bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Governor Eyre Controversy
Authors: Daniel Peter 
Published: August 2007

Just over a hundred years ago, the case of Governor Eyre split English society into fiercely opposing factions: one led by Carlyle and Ruskin included Dickens and Tennyson; in the other J. S. Mill was supported by Darwin and Huxley.The slave-based prosperity of Jamaica in the eighteenth-century had given place by the early 1860s to an economic decline, the white sugar-planters easily outdistanced by foreign competitors, the negroes now mostly working their own land, but discontented and seeking more. Droughts, disease and the American Civil War had brought the latter’s discontent to a head. The national Assembly was unrepresentative, venal and inefficient. In this delicate situation the task of ruling as Governor was one which called for very exceptional qualities. To this assignment Edward John Eyre was appointed in 1862; Eyre had been an emigrant and explorer in Australia, where he had done much to protect the aborigines. He had been seven years Lieutenant-Governor of New Zealand, six years Lieutenant- Governor of St Vincent, and then Governor of the Leeward Islands. Able and humane, Eyre was obstinate and tactless, and he soon became unpopular in Jamaica.On 9th October, 1865, a rebellion broke out at Morant Bay, led by a negro demagogue called Bogle. His men killed the German custos and about twenty others, mostly Volunteers, wounding thirty-odd as well. In the next few days sporadic outbreaks took place in neighbouring parishes. Eyre promptly declared martial law in the troubled district, and sent troops there. They found the rebels dispersed or hidden, and there was no organized resistance.
Love and Marriage in the Middle Ages—I
Authors: Parmisano Fabian 
Published: August 2007

John Noonan’s long history of contraceptive practice and prohibition demands and merits a second reading—a cautious one. For all the intelligence and careful research that has obviously gone into it, still it has its gaps and misreadings, some of them by no means peripheral to the author’s overall picture of an ‘evolving’, ‘developing’ ecclesiastical doctrine of love and marriage and the Church’s consequent attitudes toward contraception. One of the wider gaps is the failure to consider a man named Nicole Oresme; and one of the more serious misreadings is of St Thomas Aquinas.Noonan proposes that Martin le Maistre—a late fifteenth-century layman of considerable standing and reputation in the University of Paris—was the first theologian to make the ‘modern’ breakthrough. Prior to him the Augustinian insistence, found also in St Thomas, on procreative purpose as the only justifying motive for conjugal intercourse held all but exclusive sway. Marriage was rarely or only secondarily thought of in terms of love, and where love happened to be encouraged it was not the kind that had to do with sex. Sex as a biological function productive of the child, well and good (for the most part); but as an expression of love, as an experience of joy and pleasure, no—on pain of at least venial sin. But with le Maistre we have ‘the beginning of a new stage in the Catholic approach to marriage’. His ethics offer reasons justifying conjugal intercourse other than procreation and even suggests (though hesitantly) venereal pleasure as a licit motive.
Character and Liberalism
Authors: Bergonzi Bernard 
Published: August 2007

When Ortega y Gasset was writing his Notes on the Novel in the nineteen-twenties he could still take it for granted that the fundamental purpose of the novel was the presentation of character:Let the reader recall the great novels of former days that have lived up to the high standards of our time, and he will observe that his attention is turned to the personages themselves, not to their adventures. We are fascinated by Don Quixote and Sancho, not by what is happening to them. In principle a Don Quixote as great as the original is conceivable in which the knight and his servant go through entirely different experiences. And the same holds for Julien Sorel or David Copperfield.Indeed, Ortega assumed that this interest was being intensified in the work of Proust, which offered opportunities for the ever greater and more leisurely contemplation of character, even if at the expense of dramatically interesting action. And in so far as Proust— like Joyce—represented the culmination of the realistic novel as well as its destruction, Ortega was not wholly wrong. Nevertheless, I presume that no intelligent modern reader could read his remarks without some slight incredulity. The notion that character can be considered as an absolute, without necessary reference to a given literary context, is a quintessential nineteenth-century concept; it underlies, for instance, Bradley’s Shakespearean Tragedy, a celebrated work in which the influence of the nineteenth-century novel is everywhere apparent; it has been pilloried in such a statement of twentieth-century critical orthodoxy as L. C. Knights’ How Many Children Had Lady Macbeth?
Birth Control in Jewish Law
Authors: Cohen David 
Published: August 2007

Since the advent of Vatican Council II initiated by the late Pope John XXIII, indeed of blessed memory, there has been a great transformation within the Roman Catholic Church in its attempt to renew itself. Traditional Catholic patterns of thought and attitudes of mind have been under severe criticism, challenge and analysis. Indeed, a reformation from within has taken place. As a consequence there has been theological development, a revaluation in biblical exegesis and an attempt to show how the Church in its mission is relevant to the problems and the needs of contemporary society.It was during this process of self-examination and aggorniamento that the Encyclical Humanae Vitae, ‘On Human Life’, appeared, in July 1968. The impact of the encyclical was enormous upon the Catholic world and the world at large and so began the debate, discussion and division of opinion within the Church.Countless numbers of Catholics who were looking forward to a modification in the traditional teaching on birth control were deeply disappointed. The Holy Father had spoken and it was forbidden.As a Jew with a profound regard for the Kerygma of Christ, I attended many lectures and ‘Teach Ins’ within the Catholic community on Humanae Vitae and it was strange to observe that not on any single occasion did I hear a Catholic speaker or member of an audience ask the basic question; what does Jewish religion that is Orthodox Rabbinic Judaism teach on birth control? In view of the fact that the Church claims to be the new Israel, the completion of the old Israel, I was puzzled as to why this vital question was never asked.
Creation and Re‐Creation
Authors: Woolgar Daniel 
Published: August 2007

When God created all things in His Wisdom, we are introduced to His work in three stages because we cannot understand all the works of God at once. So God instructs us about these elemental things which happened before men existed on this world, and He tells us that in the beginning of His creation He created the good things, the basic things, the things which could, as it were, contain all the other things that He wanted to make. On the first day He created the Light, and on the second day He created the Heaven, and on the third day He created the Earth and the Sea and all the things which grow on the earth. All these things are the good things. God said so and it is so.Then there was the second stage in God’s creation. God could have left these things to grow; the seeds of life were in the earth. They were given on the third day and all seems to be complete; but it was not enough for God. More than the seeds of life were needed for them to prosper. It was not good enough that they should be just good. Things need more than the seeds of life if they are to live; they need the blessing of God, if they are to be fruitful. The work of the second three days was the work of blessing what was already good. On the first day God created light, but on the fourth day He made the stars which shine in the light.
Carry on Calepin
Authors: Allen Louis 
Published: August 2007

Racism. I. The death of an ArabThere’s nothing very poetic about the title ‘XVIIIe arrondissement’, but it contains districts with a claim to poetic nomenclature as strong as that of the Rue du Chat qui peche or The Land of Green Ginger. One of them is the area called la Goutte d’Or, though its surroundings are far from rich and far from poetic. It is, in fact, one of the many Arab ghettos of Paris, a violent, rowdy, and unsalubrious spot, where North African labourers try to construct some kind of domestic life for themselves in the teeth of the environment and the intolerance of their French neighbours. In one of the tenements of la Goutte d’Or, in the last week of October 1971, a young Arab boy was shot dead on the staircase outside his uncle’s flat by the concierge, Daniel Pigot. Pigot pleaded legitimate defence, his story being that the lad, Djellali ben Ali, had attacked Pigot’s mistress—his wife, according to another version—scratching her neck as he went down the stairs to buy the morning’s milk and bread for breakfast. Djellali’s uncle, Lahaouri Djahafi, tells a different story. A week before he had been threatened himself by Pigot, who brandished a rifle at him. Djahafi had brushed the incident aside with uneasy humour, but he knew that Pigot, a laundryman who worked in Boulogne-sur-Seine, lived in an explosive situation: his damp hovel contained not merely his wife/mistress but five children in one room, and he was envious of what appeared to him the increasing worldly success of his neighbour across the landing. Djahafi had been a hawker who had left Algiers for France in 1948 and had managed to set himself up in a little shop selling cloths and silks, ‘Aux tissus et soieries d’Orient’.
Life in Fire
Authors: Preston Geoffrey 
Published: August 2007

Jesus of Nazareth is said to be the sacrament of the saving grace of God and of man’s response to God in that grace. In himself Jesus is the encounter between God and mankind, the Immediator of man and God, the Word of God made world and history, man in his concrete dimensions and the total nexus of his relationships taken up into God. According to the apostolic preaching, in him alone, in his ‘name’ alone, is there the means of passing from a lethal situation into the possibility of survival. If men are going to pass from the world that is doomed to death, that can only be by entering into him, into his name, by in some way becoming him, by living out the biography of the one who, alone, no longer belongs to the dead past. Living it out, amongst other ways, sacramentally. Sacramentally we put on Christ, we are conformed to Christ, we are made one body, one spirit, with him.An old problem reconsideredSacramentally we enter upon the life of Christ by the rites of initiation, or rather by the single but modulated initiation-rite of baptism-confirmation. In those Churches where Christian initiation (rightly or unfortunately) has come to be divided into two rites separated by a more or less lengthy interval of time, there has always been a serious problem about how to speak of confirmation, a problem that has compromised attempts at an effective catechesis of the sacrament and, incidentally, often created something of an embarrassment in speaking of the place of the Holy Spirit in the Christian life. Only a very few theologians have felt able to deny that a baptized, unconfirmed person is a Christian.
East of Eden
Authors: Murray Isobel , Merrilees Jim 
Published: August 2007

Steinbeck’s use of Old Testament material in East of Eden (1952) is very different from that in To A God Unknown (1933). As outlined in a previous article, Steinbeck was there qualifying the status of his protagonist, Joseph Wayne, by a number of literary means. But the most powerful qualifier of Joseph Wayne as prophet and saviour of his people is the manner in which Steinbeck contrives to keep the closely parallel story of the Joseph of Genesis ever-present throughout To A God Unknown. In East of Eden Steinbeck again, and indeed more obviously, makes use of Old Testament sources. But the Old Testament Cain and Abel do not loom reproachfully behind mere human characters in the book: when considered at all, they are considered explicitly and rationally in discussion, and in another sense the whole novel is clearly devoted to re-enactments of the episode and discussions of its significance.Steinbeck sums up the centrality of the story in Journal of a Novel (1970), written during the composition of the first draft of East of Eden:its framework roots from that powerful, profound and perplexing story in Genesis of Cain and Abel... this story with its implications has made a deeper mark in people than any other save possibly the story of the Tree of Life and original sin (90). It is using the biblical story as a measure of ourselves (105). However, Steinbeck’s adaptation of Genesis 4, 1-16 carefully excludes consideration of God, to whom, in Genesis, Cain and Abel offer their gifts. The blatant Cain-Abel correspondences in the novel are Charles and Adam Trask, and the twin boys Caleb and Aron Trask, ostensibly Adam’s sons, but, it transpires, probably like all of us sons of Cain, that is, of Charles.
The End of Her Latin?
Authors: Quinn Edward 
Published: August 2007

When Hans Kiing attacked infallibility as it has been understood in Roman theology until recently, he was accused by no less a theologian than Karl Rahner of being in effect a liberal Protestant. But the majority of friendly critics were more inclined to ask what all the fuss was about. Nobody took this theory of infallibility seriously any longer. There were undoubtedly situations where Church and Pope had to take a stand and, if the promises of the Church’s endurance were to mean anything, this must mean infallibility in teaching: the Holy Spirit would guarantee the Church’s freedom from error on such occasions. But they were rare enough and a ‘sensitive exegesis’ could always take care of out-dated definitions.Charles Davis, a little earlier, had chosen to leave the Church because he could not accept the current explanation of papal claims, the present ‘structures’ which prevent even the most sympathetic bishops from treating their subjects with charity or even justice. But Gregory Baum and others were at hand to show that this brilliant young theologian was still too much entangled in nineteenth-century apologetics.The latest critic of Church structures, more particularly of the papacy, is Fritz Leist. Angry as he is and in deadly earnest as the above were in deadly earnest, he is not a young man. He will be sixty in 1973.
The Anthropomorphic Illusion—A Note on Jacques Monod
Authors: Roberts Noel 
Published: August 2007

A recent book by a Nobel prize-winner in biology, Jacques Monod, is proving a best-seller in France and Germany and is causing much discussion in Britain. Written as it is by an expert in the field of molecular biology with a flair for philosophical thought, it poses a serious challenge to Christian belief in the uniqueness of man and his need of redemption. Monod’s undisguised aim is to demolish what he calls the ‘anthropomorphic illusion’. Galileo in removing the earth from the centre of the cosmos failed to achieve it, advances in biology at the molecular level, he claims, give every promise of succeeding—in fact have succeeded. ‘We would like’, he says, ‘to think ourselves necessary, inevitable, ordained from all eternity. All religions, nearly all philosophers, and even part of science testify to the unwearying heroic effort of mankind desperately denying its own contingency.’ Armed with the latest advances in molecular biology he sets out with overweening confidence and in places superb skill to lay bare the evolutionary process from the level of simple molecules to the greatest mystery of all, human consciousness. Not content with that achievement he then offers a panacea for the modern spiritual malaise—a formidable undertaking.Monod stands in the tradition of materialistic philosophers dating back to the Greek philosophers Democritus and Epicurus and the Roman philosopher-poet Lucretius. He has more facts at his command but less poetry. Strangely he ignores this tradition and makes a simple opposition between the objectivity of science and ‘vitalistic’ and ‘animistic’ philosophies. ‘Vitalistic’ theories place the teleonomic principle (that which preserves and reproduces the structural form) in the heart of living matter, i.e. these theories imply a radical distinction between living beings and inanimate matter.
Some Thoughts on the Eucharistic Presence: 1
Authors: Egner G. 
Published: August 2007

One of the words we learned at school about the Eucharist was ‘transubstantiation’ : we were given to understand, quite rightly, that the use of this word marked off Roman Catholic belief here from what had traditionally been Protestantism, and that the Council of Trent had declared the word to be used very suitably by the Church. Another thing we learned at school was that a consecrated host looks like bread, tastes like bread, but is not: we are sometimes told, again quite properly, that this phrase puts into popular form what Trent asserted.I reject what Trent said. I don’t believe in transubstantiation and I think that a consecrated host is still bread, bread in precisely the way that an unconsecrated host is bread. I want to show you why I hold these views. What I have to say is derived from a book I am writing, and I obviously can do no more than give you a brief glimpse of some of its contents. I have not written my book to deny the eucharistic presence: but I have written it to try to persuade people that the ways we talk about it are misleading and empty; and to suggest some better ways. It will be on the negative part of the book that I shall be dwelling for a good part of the paper, expounding and criticizing first the views found in Trent, then the views found in certain authors today, particularly in Holland. As you will know, one of the many bickerings between the Dutch and the Vatican concerns the eucharistic presence: my contention is that both sides are saying basically the same thing and that both sides are wrong.
Women and Episcopal Power
Authors: Morris Joan 
Published: August 2007

The quasi-episcopal jurisdiction held by abbesses over the ‘separated’ territories of exempt orders has been presented by some writers of today as an abuse. I am alluding to such authors as Giovanni Mongelli, who has written on the mitred abbesses of San Benedetto, Conversano, Italy, and Jose Maria Escriva, who has written on the abbesses of Las Huelgas de Burgos, Spain. Bath these abbeys, like very many others, received innumerable papal bulls in their favour confirming them in their independence of any bishop and accepting their civil and ecclesiastical jurisdiction. Although many religious orders in Europe lost exemption at the time of the French Revolution, the Abbey of Las Huelgas de Burgos, after a brief lapse of some eight years, continued to be exempt up till 1874. The system was brought to a close by Pius IX in a bull entitled Quae diversa addressed to all religious orders in Spain, both men and women. The reason given was that the system was no longer suitable to the changed social conditions.Such a reason is plausible; but to consider the jurisdiction held by abbesses as an abuse is pure prejudice. Abbesses, like queens or empresses, had a right to rule when their position was officially accepted. Such a system was in keeping with early Christian custom, throughout the feudal period and up to the fall of the nobility at the time of the French Revolution.The ecclesiastical and civil jurisdiction of the abbesses of Las Huelgas de Burgos covered a territory extending over some sixty-four towns and villages, and over the clergy and people within these places. It was the duty of the abbesses to issue licences to the clergy for the celebration of Masses in the churches within their territory.
Novel Nickel Resistance Genes from the Rhizosphere Metagenome of Plants Adapted to Acid Mine Drainage
Authors: Mirete Salvador , de Figueras Carolina G. , González-Pastor Jose E. 
Published: August 2007

ABSTRACT

Metal resistance determinants have traditionally been found in cultivated bacteria. To search for genes involved in nickel resistance, we analyzed the bacterial community of the rhizosphere of
Erica andevalensis
, an endemic heather which grows at the banks of the Tinto River, a naturally metal-enriched and extremely acidic environment in southwestern Spain. 16S rRNA gene sequence analysis of rhizosphere DNA revealed the presence of members of five phylogenetic groups of
Bacteria
and the two main groups of
Archaea
mostly associated with sites impacted by acid mine drainage (AMD). The diversity observed and the presence of heavy metals in the rhizosphere led us to construct and screen five different metagenomic libraries hosted in
Escherichia coli
for searching novel nickel resistance determinants. A total of 13 positive clones were detected and analyzed. Insights about their possible mechanisms of resistance were obtained from cellular nickel content and sequence similarities. Two clones encoded putative ABC transporter components, and a novel mechanism of metal efflux is suggested. In addition, a nickel hyperaccumulation mechanism is proposed for a clone encoding a serine
O
-acetyltransferase. Five clones encoded proteins similar to well-characterized proteins but not previously reported to be related to nickel resistance, and the remaining six clones encoded hypothetical or conserved hypothetical proteins of uncertain functions. This is the first report documenting nickel resistance genes recovered from the metagenome of an AMD environment.
Directed Evolution ofVibrio fischeriLuxR for Improved Response to Butanoyl-Homoserine Lactone
Authors: Hawkins Andrew C. , Arnold Frances H. , Stuermer Rainer , Hauer Bernhard , Leadbetter Jared R. 
Published: August 2007

ABSTRACTLuxR is the 3-oxohexanoyl-homoserine lactone (3OC6HSL)-dependent transcriptional activator of the prototypical acyl-homoserine lactone (AHL) quorum-sensing system ofVibrio fischeri. Wild-type LuxR exhibits no response to butanoyl-HSL (C4HSL) in quantitative bioassays at concentrations of up to 1 μM; a previously described LuxR variant (LuxR-G2E) exhibits a broadened response to diverse AHLs, including pentanoyl-HSL (C5HSL), but not to C4HSL. Here, two rounds of directed evolution of LuxR-G2E generated variants of LuxR that responded to C4HSL at concentrations as low as 10 nM. One variant, LuxR-G4E, had only one change, I45F, relative to the parent LuxR-G2E, which itself differs from the wild type at three residues. Dissection of the four mutations within LuxR-G4E demonstrated that at least three of these changes were simultaneously required to achieve any measurable C4HSL response. The four changes improved both sensitivity and specificity towards C4HSL relative to any of the other 14 possible combinations of those residues. These data confirm that LuxR is evolutionarily pliable and suggest that LuxR is not intrinsically asymmetric in its response to quorum-sensing signals with different acyl-side-chain lengths.