bluuebunny/crossref_metadata_2025_split huggingface dataset:
Faith
Authors: White Victor 
Published: July 2007

Faith is the subjective counterpart to objective Revelation: the human response to God’s Self-showing; man’s humble, worshipful assent to and acceptance of the words and the Word of God, itself a gift of God. To understand the nature and the necessity of Faith we must therefore recall and amplify what has already been said regarding Revelation.Revelation means that God has spoken—has spoken to all men and so to me—through His appointed spokesmen, the prophets, and through His Son. He has told me things I could never have discovered for myself—things of the most vital and supreme importance to me for this life and hereafter. Revelation is essentially concerned with Mystery, with that which of its very nature is unknowable by man’s unaided efforts. It is not enough for me to know that God exists, that there is an Infinite, an Absolute, an Ultimate Explanation, a First Cause, a Supreme Intelligence, a perfect Beauty, a final Value, an Object of all yearning, striving and desire. These truths which thought and philosophy can tell me are, in themselves, of relatively little practical importance if God is to remain the unattainable Infinite, remote, impersonal.
Code Religion
Authors: Whitestone Peter 
Published: July 2007

If there is one section of the community which seems to remain impervious to Catholic influence, it is that body of educated Englishmen whose religion is little more than an ethical code. There have been, of late years, numbers of conversions from among the Anglo-Catholics, Congregationalists, and others of more or less definite belief; very few from among those supporters of institutional religion whose creed—if it can so be called—is limited to a certain standard of external conduct. Leaders of men, imbued with the best public school traditions, the section is a large and important one; we will typify it by the representatives we should find in a regimental Mess, or in the Ward Room of one of His Majesty’s ships.Such men have little opportunity of meeting with Catholic life: a mixed marriage here and there: a few Catholic friends in their own profession: a visit to a Catholic country, where they will continue to live very much their own life—a race apart; these are the sum total of their contacts. These separated brethren are worthy of more consideration and attention than they are accustomed to receive. Moreover, there is a defensive standpoint, and those Catholics who are drawn into the same state of life, and often, by force of circumstances, deprived of many of the helps of their religion, have to be on their guard lest they too become “code-religionists.”
Solidarity
Authors: Kelly Bernard 
Published: July 2007

Christ died wholly for me. Christ died wholly for all men. Christ did not die only for me. Christ did not die only for the totality of men. For each and for all, not for a group or a part. This is the way we are made to stand up together, each person aGod’s purchase and all united in Christ: firstly, as it is seen, by His death, by the price that He paid for us. In the price that has been paid for my soul I am equal to the entire human race. In the matter of redemption you don't count one, two, three; you count Jesus Christ.Hence the Church is Catholic, universal, when its members are contained in one room in Jerusalem, and the historic Church is Catholic even when it is impossible to say in how many souls faith is sincere or one spark of charity bums. We know but cannot understand the identity of Christ with His Church. But it is Christ who is the unity of the Church, its integrity and its comprehensiveness.
The Mysticism of St. Thomas More
Authors: O'Sullivan Richard 
Published: July 2007

“Nec enim arbitror levioris esse operae Morum effingere quam Alexandrum magnum aut Achillem, nec illi quam hie noster immortalitate digniores erant.”“For I do not think it a lighter task to paint More’s likeness than those of Alexander the Great or Achilles, nor were they more worthy of immortality than this man of ours.”These words of Erasmus reveal the opinion that the greatest of his contemporaries had of Thomas More. On the friendship of More and Erasmus much history has turned and much history is beginning to turn even in our time. It is of surpassing interest to observe that Erasmus, the friend of More, was also friend of Franciscus de Vittoria, and that in his recent volume on The Spanish Origin of International Law Professor James Brown Scott introduces the work of Vittoria by reference to the Utopia of More and the Institutes of a Christian Prince of Erasmus.
Rome, Oxford and Edinburgh
Authors: Congar M.-J. 
Published: July 2007

Ever since Christendom was divided, the longing for unity has filled many earnest souls. Constant efforts have been made by the Catholic Church to re-unite her separated brethren; but it is only during the last three-quarters of a century that, apart from a few ecclesiastics and university professors, there has been any noteworthy and extensive reunion-movement among the various Christian bodies separated from the See of Rome. To-day, under the name of “ecumenical movement” this movement is widespread, and may be regarded as one of the most important features of Twentieth Century Christendom. Already well developed in 1914, interrupted—or rather slowed down—by the war, it soon became a powerful force in the years that followed. The intense longing for solidarity and fraternity issued in two “ecumenical conferences” in 1925 and 1927 respectively.This “ecumenicist” tendency in non-Catholic Christendom pursues two distinct but parallel lines, corresponding to two distinct viewpoints of the way in which unity is to be achieved. The older of the two movements, that called Faith and Order, which held its first world congress at Lausanne in 1927, had its origins towards the end of the last century among American Episcopalians. The younger movement, Life and Work, whose first world-congress was at Stockholm in 1925, is also of American origin.
The Second Adriatic Concordat
Authors: Novak Ceslas , Gilby Thomas 
Published: July 2007

The recent attempt to settle the relations between the Catholic Church and the Kingdom of Jugoslavia has been attended by tumult in the streets of Belgrade and in the minds of some religious publicists in this country who have seen in it an example of Roman Catholic aggression. Yet consider how subtle must be the diplomacy of the Vatican, when its schemes are initiated and promoted by the State, while the Catholic populations of Croatia and Slovenia look passively on, contenting themselves in their newspapers with chronicling the facts, almost without comment.The following piece of documentation, representing the somewhat detached point of view of a Catholic Croat towards the whole business, may help to set things in proportion.The first steps towards the Concordat were taken by the Government more than ten years ago, when a delegation, headed by M. Yanitch, was sent to Rome. The negotiations, however, hung fire owing to some bother over undiplomatic interference with the affairs of the Slavonic College of St. Jerome. Eventually, on July 25th, 1935, an agreement was initialled in Rome by Cardinal Pacelli, for Pope Pius XI, and Dr. Auer, the Minister for Jugoslavia.
Art and Prudence
Authors: Brocklehurst Mark 
Published: July 2007

Comparing his own book with M. Maritain's Art and Scholasticism, Mr. Adler says of the latter that it is “for me the best analysis of fine art.” He continues: “The scope of that is more general than this. I am concerned primarily with one problem and, moreover, with that problem as it occurs in the special case made by the cinema as a fine art. The attempt to apply everything that is relevant in the intellectual tradition to this contemporary problem necessarily requires some interpretation and extension of the basic texts I have relied upon. To this extent, and only to this extent, my work has been constructive.” These words of the author fully outline the scope and nature of his work, but not I feel, with the right emphasis.The book, with its seven hundred pages of texts and notes, may be only “an interpretation and extension of basic texts,” but the result is almost of a different order to the sources of his texts. Without wishing in the least to underestimate the importance of his sources, it would be more accurate to see in this a work of a different kind, and something of equal importance.
An Orthodox Heresiarch?
Authors: White Victor 
Published: July 2007

“I See so increasingly plainly the triple fault and undermining character of my influence ... If only I had looked out against the selfishness of leaning on one whom I ought to have propped still for many a day! I have dropped my own child, my first-born, whom God gave me to carry and to guard . . .”These words occur in the poignant appeal which Baron von Hiigel addressed to his newly-found friend, Father George Tyrrell, S.J., in 1897. The Baron, lonely in his unique intellectual and spiritual greatness, hungry for companionship and understanding, had made his twenty-year-old daughter his confidant and the close sharer of his mental strife. In so doing he had wrecked her health and her faith, and he turned to Father Tyrrell to help her in her need. Tyrrell responded nobly and wisely, and wrote to von Hiigel:You neglect St. Paul’s caution against giving to babies the solid food of adults. The result is indigestion. Things that your formed mind can easily swallow, without any prejudice to simple faith, may really cause much uneasiness in a mind less prepared.
Consummatum Est
Authors: Synnott Finbar 
Published: July 2007

Speaking as one less wise in such matters, I should say that Mr. Epstein's object in the grotesqueness of his sculptured figures is twofold: first, to bring out, by deliberate over-emphasis, points that others might overlook; and secondly, to balance the inadequacy of his medium, stone.The first point explains the exaggeration of feature in his figures. And how justifiable this is I was able to note upon seeing in the flesh the original of one of the busts, exhibited in the Leicester Galleries, standing alongside the bust itself. To look at the original immediately after seeing the reproduction was to see how much one had missed in the former —and what a great sculptor Mr. Epstein is.The second object explains what one might call the brutality of his technique, the hard mathematical lines, the artificial disproportions, and the rough, clay-model surfacing. A sculptor’s problem is this: he has to produce out of stone upon the observer the same dynamic effect as a living personality produces. Stone with the lines of a human face is something much less than the lines of a human form in flesh and blood vitalized by a human personality. The deficit has to be made up. There are many ways of making it up. Mr. Epstein’s way is to change the lines or usual appearance so that the thing presented is calculated, by its very strangeness, to jolt the mind and encourage the recognition of underlying realities, or suggested realities.
Personality and Gain (I)
Authors: Hope Felix 
Published: July 2007

The source of most of the cruelty and at least half the folly of the world is ignorance. What we do not know may on rare occasions be magnificent. It is more frequently alarming and odious. Ineradicable ignorance of one another among the nations is the fruitful cause of war, and similar ignorance between the various classes of society is responsible for much that is unjust and indefensible in the social system. But ignorance has seldom been more harmful than when it disguises the real nature of a conflict.In all the ancient civilizations we find the spirit of gain, and in uncivilized races also. It is one of the natural qualities which distinguish man from the other animals. There are men who rise superior to it, when they have enough to live upon without gain, and some there are who will take the chance of having enough. But for the mass it holds good under every economic system. A man wants to improve on his condition. In a money economy it is easier, because a man can save more readily. In our own civilization we find it at work in the period before the dominance of capitalism. There is the striking case of St. Godric, the Norfolk lad who began life at the bottom, then started as a pedlar and did so well that presently he acquired a vessel, took partners and traded along the East Coast and overseas with such success that in sixteen years he amassed magnas opurn divitias. His parents were pious folk and he was a devoted son of the Church.
Anti-Christ and the Antidote
Authors: Gilchrist E. R. 
Published: July 2007

When the old pagan civilization in the West went down with Imperial Rome there was one institution which, surviving the general decline, gathered together the fragments from the wreckage and incorporating the new elements rebuilt again more solidly, more splendidly than before the edifice of Western civilisation. So intimate was the union between that institution and the new civilization in the West that we may call Christianity the soul of Christendom, for Europe is the Faith and the Faith is Europe.Till about the beginning of the 16th century the Christian revelation and ideology were accepted universally even when their precepts were not always adhered to. Though disagreement and conflict might arise between Prince and Pope, the basic principles on which society reposed remained unchallenged. But after the decline of the later Middle Ages revolution came, a reaction set in.
A New Deal From St. Thomas
Authors: Gilby Thomas 
Published: July 2007

Once it was a sign of taste to knock down the little grecian temple at the end of the glade and build a gothic ruin in its place. Does it not seem that the contemporary revival of St. Thomas is sometimes conducted in the same spirit? And does not this to some extent justify the mutters about philosophical feudalism? At any rate such reflections have produced a most candid and enquiring essay, an examination of conscience as to why our philosophy should be either accepted or rejected more or less as a vogue.In his own university the author discovers a feeling against St. Thomas out of all proportion to the effort of revival. He does not permit himself to suppose that the reaction comes from a fresh reading of the text. The fault is largely ours. We have presented our philosophy almost as a religious creed, not indeed by appealing outright to ecclesiastical authority, but by sundry becks and nods hinting, and not too gently, that we have bread where all else is synthetic confectionery; playing on the verbal emotions; using the psychological magic of security, a conservative code, the few simple tests. Rationalism, like racialism, can have its superstitions, and both can offer violence to the free individual, sensing only the forces of disintegration outside their own particular pattern. In both cases, too, it is the Jew who suffers, the wandering Jew; the mind unhappy, ironic, searching, but still unattached. We have avoided the issue with modern thought, or begged the question, bringing forward half a dozen or so of our own principles tricked out with technicalities.
The Profit Motive
Authors: Lunn Arnold 
Published: July 2007

Language is an instrument designed for the clarification of thought, and not, as Socialists too often assume, as a substitute for thought. This is no new development, for the discussion groups of Mr. Victor Gollancz’s Left Book Club carry on the tradition of the revolutionary clubs in eighteenth century France.’ ‘Dans la vie,” writes Pierre Gaxotte, “ce qui compte, ce sont les actes; ici, ce sont les paroles. Dans la vie, ce que l'on recherche, ce sont des résultants matériels, tangibles; ici, ce sont des votes. Dans la vie, gouverner, c’est lutter contre des choses, prévoir, préparer, organiser, agir; ici, le grand art consiste à composer l’ordre du jour et à faire la majorité. Dans la vie, une pensée se juge à l’experience, à l’èpreuve des faits. Ici, c’est l’opinion qui règne. Est réel, ce qui emporte l’assentiment des auditeurs; est vrai, ce qui entraine leur adhésion . . . Dans la société de pensée, l’initié fait table rase de tout ce qui n’est pas abstraction et raison raisonnante. Il retranche de lui-même tout ce qui lui est vraiment personnel; il se réduit à cette petite faculté déductive qui est la chose du monde la plus répandue.”Word fetishism plays an important part in the propaganda of the Left. The Oxford Dictionary defines “fetish” as “an inanimate object worshipped by savages for its magical powers.” To the Socialists inanimate words seem invested with magical powers. “Democracy” is such a word. No genuine Socialist worships the fact of democracy, for the intellectual Socialist has a contempt for the people and is ambitious not to be governed by but to dictate to the demos.
The London House of Hospitality
Authors: Whitestone Peter 
Published: July 2007

Catholics are often criticised, where social questions are concerned, of talking much and doing little. This is not the place to make public confession—usually unwarranted, almost always odious; and whether or not there is justification for this criticism is more a matter for private examination of conscience. The fact remains that a certain empty verbosity is a fault to which fallen human nature is only too prone, and it is some gain if we are alive to the possibility in us of that strain of Pharisaism, “for they say and do not.”The Young Christian Workers’ Movement strives to counteract this tendency. Having before its eyes the words of Pope Pius XI that ‘‘the first apostles of the workers are the workers,” it aims at transforming the conditions in which the young workers live, not by force of arms, but by the love of Christ and of souls in Him. This means being intensely practical, getting down to brass tacks, to concrete cases. A realization of this has given birth, quite spontaneously, to a House of Hospitality in London, following the example of that in Wigan. The idea of wage-earners under present conditions extending hospitality on any considerable scale may seem fantastic, and the effort in London, from very small beginnings, has not been without difficulties and seeming failures; but the work goes on, and appears to be growing. After some three months of life, this new venture is able to give some account of itself. Naturally, the control and direction of the house cannot be in the hands of those who are themselves at work elsewhere all day, and there is now a resident voluntary staff, but the Young Christian Workers, after taking an active part in the starting of the house, assist whenever they can.
Practical Reflections on Grace
Authors: Clerissac Humbert 
Published: July 2007

Divine grace may be regarded: firstly, as the primordial vocation of man to the supernatural order; secondly, as a gift habitually dwelling in the justified soul; thirdly, as an actual and indispensable help from above.The practical importance of the doctrine of the primordial vocation of mankind to the supernatural order is unlimited. In it we shall find unending motives for admiration and adoration. It is said of St. Augustine that, after his conversion, he could never fully satisfy his desire to contemplate the divine plan for the salvation of the human race—that is to say, the idea of the Incarnation; and yet, in truth, the Incarnation is, as far as we can judge of such a mystery, only the remedy to the check which the fall of man gave to an antecedent plan. Let us go back further than the Gospel and put ourselves face to face with that incomprehensible love of God for his creature, which destined us from all eternity to the participation of His essential and infinite Beatitude: for that is exactly what we mean by our vocation to the supernatural order. “We shall be like unto Him, and see Him as He is, face to face.” This is indeed a great mystery, since, as St. Thomas teaches, God loves nothing in us that He has not first caused in us. In the natural order, His providence inclines Him towards the needs of that degree of being that He, as Creator, has imparted to us.
Truth and Poerty
Authors: Bullough Sebastian 
Published: July 2007

And he brought them to Adam to see what he would call them.When Adam was invited by God to name all the animals, he was the first poet. Thus poetry is as old as mankind, and fundamental to man. Adam had a head, a heart and five senses: he was a perfect man and could sing. Adam the poet, when he named the animals, did not give them their scientific names, studied by genus and difference: no, he beheld the marvels of creation, he loved them, and he cried out the music of their names. And the sons of Adam also have intelligence, desire and sensation as their father had, they also have the experience and love of Creation, and— amantis est cantare—they will also always sing of it. For man, endowed with the power of speech and song, will not rest with experience. His experience will overflow, he will always be ready to speak of what he loves, he will make something drawn out of himself, that self which has somehow been transformed by the love-experience, and spontaneously will say the Thing that he has got to know and to love. From the day when the first man called out the names of the living things of the earth, the heart of man has continued to utter a good word—eructavit cor meum verbum bonum, as the poet hath it—echoing the refrain of that first divine poem: “And God saw that it was good.”
Another Way Round
Authors: Synnott Finbar 
Published: July 2007

In the history of the Church there are many examples of the Faith ‘persecuted in one city fleeing to another’ and eventually finding its way back from the second to the first. The Faith may be sent by one country to another and lost in the sender and sent back by the receiver. A remarkable example of this is the history of the conversion of the British Isles and their subsequent sending of missionaries into Europe.In South Africa it is heard that when the Apostolic Delegate visited the late Holy Father last year, the Supreme Pontiff, the undying Peter, of whom Newman wrote that ‘in the history of the ages his words have been facts and his commands prophecies,’ said to his representative that the foreign missions represented now his chief hope for Christendom in view of the present outlook in Europe.And the Church has an inarticulate as well as an articulate voice. It is not without significance that the Foreign Missionary Orders are now overflowing with vocations. Both Voices represent the Infallible Spirit, which may well be stirring the Church to develop rapidly elsewhere before the work of the new vandals be done—if it is to be done. It may be that the trusteeship of the Kingdom of God will pass to other races than the white, at least in part.Among the various Missions in South Africa at the moment there is one, recognised as one of the most prospering in the world, which suggests very strongly the hope of a new way round. While, to leave violence out of our calculations, it can be said at least that problems and prejudices in Europe are too mixed to allow of any very rapid evangelisation without quite extraordinary miracles, the Basuto people in South Africa are giving an example of mass conversion to the Faith recalling that of first evangelisation of Ireland, the most peaceful and triumphal in history.