bluuebunny/crossref_metadata_2025_split huggingface dataset:
Catechism for Adults: IX. ‘And in the Holy Ghost’
Authors: Hislop Ian 
Published: July 2007

At a first reading the articles that come at the end of the Creed seem to be just isolated statements. In fact it is not difficult to discover a unifying principle. The final section of the Creed begins with the words, ‘I believe in the Holy Ghost’. This is the clue, because all the other articles express our belief in the fruits of the creative activity of the Holy Spirit. ‘The Catholic Church’ is the new community, which has corporate life in the Spirit: ‘remission of sins’ is effected through the Spirit; ‘the resurrection of the body’ is the crown, the final achievement of the working of the Spirit.The first Christians were well aware of this and in consequence laid great emphasis on the relation between the Spirit and the Church, for they recognized that it is through the fruits of the Spirit that the Spirit itself is discerned.St Gregory Nazianzen wrote, ‘The New Testament revealed the Son and implied the divinity of the Spirit. Today the Spirit dwells among us and makes himself more clearly known.’ It is by living in the Christian community that a man is brought to a closer knowledge of the Holy Spirit. ‘Dost thou believe in the Holy Spirit?’ ran the old baptismal question. It is in the Church, the creation of the Holy Spirit, that the Spirit is discovered.
The Euthanasia of Anglo‐Jewry
Authors: Fogarty Michael P. 
Published: July 2007

Happy is the minority that has no history. The Jews of Britain, Dr Neustatter shows in this book, are impossible to count with any accuracy. They carry no identity cards, fill no special column of the census, have no special status defined by law. Once, at the beginning of their community in the seventeenth century, they would have wished for such a status. Luckily for themselves, they were never given it. They have had to contend, says Dr Parkes, with conservatism rather than official hostility or formal anti-semitism. They have increased, flourished, and absorbed what has sometimes been a trickle and sometimes a flood of new immigrants. There were 350 Jews in Britain in 1690, 35,000 in 1850, 350,000 in the late ‘thirties, 450,000 in 1950. One European Jew in 27 was British in the ‘thirties, one in six, after the Hitlerite massacres, in 1951.Naturally, there have been times of difficulty. The great flight from Russia from the 1880’s to the first World War, which filled up trades like tailoring and the classic Jewish quarters of the East End, threatened to associate Jewry in the public mind with sweating, overcrowding, and undesirable aliens. But the crisis was handled skilfully and passed, thanks partly to the good sense and qualities of the immigrants themselves and partly to the cohesion, good management, and readiness to pay of the Jewish community previously established. The Jewish immigration as a whole has brought great economic benefits to Britain. Perhaps I see these through too rosy spectacles, for who is a Montague Burton Professor to bite the Chair he sits on? But look at commerce alone, think of a few of the Jewish names which have become household words, and it is obvious what the gain has been. Montague Burton is one: Marks and Spencer another: Lyons a third. These are the giants.
Catechism For Adults: X. ‘The Holy Catholic Church’
Authors: Hislop Ian 
Published: July 2007

In Christ all things are reconciled to the Father for he makes peace ‘through the blood of his cross, both as to the things that are on earth and the things that are in heaven’ (Col. I, 20). As the second Adam he brings to mankind the forgiveness of God. The work of redemption is accomplished in that the redemptive deed has taken place. In order that the deed may be brought to bear on human beings who live a time-conditioned existence the saving rule of God, established in Christ, is given a temporal character. So that human souls may become ‘holy’ Christ is constituted as the ‘head of the body the church’, for God ‘hath subjected all things under his feet and hath made him head over all the church, which is his body, and the fulness of him who is filled all in all’ (Ephesians I, 22-23). Christ is thus present to men in and by the Church.The Church is the assembly of those, who believing by faith in Christ, live under the rule of Christ. Christ is ‘in’ the Church in that the Church teaches in obedience to his command. Christ, the head of the body, rules as King and the directive work of the Church, her leadership of man towards God, is a sharing, in the Spirit, of Christ’s supreme governance. Her voice as she represents in each age the teaching of Christ, is the voice of Christ speaking to man. The Church does not only bring teaching and direction, she also brings life to the soul.
The Problem of Communication
Authors: Haynes Renèe 
Published: July 2007

The terms in which this essay is written, and the examples used to illustrate various points, are for the most part not specifically Catholic. One reason for this is a desire to present the problem in the idiom of the world with which Catholics want, or should want, to communicate, since they exist partly for its sake.It looks as though the most primitive forms of communication were non-conscious and non-voluntary. Investigators working on animal communications as they are found in such creatures as sticklebacks, and even in more highly developed beasts like ducks, believe the evidence warrants their assuming that both stimulus and response as shown, for instance in patterns of aggression or mating behaviour, are almost automatic. Investigators conditioned by methods of modem scientific research are of course prone to believe in automatism, since it is a concept which makes their task of abstraction and generalization very much easier than would ideas of spontaneity and of feeling: and the outside observer may conclude that they are tempted to minimize the influence of factors they cannot measure and even sometimes to deny that they exist. It is incidentally fascinating to notice how, when they extend to human behaviour the methods and presuppositions of their earlier work, they seem to rationalize the belief that when man fell he fell away from the glorious liberty of the children of God into an animal automatism; an automatism which, since he is not wholly an animal, set him under the domination of the idea of mechanism and of the machines his brain created, from prayer-wheels to electronic brains and a concept of the State based on the image of a robot Leviathan.
The Authority of Doctrinal Development
Authors: St John Henry 
Published: July 2007

In this final article we shall examine and contrast the verdict of two traditions upon one of the most far-reaching and divisive of all doctrinal developments, the cultus of our Lady and the Saints; the tradition of historic Christendom in East and West, and the tradition of the Churches of the Reformation. The development of Mariology, which is of course a part of Christology, from the virginal conception and the divine Motherhood, clearly grounded in the New Testament, to our Lady’s perpetual virginity, her Immaculate Conception and her corporal Assumption, together with the universal mediation of her merits and intercession, is viewed by the Catholic and Orthodox Churches upon precisely similar principles; the later developments being regarded as implicit in New Testament doctrine. It is true of course that since the definition of the Immaculate Conception was promulgated by Pius IX, Orthodox theologians have unanimously denied what they formerly treated as an open question. Dr E. L. Mascall has remarked on the suspicion of the West that the real objection is not so much to the dogma itself as to the mode of its promulgation. He goes on to suggest the need for a deeper investigation by the Orthodox of the nature and transmission of original sin, with a view to clearing away misunderstandings concerning its bearing upon the doctrine as defined.This universal tradition of the cultus of our Lady, a wholly developed doctrine, found in the Scriptures in seminal form only, was rejected at die Reformation in deference to the insights of the Reformers, who claimed not only to set right abuses, but, on the strength of those insights, and in opposition to the authority of the Church’s Tradition, to decide what were abuses, and what were not.
Religious Translation
Authors: Hill Edmund 
Published: July 2007

In his collection of articles ‘on Englishing the Bible’ Mgr Knox has discussed the literary problems of translation with great thoroughness, shrewdness, and wit. But the translation of religious texts poses what might almost be called a special theological problem that he has not, I think, really considered. It is true he has devoted a whole article to the discussion of the theological contents of the words justice and scandal in the New Testament; and he remarks on the difficulty of dealing with words like grace and faith, which subsequent theological history has given a precision they lack in the Scriptures. But it is just here that he fails to locate the translator’s theological problem in quite the right place. He is concerned with investigating the precise meaning of the word just ice or grace in any given text, and then finding the best way of expressing it in English. That is the literary preoccupation of any translator of any work, sacred or profane. The peculiarity of words in religious contexts is that in the very originals they are translations, of divine realities into human terms. Revelation itself is a work of translation, culminating in the translation of the eternal Word into time-bound flesh.MGR Knox considers all the various meanings that the word tsadiq-dikaios-justus has in the Bible, and concludes quite rightly that no one English word, be it just or righteous, really covers them. But if it comes to that, did the word tsadiq really cover them? The point is that the word’s various theological meanings are constructions by analogy on its social human meanings, and it is important that the analogy should not be lost in translation.
Architecture and Natural Harmony
Authors: Foster Kenelm 
Published: July 2007

In any period men’s thoughts about the past tend to harden and simplify into conventional praise or disparagement. This in turn, as fashion and then prejudice, affects the present and the future; until a new generation finds it an intolerable cliche. It is then criticized and perhaps discarded. Modem scholars cannot stomach the old cliches about the Renaissance. To go further back, Voltaire’s generation sneered at Dante, whom it did not read, and thought Gothic a style for barbarians; and both these views, with their implications, had become conventional, not to say stale, by the mid-eighteenth century. When, with the new century, the tide turned, the motive was largely religious; a revival of Christian piety, a new interest in theology. But the new outlook could be equally one-sided. Pugin thought Gothic the only Christian style in building and Ruskin thundered against the neo-classical style of the Renaissance—‘pagan in its origin, proud and unholy in its revival, paralysed in its old age . . . an architecture invented, as it seems, to make plagiarists of its architects, slaves of its workmen, and sybarites of its inhabitants’. And from this attitude, become in turn a convention as stale as neo-classicism, we inherit (do we not?) much highly unpractical ugliness. Nor is the association of prayer with pointed arches quite dead yet.The present century’s slow movement away from Gothic in ecclesiastical architecture has not however implied any loss of interest in the Middle Ages on the part of scholars or indeed of the educated public in general. Far from it. Never have the philosophy, art and literature of the Middle Ages been so thoroughly studied or keenly appreciated as in recent years.
Wales: The Land of the Strangers
Authors: Ballard‐Thomas David 
Published: July 2007

The Welshman’s premium as a music-hall joke is at a low ebb. Instead he is becoming a curio, an oddity to be discovered on a walking holiday in the Welsh mountains or during a stay at one of the remoter resorts. Strange things emanate from the land of Wales—the hidden meanings of a Dylan Thomas, the mystic spirit which captures the soul of a David Jones even before he sets foot in the country, the suspect magic in the oratory of a Lloyd George, the religious fervour of a rugger crowd swaying on the touch-line. For those who have the courage to penetrate there might be a glimpse of a woman in a tall Welsh hat (specially provided by the Tourist Board), the music of miners going to their work, the lilt of a language as old as Taliesin and as dark as Eryri. There is a growing feeling that there are strangers in our midst—their very name of Welsh means that.The attitude of the outsider is normally one of two extremes— it is either an unstinted adulation based on an acquaintance with the great names of Wales or else one of a slightly contemptuous indifference based on a few unpleasant encounters with Welshmen and an impatience with a nation which has no right to survive beyond a quaint desire to preserve an archaic language and a tradition which, rich and picturesque though it might have been, is now only of use to the antiquarian.The right of a nation to have its tradition and its culture recognized is a fundamental Christian value. Belief in the Incarnation does more than breed a respect for the sacf edness of the individual, for the individual implies the context into which he is inserted, the society in which he lives. Salvation is worked out here and now. It is dishonest to want to be someone else—and being ‘me’ means being me as member of this nation with its tradition and temperament, its culture and character.
The Life of Faith
Authors: Andrew Beck George 
Published: July 2007

To any believer in God it may be taken as a truism that all existing things are as he, the Creator, made them. There is a permanent and vital link between all created beings and the divine intelligence and will—which is only another way of saying that God is the first and universal cause. Nothing which exists escapes the divine causality. As the philosophers know, first among the causes is the final cause; the end hi view decides the course of action. God in creating had an end or purpose. Every creature exists for a purpose and this purpose is achieved by the attainment of its end, by the realization in each individual of his own nature.This is true in a special way with regard to human nature. The end for which human nature exists is the knowledge and the love of God. Hence there is an ordering of human beings to God as to their final end. St Thomas speaks of this as a contemplation of divine things: ‘aliqua contemplatio divinorum’, and sees it as the natural perfection of human intelligence.IWere mankind committed to this order, the order of human nature and the natural knowledge of God, there would be no question of the life of faith. But man has been translated from die order of his own nature to a new order by which he is made, in St Peter’s words, a sharer in the divine nature. He is lifted into a new order of being which is so much above his own nature that it is a super-nature, and the order in which this activity takes place is known to us as the super-natural order.This is the order of grace in which we are favoured by God— by which we are in a state of grace.
Reflections on the Medieval Church
Authors: Foster Kenelm 
Published: July 2007

To the eye of faith, and so of theology, there is no authentic Christianity apart from the Catholic Church, and the Church has an inward pattern or design centred on Christ. I say ‘inward’ to imply that this pattern is not visible to the historian as such. History can only show the development of the Church as an institution making certain claims: to interpret these historical data in terms of that pattern is the work of theology.The pattern might be represented by two lines drawn from a central point. The point is Christ, both Saviour and Word; the lines are a line of ‘grace’ passing through sacraments to the souls of men, and a line of truth passing through faith and teaching to their minds. Grace and truth combine in Christ, and of this fulness we have all received; but grace in one way and truth in another. Life and light, identical in Christ, reach us through distinct media within the one Church: grace through the sacraments, and supremely in the Eucharist; truth through faith and the Church’s articulation of the faith and in the rules wherewith she applies it to the details of conduct. In both communications the Church, we believe, is necessary. But the manner of her mediation differs in each case.Where sanctifying grace is concerned the Church is purely God’s instrument, in the most limited sense of the term. Her task here is simply to effect the sacred sign, to consecrate, for example, the host and administer it; the rest—granted the recipient’s response—is all God’s work. The Church here is a mere vehicle of a divine action; and this in virtue of the power conferred on every priest at ordination. And so limited is the human share in this sanctification through the sacraments that the priest’s personal moral quality makes no difference at all to the degree of grace transmitted.
The Religious Orders in England and Wales
Authors: Evans Illtud 
Published: July 2007

All religious orders, however much they may vary in their origins or in the work they do, are based on a single— indeed a simple—idea: namely the search for Christian perfection. To begin with, this meant an individual’s going apart, often into the desert or a cave, where he might devote himself wholly to prayer and contemplation. The very word ‘monk’ means a solitary. But in the fourth century in Egypt the monks began to organize themselves in communities: the movement spread, and gradually a rule of life developed by which the communities were bound. The most important of them was that of St Benedict, bom in 480 in Italy, and the Benedictine rule became the dominant force in the growth of monastic life in the West.The Rule of St Benedict, which is still followed today by the thousands of monks and nuns who bear his name throughout the world, is a sane and moderate document which provides a charter for a life to be lived in common. Its motto is ‘Pax’, the peace that comes to those who follow Christ. For it is, in St Benedict’s words, ‘a school of the Lord’s service’, in which the monk is to leam to prefer the common good to his own interests, and that common good is seen in the faithful following of Christ. The Abbot is Christ to his community, and the monk’s principal work is the Opus Dei: the work of celebrating the solemn liturgy, the praise and glory which it is man’s chief privilege to offer to God. Manual work is to be the monk’s other occupation, and the ordinary business of tilling the fields and running a house is seen to be itself a means of serving God in silence and simplicity. Labour itself is made into something holy.
Complicating Simple Things
Authors: Graef H. C. 
Published: July 2007

There is a sarcastic German saying of which I am often reminded when reading certain German books: ‘Why do it simply, if it is also possible to make it complicated?’ Dr Urs von Balthasar, the distinguished thinker, who has unfortunately already complicated the simplest of saints, St Teresa of Lisieux, now does the same for another modern Carmelite, Elizabeth of the Trinity; and his friend, Adrienne von Speyr, even succeeds in giving us a book of highly involved and not a little pretentious meditations on our Lady. There is no doubt that we are in need of thoroughly theological and unsentimental treatment of ‘devotional’ subjects, and both these books supply this. But they are unhappily vitiated by this deadly tendency to read non-existent profundities into the most normal events and attitudes, and to bandy about concepts of Kierkegaardian ‘dread’ and existentialist ‘vertigo’ where they have no meaning whatever.Dr Balthasar’s book has been ‘translated and adapted’, and this means presumably that some of his more recondite observations have been cut out, which is all to the good. But unfortunately the translator, A. V. Littledale, has kept far too close to the author’s highly idiosyncratic style and frequently reproduces even his word order and his substantival adjectives and verbs, an inadmissible procedure that makes the reading of the book unnecessarily exhausting. To give but a few examples of this ‘translation-English’: ‘The man of faith lives from the standpoint of his eternal election by God.’ (p. 27). ‘Faith ... is the making present to the mind of our origin and end . . .’ (p. 28). ‘Her perception that the execution of the Father’s eternal plan is the work of the Holy Spirit, is the angle from which Elizabeth came to view the whole of revelation; her perspective directs itself primarily to the Spirit.’ (p. 107.)
The Religious Orders in England and Wales
Authors: Evans Illtud 
Published: July 2007

At first sight it may seem strange to call some orders ‘active’ and others not. In one sense the contemplative orders are the most active of all: a Cistercian monk who rises at two in the morning, and spends many hours in prayer but as many in hard manual work, could scarcely be called idle. But in die technical sense those orders called ‘active’ are deliberately concerned with the works of active charity—whether spiritual (as in missionary work) or temporal (as in the care of the sick or in educating children). They, like all religious orders from the very beginning, are concerned with the following of the counsels of the Gospels in an organized life according to rule, but the monastic features of stability and a liturgical structure, as well as the characteristic organization of the frairs, are sacrificed in order that dieir particular active work can be more effectively pursued.Strictly speaking these orders are not orders at all, since they do not take the solemn vows that are the mark of the monks and the friars. But this is a technicality of the canon law which scarcely concerns our present purpose in describing their work. For the active orders first came into being, as did the monks and the friars in their time, to meet a need of the Church and were constituted to meet that need. The Reformation was an immense challenge to the Church, and it was soon evident that new methods were needed to win back people lost to Catholic allegiance and to stimulate the spiritual life of the faithful. It was the Jesuits most of all who were to be the instrument of the reform within the Church that was to be the answer to the Reformation which had caused so great a breach in Christian unity.