bluuebunny/crossref_metadata_2025_split huggingface dataset:
Carnock, Conference and Curzon
Authors: Foster P. D. 
Published: July 2007

Mr. Harold Nicholson has completed his great trilogy, thus concluding his survey of the diplomatic history of Great Britain from approximately the end of ‘Splendid Isolation’ to the death of Lord Curzon. And there has happened to Mr. Nicholson what has happened to other historians; in compiling an account he has unpremeditatedly formulated an indictment. He has focussed his lens delicately upon the clear-cut and aristocratic figure of Diplomacy, but the developed plate has revealed in the background and in the very act of sabotage the hulking and murderous figure of Democracy.There are many counts upon which to praise Mr. Nicholson. He is an admirer of the modern and obscure method of prose writing, but his own style is limpid and traditional. The Supreme Council overworked him at Paris in 1919 because of his ability in drafting, and we reap the benefit of that ability in his concise précis of situations, protocols, treaties, crises and historic passages, précis which are clear, logical and full, and easier to read than many novels. Most of his historic estimates are not assailable. His narrative of Conferences and correspondences is broken by some of the most brilliant pen-sketches of places and personalities that our generation has produced—the meeting of Edward VII and the Czar at Reval, for instance, the Allied Mission to Bela Kun in 1919, Lord Curzon at Lausanne (a portrait which should be supplemented by his sketch of Arketall in Some People). His epithets and phrases enclose large and precise ideas, his knowledge of Europe and its working make the reading of his volumes almost an education in affairs.
The Catholic Family
Authors: Thistlethwaite B. 
Published: July 2007

The present organization of English society is based on the assumption that families include only two or three children apiece. The details of life fit into a consistent scheme which is compatible with the small family, and with no other.The scheme quite clearly and obviously does not permit of a large family, save as a very exceptional thing. A family of several young children is rarely met with to-day, particularly in the wide-spread middle-classes, and in those classes a natural family of 8, 10 or 12 children is extremely rare. For the large family is compelled to ostracise itself, and to live so differently from persons of its own social status as to excite their curiosity.It also excites their pity, contempt or reprobation. To bring a number of children into the world is regarded as foolish, improvident, unkind and unjust. It is retrograde, out of harmony with modern progress, a failure to benefit from scientific knowledge, an intensification of the troubles of an already over-populated world, and an act of cruelty to parents and children alike. That is the common verdict, not only of the worldly man and woman, but also of the majority of the most upright, generous, kind-hearted and religious of our neighbours.
Gestant Puellae Viscera
Authors: Kelly Bernard 
Published: July 2007

Is it He or is it she that most holds the eye, establishing a rhythm of the mind that moves between them? She moves after this night of bearing with the unbroken grace of girlhood. Unprostrate by what to the women of the world is heaviest labour she makes the little adjustments to smooth the harshness of the improvised cradle. Lightness she has, but she has decision also; for to no young mother has the talent of ministry come so readily as to her. It was for this she was made.A bed from the clean fodder of domestic beasts receives the child. She is delighted to know now her baby is so wholly hers. The flesh she has dexterously cradled in the manger was formed in her under the shadowing of God the Holy Spirit by that same soul which in little vague movements now tentatively becomes expert in the hands. If she by the obvious movements of her ministry first takes the attention, it is herself, her very ministrations, that direct it further downward to the child. She is intent upon Him. He also upon her. The eyes which have not yet learned the little exercise of seeing give back in mirrors the movements of the mother. Palpably He is her son. By the living character of the features already marked in Him He is child of the house of David as is she.This is her hour of possession. Prophecies crowding upon this moment, futurity weighing from it in its main sway keep the doors of the stable where Mary has given birth to her God.
Catholic Action and Study
Authors: Timmons Anthony 
Published: July 2007

A necessity is defined as something that cannot not be; and in approaching Catholic Action study is a necessity. As a recent writer in Blackfriars expressed it: ‘The first stages of Catholic Action tend more to the study than to the street.’The question which immediately suggests itself is whether there is adequate provision made for the Catholic layman to encourage and help him to ‘get down to’ this study. It is in the belief that there is not, and that some facilities should be forthcoming, that this scheme is suggested. But first let us be satisfied that not enough is being done. There exist two (National) societies for the purpose of promoting study, namely the Catholic Evidence Guild and the Catholic Social Guild. The avowed object of the former is to train apostolic men and women to expound the truths of the Faith from public platforms. This inevitably restricts their numbers, as but few are fitted for such work. The other society’s aim and object is the study and dissemination of Catholic social principles. In the manner of the Schools we feel that we must add a third—a society, or better (in view of Occam’s razor), some organization subject to the various diocesan Catholic Action Boards, whose object would be to provide classes in the fundamentals of the Catholic religion.The scheme is best outlined under the divisions of the seven ‘circumstances’ of human action:
Who? It will be open to all Catholic laymen who wish to acquire a better knowledge of their Faith, and an intellectual basis for their beliefs.What? The lectures, twenty-four in all, would be divided into three sections or three terms. The first to deal with natural religion, the second with revealed religion, and the third with the history of the Church.
Wales and the Reformation
Authors: Edwards T. Charles 
Published: July 2007

The Reformation in Wales has until recently proved something of an enigma to historians. It was common knowledge that the new doctrines were at first detested by the Welsh, that there was no nucleus of Calvinism, as in England, to give momentum and drive to the Reform movement, nor could there be a sense of antagonism between national prestige and the political expression of continental Catholicism. The English government, no less than the Catholic powers abroad, were fully aware of the possibility of an armed rising in defence of the old religion, though the extent of the danger was a matter of debate. It has been said of the Celts that ‘they went forth to the battle but they always fell.’ In this instance, however, it was precisely in so far as they did not go forth to battle that they fell. Catholicism withered, and the nineteenth century found Wales the home of a type of Protestantism of whose spiritual and literary qualities the poetry of William Williams of Pantycelyn and Ann Griffiths is sufficient evidence.The historical causes of this religious and cultural revolution remained for a variety of reasons almost unexplored, so far as the general reader is concerned, until the appearance last year of Fr. David Mathew’s book The Celtic Peoples and Renaissance Europe.’ Not only is this a book of considerable penetration and brilliance, but it also supplies a need which is at once new and pressing.
Metaphysics—Or Moods?
Authors: Herring A. G. 
Published: July 2007

To read modern lion-catholic philosophy at the present day one would really think that the world was presented to us ‘on approval,’ to such an extent does the conception of Value seem to dominate the discussions. Mr. C. E. M. Joad in the Spectator of October 6th last, remarks that four out of the five specifically philosophical books reviewed by him since the beginning of the year were to do with some theory of ‘Value. Dean Inge notices the fact in his God and the Astronomers, and has a whole chapter on the World of Values; while Windleband says frankly that what is expected from philosophy to-day is not so much a ‘theoretical scheme of the world. . (but) . .reflection on those permanent values which have their foundation in a higher spiritual reality, above the changing interests of the times.'One would like to know by what authority Philosophy abandons its proper function so as to substitute appreciation for apprehension, and turn Metaphysics into a mood —be it optimistic or pessimistic. We will, however, make some attempt to discover why this strange, non-rational, man-centred change has come over non-catholic thinking.
Art and Leisure
Authors: Drinkwater F. H. 
Published: July 2007

When I go to the pictures my object is usually to avoid thought rather than to induce it; but on most occasions it is difficult to escape one reflection at any rate: that there is an inevitable connection between money and art, just as there is between money and religion; and that the connection does not always work out fortunately.In its dealings with art, the Money Power is just as greedy and unintelligent as with everything else. When a really good picture comes out of Hollywood, as it sometimes does, one feels that the producer has managed to do it. in spite of, not because of, his financial employers. They say that Mr. Montagu Norman has a pretty taste in antiques or old masters or whatever it is, and rumours of striking and original sculpture on the Bank’s new buildings have reached even my Philistine ears. That may be so. Nevertheless, in its relation to culture in general the banking system is more stupid and boorish than the ox that sets his uncaring hoof on the first cluster of primroses. If there are too many cinemas and not enough schools, if living musicians starve and tinned music assails the tortured ear, if villages of bungalows are built on the skyline of the downs, if new slums are being built under pretence of slum clearing, if the English countryside is laid waste by ruthless industrialism-where is the ultimate blame if not on the credit-system which ‘finds the money” for such developments and insists on ‘getting it back’?
Catholics and the National Consciousness
Authors: Gilby Thomas 
Published: July 2007

The period of the visible expansion of Catholicism in England which began with the Oxford Movement and the Irish Immigration may be considered to have closed with the nineteenth century. Through the converts the Church entered the professional and upper middle-classes, and through the Irish began to leaven the new industrial masses. But tho old English Catholics, though a minority in the Catholic population and despite the many changes introduced by elements foreign to their tradition, possessed the national stubbornness and power of assimilation; they preserved their type, remained the nucleus of the developing and extending temporal life of the revived Church, and largely determined its character. Ullathorne was perhaps the most representative Catholic figure of the period: by the time of his death, the Church was assuming its present form, was already an established institution in the national life, no longer an obscure sect but ranking among the four or five great religious bodies in the country. Since then the effort has been one of consolidation; the various elements in the Church have become more and more unified—partly as the result of time, partly of prudent government; a Catholic middle-class has emerged; internal organization has been perfected—education, the press, religious and cultural institutions; so that now the Church presents the spectacle of a going concern, well-run and secure, somewhat mysterious and exclusive to the outsider, a compact homogeneous body, with every appearance of being well-established, perhaps even entrenched.But the more excellent a human tradition, the more marked is the tendency to become a privilege and a preserve.
Emotion and Government
Authors: Haynes Renee 
Published: July 2007

All systems of government are ultimately supported upon three bases: the value of property, the value of life and the value of emotion. Oligarchy rests most strongly upon the first, democracy upon the second and dictatorship on the third. The ideal, of course, is an equal distribution of weight: as should theoretically obtain in England, where the Lords stand for land and money, the Commons for the average man, and the King for the old and moving tradition of a living country. But oligarchy is passing: democracy drags out a mechanized existence: young, ardent and austere minds turn to follow with a dedicated loyalty the leadership of a minority or of a man, the proletariat, the dictator, the monarch. Russia is ruled by the tiny Communist party, Italy by Mussolini, Germany by Hitler; Austria and Hungary meditate the restoration of the Hapsburgs.The desire for political leadership springs from one of two causes. The first is the possession of a life so busy and emotionally so satisfying as to leave neither time nor energy for political activities: this is usually to be perceived among peasants and housewives, and is the foundation of monarchy. In the King the peasant secs the living embodiment of the loved land: in the Royal Family the woman finds the prototype of her own. The drama of marriage, child-bearing, and death, celebrated in magnificence for them, is charged with meaning for her: their life is symbolic and universal.
The Apostolate of the Laity Through Catholic Action
Authors: White Victor 
Published: July 2007

The Twentieth Century is witnessing the rapid growth and development of two world-wide movements within the Catholic Church — the Liturgical Movement and Catholic Action. The close connexion between these two movements is not always appreciated, for both of them have been considerably misunderstood. The authentic Liturgical Movement is not just a rampage for quilismas and outsize chasubles; nor is authentic Catholic Action just a drive for Clean Films, still less a pretext for an intensified campaign of what has been called ‘ecclesiastical ballyhoo.’On closer acquaintance it will be found that both these movements are instinct with the same idea—the renewal and increase of active participation by the laity in the life and work of the Church, the utilization to the full of the power conveyed by the Character of Baptism and, especially, of Confirmation. The chief objective of the Liturgical Movement is active lay participation in the Church’s worship; it is a revolt from the lamentable state of things which tended to make the layman little more than a passive spectator of the public worship of God. in favour of a return to the corporate congregational worship of the primitive Church. Catholic Action is formally and authoritatively defined by the Holy Father as (active) lay participation in the apostolate of the Hierarchy. It may be regarded as a revolt from the tendency to consider the layman as existing to be ministered unto but not to minister, a reaffirmation of his right and duty to take an active part in the Church’s official mission of salvation.
Catholic Action and the Workers
Authors: van Gestel C. 
Published: July 2007

The Holy Father’s ideas concerning Catholic Action have not always been fully understood or exactly interpreted. This is especially true with regard to the relations between Catholic Action, as he envisages it, and the Catholic Social Movement which traces its origin to Leo XIII. It has even been asserted that there is a difference, not to say divergence, between the thought of the two Popes, and that Catholic Action is to supersede the Catholic workers’ organizations, which, it is maintained, have become infected with the materialism they set out to combat, and have, although rejecting class war, brought into the Catholic community a principle of class division inimical to unity among Catholics. On this view, Catholic Action, universal and spiritual, comes as a happy substitute for the social movement inaugurated by Leo XIII.Others, themselves involved in the workers’ organizations, are apt to consider social action as the highest if not the only form of Catholic Action, forgetting that the term has been given by Pius XI a specific technical meaning which, if not entirely new, conveys a new significance—’ the participation of the laity in the hierarchical apostolate of the Church.'If we seek for the origins of the term ‘Catholic Action,’ it cannot be denied that there is continuity between the thought of the last five Popes. Pius IX on various occasions called for action from Catholics; Leo XIII exhorted at once to Christian social democratic action and to Catholic action;
A Life of Catholic Action
Authors: Bousfield M. A. 
Published: July 2007

He professed his belief in God openly, regarding his religious convictions as a soldier on active service does his uniform, which he wears always and never exchanges for another dress ... In times like these this, so to say, intransigent Christian, can teach us all a lesson.’ In these words an Italian socialist newspaper summed up a student of the University of Turin who died in July, 1925, at the age of twenty-four. The man who made such an impression upon those who did not share his faith was Pier Giorgio Frassati, an engineering student, the son of a former Italian Ambassador in Berlin, an athlete and mountaineer, goodlooking, gay and popular, who, during his short life had made himself so beloved among the poor and among his fellow students that his funeral was something like a pilgrimage.The life of Frassati is a shining example of that apostolate of the laity which Pius XI calls Catholic Action, and since there is very little literature in English to make clear how Catholic Action works out in practice, those who wish to know more about it cannot do better than read the account of his life, translated from the Italian, which although rather too much abbreviated, gives a vivid picture of a most attractive personality.Pier Giorgio was essentially of the laity: he had no wish to be a priest or religious. He would have proposed marriage to a girl with whom he was deeply in love, but for the fact that he knew that for some reason she would not be acceptable to his parents, and out of loyalty to them he put the thought aside, at great sacrifice to himself.
Fascism and Religion
Authors: Shove Herbert 
Published: July 2007

One of the greatest obstacles that confronts the Fascist Movement in Britain to-day is the opposition of the British public to its arch-enemy. Because Communism is a ‘totalitarian’ doctrine and it is also the very essence of Fascism that ‘a Kingdom divided against itself cannot stand’ the two are lumped together as both standing for a tyrannous ‘dictatorship’ over the citizen by an all-powerful State, extraneous to himself and assumed to be coercive of his will. Nothing could be more unjust to Fascism.The Fascist conception of the State is not of a thing extraneous to the citizen. To the Fascist the State is himself ‘ with a plus.’ As a man—if he is fit to have one—regards his family, or a soldier—if he be worthy of the name—his regiment, or a footballer—if he is fit to be in it—his team, so, in the Fascist conception, must the citizen—if he is worthy to be accounted as such—regard his country. Thus a man works for his family, which includes himself, a footballer plays for his team, which includes himself, a soldier fights for his regiment, which includes himself, and a citizen must work, play or fight for his country, which includes his family, his team, his regiment and himself. This is the corporate spirit which is Fascism, in contradistinction to the individualistic spirit of ‘liberalism,’ which regards the association as to be valued and worked for by the individual only in so far as it serves his individual ends—the doctrine of ‘enlightened self-interest'—and its natural outcome in the ‘class war ‘of Communism.
Roman Retrospects
Authors: Rope H. E. G. 
Published: July 2007

‘IN perpetual quiet, Oxford, I believe, is the only city that resembles Rome,’ wrote Aubrey de Vere in the Spring of 1839, words that sound strangely in 1933. Even the Rome of Leo XIII was strangely noisy to those who remembered the dignified peaceful Rome of Pius IX before 20th September, 1870. All artists, many of them foreigners and Protestants, deplored and denounced the change that followed the invasion, among them Augustus Hare, Ruskin, and countless others, including Gregorovius, who hated the Temporal Power and yet thus scathed, in a letter of 1885, its destroyers.‘The violent transformation which Rome has undergone affords me no pleasure; the city appears to me like a carpet of ancient date, which during the process of beating goes to pieces amid clouds of dust. All the traces of my past life have been obliterated, destroyed, and built over; and the majestic city of former days has been superseded by the tumult of modern life, which is still seeking definite shape, but will hardly succeed in attaining it for a generation to come.’
The Case for Italy
Authors: White Victor 
Published: July 2007

An American newspaper has described the attack on Abyssinia as the wickedest war in history. And indeed few wars have seemed less excusable or aroused more universal disgust. Apart from all questions of British interests involved, and apart from the hypocrisy suggested by such an attitude (for it is undeniable that Britain has repeatedly done much that Italy is doing to-day), nothing could be better calculated to offend the sentimental-sporting instincts of the British public of 1935 than the spectacle of a well-equipped modem army with planes, bombs, tanks and (it seems) poison-gas invading a primitive, independent African state.But though sentiment may give, up to a point, a trustworthy indication of objective right and wrong, it is in the light of dispassionate reasoning and the unbiassed examination of facts that the ethics of Italy’s attack must be scrutinized. What is to be said of it in the light of Catholic teaching? The ethical aspect of the conflict (which the Christian knows to be the most fundamental one) has received insufficient attention.
The Return of Abel
Authors: Kelly Bernard 
Published: July 2007

In the first place is the preoccupation, “What can we do about the poor?” It is an encouraging uneasiness even if it is only an uneasiness and not a profound unrest. And it certainly does produce its results; quite excellent results; young men become members of the S.V.P.In the second place is the intellectual argument that commercial industrialism will not do. It rests on authority. It impresses. We applaud Father Drinkwater and Eric Gill.Two surface responses. Our sympathy has been stirred, our intelligence convinced of wrong and of the possibility of right solution. We heartily wish someone would implement the right solution. We mention it in our prayers, rather shyly wondering what God thinks of our economic phraseology. After all it is very worrying, but we really have done what we could.In the first place is the repeated plea of Eric Gill that commercial industrialism has reduced the working masses to a subhuman condition of intellectual irresponsibility. It is a strident plea. You cannot shut your ears to it. But if we are to think of a downright solution it means a downright change in the material structure of society. “Man is matter and spirit, soul and body, both real, both good.” Irresponsibility can only be remedied by responsibility; but to translate this into economics responsibility means ownership, or at least an effective share in the control of the material things which very really involve our destiny. We cannot consider with equanimity any large transference of ownership from one kind of people to another unless it takes place in the usual way through the usual commercial channels. We do not like to think of changes which may involve disturbances in the material order.