them that dogmas —doctrinal statements—are necessary because knowledge of God is necessary, and that such knowledge can be conveyed to us only by words. And not only so, but we hold it to be a matter of plain historic fact that it was by words that God has conveyed the knowledge of Himself, of His love and His salvation, to us. We have described, too, the response which that historic Self-Revelation demands of us: the response of Faith.But a difficulty remains. Granting all that has been said: granted that the truth of God is available to us; granted that we can learn about God through nature, and still more through His Self-Revelation in Jesus Christ—a difficulty still remains. For what, it has been asked, has all this to do with the vast and complex dogmatic system of the Catholic Church of to-day as we find it in her dogmatic formularies and catechisms? What have they to do with the Gospel of Jesus Christ? What is it that we claim for these dogmas and formulas? We know that many of them have been drawn up only in comparatively recent times; every one of them subsequently to the time when Our Lord was on earth. What authority do we claim for them? Do we pretend that they were all expressly taught by Him during his earthly sojourn? Or do we claim that God makes new revelations to Popes and Councils and compilers of catechisms, in such wise that they can add to the content of the Catholic Faith which that Revelation demands?
In Hoc Signo
Authors: Pepler Hilary 
Published: July 2007

The first reactions of a convert are either to shout (forgetting the time it took to unstop his own ears) or to hide in a remote spot (unmindful of the fact that very few people will be aware of his transfiguration). The tone of the Catholic Press and our more prominent Societies suggest that the shouters are in the majority. As one who was vociferous, anxious to proclaim the new experience, may I at once express penitence? I am now silent. Every outward sign of the faith is abolished in places where my non-Catholic friends and acquaintances are likely to penetrate. If they find me in Church or between the honourable covers of this magazine that is another matter, such places are proper to the faith. The dentist's waiting-room, the grocery store, the lawyer's office are not proper to the faith but to their functions; it is in such place that an aspidistra is preferred before a crucifix!The absence of Catholic tokens does not mean that the Catholic dentist, grocer or lawyer is ashamed of his faith and lukewarm as to its propaganda. It means that his time is so fully occupied in being a Catholic privately and attending to his business publicly that he refrains from advertizing a fact which he might easily fail adequately to prove or practically to achieve.In this country the Catholic is allowed out on sufferance, our churches are not stoned and our priests are tolerated only because the general public thinks them harmless. The Holy Father appears in the news as a distinguished foreigner with a sufficient number of friends in this country to justify half a column in the Press.
The Faith of Baron von Hugel
Authors: Manson Aelfric 
Published: July 2007

One must be either a disciple or a critic. Or, at least, when interpreting the thought of a great man the criterion of interpretation should be indicated. The trouble with M. Nédoncelle’s book is that although it is not a simple exposition—it is in its way an apology—although his personal sympathies are evident enough, his general position is left vague. He writes neither as a theologian nor a philosopher; and no appreciation of von Hügel can help us very much unless it is undertaken from both these points of view. As is stated in the Foreword, certain minor changes have been introduced in this English edition. That they were necessary is evident from the fact that in the French edition (p. 114) M. Nédoncelle stated that von Hügel’s ideas on the limitation of Christ's knowledge were not contrary to the Faith.In England it is especially necessary to be accurate about von Hügel. His influence has been considerable in religious bodies external to the Church. In some ways this has been good; the massive fact of a transcendent religion has been brought home to them. But since the Baron, although achieving an ever fuller orthodoxy, never eliminated certain heterodox elements in his statement of religion, his life seems to offer an example of what a “liberal” Catholic of the future might be; that future when Rome shall be more “enlightened.” This attitude towards him appears to be common among the Anglican body, now so unhappily in the throes of modernism. It is an attitude which the Baron would have intemperately resented! He was fiercely proud of being an ultramontane Roman Catholic. M. Nedoncefle notes that at the time of the modernist crisis “he did all he could to steady Tyrrell and to dissuade him from joining the Anglican Church.”
War Loans Without War
Authors: Drinkwater F. H. 
Published: July 2007

Mankind may be preparing its own destruction, but in the city where I live it all means more and more employment. On Sunday mornings at all the Masses in our little church you can see scores and scores of new faces—young men, whole families too, from South Wales, from Lancashire, from Glasgow way, from Tyneside, from Ireland—all crowding into our big city (which is so much too big already) and mostly finding jobs in the thousand-and-one preparations to be made before Britannia can put on her armour again.Don’t think that I am condemning the Government for rearming. It is hard to see what else any Government could do, in face of all the maniacs armed to the teeth who are swaggering round Europe now looking for trouble. What the Government might have done is to carry out its pledge that profiteering would be prevented. That pledge has not been kept, and the speculators are enjoying themselves thoroughly. One company—formed to produce fighting-planes—began in July, 1935, with a capital of £2,000,000, doubled this in May, 1936, and issued a bonus to shareholders, and then in November declared a 30 per cent dividend and made a further bonus share issue of one new share for every ten. As the ordinary shares were issued at 15/- each and by November had risen to 45/-, this bonus issue was worth nearly £900,000, on top of the £300,000 distributed in dividends.
Shakespeare's Search for A Hero
Authors: Speaight Robert 
Published: July 2007

When I speak of a hero I do not imply the possession of those qualities which we normally think of as heroic. I do not mean courage in battle, constancy in love, generosity in triumph, resignation in defeat; I do not mean the glamour of physique and the leadership of arms, although we shall find these qualities in many of Shakespeare’s people. I mean by a Shakespearean hero, not the character whom his judgment approved, but the character with whom his imagination was identified.A very penetrating critic, Mr. Middleton Murry, to whose recent book on Shakespeare I am greatly indebted, has written as though he did not exercise the prerogative of moral judgment. He would have us believe that Shakespeare’s genius was a mirror wherein the contradictions and the multiplicity of life expressed themselves, and that it was not in his nature to interpret this movement in the light of moral principles. In a word, he was a man of imagination rather than a man of character. I do not question a limited truth in this. Shakespeare was a man of his own time. The romantic tradition of criticism, to which we owe the dangerous elucidations of Coleridge, so stressed the universal character of his genius that it forgot that he had also a “local habitation and a name.” It ignored his particularity of time and place. I can see no reason to doubt that he shared the baffled and half-sceptical philosophy of his time; nor that in the person of Hamlet he gave it a definitive voice. His mind did not move against any fixed background of theological beliefs, as Dante’s did, but he clearly inherited, along with many others of his time, a hierarchy of moral values which were the legacy of a Christian and a classical culture. He will indict Goneril and Regan for filial ingratitude, Anthony for excess of passion, Macbeth for treachery and murder. Even when his characters have committed crime or folly they are haunted by a high conception of honour.
Mr. Baskerville and the Monks
Authors: Gumbley Walter 
Published: July 2007

Many extravagant claims have been made in the Press for this book, none however as sweeping as that made by a writer in the Daily Telegraph of March 5, in which he gravely assures us that “the result of his [Mr. Baskerville’s] study of these sources [the contemporary documents in the Public Record Office] is a book which one must accept as the most authoritative account yet published of this curious chapter in English history” [namely the Suppression of the monasteries]. He also tells us that the “sob-stuff” writers, against whom, he requires us to believe, Mr. Baskerville tilts with complete success, are those who “have either not consulted contemporary documents or have ignored them.”This is indeed devastating, for the most prominent twentieth-century “sob-stuff” writer (a “sob-stuff” writer being one who refuses to accept the religious houses as “corrupt, immoral, and obviously having outlived their usefulness”) was the late Dr. James Gairdner, a nonCatholic, who during his fifty-four years of work in the Record Office edited the twenty-one volumes divided into thirty-one parts (each part a great tome) which form the Calendar of Letters and Papers of Henry VIII, a work so much appreciated by Mr. Baskerville that he has liberally helped himself from it to the extent of no less than one hundred and eighty-eight quotations. At the period of Mr. Gairdner’s work another assiduous toiler in the Record Office was the late Father C. F. Raymund Palmer, O.P., busy between 1870 and 1890 compiling his many works on the history of the English Dominicans. His is a very honourable name amongst research students.