bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Spirit in Nonconformist Spirituality
Authors: Davis H. Francis 
Published: July 2007

It is the object of these papers neither to find differences nor to apologise for them, but to pause for a while to consider how far they really exist. We wish to learn to appreciate something of another’s point of view without sacrificing anything we treasure as true ourselves. Is truth different for different men? Or is it vital to some men and a matter of little concern to others? Or are our differences questions purely of emotion or feeling or of the company we like to keep? If we answer negatively to these questions, then differences between sincere people must be mainly questions of misunderstanding. We cannot hope here to heal a schism, but something will be gained if we can help to remove one stumbling-block. This is worth while, even if the stumbling-block be small or mainly a legacy of the past.I am confining myself to a doctrine which was at one time considered vital, especially among Methodists. And, though it may be less considered today, it has its intrinsic interest as well as being a doctrine that might be revived in any back-to-the-Reformation movement. I refer to the Lutheran doctrine of assurance of grace, referred to usually by Wesley in Pauline terms as the Inward Witness of the Spirit. I do not know whether the Wesleyans used to regard this as a peculiar Protestant doctrine, but it is certain that Luther himself looked upon it as such. It was to him part of his justification of his big step in rejecting the external authority of the Catholic Church and was further dictated by his desire to gain an interior feeling of peace with God more vividly felt than any assurance such as Catholics normally seek and find in their sacraments. They all felt confirmed in their appeal to assurance by such Pauline passages as the one, ‘The Spirit itself beareth witness with our spirit, that we are the children of God.’ They made it part and parcel of their doctrine of justification by faith or confidence that Christ had washed away their individual personal sins.
Euthanasia
Authors: O'Donovan W. J. 
Published: July 2007

Lord Ponsonby ofShulbrede ended a debate on Euthanasia in the House of Lords on 1st December, 1936 with these words: ‘If the vote is against me, no doubt the discussion will continue in the country and at some future date will be taken up again’. The subject was in fact re-opened recently by the Dean of St Paul’s, who said, ‘Surveying the arguments for and against, I have come to the conclusion that the proposal of this Society (The Voluntary Euthanasia Legalisation Society) is quite in accordance with the Christian conception of human right and duty.’ The Archbishop of Canterbury has dissociated himself from this opinion. And in the House of Lords debate on the subject last November, the Archbishop of York has expressed the strongest oppositionEuthanasia today signifies the termination of life by painless means for the purpose of ending severe suffering. It is enough to say that easy dying is not quite the same thing as a good death or dying well.Dr Killick Millard, a retired Medical Officer of Health and secretary of the Voluntary Euthanasia Legalisation Society, has said that ‘patients qualifying for mercy killing—we prefer to call it merciful release—would mainly be cases of incurable and inoperable cancer.’
The Reconciliation of East and West
Authors: Wrighton Basil 
Published: July 2007

Père Daniélou has expressed in a recent book his opinion that the theology of the Holy Ghost, hitherto so little developed in the Church, will receive definitive form only when it has been formulated in the thought of India: that this indeed is the providential vocation of Indian thought, just as that of Greek thought has been to express the theology of the Incarnation.
This is certainly looking somewhat far ahead, but it will appear extravagant only to those who are wedded to a narrowly Western point of view. Such a point of view becomes ever less tenable in view of the rapid decline of Western civilisation in our day, and there is no respectable authority for persisting in it.
Human systems of thought, no less than the political systems described by Plato, have each their germs of decay which will eventually work themselves out unless neutralised by the influence of another system. While making due allowance for the influence of divine providence in the Christian thought of the West, we must not forget that grace worked by adapting and combining diverse natural elements, and has in fact so worked in producing the Catholic synthesis that we know, built up as it is with stones from Jerusalem, Athens, Antioch, Alexandria, Rome and many other places.
A thousand years of schism were bound to make our synthesis somewhat lopsided in a Westerly direction. The Latin scholastic element has been allowed to grow somewhat disproportionately and has not been slow in manifesting its peculiar danger: a too rigid conceptualism, tending towards rationalism and legalism.
Buddhism Comes West
Authors: White Victor 
Published: July 2007

Westerners who profess and call themselves Buddhists are, and will probably remain, few in numbers— however distinguished and worthy. Organised Buddhism in Christian or once-Christian countries is, and will probably remain, negligible. But a good Buddhist cares little for what he calls ‘names and forms’; and Buddhism is a force which a Christian even in the West can no longer ignore.
It is alleged (such rumours arc hard to check) that in several European countries images of the Buddha outsell crucifixes and madonnas by a considerable margin; it is certain that there are British manufacturers and merchants who will supply you with both or either with detached impartiality. It is astonishing to find in how many British homes—and those by no means only of the more ‘educated’ classes—a Buddha is installed. Of course, to their owners they are just ‘art’ or ornament, as inevitable almost as the Van Gogh Sunflower or the crazy pavement. And, lest there be any mistake about it, the Buddha will, as often as not, be found fulfilling some such utilitarian function as supporting an electric lamp or propping up a row of novels. But, if the owner is deceived, the good Buddhist is not—and the good psychologist will understand him. An image of the Buddha inculcates Buddhism (whether we call it that or no) more effectively and profoundly than many books about it. Even if we set aside the subtler symbolism of Buddhist iconography (and to those in the know, every single feature is charged with significance—the posture, the gesture of the hands, the curve of each finger, the very folds of the drapery), the appeal of a Buddha-image to a modem Westerner is understandable, however little he may consciously avert to it.
Irish Myths and Irish Writing
Authors: McHugh Roger 
Published: July 2007

The uneasy relationship between Irish writing and Irish myth a half-century ago may be seen in a controversy carried on by some leading Irish writers in 1899. It was concerned with the question of what the subjects of a national drama should be. To get the setting right one should recall that the year of the controversy was the year of the foundation of the Irish Literary Society, that the Abbey Theatre was still unborn and that a discussion about what directions an Irish dramatic movement might take must have seemed to most people outside the literary circle which had conceived it rather like a discussion between a newly-married couple about what profession their son would follow, if they had a child and if it was a boy and if he lived to become a man.
By that time, of course, the stimulating power of Irish myth and legend had been shown in the early work of Yeats and other poets of the Irish Literary Revival. The controversy began when John Eglinton, one of the best critics of the movement, suggested that this might not be the case with dramatists. ‘The ancient legends of Ireland undoubtedly contain situations and characters as well suited for drama as most of those used in the Greek tragedies which have come down to us’, he wrote, ‘but these subjects obstinately refuse to be taken out of their old environment and be transplanted into the world of modem sympathies. The proper mode of treating them is a secret lost with the subjects themselves.’
Democracy and the Parish in Ireland
Authors: Toner Jerome 
Published: July 2007

There are people with a bent for sacramental philosophy and theology who are always awestruck by the amount of earth that mixes with heaven in the Church of God. Heaven has truly folded all its gifts in tissues of earth, and we naturally marvel that heaven should have used the earth so much. There are even those who are scandalised into heresy by this, and begin to talk of God and the soul and the great alone. Yet, one could marvel just as much to see how earth has used heaven or how much the children of this generation have learned from the children of light.
The Church of God has been a great organisation since it emerged from the underground of pre-Constantine days. Genius such as that of Gregory the Great, Hildebrand, or the Tridentine popes, has contributed to the perfection of this organisation. Yet, remembering the lesser geniuses, one cannot but see that the hand of God was in it all—that wisdom of the most high that sweetly but strongly orders everything, the same wisdom which came to teach us the way of prudence. The very organisation of the Catholic Church has taught us a certain prudence. I do not speak of ordinary prudence, but of regnative prudence. How much of our international law was formed by a consideration of the prudence of that government which by force of its mission must be international and supernational.
The perfection of the parish-system, as we have it now, is due to the reforms of the Council of Trent.
The Visual Arts in Ireland
Authors: White James 
Published: July 2007

Michail MacLiammoir has recently referred to the lack of visual sensitivity in the Irish people ‘whose ears had always been its strongest point of aesthetic perception’. Naturally, the storyteller’s art had been the only one to survive the long enslavement. Only the ‘Ascendancy’ had time or money to dabble in the fine arts, and the very nature of the ‘Ascendancy’ clan (those who collaborated with the ruling civil service appointed by England) led them to seek the most superficial portraits or stereotyped landscapes. Nevertheless, way back in our past we had a flourishing school of illuminators and sculptors, and it could not be held with much confidence that we are inherently colour-blind or immune to the suggestivity of lines or forms.
It is a fact worthy of reflection that Catholic clergy and people instinctively reacted against the lovely Georgian styles of architecture in which many of the towns and cities of Ireland were built during the past two centuries. For instance, the Hiberno- Romanesque style owes its popularity in no small degree to the fact that it resembles so little the Georgian manner and, of course, also because it revives the ancient pattern of Cormac’s chapel and other remains of the early Celtic era. It is also felt that the Royal Hibernian Academy carried with it into the 1920’s not only the taint of its origin as a facet of the life which revolved around the society of the Ascendancy, but possessed too, the air of decadence natural to an Irish society which by every artistic standard could only be judged as if it was situated in a suburb of London.
A Norwegian Newman
Authors: Gundersen Borghild 
Published: July 2007

In the nineteenth century there lived in Norway a theologian whose religious development shows a striking resemblance to that of Cardinal Newman. Although the Norwegian theologian could not well stand an exact comparison with John Henry Newman, for he lacked the Cardinal’s unique genius, there is, however, a psychological likeness between the two men. They belong to the same kind of religious type. Both went through a very slow process of conversion. Both began as clergymen in their national churches, and both ended after much study and mental toil in the Catholic Church.The name of this Norwegian was Knud Karl Krogh-Tonning. Unlike Newman, he did not have much influence on his contemporaries or on later generations. Until the present day he has been of no importance to the history of the Norwegian Church. In a way this situation is strange, for he made some remarkable contributions to theological literature.Krogh-Tonning (born in 1842) was brought up in a very happy and cultivated home. His parents belonged to the Evangelical- Lutheran Church, which is the State Church of Norway. His mother differed from the ordinary Protestants by attributing great importance to the sacraments, and by stressing the ethical aspect of Christianity. Krogh-Tonning has said that his mother was the first to turn his thoughts towards Catholicism.When Krogh-Tonning had entered the University of Oslo to study theology, he soon came under the influence of two most powerful professors, Gisle Johnson and Carl Paul Caspari. The theological faculty was under the direction of these two professors. However, their influence was not limited to the university.
Retreat Into Reality
Authors: Vann Gerald 
Published: July 2007

That fine and distressing drama of Gian-Carlo Mcnotti, The Consul, does more for us than underline the tragic fatuity of the modem political world: it underlines the fundamental unreality of that world. The baby dies, the husband and wife, unable to reach each other, die: because they and the world are smothered by paper, the ‘forms’ without which nobody can stir, and nothing can be done, and which are never completely obtainable. The hypnotice dance scenes, the dream-sequences, are far less unreal than this ‘real’ world which destroys life and love and all the deep human realities and leaves only an emptiness through which there shrills an unanswered telephone.
That is the pattern of our world, whether the precise regime we live under is expressing a deliberately cruel tyranny, or a benevolent stupidity, or a stupidity which is neither particularly benevolent nor particularly cruel but just subhuman. But when humanity is thus forced into an unreal mould, and debarred from all escape into reality, it will look for escape in further unreality: in drugs or neuroses, in fantasy-worlds of its own making which ape the world it has lost, in destruction—perhaps self-destruction —as a substitute for creation. So the night-club replaces the home; loveless sexuality replaces marriage; toys of one sort or another replace the children who should have played with them; hooliganism, savagery, murder and suicide become more and more common.
Obviously a world such as that cannot endure. It must either end in complete destruction, or it must undergo some radical change.
Catholic Higher Education in America
Authors: Nutting W. D. 
Published: July 2007

To understand the position, the accomplishments and the problems of Catholic higher education in the United States, one must first understand the circumstances under which it was set up. The Catholic immigrants coming to the country found there an educational system already established, and established with an atmosphere that was anything but Catholic. American school law was strict in that it required every child to go to school, and American public opinion was becoming constantly more interested in extending the period in which he should remain in school. But along with this legal and social insistence or schooling there went a universal recognition that a parent could choose the school that his child would attend. He was perfectly free, if he so wished and could afford it, to send the child to a private school. There was neither a state monopoly of education as found in France, nor state aid to private schools as has been the case in England.
The American hierarchy had a choice to make. Would they allow Catholic children to be educated in the state schools and run the risk of loss of faith, or would they construct a Catholic school system and raise the money for it themselves? They chose the latter course, and by herculean effort and great sacrifice they built an educational structure whose aim was to duplicate the public-school system, grade for grade, subject for subject, advantage for advantage. This work would have been impossible without the teaching Orders, especially the Orders of teaching sisters.
The American Mind
Authors: Attwater Donald 
Published: July 2007

The foreign visitor is commonly warned that New York is not America, and the meaning of the statement is clear. But it is not very helpful. A more relevant observation surely is that New York is very American. To go from New York to Fort Wayne, Indiana, is not to go to another country, or even to meet something different: the difference is only in size and degree. Neither in New York nor Pittsburgh, Boston or San Francisco, Cincinnati or Seattle is the foreigner moved to make comparisons of americanism; in the ‘old’ South and New Mexico ‘regionalism’ is still very marked; but in only a few, a very few, places—Sante Fé, for example, or, I suppose, old New Orleans— does he ask rhetorically, ‘Am I really in the United States?’ It is one of the most astounding things about this astounding country —its unity and uniformity.
The area of the United States is three million square miles. New York is as far from the Californian Redwoods as London is from the Urals, the distance from Galveston to the Canadian border is about the distance from Athens to the North Cape. Some 140 million souls live in this area, originating in every nation of Europe (there were still thirteen million foreign-born American citizens in 1930), and with of course a big African clement. And yet they are ‘We, the people of the United States’ as much as the homogeneous two-and-a-half million of 1776. Neither differences of national origin nor geographical and climatic differences—and they are very great—have produced the deep diversities one would expect: the ‘melting-pot’ melted—and then remade.
Arthur Pollen
Authors: Conlay Iris 
Published: July 2007

The English, we have always been told, are incurably literary. When they produce painters their work is illustrative; when they produce sculptors their work is linear. However true this may once have been, the attitude is changing now. Perhaps the very fact that such a statement has become stock has influenced the trend; artists are on their guard and the current art school bogey now is ‘being literary’.Our two acknowledged contemporary masters, Graham Sutherland and Henry Moore, are examples of the break-away from the literary. Illustration had bitten deeply into Sutherland in his early days. His Samuel Palmer-like observations ask to be clapped between the pages of a book; but this was only a stage in this artist’s development which, quite soon, he left behind. Henry Moore never seemed even to need to push off from the literary bank before he was swimming vigorously in mid-stream. From the outset he seems to have grasped the essential quality of sculpture—the necessity to conceive it solid, and he has never been tempted towards the linear.
H. D. C. Pepler
Authors: Sewell Michael 
Published: July 2007

Harry (Hilary) Douglas Clarke Pepler was born on January 14th, 1878. His father, George Henry Pepler, who came of an old Wiltshire family, was a partner in Messrs Diplocks, Brewers, of Eastbourne. The family were Quakers, and Hilary and his brother (now Sir George Pepler) were educated at Bootham School, York. At the age of fourteen Hilary was apprenticed to Sir Reginald Hanson, Bart., as a Merchant Taylor in London; but after a time he entered the tea trade. Then followed a post with a firm of wholesale grocers in Cannon Street. With £250 inherited from his grandfather, he next bought a pewterer’s business and set up as a maker and caster of pewter, employing eight men. But his machines were out of date and eventually he sold the business to a competitor from the United States. During this time he shared rooms in London with Harry Mennell (one of the Quaker branch), through whom he became very friendly with the children of Wilfrid and Alice Meynell at Palace Court, where he often saw Francis Thompson.In 1903 Pepler met Clare Whiteman, who was studying art under Herkomer at the Bushey School of Art, and they were married in the following year. For some reason, he then decided that his vocation was land surveying, and after his marriage he spent a year at Tunbridge Wells learning this business. His own comment, in some manuscript reminiscences, is: ‘Good heavens, I was a rolling stone’.
Zulus on The Rand
Authors: Wood Valentine 
Published: July 2007

Recently I was standing on a bridge crossing the main approach to the new railway station in Johannesburg: below, the last touches were being given to the fifteen new platforms, while gangs of natives were busy with pneumatic drills, cranes and trucks, already demolishing the old station, and singing shanties as they worked. In the skyscraper flats all round thousands more natives were busy cooking their masters’ dinners on electric stoves: others were handling goods in the warehouses, working as pump-boys at filling stations, setting up linotype for tomorrow’s edition of The Bantu World, or, several thousand feet underground, were manning mechanical plant, and lashing the reef rock from a gold mine.In all outward appearances, South Africa is as modem, progressive, and industrialised as any country in Europe or America. But it is also a country of contrasts and seeming contradictions, of bright lights, hard outlines, cruelty, and laughter. As soon as the observer says Chicago has nothing on Johannesburg, he must immediately ask himself, is this not in truth darkest Africa? To ignore that question would be almost as foolish as to ignore the question, whether Paris could have a culture which was independent of neon fighting.For the thousands of Africans who are riding bicycles, delivering refrigerators and patent medicines, who, in a word, are caught up in the techniques and efficiency of our mass-producing age, have roots in an older culture whose coherence and whose hold on them are only just crumbling. The good old days of law and order and of values they could understand are still there in the reserves, even if clouds presage the approach of night.
Videtur Quod Non
Authors: Foster Paul 
Published: July 2007

I had just switched on the light in my reputedly haunted room when the door of the cupboard swung slowly and purposefully open and a heavy thud behind it proclaimed that the skeleton therein had decided to take action.It was a suitcase, precariously balanced on a mound of junk, that had, by its pressure, forced the door open at last, and the hollow sound of its falling was a proof that the policy of keeping a room tidy by throwing everything into a cupboard and slamming the door shut is no policy at all. It is a short cut, and a short cut is often an evasion of responsibility. Tidiness is not order.Among the results of the fall of man, this attempt to take a short cut back to Paradise is perhaps the most disastrous in its consequences. Mankind was scarcely on the hither side of the flaming sword when it was first essayed, and Cain murdered Abel in order to obtain an illusion of order by destroying the evidence of a righteousness superior to his own. Abel’s sacrifice was visibly accepted, Cain’s rejected. The Lord God showed Cain that the cause lay in his own bad will. ‘If thou do well, shalt thou not receive? But if ill, shall not sin forthwith be present at the door?’ Cain found the rebuke to his pride intolerable. He murdered his brother to remove the offending evidence of his own inferiority. Whatever his previous sin had been, he committed a far graver one to erase its consequences. It is the classic picture of fallen humanity failing to acknowledge its own perversity and sinning more deeply still in order to create an illusion of being in a state of justice. Slam the skeleton into the cupboard and close the door firmly.