bluuebunny/crossref_metadata_2025_split huggingface dataset:
Unique Experiment in Co‐Operation
Authors: Kerr James 
Published: July 2007

Possibly the above title might be considered somewhat of a misnomer, for the particular Co-operative Movement I have in mind, although inaugurated in comparatively recent years, is already far past the experimental stage. I refer to the St. Francis Xavier Co-operative Movement, in the Province of Nova Scotia, Canada. Its story reads like a veritable romance, but underneath it all it is easily seen that one of the chief factors at work has been unremitting toil and service on the part of its sponsors, for those less fortunately placed.A few weeks before he passed away, the late Sir Arthur Currie, Principal of McGill University, Montreal, defining the role of the modern university in what he well described as ‘the desperate battle of modern life,’ said: ‘The University of to-day must not be content to be a mere reservoir of knowledge, a storehouse of equipment, a base of supplies. Rather it must be a creator of forces for moulding human lives.’The St. Xavier University, a Catholic centre of learning, in the eastern part of Nova Scotia, has in these late years been making a determined effort to do this very thing, and what is more, is succeeding. Unwilling to go on turning out graduates to seek, but not always to find, a place in the world, St. Francis Xavier has taken upon itself the task of endeavouring to lay more solid and stable economic foundations in this particular part of Canada. In other words, these university leaders are fashioning a new life-pattern for Nova Scotia.
Reunion in Catholicity
Authors: White Victor 
Published: July 2007

The unity of Christians, Our Lord implies, is a necessary condition if the world is to accept His mission from His Father; He prays that His followers ‘may be one . . . that the world may believe that thou hast sent me’ (Jn. xvii, 21). The scandal, the futility, of the continuance of Christian divisions whose origins and meaning have been long forgotten is plain for all to see. Yet nobody with any sense of realities can be blind to the immensity of the obstacles which hinder Christian reunion, nor to the theoretic unsoundness and the practical hopelessness of the various well-meaning but man-made solutions that have so far been offered to the problem. Meanwhile, with bewildering rapidity, the alignments for what looks like becoming the final struggle between Christ and secularism for the soul of civilised man are being formed, leaving those who profess the name of Christ hopelessly divided among themselves.Anglo-Saxondom has much to answer for in originating and continuing the divisions of Christendom, and it alone is responsible for most of the subdivisions of those divisions—the final atomisation of Christendom, the reductio ad absurdum of schism. But to Anglo-Saxondom is due also the origin of many of the efforts of recent years, however pathetically inadequate, to undo the damage. Faith and Order, Life and Work, the Branch Theory and the Bridge-Church Approach, all these are of British or American origin. And to all these, and to most other reunion schemes or dreams, ‘Rome’ has appeared as the great obstructionist.
Homo Sapiens and H. G. Wells
Authors: Smith R. A. L. 
Published: July 2007

In a comparative study of modern French and English culture published in a recent number of the Spectator, Mr. D. R. Gillie commented on the ‘unnatural prolongation of the joint reign of Mr. H. G. Wells and Mr. Bernard Shaw over British reason.’ Whatever explanations may be offered—and Mr. Gillie himself attaches high importance to the success of the Group Movement, despised by the great majority of thinking people—there can surely be no doubting the substantial accuracy of the statement itself. If Mr. Shaw’s influence is more that of an individual and peculiar genius whose strength lies in the field of destructive criticism, Mr. Wells has managed to identify himself with the spirit and ethos of his age in a manner altogether remarkable. He is, as he proudly asserts in his latest work, The Fate of Homo Sapiens, ‘a fair sample of the more progressive thought of my time’ (p. 99), which, as he candidly confesses elsewhere, ‘no doubt owes much more than I realize to the phrases and assumptions of the liberal, protestant, progressive world of half a century ago’ (pp. 110-11). This new book is therefore of particular interest and importance in giving us the summarized thought of one who regards himself above all as a ‘sample of a generation.’As one reader sees it, the strength of Mr. Wells’s thought seems to lie in three very positive qualities; its consistency, its clarity and, from one aspect, its rationalism. No one can ever mistake his meaning; it is always abundantly dear.
Woman and the Church
Authors: Beaumont Mary 
Published: July 2007

In the world of to-day, and especially in a world at war, the Church stands apart. It has standards that do not change with circumstances, though their application may. And it has never thought that man is capable of standing alone, or expected him to provide perfection in this life, knowing quite well that however much you may alter the world, human nature will be much the same. So to-day it would seem that the Church may have, already has, a great opportunity and a great work to do. And one, moreover, that her officials, the priests and Bishops, cannot do alone. Pope Pius saw this when he developed Catholic Action, that emphasis on the part the laity can and must play in the mission of the Church to the world. It is clear from many passages in different Encyclicals that men and women have each their part in this mission, as it also is abundantly clear from a consideration of fact. What is the part of women? Our experience of war and its aftereffects in our own life-time bids us see even now another new world in the making. The apostolate of the laity will be of more urgency than before. Here we are concerned with certain fundamentals of that apostolate, and in particular with the role of the Catholic woman.All through the history of the Church women have played a great part. Our Lady in the beginning had, and still holds, a most exalted position; among the innumerable women saints there have been very public and active ones like St. Catherine of Sienna, a dyer’s daughter who actively influenced Popes and Kings, and others whom the world has hardly heanl of till their death, like St. Teresa of Lisieux: women who have worked at home and pioneers who have gone all over the world.
The Solidarity of Salvation
Authors: Prince J. F. T. 
Published: July 2007

Catholicism, like Jewry, is persecuted because of its solidarity. But we are not forgetful for want of reminders that there is a Catholicism accurately distinguished by inverted commas: a heresy as subtle as that of the Pharisees: a ‘faith’ impotent to find expression in action. It is the faith of multitudes, but more especially of the elect. I would explain: it is the faith that has been called super-Catholicism.Super. For it is courageous in condemnation (where the weaker brethren, through foolish sympathy or fear of inhumanity, fail), it is admired, rather than considered inordinate, for its craving for Test. Its width is infinite; dare I say, its depth negligible? It deplores ‘materialism’; its affirmation of trust in the Providence of God and indemnification hereafter renders suspect, almost, any suggestion of the obligations of justice here below. Yet, in its ‘simplicity,’ it inspires prayer for much more than Daily Bread, the sufficiency for which our Lord taught us to ask: and a host of additional delicacies is said to be the reward of this ‘childish faith.’ A Heavenly intimacy reduces the Saints to the level of contractors; familiarity does not, however, breed contempt.It has a frugal trend. It is less costly to lavish devotion upon an idealised Christ than upon the Saviour, who (dying for mankind) promised thereafter to disguise himself as suffering humanity.Now it is Super-Catholicism, and not Catholicism, that has no answer to the charge of individualism brought by communists and others against the Church of God. Would they (my super-Catholics) be as surprised as Communists to learn that the doctrinal conception of the Sacred Heart presents human society with a theory of true Communism?
The Philosophy of St. Bonaventure and of St. Thomas
Authors: Callus Daniel A. 
Published: July 2007

The Franciscan Bonaventure of Bagnorea and the Dominican Thomas Aquinas are typical of their respective Orders.St. Bonaventure has been described as ‘one of the most lovable figures in the whole history of mediaeval thought, the great doctor of mystical contemplation, the most perfect exponent of Franciscan theology, that is of a theology thoroughly imbued with the religious genius of St. Francis of Assisi.’ St. Thomas has been characterized as the architect of the most perfect philosophical synthesis, ‘one of the three greatest metaphysicians who ever existed,’ whose only love was the quest for and the championing of truth, unice veritatis amator, the most eminent personification of St. Dominic’s ideal, that is, to uphold, to spread and to defend the Truth.If it is true that St. Francis never condemned learning for itself, it is equally true that he had no desire to see it developed in his Order. The pursuit of learning was always considered by St. Francis to be more dangerous than useful, and desired it neither for himself nor the members of his Order. His personal influence, profound as it was, did not, however, and could not prevail against the pressure of facts; and the Franciscans soon realized the necessity of developing theological studies.
Christianity and the African
Authors: Synnott Finbar 
Published: July 2007

It is sometimes said in travellers’ tales that Christianity does more harm than good among the African peoples. It seems at first to destroy their native virtues without building up new ones, to change external observances without giving real Christian character.There is a certain amount of truth in this, and apart from the more mysterious causes—that first knowledge of the moral law tends, as St. Paul said, to multiply sin—there are many others not far to seek.The real Africans, the negroes and the peoples called the Bantu, who are nearly negroes, covering the southern two-thirds of the continent, are essentially gregarious. In the village community, which was more or less uniform from the northern tropics to the Cape before the white man came and brought his individualism, there was a most strict community of life. There is a story of some European philanthropist who wrote to a Bishop in Africa offering to finance an orphanage. The missionaries laughed. There was not, and hardly is, in spite of all changes, an ‘orphan’ among the tribes. The children belonged to the community as much as to the father. Food was virtually pooled in this society; all the communty turned out, freely without payment, to build each other’s house, to hoe each other’s field, to herd each other’s cattle. It went to extremes when, as in some tribes, the chief’s relatives had to be buried with him, whether they happened to be dead or alive.
The Philosophy of St. Bonaventure and of St. Thomas
Authors: Callus Daniel A. 
Published: July 2007

St. Bonaventure’s touchstone in philosophy was exemplarism. A philosophy is true or false according to its acceptance or refusal of the ideas. It was then natural that his preference would be given to Plato, who, because of his discovery of the reality of ideas, was in his eyes the most excellent philosopher, to whom the gift of wisdom was fittingly appropriated. Aristotle, on the contrary, a great scholar but a bad philosopher, built up a philosophy of the useless: his philosophy is irrelevant to the real, and hence worthless. Aquinas’s keystone, on the other hand, was that doctrine, so typically Aristotelian, of actuality and potentiality; accordingly, it is no matter of surprise that he should hold Aristotle in such esteem, for the latter’s metaphysics and his whole philosophy are pervaded throughout by the doctrine of actuality and potentiality, built up on this as upon two pillars.To view a problem from the wrong angle leads inevitably to disastrous consequences and utter failure. Aquinas made his own, as a fundamental basis of all his enquiries, the Aristotelian principle, stated also by Boethius, that it is a scholar’s duty to formulate his belief about anything according to its real nature. As each science has its special subject-matter, which constitutes it as a particular science and distinguishes it from any other, so it has to be dealt with according to its proper method, strictly adhered to and used rigorously according to its special nature; consequently nothing adventitious or extraneous ought to be introduced in the process, if utter confusion and gross blunders are to be avoided.
The New Order
Authors: Pepler Conrad 
Published: July 2007

In the enigmatic future that faces us there is one thing becoming more certain with every succeeding day of the war—the old order of civilization is passing and some new order marches swiftly down upon us. But though we know now that this new order will be here soon, we cannot tell what it will be like. It may even turn out to be no order at all, but only chaos. Hitler promises a new order, and while we are confident that he will never achieve it, we must recognize that some cataclysmic change inevitably awaits us, a revolution that will turn the whole system on which we now depend upside down. Every day brings with it death to soldiers and civilians, destruction to property; every hour records the expenditure of incalculable fortunes upon the unproductive works of warfare. As all the material benefits acquired by modern industry are poured out in a vast torrent, the capitalistic and industrial order that set up those material standards is drained of its life’s blood.The last war produced a new order of insecurity and unrest even though the actual system of capital and industry received artificial respiration and lingered on. The increasing revolt against authority and the desire for individual freedom for the lowest as well as the highest in society made the old order insecure and led to the reaction of authoritarianism. Order demands dependence and cooperation among the ordered, while antagonism and individual independence split it into fragments.
The True Nature of the War
Authors: Strauss E. B. 
Published: July 2007

There are many puzzling features about this war. For instance: how is it
that the Germans appear to have accomplished all they wanted so far in
double-quick time? How is it that there is a powerful fifth column not only
in every allied country, but also in every neutral country?
To provide an answer to questions of this kind, one must try and
establish the true nature of the war.
In spite of what the communists say, this is not a war of rival
imperialisms. It is not even a war of Great Britain
versus Germany—a war of rival nations. It is
a religious war—anyhow on the part of Germany. The reason why the Germans
are prepared to sacrifice everything for victory, and were willing to
dispense with most of the amenities and comforts of civilisation for years
before they actually launched their attack on the world, is that they were
buoyed up by great spiritual force and religious fanaticism. Spiritual force
can only be met with spiritual force. Even if we possessed parity in numbers
and equipment and were deficient in spiritual force, we could not beat the
Germans. Islam, in the days when it was a young, militant, missionary
religion, nearly succeeded in conquering the whole of Europe and destroying
its civilization. There were moments when it seemed that nothing short of a
miracle could succeed in holding the invading hordes at bay and preventing
them from capturing the whole Mediterranean basin and most of Central
Europe. But the miracle happened, and like all miracles it was in the first
and last instance a change in the spiritual order of events.
A Third Reformation?
Authors: Cunningham Adrian 
Published: July 2007

. . . the old certainties are gone, and so departments of religion are springing up like toadstools throughout our demented Anglo-Saxon world. The less we believe, the more we talk about what other people believed. Are we really interested, or are we just kidding ourselves?’Thus, forcefully, the Spalding Professor of Eastern Religion and Ethics at Oxford. Certainly the fashionable currency of quasireligious mysticism, the resort to the private and aggressively anti-modern can, along with aestheticism and sexual liberation, remind one of the 1890s. Incense and beads abound; the lush, the exotic and the febrile. And Professor Zaehner reminds us that meditation takes time, and time takes unearned income, and is thus open to the same criticism as psycho-analysis. But it is not difficult to disengage from his testy remarks about washing machines and televisions, and his fine disdain for modern theology, matters which are of a substantial, complex and even hopeful contemporary relevance.
Current trends in Chomsky
Authors: Crystal David 
Published: July 2007

When the editor first suggested that it might be useful to have a short, article introducing some of Noam Chomsky’s ideas, I agreed, and was about to begin when John Lyons’ book appeared and made the exercise rather redundant. His introduction is unquestionably the most lucid and coherent account of Chomsky’s linguistic work that we have, and I thought it would be pointless to write at that time an article which would in effect be little more than a paraphrase of its topic sentences. There are, however, a few things that might be said about recent trends, not dealt with by Lyons, which are needed in order to complete an outline understanding of the contemporary scene in generative linguistics; also a few critical comments, from someone a mite less sympathetic to the Chomskyan approach than Lyons is, might be helpful to anyone wanting to reach an evaluation of this field. Hence the following remarks. But first, some background, and a review of what Lyons does say.It is quite remarkable how Chomsky’s name has become a vogue word in intellectual circles. He is known about, sometimes, even when his discipline, linguistics, is not. To an academic linguist, of course, this can be embarrassing. I suppose it is always the way when a teenage discipline catches everyone’s attention through a famous practitioner: one does not know whether to be grateful, because of the publicity to the subject, or furious, because of the over-simplification and polemic which publicity invariably brings. In Chomsky’s case, in this country, the popular awareness of the man dates from the mid-sixties.
Notes after Foucault
Authors: Sharratt Bernard 
Published: July 2007

’ . . . the slightest alteration in the relation between man and the signifier . . . changes the whole course of history by modifying the lines which anchor his being.It is in precisely this way that Freudianism is seen to have founded an intangible but radical revolution. No need to collect witnesses to the fact: everything involving not just the human sciences, but the destiny of man, politics, metaphysics, literature, art, advertising, propaganda, and through these even the economy, everything has been affected.The original ‘slightest alteration’ underlying Freud’s intangible but radical revolution can be conveniently dated to 1898, when Freud, travelling to Herzegovina, turned to ask a travelling companion whether he had ever seen the famous frescoes of the ‘Four Last Things’ in Orvieto Cathedral, painted by------: the painter’s name would not come; ‘Botticelli’ and ‘Boltraffio’ came to mind instead. Freud’s account of why he had failed to recall the right name, ‘Signorelli’, contains the core of his later theories. ‘Signorelli’ had been replaced through a series of transformations: ‘Signor-’ into ‘Herr’, recalling both Herzegovina-and-Bosnia and an anecdote about attitudes to death and sex in which the sentence ‘Sir (Herr), what is there to be said?’ had been the punch-line. This anecdote had linked to an earlier incident when Freud, while staying at Trafoi in the Tyrol, had heard of a patient’s suicide because of an incurable sexual disorder. Thus, the ‘forgotten’ ‘Signorelli’ produced ‘Herzegovina-and-Bosnia’, ‘Bo-snia’ conflated with ‘-elli’ to produce ‘Bo-ttic-elli’, ‘Herzegovina’, via ‘Herr’, indirectly produced ‘Trafoi’, which conflated with ‘Bo-snia’ to produce ‘Bo-l-traffio’.
IIltud Evans—an appreciation
Authors: Hislop Ian , Bailey Bede 
Published: July 2007

Illtud Alban Evans, though born in London, was quintessential a Celt. His roots lay deep in Wales and the subtle cosmopolitanism of his outlook, equally at home in Athens, Bangkok and Los Angeles, only served to emphasize his strong traditional loyalties. His health was never good but in spite of this he drove himself with extraordinary and our and enthusiasm. He combined a great precision of thought, for he was always most careful about his sources, with a capacity for vivid description that could illuminate the most difficult and obscure political and social problems: here one recalls the articles he wrote in The Tablet in the late 1960’s on conditions in the United States.Before coming to the Order in 1937 he had worked as a journalist, and from the moment of his ordination he pursued his trade relentlessly in spite of frequent severe illnesses. Twice Editor of Blackfriars, where his first tenure of office was particularly fruitful, he also wrote and reviewed for Time and Tide and contributed regularly to The Tablet (under the pseudonym of Aldate) and also to The Times and Times Literary Supplement. While he was in America from 1966 to 1970 he was Associate Editor of Faith Now, a monthly supplement to The Sunday Visitor, as well as working regularly for other Reviews. His writing shows him to be a conservative of the best kind, one who treasures but is not uncritical of tradition and who is at the same time open to modern problems, while being helped by his gift of quick sympathy for those in distress and by those flashes of insight, amounting sometimes to near genius, which brought him close to deprived groups and those suffering from anxiety problems. He gave a lot of his time, particularly in the early part of his priestly life, to helping those in borstals and prisons, and not only did he give generous assistance to many individuals but he also studied closely prison conditions and the problems of penal reform. Some of the principles that lie behind this work are stated in the book edited by him called Light on the Natural Law.
The End of Her Latin?
Authors: Quinn Edward 
Published: July 2007

When Hans Küng attacked infallibility as it has been understood in Roman theology until recently, he was accused by no less a theologian than Karl Rahner of being in effect a liberal Protestant. But the majority of friendly critics were more inclined to ask what all the fuss was about. Nobody took this theory of infallibility seriously any longer. There were undoubtedly situations where Church and Pope had to take a stand and, if the promises of the Church’s endurance were to mean anything, this must mean infallibility in teaching: the Holy Spirit would guarantee the Church’s freedom from error on such occasions. But they were rare enough and a ‘sensitive exegesis’ could always take care of out-dated definitions.Charles Davis, a little earlier, had chosen to leave the Church because he could not accept the current explanation of papal claims, the present ‘structures’ which prevent even the most sympathetic bishops from treating their subjects with charity or even justice. But Gregory Baum and others were at hand to show that this brilliant young theologian was still too much entangled in nineteenth-century apologetics.