bluuebunny/crossref_metadata_2025_split huggingface dataset:
Louis Veuillot and Papal Rome
Authors: L’Estrange J. K. 
Published: July 2007

The restoration of the Papal sovereignty, which was happily brought about last year, brings to mind the name of one whose voice was amongst the few in Europe to be raised in sincere and unwavering defence of the Holy See throughout the troubled years of Italian unification. In an age when the flock seemed to be denying Peter, as Peter had once denied his Lord, the ardent crusadership of Louis Veuillot would have sufficiently distinguished an otherwise obscure person; but Veuillot, a man of humble origin, self-educated and self-made in his professional career, has been appreciated as the greatest journalist, and one of the most extraordinary personalities, of the nineteenth century.He was twenty-five years of age, and had been engaged for eight years in political journalism, when a seemingly chance visit to Rome in 1838 led to his conversion to Catholicism. Now for the first time he found a field for the enthusiastic exercise of his talents. Rome had cast her spell on him and, on returning to Paris, he vowed himself to the service of the Pope and of the Church. Under his direction the Univers, from being an unknown and unimportant journal, became the organ of an articulate Catholic party fighting the anti-clericalism of the reign of Louis-Philippe. Under the Second Empire it stood out as the relentless critic of free thought and religious liberalism, and most of all as the champion of the Temporal Power of the Papacy, already menaced by the Franco-Piedmontese victories of 1859 over Austria, and the subsequent annexation by Victor Emmanuel II of Romagna.
The Lambeth Report-Resolution 15
Authors: Pope Hugh 
Published: July 2007

Let us introduce this subject with a quotation from the Church Times.At the Lambeth Conference of 1920, the Bishops issued ‘an earnest warning-against the use of any unnatural means by which conception is frustrated.’ Their Report continued : ‘We are aware that many persons of undoubted sincerity, whose opinions are entitled to respect, do not share this view, considering the whole matter as chiefly a question of expediency, to be determined on medical, financial and social grounds. This contention we cannot admit, as we believe that the question cannot be separated from the moral and religious issues involved.’That was ten years ago. This year the Bishops have met again and this time the question of Marriage and the use of Contraceptives found a definite place in the Agenda. Their findings are now familiar. For after saying that:The Conference affirms (a) the duty of parenthood and the glory of married life; (b) the benefit of a family as a joy in itself, as a vital contribution to the nation’s welfare, and as a means of character-building for both parents and children; (c) the privilege of discipline and sacrifice to this end
Ironic and Socratic
Authors: O'Connnor John 
Published: July 2007

‘Plato’s Britannia,’ by Douglas Woodruff, is one of the flowers of the Belloc movement, varying as a flower should, from its common factors. Belloc’s humour is vast, Rabelaisian, abrupt, and his irony is sometimes fierce to the point of self-destruction, but this book is a well-sustained display of pawky fun, almost Caledonian at times, and no intrusion of the bludgeon mars or neutralises the anatomising rapier. The noise is, to our slow ear, sufficiently like the noise of Jowett’s Plato to polish the genial jest. The English find it hard to be patient with the Irish, who return the compliment with interest, but here is an Englishman who sees all sides of what is wrong with the English, sees them steadily, too, and never departs from the serenity of the good physician who seeks above all to cure the patient.It is an easy book to read rapidly, and yet he who reads too rapidly will miss a great deal, from the ‘Foreword by Peter, Bishop of Philepompus,’ to the promise, more or less veiled, at the end, that the Scots are to have a turn from Plato.’ I have known Mr. Woodruff since his schooldays. I taught him then and have prayed for him ever since ‘(he is not past praying for, then)’ and am frankly amazed at the amount of truth the book contains. (He always was a little liar.) ‘for whatever tincture of the cardinal and other virtues (I am writing in the country, far from books, and have not the complete list by me),’ etc. etc.
Catholic Spain
Authors: de Zulueta Alfonso 
Published: July 2007

In the minds of many the recent events in Spain must have raised an uneasy doubt as to the boasted Catholicity of that country. Crowds look on apathetically whilst a relatively small band of ruffians pillage and burn and desecrate those things most sacred to a Christian and a Catholic. For the outburst did not limit itself to a mere schoolboy prank, in undoubtedly bad taste, for the annoyance of the more militant elements of the clerical party; but from such beginnings it spread to an inexplicable fury against all Catholic beneficent institutions, and assumed in churches and chapels the proportions of classic and revolting sacrilege.Can this, then, be a Catholic country, where such things are suffered without protest, where the people look on apathetically and see the benefactors of their children ejected and the most sacred Mysteries of their religion profaned? The answer, like most answers, requires a careful use of distinctions.
Claudel and His Satin Slipper
Authors: O'Connor John 
Published: July 2007

This ill-informed and totally inadequate scribe rushed in to translate Le Soulier de Satin almost before he had read it through. In his awe (of later date) at the magnitude of the task, he was much upborne by the encouragements of the illustrious author, and in the final revisions he had the precious aid of Monsieur and Madame Paul Petit, whose keen scrutiny eliminated many a slack rendering. To them also he is deeply indebted for a glimpse into the mental and spiritual history of the present ambassador of France at Washington. The said Ambassador has translated into French the Unknown Eros of Coventry Patmore.Claudel began life—intellectual life—as an honest Monist. Possessed by this Calvinism of Philosophy, he realised vividly the interplay of all creatures and their reactions to one another. His high poetic instincts led him on to the mysticism of the mind, less vague and specifically graver than that of Shelley, and here the French genius was never more valuable. He brooded on the nature of things and discovered for himself an Hegelian mystery, that every single reality connotes its opposite : motion connotes rest, and a starting-place as well as a winning-post; reality connotes nothingness; and can it be that there is something which is motion and rest in one, and an All-in-all which can contemplate and contain and actuate the Nothingness? So one Christmas afternoon he discovered how the Infinite had fallen in love with and embraced our nothingness, made it His very own; and from that hour Claudel may be said to have lived anew.
An Oasis in the Desert
Authors: Montgomery Francis 
Published: July 2007

If we except the domain of the Soviets, where the schismatic church is in fetters, the small ancient dependencies of Portugal and France, the struggling missions in Japan, China, India, the Malayan States and Islands, Persia, and Asia Minor, nearly the whole of the vast and densely-populated Orient is still immersed in the darkness of error, still aloof from the Christian Faith. There is, however, one bright spot in this all-pervading gloom, one polity which can distinctly claim for itself the title of Christian, one centre in union with the Apostolic See which radiates the light of truth among the pagan nations surrounding it.The Philippines, which are said to comprise more than seven thousand islands, though only some ten or twelve of these are of considerable size, possess more than eight million Catholics in a population of say ten million. The largest island, Luzon, about the size of Great Britain, is almost entirely Catholic and contains the famed harbour of Manila, capital of the islands and the seat of government. It was in March, 1521, that the Portuguese navigator Magellan on his way back from South America—he has given his name to the straits separating Tierra del Fuego from the rest of that Continent—disembarked at Mindanao, the second largest island of the archipelago, and caused the first Mass to be celebrated there on the 30th of the same month. He himself died on the following 27th of April in the island of Mactan. Forty years later Philip II, after whom the name Philippines, husband of Mary Tudor, decided to annex the islands to Spain and despatched a fleet which set sail from Mexico under the command of Miguel Lopez de Legazpi and arrived at Leyte, one of the islands, in the early spring of 1565.
The World in Transition
Authors: Carter Barbara Barclay 
Published: July 2007

Since M. Ferdinand Lot’s vast survey of ‘the most difficult problem of history’ was begun, in 1913, and even since the completion of the French version, in 1921, the movement of events and thought has given it an actuality once suspected only by a few. M. Lot is at pains to discount facile comparisons, pointing out that an economy based on usury is the antithesis of an economy based on credit, that the organisation of the Roman Empire, developed from the city-state and over-ruled by the army, in spite of superficial resemblances, differs radically from any modern government, that the exhaustion of economic resources is not to be feared in the present world; and yet, one cannot read without a continual and uncomfortable sense of precedent and analogv. A footnote, c this was written in 1914,’ has to qualify the statement that progressive economic downfall ‘is a very surprising phenomenon to us, who are accustomed to an ever-growing prosperity.’As M. Lot shows, even before the barbarian invasions of the fifth century, the Roman Empire was only a ‘ruin in repair,’ disintegrating, in spite of the herculean efforts of a Diocletian, a Constantine, a Theodosius, through ‘the dissolution of its vital forces’ . Wealth is drained away through the growth of ‘tentacular’ cities; the currency, thrice restored, grows increasinglv debased and scarce, and ends by disappearing altogether: taxation becomes a crushing burden, and Diocletian seeks in vain to fix maximum prices for provisions, salaries, and articles of common use.
St. Thomas Aquinas and Thomas Traherne
Authors: Wade G. I. 
Published: July 2007

Father D’arcy, in his book on St. Thomas Aquinas, has pointed out that, although the tnought and writings of the saint continued after the Renaissance to be potent influences on the Continent, in England they fell into almost total neglect. ‘E ew among the lovers of the New Learning imitated the example of Erasmus and excepted Aquinas from their censure of the Scholastics. The majority were of the mind of Bacon .... The tradition of medieval thought and culture lingered on in Oxford .... but was seldom, if ever, renovated by an adequate knowledge of the writings of St. Thomas/ And m another passage, ‘No one, save a Catholic, thought of studying his system from the point of view of pure philosophy.’This is indubitably a fact; and one that renders all the more interesting those individuals who ran counter to so strong a current of national thought and feeling. For there are brilliant, though sometimes unsuspected, exceptions to this general rule of neglect. The Summa Theologica of St. Thomas continued to influence the few if not the many; and of these none is more worthy of note than Thomas Traherne, that most attractive seventeenth century devotional writer, who has been rediscovered by our own age, and who is being proclaimed as one of the greatest mystics England has produced, perhaps the greatest Nature-mystic the world has ever seen. This Traherne, whose limpid poetry and surpassingly lovely prose are attracting more and more readers to-day, owes much of his power to the beauty and wholeness of the personality his writings reveal; and from this point of view it is interesting to discover how deeply he was influenced by the spirit and thought of Aquinas.
Religious Music
Authors: R.R.T.  
Published: July 2007

The words ‘musicology,’ ‘musicologist,’ and the like will not be found in English dictionaries—sufficient evidence that we lack the science which the words connote.Since Burney’s day, English musical history has been either a safe following of ‘recognised authorities’ or a self-conscious appraisement of national achievements—plagiarism or parochialism, to be perfectly frank. But the ‘authorities’ have usually been a generation or two out of date, and our national achievements have been too rarely measured with those of other countries; hence our defective sense of proportion and our un-catholic (in the literal sense) outlook.It is, therefore, refreshing to take up a book embodying the latest research, written by a Frenchman who is also a musicologist, and there to find ordered and logical arrangement as distinct from our own haphazard or individualistic methods, together with a Frenchman’s cultural breadth as distinct from our own musical nationalism.
The Council of Ephesus
Authors: Scott S. H. 
Published: July 2007

It is a striking instance of the wondrous ways of Divine Providence that the city whose past renown circled round its false cult of ‘great Diana of the Ephesians’ should be the place whence should be proclaimed to the world, and for all time, the Divine Maternity of Mary, παναγíα θεοτόκος, the All-holy Mother of God.The Council of Ephesus, the fifteenth centenary of which occurs this year, is in importance second only to the Council of Nicaea. That earliest Oecumenical Council affirmed against Arius the Divinity of our Blessed Lord. This Synod of Ephesus by proclaiming the Divine Motherhood of Mary, affirmed against Nestorius, God-Incarnate, One Person in Two Natures, and that Person Divine.In the controversies that led up to both these Councils the very existence of the Christian Faith was at stake. It was saved in the one by the test-word όμοούσιος (of one substance); it was saved in the other by the touchstone of orthodoxy θεοτóκος (Mother of God).Nestorius, monk and priest of Antioch, became Patriarch of Constantinople in 428, and soon after, in his presence, the priest Anastasius preached violent diatribes against the term Theotokos.‘It was impossible,’ cried he, ‘that God should be born of a woman. Let no one call Mary Theotokos, for Mary was but a woman.’ The people were roused. But the Patriarch, instead of showing them that there was little to fear in a term which everyone used, and which had been employed for at least two centuries by great writers, such as Origen, Eusebius of Caesarea, Athanasius, Cyril of Jerusalem, Didymus, Gregory Nazianzen, Basil, Theophilus of Alexandria, and others, himself endorsed the sermons of his chaplain and began to commit to writing and to circulate widely his objectionable doctrines.
Flogging a Dead Horse
Authors: Gilby Thomas 
Published: July 2007

Commodities often belie the promise of their labels, a failure noticeable in other things as well. Philanthropy turns out to be rather unfriendly, industrialism does not make for industry, a libertarian state denies the right of free association, and expels the Jesuits.The name ‘Rationalism’ conveys the impression of something hard-headed and matter-of-fact, which scrutinizes everything in the cold light of reason, and is not averse from giving a cold douche to the emotional postulates of piety and idealism—and all that.Accordingly, a Catholic, picking up The Rationalist Annual for 1932, might perhaps be expected to fortify himself with the thought that still le coeur a ses raisons .... But as he reads, and especially if he is a Thomist, the conviction grows that in reality the roles are reversed. He begins to feel like Charles Kingsley’s East Wind blowing into a centrally-heated hall. He must mind his manners, for he has entered a religious edifice charged with all the earnest feeling of of an ethical society; an atmosphere (to argue like a Rationalist) heavy, not with the fumes of incense, but the steam of damp umbrellas and goloshes. And if he stays, he must resist the temptation to scoff.
Catholics and the Open Road
Authors: Foster Thomas 
Published: July 2007

The movement from the town back to the country is typical of to-day, and the call of ‘the open road’ was never so much heeded in England since the days when pilgrimages were a part of our national life. While twenty years ago only a very few enthusiasts went into camp or took to tramping for the duration of their holidays, to-day these pastimes are rapidly becoming universal. In America and on the Continent—especially in Germany—this movement has become an established part of the national life, and here in England it is on the brink of assuming like proportions. For this reason alone it is at least a matter of interest to Catholics.Even the staid Nonconformist News-Chronicle has become its sponsor, and there are several magazines, including a new monthly, devoted entirely to the joys and advantages of an informal holiday in the open air. In addition, there are many clubs and similar organisations—both local and national—which have for their end the popularisation of the open road. What is more significant is that the first of a chain of youth hostels—where a night’s lodging can be had for a shilling—was opened at Winchester only a few weeks ago.It is all so natural and at bottom so right; it is part of that revolution—or revulsion—against the drab gloom of the city that has been steadily growing in intensity for the last two or three decades and has produced, among other things, the Garden City Movement and Mr. Chesterton’s Distributism.
The ‘White Brothers’ of Saint-Malo
Authors: Balfour M. C. 
Published: July 2007

On the day of the Fête-Dieu or Corpus Christi in Saint-Malo and the surrounding district known locally as the Clos-Poulet, the windows of all the confectioners’ shops, large and small, are heaped with little bags of dragées or sugared almonds, known (on this occasion only) as Cornets-de-la-Saint-Jean. Till recently it was also the custom to sell them in the streets, when from early morning the cry could be heard:‘Les cornets de la-Saint-Jean,Pour les petits et pour les grands,A chacun pour son argent . . .’—and there were few who could not spare a few sous to buy them, if only to give away to the children. But as their name indicates, these cornets do not really belong to the festival at all and were only transferred to it when la-Saint-Jean fell more or less out of observance; in earlier days it was on the 24th of June that they made their appearance, and if one goes back further their origin is as interesting as it is remote. For the Cornets-de-la-Saint-Jean have a history that dates back some six hundred years, and they are all that is left to-day—these gay and gilded little ‘pokes’ of sugared almonds—of a very ancient and noble Confraternity.It was somewhere about the year 1240 that, under the auspices and with the support of the Bishop Geoffroi, the Confraternité des Frères-Blancs de Saint-Jean was first founded at Saint-Malo; and there still exist very precise details of its earlier years in certain ancient MSS, some of which (originals or copies) are now preserved in the archives of the town.
Faith
Authors: Maynard Theodore 
Published: July 2007

Must I submissive bow to earth my head?Restrain the restless daring of my mind?Bound by the palimpsests of men long dead,Live in the daylight as a man made blind?’‘Yea, lowly bend thy stubborn neck and knees,And thou shalt win what thy proud ardours seek.This pathway leads to kindled mysteriesThat none have ever seen except the meek.’‘Never for me such craven sacrifice!Bravely I go upon a lonely quest.I will not fold my hands and close my eyesTo gain an easy and ignoble rest.’‘So thou hast courage? Test it. Thou shalt findPrecipitous the pathway to be trod.Summon the utmost valiance of thy mind.Only the audacious ever win to God.’Theodore Maynard.
Shadows
Authors: Balfour M. C. 
Published: July 2007

When a summer visitor goes to Saint-Malo, he sees the obvious; the ancient town peering over her encircling walls, the narrow streets and tall old houses, the great church with its single soaring steeple and the arrogant castle of the Duchess Anne: very interesting if he cares for such things and likes to inquire into their history, very picturesque if he prefers to take them only at their scenic value. And in most cases he is probably content so to regard them, or to read of them in the common or garden guide-book. But for those who care to look a little deeper, Saint-Malo has other and more intimate tales to tell—tales that are sometimes based on history and sometimes have grown out of tradition, and oftenest of all belong to both. And these tales have left shadows behind them—shadows that like ghosts still linger about her shores as in her houses, and if unseen are at least unforgotten to-day. Assuredly, on both sides of her, seaward and river-ward, there are places that have every right to be remembered.On the Sillon, the roadway that links Saint-Malo to the mainland, there stands opposite the casino, a cross of granite. I was not able to discover its precise date, but it is said to be very old; it is known locally as the ‘Stone-Cross’ and a story is told of its origin for which there seems to be little reliable authority. Be that as it may, it serves now to mark a spot on the beach above which it stands that is a place of very notable memories; there is nothing else now left to record them—and yet these memories are actual history, and not only tradition.
Dominicas for Persia
Authors: Rice Cyprian 
Published: July 2007

The news that Dominicans—and English Dominicans—are, under the active encouragement of the Holy See, to recommence work in Persia is calculated to stir our blood and turn our thoughts towards that ancient country, and Dominican connections with it.‘ Behold, I make all things new ’—such is the glorious claim of Jesus Christ and, through Him, of the Church. In the fourteenth century Dominicans, encouraged by Pope John XXII, went out to Persia and did a great work there among the Armenians. So great, indeed, was the expansion of Dominican missionary work in the East, that a special congregation within the Order, named Fratres Peregrinantes,’ was set up, and certain distinctive features in their costume —a red sash or cummerbund, and red socks—marked out its members from the rest. The story of the reunion, effected by our friars, of large bodies of Armenians together with their clergy, is a curious one. So great was the prestige of the Order among them that the Armenian liturgy was abandoned and the Dominican liturgy, translated into Armenian, put in its place. This step proved in the’ long run to have been imprudent. Those who, among the Armenians, had refused to join the movement protested loudly, and with some justification, against so unwise an abandonment of the ancient and beautiful Armenian rite, and this was, no doubt, among the causes wdiich ultimately brought about the arrest and decline of a work so gallantly begun.