bluuebunny/crossref_metadata_2025_split huggingface dataset:
Father Huddlestone and South Africa
Authors: Synott Finbar 
Published: July 2007

Father Huddlestone has become a great centre of controversy, and it is most important to sort matters out carefully when considering his book. It describes his experiences, particularly in the ‘black spots’ of Johannesburg, and gives views in judgment on South Africa and race relations in South Africa.Most of the book is in the form of incidents showing the effect of discriminating laws on the African. As regards narrative matter, it is factual; although selected, it is not exaggerated. What he says of the African’s hardships under the Pass Laws, the housing shortage and permit restrictions, the summary methods of the police and partial justice in magistrates’ courts, is all a matter of daily experience in South Africa. What he says of the tsotsis, gangsters who terrify the locations, is particularly good. In a system that stifles ambition, and provides no outlet for the animus of young men, they turn sour on society. Their crime list makes terrible reading, and seeing, if you are near it. But it is a social symptom rather than a moral matter. I have even known one who might be a sort of martyr for principle. He made one promise to his mother, never to use a knife. An argument at cards —and he was stabbed and killed outright, and curiously enough on the feast of his patron saint. Had he had a knife and practised with it he might be alive today. The descriptions of the broken careers and mental struggles of the more educated, their despair and frustration, are true. Father Huddlestone has put his finger on the chief problem for a priest: ‘God forgive me. I find myself giving advice that in those circumstances I could not follow ... it needs heroic virtue.’
Rembrandt at the British Museum
Authors: Shirley Maria 
Published: July 2007

Rembrandt’s art reveals a unique reverence and appetite for life which originated in an entirely different attitude and vision from the extrovert thirst for sensual excitement animating the tavern scenes by Jan Steen and other Dutch painters. Rather he evinced an insatiable curiosity about reality, about matter informed by spirit, and if he depicted genre scenes they indicated a pervasive intangible quality beyond the facts of their immediate physical appearance. The acuteness of his observation enabled him to translate the most complicated forms and structures—struggling children, wild beasts, carriages—into drawings where their particular essentials are seized with an inimitable assurance and spontaneity: a single calligraphic curve defines the receding plane of an upturned nose, a bold prolonged oval stroke the thrust and fulness of an abdomen. Like Constable he was an intuitive rather than a scientific draughtsman: that his results are objectively convincing is a triumph of optical and manual coordination.However, it is not mere technical virtuosity which provides the key to his perennial fascination. His oeuvre represents a continual and gradual elimination of superfluities in an unending quest for visual equivalents of the fundamental mystery which lies at the heart of all human experience. Contrary to the usual pattern of responsiveness, his sense of wonder increased with age, and compassionate wonder became the ultimate theme of his art, culminating in the painting of the ‘Prodigal Son’ with its universal and personal hope of Divine mercy.
Reinhold Schneider—A Note
Authors: Heynemann Marie 
Published: July 2007

On September 23, the annual Peace Prize awarded by the German Book Trade will be presented to Reinhold Schneider at St Paul’s Church in Frankfort on the Main. This prize was founded in 1949/50, and has been given every year to an author of any nationality or religion who by his life and work has contributed to the future peace of the world. Albert Schweitzer and Martin Buber, Hermann Hesse and Carl J. Burckhardt were previous prizewinners. Anyone who knows Reinhold Schneider’s life and work would agree that he deserves the award as fully as his predecessors.On May 13 of this year Schneider kept his fifty-third birthday; it is also the birthday of the Empress Maria Theresa of Austria, one of his favourite historical characters. He was born in Baden- Baden of a Protestant father from the Erzgebirge, and of a Catholic mother from the shores of Lake Constance, he himself being baptized in the Catholic Church.According to a short sketch in his book Erbe im Feuer (‘Heritage in the Fire’), his childhood was a happy one, although rarely can parents in the twentieth century have shown so little understanding of their son’s vocation and gifts as Reinhold Schneider’s father and mother. Schneider senior was an extremely taciturn man: father and son rarely spoke to one another. When he died rather young of an incurable disease, the author’s mother married a Catholic physician in Baden-Baden with whom Schneider’s relations, although good, have again not been based on any profound understanding on the elder man’s part.
Ananda Coomeraswamy, 1877–1948
Authors: Braybrooke Neville 
Published: July 2007

The name Ananda Coomeraswamy conjures for me folk-weave ties, strange theories of social credit, and Ruskin-Morris sympathies. Before now he has been labelled a crank—and I think that there is some truth in the charge. By the same coin, Eric Gill has also been called a crank. Yet, now that their work can be seen in retrospect, a fair degree of modification is necessary.There is a type of Englishman or American, as there is a type of Indian, who while remaining loyal patriots find that both patriotism is not enough and that their countries can only be best served (or saved) by the most vigilant eye of criticism. Both Gill and Coomeraswamy, who equally admired each other, were opposed to many of the trends which they saw in England America and India. They disapproved of the growing power of technology and yet it was largely because of technology (as it had come to affect printing) that their opposition to it could be disseminated and published so widely. That is the paradox.Coomeraswamy’s father was the first Hindu to be called to the bar in London; his wife was an Englishwoman. When her husband died she left Colombo in 1879, taking with her a young boy of two. It was not until twenty-five years later that her son returned to his native land.
Automation
Authors: Hoskin Michael 
Published: July 2007

The flood of literature on automation which has appeared in recent months has left no one in doubt as to the importance of the subject. Most of the discussion, unfortunately, has been of the effects of automation rather than of automation itself; the public has not been allowed to acquire any background knowledge, with the result that automation remains mysterious and menacing. I came across an example of this recently, when I was asked to take part in some Staff Association negotiations on the introduction of machines into office work ‘in case they try to blind us with science’. In fact all the science needed could have been explained in five minutes, and it would then have been clear that in this case there was no need for anxiety.Until recently it was not easy for the layman to obtain reliable information on the many topics which are grouped under the heading of automation, but this situation has been much improved by the publication of an official survey which is a model of lucidity and careful writing. This survey picks out three streams of technical progress: automatic data-processing, automatic machining, and automatic process-control. I shall discuss each of these in turn, describing first examples of the equipment involved and afterwards the kind of effect which this equipment is having.We begin with automatic data-processing, which in its most advanced form is carried out by electronic digital computers or ‘brains’. These computers are perhaps the most remarkable of automatic machines.
Catholic Contributions to the Sociology of Religion
Authors: Fogarty Michael P. 
Published: July 2007

Let us forget ‘religious sociology’, a misleading mistranslation from the French, which to an English audience confuses two quite different things. The ‘Christian’ or ‘Catholic’ sociologist studies, like the sociologists of any other denomination, how behaviour—not particularly religious behaviour, but behaviour in general—is affected by the social structure. His method is factual and scientific, like that of the non-Christian. But he uses insights from the theology of social order and the Christian conception of the natural law as a guide in picking problems to investigate, and to help decide what should be done about them once the facts are revealed. ‘Religious sociology’, on the other hand, as it has come to be understood on the Continent—the right English translation is the ‘sociology of religion’—is a much narrower field, and one not specifically Christian. It studies how the practice of religion, that is religious as apart from general behaviour, is influenced by the social structure. As Fr Virton, s.J., puts it in a question quoted in this report:‘If I were a wage-earner, an employer, a shopkeeper, a farmer, in this or that part of the country, working such and such hours in such and such a plant, living in such and such a neighbourhood, what difficulties would I find in coming to a mission, in practising my religion regularly, or in helping others to know Christ and his Church?’
The New Hero
Authors: Cuddon J. A. 
Published: July 2007

Mr George Scott’s Time and Place is a semi-autobiographical analysis of the influences which he believes have contributed towards the formation of a new kind of hero in everyday life—echoes of whom are to be found in fiction—and also of the state of contemporary society in Britain. He posits an imaginary, composite hero—alluding to Mr Kingsley Amis’s Lucky Jim as an indicator—whose passions are ended before he starts on his journey; who distrusts his own intellectual pretensions and emotions even more than those of others; one who is ‘fearful above all of not being “wide” enough to forestall delusion’ and who ‘is forced back into the defence of laughter, at himself and at the world’. And if he finds within himself ‘any weakling inclination towards constructive ideas for the world, for “crusades” or any phoney nonsense of that kind, then he must secrete them in some dark cellar lest the neighbours discover them and subject him to ridicule.... He brings with him the supposed coarseness of the hobnailed navvy and the Teddy Boy’s fear of being thought soft.’This is a convenient and, probably, to some extent, true analysis of certain kinds of people with whom most of us are familiar. Whether or not they are to be regarded as heroes in reality the next fifty or hundred years may demonstrate; and whether or not they are likely to be interesting as fictional heroes it is also a little early to forecast. So far it would seem otherwise.
Some Christian Problems in the Far East
Authors: Teeling William 
Published: July 2007

The last ten or eleven years since the end of the war with Japan have shown some fascinating problems for the Catholics and other Christians in the Far East. I cannot claim to be an authority on them, but I have watched them as best I can and would just like to tell here something of what I have seen and to hope that others may answer my doubts with far greater knowledge and experience.To begin with, I went back to Japan ten years ago in 1947 and saw the air of expectation in the Catholic world, which I now feel seems to have been unjustified.At that time, General MacArthur and the U.S.A. held complete control. The Japanese had been ordered to cease to believe in their religion (if you can call it a religion), Shinto. To this day, Catholics have been unable to decide whether Shinto was really a religion or a sort of political cult. If the latter, then Catholics could still practise it; if the former, then obviously not. At any rate, Shinto was now dead and every Catholic missionary wondered if Catholicism could not take its place; and the Protestants of course thought the same.
America and Innocence
Authors: James Henry , Greene Graham , Cassidy John 
Published: July 2007

Seventy-Seven years separate the publication of Daisy Miller, by Henry James, from that of The Quiet American, by Graham Greene. With Daisy Miller James made the closest approach in his lifetime to the kind of popular acclaim now enjoyed by Greene; the novel is one of his simplest, and the workings of its author’s mind are revealed in skeletal clarity. The transformation in the significance of America and in the writing of novels which has appeared during that time make it startling that the two books should share something of a common attitude to Americans as symbols. The changes of the intervening three-quarters of a century have naturally had their effect on this symbolic use; the position of America in the world has changed, and the value of the symbol has correspondingly altered from that presented by James. Nevertheless there is a similarity, and it seems that Americans abroad can still provide material for an imaginative examination of society and human motives.James’s ambivalent attitude to his native country is, of course, widely demonstrated throughout his novels. Always he finds it difficult to reconcile his admiration for the forthrightness, vigour and pragmatism of a young country, with a feeling of its inferiority before the majestical sweep of European history and the society with which he sees that history so intimately twined. The arts and politics of Europe are superb monuments of humanity, but at the same time there is in them a subtle threat, a danger that their greatness dominates the life of the present and cows it into submission to a dead past. Into this world enter the young Americans, Roderick Hudson, Christopher Newman, Daisy Miller, Isabel Archer. Their conflicts with the subtleties and intrigues of Europe form the substance of the novels in which they appear.
Art and the Christkan Tradition
Authors: Dinwiddy Hugh 
Published: July 2007

Art is the servant of beauty and beauty is God, ‘Beauty’s self and Beauty’s giver’, and it is only when beauty is seen by the artist and by those who study his work as in no way reflecting God that art becomes an end in itself. We know, of course, the fame of the Church as patron of the Arts; yet her direct influence upon the kind of painting done began to slip late in the fifteenth century.‘In the minds of many’, writes Berensen, ‘painting, although a very familiar art, was too much connected with solemn religious rites and with state ceremonies to be used at once for ends of personal pleasure. So landscape had to slide in under the patronage of St Jerome, while romantic biblical episodes, like the “Finding of Moses”, or the “Judgment of Solomon”, gave an excuse for genre, and the portrait crept in under the mantle of a patron saint.’
Poets Without a Tradition
Authors: Moody David 
Published: July 2007

Poetry has always a hazardous existence, is rarely held or formed in an adequate organ of words; it is too easily dissipated or clumsily fumbled back beyond the mind’s grasping. To be continually a poet, even under the most favourable conditions, requires great power and self-consecration. Today conditions are nowhere very favourable, and least of all in young countries such as Australia and New Zealand. To be a poet anywhere, but there even more, a man needs genius, or the dedication more usually found in saints.That these countries have not an excessive share of genius, and that their writers are as mortal and divided as all the world, is the evidence of two recently published anthologies, one of Australian and the other of New Zealand verse. The intention of the editors in each has been to trace from its beginnings the evolution of a distinctly national idiom, to show the growth of a poetic tradition which is characteristically ‘Australian’ or ‘New Zealand’. In each case they have felt that the poetry of their country began to come of age in the 1930s, with the result that the earlier writers are offered mainly as an historical background to the larger number of poems by living authors. That there should be so many living writers of verse (about forty in the Australian book, and twenty-seven in the New Zealand) persistent and skilful enough to have won recognition even in their own country, shows at least the presence of a vital desire for creativity, a vital desire for poetry.
The Response to Holiness
Authors: Bourke Joseph 
Published: July 2007

H E is religious to whom something is holy’. The most basic experience of man is the impact upon his own .person of power from without. Towards the ultimate source (or sources) of this power he cannot be indifferent. He may react in one of two ways: he may regard it as something to be controlled and used, or as something to be served and propitiated. The first of these reactions is condemned by religion as such. It is the attitude defined as hybris, arrogance. Man attempts to place himself above the ‘Source of Power’ instead of acknowledging himself its lowly servant.‘You said in your heart,I will climb the heavens,I will raise up my throneAbove the stars of God.’ (Isaias xiv, 13.)The essence of religion consists in the second kind of reaction. Man feels himself confronted with an Other Being, one which wholly transcends himself and his own small circumstances, yet one from which constant impacts upon himself and his world are being experienced. The idea of holiness is in fact derived from these two elemental intuitions of Otherness and of Power. The holy is that which controls and transcends the profane, ‘a Being of Power, strange and of a different order, dangerous and lifegiving, terrifying and repelling and at the same time attractive, far away and near at hand, full of mystery’. The impact upon his awareness of such a ‘Being of Power’ summons man to acknowledge its sublimity on the one hand and his own lowly dependence on the other. Worship is man’s ‘Complete Responser to this summons, the response of religion to holiness.
Teleology and the Anatomist–II
Authors: Towers Bernard 
Published: July 2007

To continue this brief survey of some recent exponents of those final causes which, if they are dead, certainly wont He down, here is a quotation from Professor Agar’s Contribution to the Theory of the Living Organism (2nd edition, 1951). After discussion of the significance of organs of perception and their function he says : ‘The anticipatory aspect of perception compels us to recognize the reality of final causation in all perceiving organisms. Anticipation implies the power of directing action in accordance with that anticipation; otherwise it would have no function. The function of the capacity of anticipating future occurrences is to influence present action in relation to that anticipation. Causation in this sense is teleological or final causation. It is directed towards bringing about a situation which is not yet existent.’ Once again the argument seems to depend on a prior assumption that living organisms are in some way essentially different from non-living, and such an assumption is unwelcome to those of us who have a natural sympathy with monist rather than with dualist interpretations of the things of nature.Dr L. E. R. Picken, the Cambridge zoologist, writing in 1955 of the significance of final causes in the development of biological structures, says: ‘Claude Bernard expressed the opinion that science is not concerned with first causes (origins); he might well have added that scientists are also scared to death of final causes (ends). But it is clear that the biologist at least cannot be indifferent to final causes—to ends—any more than was Aristotle himself, whose entire analysis of types of causation is coloured by his biological studies.’
Family Doctor
Authors: Pole K. F. M. 
Published: July 2007

Time and again the question is discussed whether the age of the Family Doctor, as our forebears knew him, has passed. Many seem to think it has. Many blame the National Health Service, under which, they hold, this relationship of the patient to the doctor—as to the friend, philosopher and medical adviser to the family—is no longer possible. Others seem to think that the progress of science has brought a progress in medical treatment which does away with this approach to doctoring, which they consider outmoded. ‘Make available to each and all the latest discoveries, under the most scientific control and in the most hygienic surroundings’ is their slogan. The sponsors of this approach cry out for health centres, for group practices with rotas based on them, and for all the trimmings of a miniature hospital to be provided in all such little units. ‘The Doctors say’, no longer ‘My Doctor says’, is what one can hear more and more when patients discuss their ailments with others. Depersonalization of medical practice is a direct result of this tendency, praised by some and deplored by others.To my mind there is much good in both ideas. We need both the personal and the scientific approach in the Family Doctor. Happily I feel certain that they do not exclude each other, that a synthesis of all that is best in each is possible and is even now on its way.The swing of the pendulum has become proverbial. It is something of this that we are witnessing at this present time. The period in which medicine was regarded as a more or less pure science, when patients wished to consult directly specialists in the various fields and either ignored the general practitioner or made use of him simply as a sort of traffic policeman to direct them to the various out-patients departments, is swiftly passing as more and more people realize that there is always a border country between the fields of the different specialists which would become a no-man’s land but for the general practitioner.
Social Medicine
Authors: Fairfield Letitia 
Published: July 2007

Catholics are so accustomed to be shocked or disillusioned by popular books on social science, that they may well be tempted to give these new Pelicans a wide berth. This would be a mistake, for both are well-written, pleasantly informative, and contain much encouragement for those who do not despair of welding Catholic principles info the British way of life. In Peter Archer’s symposium one will find a keen recognition of the importance of stable family life, a warm acceptance of the need for voluntary effort to supplement state action and a thoroughly wholesome attitude to officials. They should be supported and assisted in the performance of their duties, one gathers, but firmly protected by a wide-awake proletariat from any temptation to dictatorship.Social Welfare and the Citizen makes no pretext of giving a complete picture of the modem Welfare State. Those topics have been selected for discussion which prove to be ‘the most constant source of practical difficulty to the citizen’. Several of the essays are entirely factual, those for example which deal with Income Tax, National Insurance, Landlord and Tenant, Public Health, Property and Town Planning, Law and the Motorist. No comment is required except a word of praise for their clarity and accuracy. But most of the contributors have made some effort to show the historic background of the service they are describing and to indicate in what ways it needs reform. In an excellent chapter on National Assistance Mr R. E. Prentice reminds us that the old Poor Law of 1601 established a ‘public responsibility for the relief of distress’, impeccable in principle, but discharged over the centuries ‘with a strange mixture of charity and harshness’. A curious feature of the relief of the destitute in this country has been the movement away from local to centralized administration in the interests of humanity. The old Boards of Guardians based on the parishes were notoriously the best-hated institutions