bluuebunny/crossref_metadata_2025_split huggingface dataset:
Incarnation as Translation
Authors: O'Hara Frank 
Published: July 2007

There has been a remarkable convergence in recent years between Catholic and Protestant theology in the field of christology. The old pattern was that Catholic theologians offered scholastic interpretations of the incarnation, centring on such conciliar and scholastic concepts as person, nature, subsistence and existence, while Protestants followed some form of kenoticism. Kenotic theories of the incarnation, ostensibly based on the ancient hymn in Philippians 2, 5-11, affirmed some sort of change of the Logos or Word of God into human form, and ran into insuperable difficulties concerning the immutability of God as taught by the Bible (cf. Wisdom 7, 27, James 1, 17, and especially Psalm 102, 25-27 and Ecclesiasticus 42, 20-21).Instead of this dichotomy, there is now emerging a new type of christology, which I classify as ‘translation christology’. Among its supporters I would list J.-J. Latour, Christian Duquoc, Edouard Schillebeeckx, Christopher Butler and Charles Davis among the Catholics, and John McIntyre and Wolfhart Pannenberg among the Protestants. Many other modern authors can be quoted in support of the view, although few if any have explicitly made the concept of translation the heart and centre of their christology.But pride of place must go to Eustace of Antioch, that staunch supporter of St Athanasius who was deposed from his bishopric by the Arians. ‘As God the Son, he says, is the image of the Father, so is the man whom He wore the image of the divine Son, though in a different material.’ A modern Catholic theologian would want to phrase this differently, and to speak of the manhood which Jesus assumed rather than of the man whom Jesus wore.
‘New and Non‐New’
Authors: Gregor Ian , Marshall Patricia 
Published: July 2007

‘Speak that I may see thee’—a line from one of Ben Jonson’s plays serves to remind us that in language we reveal ourselves in a quite distinctive way. And perhaps nowhere is language more sharply revelatory than in those phrases which fall almost automatically from our lips, routine verbal gestures scarcely attended to.I suppose, for the average layman, the most sustained theological discourse that he hears exists in the weekly sermon. Even with that general kind of context in mind, there would seem to have grown up in the last few years two kinds of vocabularies which stand in an interesting relationship to each other. As we look at the lists vertically we can see two quite distinct theological profiles—some features of more consequence than others, but taken together, an interesting whole.
Priesthood: Reflections on the Synod ‘Working Paper’ I. Priest and Parish
Authors: Quinn Edward 
Published: July 2007

Then they sang the second verse of the Tantum ergo and Canon O’Hanlon got up again and censed the Blessed Sacrament and knelt down and he told Father Conroy that one of the candles was just going to set fire to the flowers and Father Conroy got up and settled it all right... Canon O’Hanlon stood up with his cope poking up at his neck and Father Conroy handed him the card to read off and he read out Panem de coelo praestitisti eis ....Sunday evening service in a West Riding town forty to sixty years ago was not very much different from the scene in the church at Sandymount on Bloomsday. For the priests it marked the end of a quite heavy Sunday, the climax of a by no means easy week. Two Masses in the morning with a sermon at each, fasting from midnight perhaps until 1 o’clock, baptisms and children’s service, rosary—or Vespers—or Compline, another sermon, and Benediction. On the Saturday five or six hours’ confessions. In this town as in many others of its kind, from Friday night to Sunday afternoon, all the time left over from church services and absolutely necessary meals and rest, was spent in house to house collecting. The parish priest might reserve to himself the task of counting or he might share it with the curates, thus lengthening the weekend’s work to Monday midday. For some this might be followed by recreation on the golf links and dark murmurings with other clerical companions about the tyranny of parish priests. For the rest of the week, two hours of every day would be taken up with Mass and Office, there would be at least one evening service with a sermon, perhaps a confraternity meeting, instruction of converts (most of them marrying Catholics), a weekly visit to the school, visiting both of the sick and well (the latter being questioned, if necessary, about attendance at Mass and Easter duties). A conscientious priest might use some of the time left over to prepare his sermons.
Priesthood: Reflections on the Synod ‘Working Paper’. II. Priests or Clergy?
Authors: Hardwicke Owen 
Published: July 2007

I recognize at once that any viewpoint I express on the Synodal Document on the priesthood is necessarily unrepresentative. There are relatively few of us who are priests in ‘secular’ employments. Because I have no specific mandate, as I would if I were a full-time priest-teacher in a diocesan seminary or school, or if I were a religious pursuing the community’s special ‘work’, it may be that I have put any opinion of mine out of court. I would hope, however, that there would be some who might accept that even two years’ experience in extra-diocesan work could be the basis of a small contribution to the debate on the nature and contemporary forms of priestly ministry.While the Synodal Document has many indisputable matters in it, and also poses some questions more radically than one might have expected, I cannot help feeling that the difficulties it faces in the current crisis are intractable on the basis of its theological view of the ministerial priesthood. Almost by its own definitions, which have been our standard fare for centuries, it can allow for little development. The document seems to have settled, as matters not open to question, that the specifically priestly functions are clearly defined ontologically; and further that the priestly character pervades the whole life of the ordained man. In doing so, some facts of the church’s history are overlooked; or, if recognized, are touched on so lightly as to minimize their relevance to the contemporary situation.
The Earl of Shaftesbury and the ‘Papal Aggression’
Authors: Pearsall Ronald 
Published: July 2007

The Earl of Shaftesbury and the ‘Papal Aggression’ of 1850 is an interesting example of how a man of sense and humanity can be driven by prejudice into taking a posture that contradicts everything he has striven for. What he did was of less importance than why he did it, for even at the time intelligent men were aware that Shaftesbury was obsessively involved in a storm in a tea-cup.The term ‘Papal Aggression’ indicates how Shaftesbury’s contemporaries saw the Papal Bull of 1850; this Bull abolished the administration of Roman Catholics in Great Britain by Vicars Apostolic, and appointed instead two Archbishops and twelve Bishops with territorial districts clearly marked out. Shaftesbury was in Scotland recovering from illness when he heard about this. It was, he considered, ‘an act of great annoyance and audacity’ but not contrary to law, and he was prepared to simmer awhile.When Dr Wiseman was appointed the first Archbishop of Westminster and raised to the dignity of a Cardinal, then Shaftesbury felt that he had no other course but to act, and the publication of the pastoral ‘From out of the Flaminian Gate of Rome’ was interpreted by him as a direct threat towards the Church of England. ‘Catholic England’, wrote the Cardinal, ‘has been restored to its orbit in the ecclesiastical firmament from which its light had long vanished’.
The Brother or Sister is Not Bound
Authors: Byron Brian 
Published: July 2007

The current spate of writings on the Christian attitude to divorce is remarkable for its almost complete unanimity in allowing for the possibility of dissolving the marriage bond. Moreover, there seems to be widespread belief that it is not only possible but highly desirable, if not desperately necessary, for the Catholic Church to change her discipline in this matter. Such a change would indeed be a drastic reversal of belief and practice, yet biblical and historical research indicates that the New Testament doctrine is not without its difficulties and that there was in fact toleration of divorce in the early Church both in the writings of certain Fathers and in the practical discipline of particular Churches. Many have concluded that these facts make it evident that the Church has more power in dissolving marriages than it exercises at present.Whilst there is this frequent conclusion, authors nevertheless arrive at it by different routes. Some argue that our Lord’s teaching was meant as an ideal rather than a law; some hold that the Church, in exercising the power of the keys in this matter, is not a mere human authority, but that she is using divine power, hence it is not man who ‘puts asunder’ the marriage bond, but God acting through his Church; others, again, seem to base their case on the spirit of compassion for human imperfection which was such a marked aspect of Christ’s dealings with sinful man. These opinions may or may not assist the authorities concerned in their task of reviewing marriage legislation in Canon Law. They will wish to adhere with the utmost loyalty to the evangelical value proposed by Christ in his teaching on marriage and they will look for a clear biblical precedent before departing from the present position. For whatever else may be said about the Church’s marriage laws, they have enabled her to bear witness to the world that marriage is a union forged between man and woman by God himself, and man may not sunder it.
When they came in the morning
Authors: McGuffin John 
Published: July 2007

On Monday, 9th August, 1971, I was kidnapped from my bed by armed men, taken away and held as a hostage for five and a half weeks. I was not in Uruguay, Brazil, Greece or Russia. I was in the United Kingdom, an hour’s flight from London. Belfast.A crashing on the door awoke me. It was 4.45 a.m. I went downstairs in my pyjamas to answer. As I opened it I was forced back against the wall by two soldiers who screamed at me: ‘Do you live here?’ Overwhelmed by their perspicacity I admitted that this was so, whereupon they ordered me to get dressed. I foolishly asked why. ‘Under the Special Powers Act we don’t have to give a reason for anything’, the officer said. ‘You have two minutes to get dressed.’ Through the window I could see in the dawn light half-a-dozen armed men in our tiny front garden.I was given exactly two minutes to get dressed while a young soldier boosted his ego by sticking a SLR up my nose. My wife, not surprisingly was almost in tears as I was dragged down the stairs and into the street. She ran after me to give me my jacket and was roughly ordered back into the house. Our quiet residential bourgeois neighbourhood hadn’t seen such excitement in years as I was frog-marched at the double down the avenue by eight soldiers. As we sped down we were joined by a dozen more who had been hiding in nearby gardens. Those who looked out into the early morning mist must have imagined that a Vietcong patrol had been sighted in the locale.‘Tie him up and gag the fecker’ (sic), an educated English accent ordered. ‘That’s hardly necessary’, I said, as I was frisked for the second time up against the lorry (or pig as they called it). This was accepted albeit reluctantly by the corporal who was positively twitching with desire to practise his Boy Scout knots upon me. My shoes were taken off me and I was put none too gently into the back of the ‘pig’. Two men with Sten guns covered me.
Structures in Space
Authors: Martin Graham Dunstan 
Published: July 2007

At one point of Nathalie Sarraute’s novel Les Fruits d’Or two Parisian intellectuals are discussing the book:‘To my mind, what causes the—“prodigious” is not too strong a word—the prodigious beauty of this book—and this is why no one passage of it can be taken in isolation—is that it constitutes an experience to my knowledge unique. . . . This book, I believe, establishes in literature a privileged language which succeeds in outlining an analogy which is its very structure. It is an absolutely new and perfect appropriation of rhythmic signs which transcend by their tension what is inessential in every system of semantics. That inessential quality which you have been describing so accurately, dear friend.’ The other, facing him, suffers a brief contorsion, as if ruffled by a sudden gust of wind, then quickly grows calm again, and slowly nods his head: ‘Yes. Of course. It has an élan which abolishes the invisible by grounding it in the ambiguity of the signified.’Nonsense is usually funny, I suppose, and not often dangerous. It only becomes so when it is erected into unassailable dogma by its adherents, and is then acclaimed by a public who think that what is mystifying must ipso facto be deserving of worship. The ideas of the Tel Quel group are, I am glad to see, being challenged in France itself. I should like to add my voice to that of the challengers—and to Roger Poole’s perceptive remarks in Twentieth Century Studies, May, 1970—and try to explore (as coolly as possible) what seems to me to be the centre of the Tel Quel position, namely its views on the relation between literature and experience. Besides, the exercise may have its own value, in clarifying some of the issues concerned in this perennial problem—though I cannot of course hope to resolve any of them.
Death by Water
Authors: Preston Geoffrey 
Published: July 2007

Jesus of Nazareth, Jesus in his historical existence, the man whom God lived and who lived God for us, was God’s way of reading the world, God’s way of making sense of the world. His life amongst us was a hermeneutic of man in the world before God, an interpretation of the human condition which (in historical fact and not a fortiori) was and is a radical criticism of all other ways of reading the world; his life, and more particularly his death, which was the meaning of that life, shows that all other attempts to discover and express the significance of what it is to be human have been mistaken or deficient. The only true understanding of our living and dying is his living and dying; any other form of living and dying is to some degree perverted. Any living and dying that we might be able to manage ourselves is going to be less than true. Only his biography, his ‘name’, is able to make our biographies, our ‘names’, ultimately true readings of what it is to be human, to stand before God in the world. There is salvation in no other name. If we are to be whole, we have in some way to learn to abandon what we have received.Baptism according to the tradition of the Church is ‘necessary to salvation’. That has come to be understood to mean that, at least so far as baptism in the straightforward sense of the sacrament of water-baptism is concerned, it is necessary to salvation for those who have been brought to see that it is so necessary. Baptism is the answer to a question, ‘What must (dei) I do to be saved?’ What shall we do?—The question asked by people who have heard the story of Jesus of Nazareth and felt themselves threatened by it, found themselves interpreted to themselves by it as out of true, as sinners.
Male, Mailer, Female
Authors: Lodge David 
Published: July 2007

The Reviewer approached The Prisoner of Sex with a quickened heart-beat of keen expectation, but warily, unsure whether he hoped to find it a triumph or a failure. Norman Mailer was for his money one of the most interesting and entertaining of contemporary American writers, a man who had recovered from that direst of literary fates, the best-selling first novel followed by a string of failures, and by sheer effort and character remade himself as an artist in middle age. In particular the Reviewer admired semi-confessional, semi-documentary works, like The Armies of the Night and Miami and the Siege of Chicago in which Norman wrote about himself in the third person, as the Novelist, the Historian, the Journalist, thus achieving a delicious ironic detachment from his own ego without which indeed his matter and manner could become tiresomely pretentious and irresponsibly extreme.Peeking into the opening pages of the new book, the Reviewer was glad to see that it was written in the ironic third-person mode, but he was well aware too of what polemical purpose it in this case served. The same cultural trade-winds that had brought across the Atlantic tidings of the growing strength of the movement for Women’s Liberation, and the growing fame of its chief prophet, Kate Millett, had also conveyed whiffs of the excitement greeting Norman’s counterblast, originally rushed to the public in a single issue of Harper’s magazine, to Women’s Lib in general and KateMillett in particular. For Kate, in her monumental study of man’s oppression of woman, Sexual Politics, had singled out Norman, along with D. H. Lawrence and Henry Miller, as prime examples of male chauvinism in modern literature.
Egner on the Eucharistic Presence
Authors: Mascall E. L. 
Published: July 2007

The interesting and provocative article entitled ‘Some Thoughts on the Eucharistic Presence’, which appeared in the issues of New Blackfriars for August and September under the name of G. Egner, lead one to anticipate with eagerness the forthcoming book on which it is based. In the mean time I am glad to be allowed to make some comments upon it, and if these are largely critical it is simply because there is not much point in endorsing passages (of which there are many) with which one is in entire or almost entire agreement.I think that a consecrated host is still bread’, Egner writes on p. 354, ‘bread in precisely the way that an unconsecrated host is bread.’ If what is meant is that all the natural properties of bread remain, I fully agree, and I would emphasize that I have just said ‘natural’ and not (using words in their modern sense) ‘physical’ or ‘material’. There has been, from time to time, a lamentable tendency in Christian thought to assume that sacramental realities are concerned simply with the spiritual aspects of man’s being (his ‘soul’) and that his material aspects (his ‘body’) need only natural nutriment. In the Catechism of the Anglican Prayer Book of 1662 there is a most unfortunate statement that, in receiving Holy Communion, the benefits are ‘the strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine’, in other words that, while our souls need supernatural nutriment, natural nutriment is sufficient for our bodies.
The Old Wine is Good
Authors: Tugwell Simon 
Published: July 2007

In the great effort of ‘ressourcement’ in which the Church is currently engaged, while the Dominicans have set themselves to produce a massive new edition of St Thomas, the Cistercians have undertaken a multi-volume series of new English translations of the Cistercian Fathers.This venture is warmly to be welcomed. The Cistercian corpus is intrinsically valuable, and is, historically speaking, one of the major monuments of western monasticism; it is also peculiarly significant as revealing the immediate context for the great theological synthesis of St Thomas Aquinas.To take this last point first. It is often forgotten just how thoroughly monastic the early Dominicans were. The De modo studendi generally ascribed to St Thomas himself is thoroughly monastic. It is curious how Victor White, for all his insight, missed the reference to the Song of Songs in the bit about the wine-cellar—a monastic commonplace. St Bernard, for instance, says that anyone who proposes to teach others must himself have been ‘introduced into the wine-cellar’, that is to say, must have had personal experience of the intoxicating force of heavenly sweetness. A book written by an anonymous Dominican novice master, and enthusiastically approved by the General Chapter of 1283, leans heavily on Bernard and William of St Thierry. A little later, St Vincent Ferrer’s On the Spiritual Life teaches the same, monastic, spirituality.It is this monastic context that shows the kind of experience of life underlying St Thomas’ whole moral theology.
Vietnamese, not Vietnamized
Authors: Hastings Cecily 
Published: July 2007

It seems to be axiomatic, in most discussions about Vietnam, that the only important questions about that country’s future are ones relating to the Americans. To what extent are Vietnamese capable of efficiently taking over American policies and operations (i.e. just how good a substitute for an American is a Vietnamese) ? How worthy of American support is the Vietnamese Government? Will it survive American departure long enough to save American faces?, etc. During a seven-week stay in Vietnam last summer, I was lucky enough to avoid getting stuck in that foreign way of life in which Vietnam is seen simply as a function of American policy, and to meet some people and groups whose work and ideals vigorously make nonsense of the habit of defining everything Vietnamese in terms of American plans and expectations.Not, that is to say, orphanages with teams busily arranging adoptions as a salve to Western consciences, in implicit denial that Vietnamese children have any Vietnamese future. Not relief organizations where the question is only what proportion of these supplies is being sold for private profit. Not the world on which a Vietnamese academic, met in circumstances of free and friendly discussion, commented bitterly, ‘We drink American drinks, drive on American petrol, fire American bullets and have our governments changed by American coups’. I saw that world too: you can’t miss it. But, luckily for me, I saw some very different things as well.I met, for instance, some members of a team of people, the keyword in whose programme is ‘New Life’ (not to be confused with the once- notorious ‘New Life Hamlets’ of one of the pacification programmes).
A Third Reformation?: R. C Zaehner and Charles Davis on World Religions
Authors: Cunningham Adrian 
Published: July 2007

“. . . . the old certainties are gone, and so departments of religion are springing up like toadstools throughout our demented Anglo- Saxon world. The less we believe, the more we talk about what other people believed. Are we really interested, or are we just kidding ourselves ?’Thus, forcefully, the Spalding Professor of Eastern Religion and Ethics at Oxford. Certainly the fashionable currency of quasireligious mysticism, the resort to the private and aggressively anti-modern can, along with aestheticism and sexual liberation, remind one of the 1890s. Incense and beads abound; the lush, the exotic and the febrile. And Professor Zaehner reminds us that meditation takes time, and time takes unearned income, and is thus open to the same criticism as psycho-analysis. But it is not difficult to disengage from his testy remarks about washing machines and televisions, and his fine disdain for modern theology, matters which are of a substantial, complex and even hopeful contemporary relevance.It has often been noted how imperialism helped produce anthropology and has left an abiding mark upon it. Imperialism also helped produce the enormous mass of philology, scholarship and translation which to this day means that a Hindu or Buddhist will probably turn to an European edition of, or critical commentary on, his own scripture. The study of religion shared also in the unreflexive nature of anthropology. The very confidence of imperialism inhibited, with a few exceptions, the open evaluation of the subversive problem of other religions—except as utopias, chinoiserie, or, in the hands of critics, a means of dismissing all religion as primitive.