bluuebunny/crossref_metadata_2025_split huggingface dataset:
A Sermon for the Harvest
Authors: Goode Bernard 
Published: July 2007

The Lord God formed man from the slime of the earth, and breathed into his face the breath of life, and man became a living soul. . . . And the Lord God took man and put him into the paradise of pleasure, to dress it and keep it.’—Book of Genesis, c. 1.
The Land ! The very word strikes a chord in the heart of every true Englishman. It brings to mind a vision of life healthy, in harmony with nature, happy. It makes the heart glow with wonder at the fertile goodness and the mysterious beauty of the earth. It leads the soul to faith in God whose perfect Holiness is reflected and made manifest in the harmony, goodness and beauty of nature.
The paradise of pleasure in which grew all manner of trees fair to behold and pleasant to eat; in the midst of which also grew the tree of life, is no legend. It was a Golden Age at the outset of human history when as God told Job : ‘The morning stars praised me together, and all the sons of God made a joyful melody.’ Deep down in the memory of mankind, and therefore in each one of us, is the sense of a holiness that was once our happiness, a holiness that was a harmony between man and the earth which God gave him and between man and the heaven God opened to him, a holiness that was a fulfilment of the Destiny God set us. And if this deep memory has left a glow from the past, surely it has also given a hope for the future, a yearning in us all to regain that health, to re-establish that harmony and to recover that holiness in which alone lies our happiness.
Is There a Christian Pacifism?
Authors: Woollen C. J. 
Published: July 2007

The perusal of a copy of The Christian Pacifist which seems to have something of a Christian inspiration suggests the question ‘Is there a Christian Pacifism? ‘The issue for May, 1944, written before the Second Front was an actuality, contained this passage: ‘Through the deafening noise and blinding smoke let us try to see what is happening. What really are these brave events? Homes stricken desolate by grief! Children for ever rendered fatherless with all the thwarting and distorting consequences in character! The most precious creations of affection and long care smashed clumsily to formless fragments ! God’s noblest works defaced and fouled! The very life-blood of the family of nations poured out in mad and irremediable havoc? And a great heap of bitter hatred and lust for vengeance towering still higher than the material ruins ! Here is fear exalted over faith; evil worshipped in the place of good.’Though this apostrophe may have a tinge of that ‘sentimental pacifism ‘which Pope Pius XI. warned us must not be confused with the ‘Peace of Christ,’ yet it has also some resemblance to papal exhortations themselves, especially those of our Holy Father Pope Pius XII. during the war. It even contains in brief his reasons for appealing for peace. But like all arguments that are not quite in tune with sound philosophy, it begs the question, and that in its concluding sentence.
On Poetic Knowledge
Authors: Maritain Jacques 
Published: July 2007

The history of the word ‘poetry’ seems to me most instructive. Only quite recently has it begun to mean poetry, in our sense; formerly it meant art, the activity of the productive reason, and in this sense it was discussed by Aristotle and Antiquity and by our own classical period. One might say that the word had gradually threaded its way through the body, so to say, of poetry and reached at last into its soul, to the point where it touches the spirit; so that from the metaphysician’s point of view the perspectives have altered with time. This is the natural outcome of the fact that poetry has only recently, in the poets at least, begun to reflect on itself explicitly and deliberately. The reflection, once begun, is endless.An increasing consciousness of the self is one of the main laws governing human history, and it arises directly from the nature of spiritual activity. According to traditional philosophy the mind is characterised by its ability to make a complete return to itself; the essential thing being not the return, but the grasp or penetration of self by self which accompanies it. Reflexion is of the essence of the spirit; it grasps itself by itself and passes right through itself. Hence, in culture, the general importance of the phenomenon of becoming conscious.
The Unity of Europe
Authors: Leibholz G. 
Published: July 2007

Total war has clearly shown the interdependence of all European countries. It has taught us that a European country cannot save itself by geography, valour, or neutrality. If a few isolated European countries have been able during the war to maintain their existence by declaring themselves neutral it is solely due to the fact that Nazism and Fascism have lost the war before they had succeeded in accomplishing their final aims.Great Britain, with her Empire and possessions scattered throughout the world, is closely bound up with the interests and aims of the non-European continents. But this does not alter the fact that this country and the Empire can no longer dissociate themselves from the fate of Europe and that an isolation policy—such as was advocated before the war by certain responsible political circles—has now become an inner impossibility. If any extra proof is needed it can be seen in the invasion of the Continent by the allied nations and in the use of the newly-invented technical weapons. These have proved how vital it is for Great Britain to prevent any potentially hostile power from using the ports of the Lower countries and France for an attack on her. Beyond that, we must reckon with the perfection of these weapons in future. Nobody can predict whether one day it will not be possible to send flying bombs from Central or even East Europe.
‘The Form of the Church’
Authors: Brocklehurst Mark 
Published: July 2007

It is significant of the better relations existing between bodies of Christians that theological differences can be discussed without the bitterness that was one time so prevalent. This Anglican book is a model of the way in which such discussions should be conducted. We must recognise and acknowledge the sympathy and humility with which he puts forward his views. The points of difference we develop can contribute to the discussion only in so far as we make that recognition, and acknowledge ourselves to be as individuals poor vehicles of the Divine Truth.‘The essential forms of the Church,’ says Fr. Hebert, ‘mark out its shape or structure, by mediating to us the Redemption on which the Church’s existence is based . . . Old Israel, the ecclesia of the old covenant, was based on the redemption by which God delivered Israel from bondage in Egypt . . . The Church of Christ is based on the Redemption effected by His death and resurrection, on the New Covenant inaugurated thereby, and on His establishment of it as the New Israel. Both the Old and the New look back to a Sacred History, a Heilsgeschichte, an epic story of God’s saving work. The Bible tells the story, the Creed sums it up, as a Gospel-message, the Sacraments set it forth, the Apostles proclaim it to men. There could be no such essential forms if Christianity consisted essentially of moral and religious ideals, nor yet if its essential proclamation were that there is an Inner Light. There must be such essential forms for a faith that rests on a Sacred . History ‘(p. 14).
On Poetic Knowledge (III)
Authors: Maritain Jacques 
Published: July 2007

The experience of Rimbaud was too drastic to serve as an object-lesson. In spite of him and Une Saison en Enfer the same error went on—an error of aim or direction, a false deflection of energy; and this despite the fiercest and most vaunted efforts to see more deeply into poetic consciousness. But now there was to be no fullstop; now the journey, it was presumed, was to go on and on to the world’s end and beyond ; down a track that led nowhere, in a train that could not move. And this, in a way, can be done : in a sort of dream, thanks to a sort of magic.Because it tries to make use of poetry to fulfil man’s desires and his search for knowledge and his hunger for the absolute, surrealism, has for us a special historical importance.Remember the remark of Marcel Raymond—to which I have already referred—’ to declare the game not yet over, that all might still be saved from the wreck, was the essential message of surrealism.’ But in fact the surrealists too fell victims to poetic knowledge. At first they were above all concerned to rediscover what Raissa Maritain, in the first of the essays in this book, calls ‘That river in the mind underlying all our ordinary activities, that deep, authentic indefinable reality, perceived by the soul from time to time when she opens herself to the unknown and is revivified thereby.’ And I doubt not they did enjoy some moments of high ecstasy (in the natural order) when the soul ‘bathes once more in the spring of her being, is refreshed and strengthened,’ by the poetic experience. No need to refuse them this much good fortune.
Dr. Jalland's Book on the Papacy
Authors: Dvornik F. 
Published: July 2007

We may now turn to some particular problems in which we feel more at home. In the fourth chapter we are given a lucid account of the events that led up to the Edict of Milan, but it raises one regret that Professor H. Grégoire of Brussels has not yet published his work on Constantine the Great, which was announced a few years ago. But there is a study published by the same author about 1930 in a Belgian review not widely known (information can be found in the Revue d’Histoire Ecclésiastique), where regarding Constantine’s policy he expresses views that alter in many ways the whole aspect of the problem and which Church historians would do well to study carefully.The explanation of how the emperor came to the decision of convoking an Oecumenical Council makes plausible reading, but the author has evidently missed my study on the authority of the State in the Oecumenical Councils in the translation which apeared in 1934 in the ‘Christian East.’ There he would have found indications that would have facilitated his own researches and helped him to get a better understanding of the whole problem of Constantine, the Council of Nicea, the presidency of the Council and the squaring of historical facts with the theological conclusions on the papal primacy. Constantine simply borrowed the conciliar procedure from the proceedings of the senatorial sittings. Just as the Emperor presided in person or by deputy over the sessions of the Senate, led the debates and appointed their subjects, so he acted at the Councils, which were run like an ecclesiastical senate; but as the Emperor took ‘no part in the senatorial voting, so he abstained from voting with the bishops and he abode by their decisions.
A Man Without A Mask
Authors: Cleeves Janet 
Published: July 2007

This is Hamlet without the Prince of Denmark, for to write, as does Mr. Bronowski, about William Blake without reference to his religious and visionary experiences is to leave out almost Blake himself. This is a pity, for the book is freshly written and far more readable than the works of many would be interpreters of the writer of the Prophetic Books.‘How many have fallen there!They stumble all night over bones of the dead ....And wish to lead others when they should be lead. ‘Of late years a host of writers have arisen who are, as Mr. Bronowski states, more interested in the mysticism than in the mystic, Blake. He himself goes to the other extreme, and while having a real feeling for the man, Blake, attempts to explain away his visionary writings by stating that these were written in cypher to avoid censorship. The prophetic Books are accounts of things seen in vision. They are concerned with the nature and destiny of the human soul. They mark a sharp departure, an entirely different set of problems, from , those of the unfinished French Revolution of which Mr. Bronowski regards them as a continuation. By 1797 Blake had finished with Pitt and politics. He saw the evils of his day as symptoms of spiritual dry-rot and not as economic problems. Had they been written in the most straightforward language he would have had nothing to fear from the keenest censorship. Incidentally, we consider that in view of the shortness of the book, undue space and importance is given to the abortive trial for sedition of 1804.
The Master Mariner
Authors: Knox Ronald 
Published: July 2007

Quam sine fictione didici, et sine invidia communico, et honestatem illius non abscondo; infinitus enim thesaurus est hominibus.—’ The lessons she taught me are lessons honestly won, shared without stint, openly proclaimed; a treasure men will find inexhaustible ‘(Wis. vii).At any time during the early years of this century, if you consulted Brewer’s Dictionary of Phrase and Fable, and turned up the reference under ‘Angelic Doctor,’ you would read this : ‘Angelic Doctor, The, Thomas of Aquino, so called because he discussed how many angels could dance on the point of a pin.’ Whether, in fact, any schoolmen did devote attention to this rather specialised subject, I have often tried to discover, but have never managed to trace the legend further back than Tristram Shandy, where I strongly suspect that it originated. I only use that quotation here to draw your attention to a singular fact; namely that in the last twenty-five years or so the great saint whom we commemorate to-day has, in a way, come into his own—even in these days of loose thought, and of unlaborious reading. To-day, even Brewer’s Dictionary of Phrase and Fable has been, corrected, and wherever you meet a man who professes interest in things of the mind, you will find that St. Thomas means something to him. Possibly he will use the name ‘Aquinas,’ to indicate that this is not an author with whom he is on friendly terms; almost certainly he will admit that he has never tried to read ‘Aquinas.’ But there will be respect in his voice; he will know that he is referring, not to a medieval quibbler, but to an author whose works are one of the milestones in the history of human thought.
The Religious Situation in ‘Eastern Poland’
Authors: Attwater Donald 
Published: July 2007

The annexation by Soviet Russia of certain territory which after 1920 had again been part of the Polish State is now a thing not only accomplished in fact but recognised by those powers strong enough to have a say in the matter. We have heard a great deal about it (and doubtless shall hear more) from the several sides and from various aspects. The only people whose views we have not been able to hear are those most affected, the inhabitants of ‘Eastern Poland ’; the great powers have not asked them to express their choice.It is not easy to estimate what would have been the result of a free plebiscite (a really free plebiscite would probably have been un attainable in the circumstances). The people east of the Curzon Line are mixed, and accurate statistics of the ethnic elements are not easy to come by. A Polish estimate (quoted by Konovalov in Russo-Polish Relations, Cresset Press), based on the 1931 Polish census, gives a total population of 10¾ millions, of whom 36.4 per cent, were Poles, 40.6 per cent. Ukrainians, 11.8 per cent. Byelorussians, 8.4 per cent. Jews and 2.8 per cent, others. These groups are largely, but not entirely, localised : Byelorussians in the north, Ukrainians in the south, Poles in both; in the provinces of Stanislawow, Volhynia and Polesia, Poles are a minority of under 25 per cent.
A ‘Communitarian’ State
Authors: Polimeni E. 
Published: July 2007

During 1942 a treatise, written, printed and edited in a French prisoners of war camp in Germany was then circulated in France through the agency of repatriated compatriots. It was the first of a series to be known as Les Cahiers des Captifs composed by Frenchmen whose enforced captivity had led them to alter or modify their pre-war views regarding government. One of these volumes is entitled Les Fondements de la Communauté Française—an attempt to outline the composition, function and powers of a State based on what may be called ‘communitarian’ principles. The treatise is divided into two sections, the first part dealing with basic principles and the second part with their organic applications.In this article I make no attempt to transcribe the detailed working out of the plans proposed, but only to give the main reflections of this prisoner of war who believes firmly in the resurgence of his country provided she can achieve that national solidarity and cohesion she came so near losing.To-day France is ripe for a new venture, and yet what she needs is to restate the old ideal which at bottom has always been treasured by the French people in all epochs of their history, at first instinctively, and then consciously—the ‘Communitarian ideal.’ In the 19th century France made the mistake of trying to restore a merely traditional past followed by the other mistake of transposing on to her soil institutions which were alien to her history, her national temperament and her genius.
An Anatomy of Unbelief
Authors: Sarmiento E. 
Published: July 2007

It is only with great diffidence that the following considerations on a difficult subject are put forward in the hope of being of possible assistance to others. By unbelief is meant the initial reluctance to accept the doctrines of Christianity as well as the disinclination to retain them that often comes upon those who devote themselves to an intellectual life. This unbelief occurs especially during the formative period, usually, but not necessarily, the years spent by young people at a university, or the time immediately following. The purpose of this essay is to try to isolate the various elements in modern life that tend to disturb settled faith in Christianity, and very briefly to indicate some way of trying to counteract them. Many of the causes are common to all periods of history, some are proper to our own age or have unusual strength now. This account does not pretend to be more than a limited and partial sketch.Behind every problem of modern instability there lies, first, a fundamental insecurity in social life, affecting all of us in many and sometimes unsuspected ways. This insecurity is manifested in the multiplicity and diversity of moral and political, personal and emotional standards all round ; these react in their turn to make more acute the basic insecurity in the soul—it may sometimes amount to a positive fear of life.
Psychotherapy and Ethics
Authors: White Victor 
Published: July 2007

The whole question of the moral aspect of psychotherapy is, it seems to me, a vast and intricate one, and one which has as yet been given little serious and thoroughgoing consideration. This is due in part to the fact that contemporary psychotherapeutic theory and practice is in so variegated, amorphous and contradictory a state that few generalisations about it are possible, let alone any critical examination of it as a whole in the light of any body of ethical principles. It is possible, indeed, to take the written works of a given writer on psychological theory and methods and to subject them to ethical scrutiny, and a certain amount of work of varying merit has been done in this direction; work which is itself, perhaps, by no means impervious to serious criticism. But even such work as this, within its own inevitable limitations, is not always very practically helpful. The theoretical expositions of psychologists and the accounts which they give of their methods are not infrequently both better and worse than their actual practice; and in any case do not afford very adequate material for judgment and discussion on the part of those who themselves lack either active or passive psychotherapeutic experience.But the practical urgency of the problem is too acute to allow us to wait indefinitely for some decisive and all-inclusive ethico-psychotherapeutical synthesis. The problem is brought home to most of us in its most challenging and concrete form when the question arises of committing ourselves or others to psychological treatment. Do we not, in doing so, risk the undermining of our moral principles, perhaps of our religion and our faith? Rumours have reached us, perhaps, of alleged psychotherapists who, after long and costly weeks of treatment, prescribe some such homely old palliatives as a dose of fornication, divorce, cutting loose from hearth and home, or some other form of uncleanness, injustice or impiety.
Madame Acarie
Authors: Sheppard Lancelot C. 
Published: July 2007

After a painful illness of nearly three months there died, at the age of fifty-two, on the Wednesday in Easter week (April 18, 1618), in the Carmelite convent of the reform of St. Teresa at Pontoise, soeur Marie de l’Incarnation, a lay sister, five years professed. Dr. André Duval, who wrote her life, has left some account of the manner of her death. “I arrived at Pontoise,” he says, “at about half-past five in the morning . . . when I got to the courtyard I met the turn sister looking for the chaplain to come and give extreme unction . . . they told the prioress that I had arrived, and she sent me at once a surplice and a stole; I went straightway to the infirmary . . . the doctor told me that it was advisable to anoint her and thereupon I began it; as I was doing so she breathed her last. The doctor having informed me that she was dead I ceased the anointing and began the anthem Subvenite with the prayers which follow . . .”.This matter of fact account by the grave doctor of the Sorbonne hides the great reverence he had for her at whose deathbed he was present. Indeed we may wonder why he should trouble to journey through the night from Paris to minister to a lay sister in a provincial convent, even though he was one of the ecclesiastical superiors of that and all the other Carmelite convents in France.
Cluniac Spirituality
Authors: Tablbot Hugh 
Published: July 2007

Though many writers have studied the Cluniac achievement from the ecclesiastical, the economic and even the political point of view, none of the standard books on the history of spirituality seems concerned to trace the growth of Cluniac spirituality. Indeed, it seems taken for granted on all sides that Cluny has no spirituality worth mentioning. An elaborate ceremonial, a devotion to the splendours of the Liturgy, accompanied by an easy asceticism, this is the impression that most people have received of it: an impression based solely on a few isolated facts culled from the third century of Cluny’s existence. It may be useful, therefore, to outline a few of the principal ideas that dominated Cluny’s spirituality during the course of its history from its foundation to the time of Peter the Venerable.When Berno left the Abbey of Baume in A.D. 910 to accept part of the estate of the Duke of Aquitaine for his foundation at Cluny, monastic life was at a low ebb. For sixty years the Normans had ravaged a country already torn by internecine war. Towns and villages had been depopulated, monasteries had been sacked and destroyed, and the few refugees who had settled in ruinous buildings to restore a semblance of monastic life were undistinguished both for religion and discipline. Berno little realised the magnitude of his undertaking, for his own ambitions were surprisingly modest. He simply aimed at establishing the pure Benedictine tradition, and envisaged nothing more exalted than the literal fulfilment of the Rule.