bluuebunny/crossref_metadata_2025_split huggingface dataset:
Re‐Building the City of God
Authors: Farrell Ambrose 
Published: July 2007

The world in which we live and the social order which regulates its movements has for some time been passing through a crisis, a period of transition. We cannot see into the future, and we know not what it may bring. But we are aware that every change implies a passing-away and a coming-to-be, a re birth following on death which is its price. Only the divine Nature is exempt from the invariable law of change or destruction leading either to the building up of a new life or the falling away into decay by disintegration. Yet God in His goodness has as it were placed limits on His omnipotence and will by not suffering His creatures to be annihilated. Every variation is therefore based on a permanent structure which is itself eternal and unchangeable.In human nature, whatever modifications a man may undergo, the spiritual element of necessity dominates the material, since in his composite being the soul is created to rule the body. Similarly when the spirit is elevated to the supernatural plane it will by divine ordination and of necessity supersede the purely natural and temporal. The supreme application of this principle, and indeed a reflection in time of the eternal mind of God, is found in the God-man. Here in this most wonderful of mysteries a human nature was made to be the instrument at hand of the Divine Person of the Son.That which God the Father realized in the Person of His Son He intended in like manner to be accomplished in every Christian. For in being incorporated by baptism into the Mystical Body, the Church, of which the head is the living Christ, each is become a partaker of the divine nature and life. That which is accomplished in each living member must similarly be effected in the body politic, which is the Christian commonwealth.
Virgil Father of The West
Authors: Tindal‐Atkinson Aelwin 
Published: July 2007

St. Thomas in affirming that the Birth of Christ took place at the time which was most fitting—convenientissimo tempore—supports one of his arguments with the fact that the governance of a single ruler, the Emperor Augustus, had given the world that most mighty peace—maxima pax fuit in mundo—in which Christ, Himself chose to be born. That temporal peace was instinct with tranquil expectancy. Men who looked to Jerusalem and to Rome as their Mother Cities were filled with hope: for the Jew, now under the Pax Romana, the lines of prophecy and portent were swiftly converging upon Bethlehem. Rome herself, so lately racked with civil strife, was ready to turn from bloodshed and proscriptions as ‘from a horrible nightmare, and to apply all her energies to reconstruction, and even to hail, in the Pax Augusta, the dawn of the new Golden Age.’Ultima Cumaei venit jam carminis aetas;magnus ab integro saeclorum nascitur ordo,jam redit et virgo, redeunt Saturnia regna,jam nova progenies caelo demittitur alto.Now hath the last age come, foretold by the Sibyl of Cumae;Mightily now upriseth a new millenial epoch.Justice the Maid comes back, and the ancient glory of Saturn;New is the seed of man sent down from heavenly places.Her power was at its zenith, her most brilliant writers expressed for her the standards of human virtue and justice which were fitting her for iter true destiny.
Catholicism as Unconscious Art
Authors: White Terence 
Published: July 2007

If it is by inspiration that idea takes bodily form, the word is made flesh, it follows that, given a common material, the greater the inspiration the greater will be the completed reality. Moreover, the greatest imaginable inspiration (that is, God Himself in entire perfection, rather than in isolated attributes) would demand and receive an infallible response. We have, therefore, in seeking for a religion that is unconscious art, to seek for a religion that claims direct, certain, and complete infallibility from God. There are many such religions, including the Catholic Church.But the Catholic Church differs from the rest, not only in the actual authority for its infallibility (a matter beyond the province of metaphysics and aesthetics), but in the fact that it alone claims to be the Body of Christ, the Word made Flesh. Thus Catholicism, since it is a continuation and extension of the Incarnation, becomes not only a work of art, but the abstract type or pattern of all works of art. For, just as Christianity claims Christ to be the incarnation, the world of God in the world of flesh, so does Catholicism claim the Church as the incarnation of Christ in the world of history and institutions, though with this difference, that whereas Christ, being God, was perfect as man, there can be no such guarantee for the private lives of the personnel of institutions (however divine). In Christ God associated Himself only with man’s imperfections, but in the Church Christ associates Himself with man’s sins. Those who reject, ‘on spiritual grounds,’ the possibility of the incarnation of Christ in a ‘corporation,’ should be led to reject also the possibility of the incarnation of God in a human body and soul. Both these doctrines comprise the realization and justification of the supreme experience of the aesthetic world—that of the Word being made Flesh.
St. Francis in Uganda
Authors: Crawford V. M. 
Published: July 2007

To most of us leprosy as a disease is something at once so remote and so repulsive that we put it wholly out of our minds and at best connect it only with R. L. Stevenson’s generous defence of Father Damien, or—more romantically—with the fatal kiss that Violaine, out of sheer pity, bestowed on Pierre de Craon in L’Annonce faite a Marie. Yet, prosaically considered, leprosy is one of the health problems of the Empire, for though practically nonexistent in Europe, it remains a real scourge in several of our tropical Colonies and not least in our Protectorate of Uganda. Here, unhappily, thousands of lepers, calculated indeed as high as four per cent, of the native population, are living to-day, largely untended and uncontrolled, spreading their terrible disease among children and neighbours, the means of coping with the situation being still sadly inadequate.From a useful little booklet issued by the Uganda Government for the instruction of all concerned, one gathers that leprosy is emphatically a poor man’s disease, the outcome of dirt, drink, ill-ventilated huts, over-crowding, under-nourishment, in brief of a total disregard of the laws of hygiene and sanitation which extreme poverty entails in all countries. Leprosy is not an infectious disease as was universally believed throughout earlier centuries— hence the terrible sentence of isolation imposed on the victims—but it is acutely contagious, especially to children, under conditions of close intercourse in over-crowded dwellings, by a common use of bedding, drinking-cups, etc. If due precautions are taken, such as entering infected huts as little as possible and careful washing of hands immediately after touching infected objects, there need be no special risk for healthy persons in tending leper patients, although the heroic nature of such a vocation remains without question.
St. Wanderlust
Authors: Synnott Finbar 
Published: July 2007

The season will shortly be coming round when, in sympathy with the resurrection of life around, some ebullience in the blood moves all sorts of people to be on the wander. Some will be lacing on nailed shoes and gripping sticks to get up into the hills; some will be fitting out small boats to be away to sea; some will be throwing handbags into dickys and luggage racks, or climbing, armed with a day’s rations, into charabancs. But one and all are moved by the same pleasantly impatient spirit: Wanderlust.This brings to our mind one of the Church’s ‘Canonizations,’ one of the triumphs of that triumphant humanism by which it admits even the life we share with the animals to partake in acts of worship which it teaches have an eternal significance. It has canonized Wanderlust by the institution of pilgrimages to shrines. He is now ‘Saint Wanderlust.’ He has lesser forms in the everyday desire to be up and moving, if it be only up the hill or about the town, which the Church has canonized by such institutions as processions, or the round of the Stations in Rome, or the Stations of the Cross up the hill at Pantasaph —with the view at the top. He has one supreme form in the Spring Wanderlust, which the poet noted when he said that spring was the time of pilgrimages. So he has been taught the way to shrines.There are, of course, things much more profound that lie behind the institution of shrines than this harnessing of a mere stirring in the blood. Sometimes, as at Lourdes, they are of immediate divine institution. Sometimes even when of human institution they are the occasion of the granting of many favours, even of the working of miracles, as is apparently the case at Carfin; and hence of a great increase of devotion.
The Conventional Stage
Authors: Pepler Hilary 
Published: July 2007

At the end of the last century there were two homes of tragedy which, to the young of those days, seemed to be built upon imperishable and not altogether antagonistic principles; they were the Lyceum (of Henry Irving, actor) and the Adelphi (of Andrew Melville, playwright). The former patronised by the middle, high-brow, and upper classes, while in the latter oranges were still sucked in the gallery and spitoons provided in the corridors. In the one we saw actors, usually in fancy dress, exploiting their own talents; in the other we met unreal but conventionalized characters in ordinary clothes—the villain who never quite killed the hero, and the heroine who always escaped from the net of evil woven for her fall. This Adelphi realism was different in kind from that of the Lyceum, and still further removed from the emotional’ type of more recent years. It was bound by convention, even to the necessity of a hooknosed swarthy villain and a fair-haired, muscularly Saxon hero.In the Adelphi an audience was never at a loss as to the course of events and took a much fuller part in the proceedings than one which is kept guessing. There was an intimacy between stage and gallery now unthinkable. The modern hero is not cheered as he liberates the heroine— though the play is often interrupted by applause personal to the actor; the modem villain is not hissed; on the contrary, he will receive the same acknowledgment for personal success as the hero. I cannot now imagine an adult audience so engrossed in the play that, when the villain is denying his promise to marry the girl, an indignant voice from the ‘gods,’ as I once heard it, could shout, ‘I’eard yer, yet bounder !’ without sounding unreal and superfluous.
A United Front
Authors: Walter T. C. 
Published: July 2007

In an admirable artide on the Spanish situation by the Dominican Father H. Munoz these words occur: ‘What Spain needed was an intelligent organizer who could coordinate all the disjointed elements into a united front against the destructive forces of irreligion and anarchy.’ On reading this it is impossible not to reflect that this is an echo of what many English Catholics have been saying about their own country for a long time.The present position of Catholics in England is not so very far removed from that of Catholics in Spain just before the revolution. Indifference and lack of organization sold the pass and allowed the forces of an anti-religious Socialism to seize power. And not till the Catholics of Spain found their diurches pillaged, convents burned, schools secularized, religious orders expelled and a sheaf of anti-Catholic laws on the statute book did they wake up to the realities of the situation and organize themselves into a force which now promises to be the salvation of Spain.In England, a generation of ever-increasing indifference in matters of faith and morals has enabled the anti-God propaganda of Moscow to make tremendous progress. The traditional Conservative and Protestant party, product of the Reformation, exists in a fog. In matters of faith and morals they simply do not know where they stand, having neither standards nor guidance. And from not knowing to not caring is but a short step.Liberalism no longer counts. The more extreme Liberals have gone over to Labour. A few have thrown in their lot with the Conservatives. The rest plough a lonely furrow in the wilderness.
Dominic and Francis in the New World
Authors: Dunstan  
Published: July 2007

I am not over-assured as to the happiness of my title. For the New World, especially of late, is becoming more like the Old World to which we look for tradition. Indeed, I would venture the opinion that the eagerness on the part of the Old World to shed her ancient traditions is parallelled only by the desire of thinkers in the New World to gather up the best lessons of European history before they perish.Again, I fear that territorially, at any rate, I am going to be confined to a very small and, if we are to credit authoritative American critics, a very unrepresentative portion of the New World—New York City. Personally I am satisfied with the conviction that New York is American and of the New World; for only America could produce New York City.Furthermore, centuries before the happenings of the facts which I try to appreciate here, practically the whole of the New World knew Dominic and Francis. It knew these thirteenth century patriarchs of religion through the numerous friars who, together with the intrepid sons of the great Ignatius, preached the faith in Northern and Southern America. Your American high-school child, Catholic or Protestant, knows the associations of the friars with Christopher Columbus even as he knows the history of the civilizing influences of the Jesuits, especially in North America.As a matter of fact a source of bewilderment to me, after many years spent in the United States, is exactly why the term ‘ New World’ is applied to-day to the vast lands lying on the other side of the Atlantic.
The Mysticism of St. John of the Cross
Authors: McNabb Vincent 
Published: July 2007

About the year 1528, the parents of St. John, Gonzalo de Yepes of Toledo and Catalina Alvarez of Toledo, were married in the village of Fontiveros on the plateau of Old Castile. It was not a mariage de convenance, but undeniably a love-match. Spanish biographers of the Saint tell us that, whilst Gonzalo was of ‘rich and noble parentage,’ Catalina was of parentage that was not noble nor perhaps reputable. But these same biographers, as if to soften Gonzalo’s misdemeanour in marrying beneath the family, take care to add that the young girl he loved was of rare beauty and virtue. As was to be expected in the Spain of the midsixteenth century, Gonzalo’s choice of a wife was never forgiven by the family. But, on the other hand, it was never repented of by Gonzalo; whose simplicity of mind seemed to think that a wife not only good but good-looking had the makings of a successful life-mate for himself and mother for his children.We are not to take too seriously what the biographers say about the nobility of Gonzalo’s family. Their noble Castilian blood did not forbid the Yepes family from making their money by trading in silk. When Gonzalo’s marriage with Catalina meant his dismissal from the service of his silk-mercer uncle, love and poverty became the abiding guests of their home.The most recent biographer of St. John has wisely drawn a picture of this home into which the doctor of Mysticism was born.
The Mystic Instruments
Authors: Claudel Paul 
Published: July 2007

In the course of a work on glorified bodies, which St. Paul calls spiritual bodies, the author, passing from the domain of sight to that of hearing, has been led to examine the mystical meaning of the various instruments enumerated in the psalms: strings, trumpets, organs, cymbals, flutes.Now let the apple of thine eye cease! says the Book of Lamentations (2, 18).The texts last cited are themselves an invitation to cross over from the domain of sight to that of hearing, from the domain of proportion to that of modulation, and from that of values to that of tonalities. Nothing in this world, says Saint Paul (1, Cor., 14, 10) is without voice. Even soulless things, be they flute or dulcimer, if they give not a distinction of sounds, how shall it be known what is piped and what is harped? And if the trumpet give forth an uncertain sound, who shall prepare himself to the battle? Likewise you, except you utter by the tongue plain speech, that tongue which the Holy Spirit for evermore has put into our mouth, so that we might at last express ourselves, yield to the loving invitation (Arise, speak, my beloved, let me hear thy voice—as I have taught thee to hearken unto mine—for it is sweet). Canticle. The soul is become entirely praise and the daughter of music, after the phrase of Ecclesiastes (10, 2, 4), of that song, that resonant and melodious breath-control or neum (pneuma) of which the craving came to her at night (Job, 5, 10). Entirely is she herself the harp, in herself covering the gamut, and by octave upon octave the means of attaining from the lower to the higher. Arise, says David (Ps., 56, 9) Arise my glory, psaltery and harp. The flutes and psaltery make sweet melody, but a pleasant tongue is above them both (Ecclesiastes, 40, 21). He hath disposed ascensions in his heart, says the eighty-sixth Psalm.
Cajetan the Rationalist
Authors: Ginns Reginald 
Published: July 2007

The recent number of the Revue Thomiste, completely devoted to the life and work of Thomas de Vio, O.P., Cardinal Cajetan, is a model of its kind. The occasion of this publication was the commemoration of the fourth centenary of the death of that prince of Thomist commentators. He died on August 10th, 1534.Though the studies are as diverse in character as in authorship, yet they present a remarkable unanimity with regard to that which was the chief characteristic of Cajetan’s life and work, namely the independence and objectivity of his mind. Those who have used his works will not be inclined to question this. He has been accused by some, indeed, of having shown an independence which was indistinguishable from rashness. But rashness was not his fault. His independence proceeded rather from a great intellectual honesty and courage which led him to carry principles to their logical conclusions without allowing human respect, or any equally unworthy moral influence, to hinder the steady course of his reasoning. If that was not due to his natural character, he had, at any rate, learnt it from his master, Aquinas, who had himself followed his principles unswervingly even though it meant committing himself to, as some think, terrible conclusions about the relationship of God to this world. But both one and the other preferred to be logical and come to a full-stop at inexplicable mystery, rather than to make compromises with sentiment and end in a contradiction which is irreconcilable with the very notion of God.
The Letters of Father Hopkins
Authors: Shewring W. H. 
Published: July 2007

These letters have already been much reviewed; I briefly endorse, and need not repeat in detail, the well-deserved compliments which have been paid to their editor and their publishers. I can best show my sense of the book’s importance by treating some questions which a first reading has suggested.It is natural to refer at once to those passages in the letters which discuss the technique of poetry, and especially the technique of Father Hopkins himself. Many readers, I think, have found obscurities in the author’s preface to his poems; and here some of the letters of Dixon are of great help. It is good, for instance, to have the vague reference to nursery rhymes supplemented by an analysis of Ding Dong Bell. Two unsatisfactory things remain. One is the use of the name ‘counterpoint’ for inversion of accent—this is hardly a difficulty, but it is an abuse of terms. The other is really a difficulty—an inconsistency in the use of the very important term ‘sprung rhythm.’ In one letter Hopkins says: ‘This then is the essence of sprung rhythm; one stress makes one foot, no matter how many or few the syllables’; later he says: ‘The word Sprung which I use for this rhythm means something like abrupt and applies by rights only where one stress follows another running, without syllable between.’
The Objective Ideal
Authors: Pepler Conrad 
Published: July 2007

We have become accustomed to condemn outright those reactionaries who would wish to return to the manners of the Middle Ages. So much apparent good has come to light since those dim and ruthless days that its denial seems almost blasphemy against the Creator who gave man powers capable of continuous development. In the main a condemnation of this sort may be justified, yet there existed at least one fundamental attitude of mind, lost in the debris of the medieval ruin, the absence of which we must deeply lament for it would be capable of setting the modem world in order if it were present to-day. This attitude, crystallized in the word “objectivism,” has been supplanted by its opposite, a disruptive force which is responsible for many of the modem evils, for when modem subjectivism ousted the medieval objectivism at the Reformation a unity in multiplicity gave place to a multitude of units. It is a commonplace that the Reformation with its insistence on the importance of the individual and its implicit denial of the mainstays of human society gave birth to a subjectivism and a concentration upon self which the Christian world has never since been able to master.This false attitude of mind has become part and parcel of our mental make-up. It has been handed on from father to son until it has become almost connatural in every act of the mind or will. We can to-day think only in terms of reference to ourselves, forming all things to our own image and likeness as though we were at once the begetter and the conclusion of all things. One’s birthday is a great feast, remembered every year, for that was the beginning. In the beginning was myself, and I am my own god.
Monarchy in Modern Europe
Authors: Johnson Humphrey 
Published: July 2007

Seventy years ago a traveller, making an overland journey from Lisbon to Peking, would have traversed throughout the whole of his route the territories of states whose constitutions, however much they might differ, were all monarchical in form: Portugal, Spain, France, the German states, Russia and China. To-day all these countries are republics, as is Poland, the one additional state whose territory would now be crossed on such a journey.Has the revolt against monarchy such characters as would point to its effecting a permanent change or will the fallen thrones be re-erected? In Asia republicanism is an exotic growth, but in Europe the system under which Athens and Rome grew to maturity is not so. On the eve of the American Revolution, but an insignificant fraction of mankind was living under republican institutions. These survived only in the old maritime Republics of Venice and Genoa, the Swiss cantons and the little republic of Ragusa in Eastern Europe. To these we may add the autonomous Hanse towns. The Netherlands were technically a republic, though in practice a constitutional monarchy, since the Stadtholdership was hereditary in the House of Orange, which intermarried with the reigning families of Europe. Sixteen years after the American Declaration of Independence the French monarchy fell. Animated by the crusading zeal which characterized the Soviets in the first years of their existence, the French republicans desired to impose their system of government on Europe. At one time it looked as though they might do so. Within a few years French arms had created the satellite Batavian, Helvetian, Cisalpine, Roman and Parthenopean Republics. But after a life of twelve years the First French Republic was destroyed by its Chief Magistrate and monarchy under a new dynasty was restored in France.