bluuebunny/crossref_metadata_2025_split huggingface dataset:
Paul Claudel
Authors: Beaumont Ernest 
Published: July 2007

Poetry and diplomacy are so rarely allied that there is the possibility of overlooking the fact that the great poet who has just died was also a distinguished diplomatist, ambassador at one time in Tokyo and at another in Washington, where he negotiated the Kellogg-Briand pact. This leading of a full life in the world of practical affairs and the simultaneous creation of an immense body of poetry, mystical in inspiration, denotes, not a dichotomy, but indeed a rare harmony. Claudel was not a poet who had strayed by chance or mischance into the diplomatic service; neither was he a professional diplomatist who wrote verse as a relaxation from official memoranda. He was at one and the same time a diplomatist by choice, rising through the various grades of consular service to ambassadorial status, and a poet from whose God-centred vision nothing human was alien. What influence his poetic genius may have had on his diplomatic activity one does not know, but it is clear that his poetry was enriched by the fulness of his human experience. It is rare nowadays for a poet to be a man taking full joy in all that is human, for whom the material world is a thing of beauty, yet who recognizes that the loveliness of God’s creation is but a foretaste of the absolute beauty which is in God. As he writes in his poem on St Teresa:Si ce qui a l’air d’exister est beau, grand Dieu, que sera-ce de ce qui existe en effet?Si nous nous réjouissons tellement du rossignol une seconde et de la rose,Que dirons-nous de celui qui en est la provocation et la causeEt dans le sein de qui la terre odorante tout entière se fond en ces pauvres expressions naïves?
Catechism for Adults
Authors: Hislop Ian 
Published: July 2007

The fourth article of the creed, ‘Suffered under Pontius Pilate, was crucified, dead and buried’, summarizes the events in our Lord’s Passion. It is important in considering this article to remember the general interpretation given in the Scriptures to these events. It is this interpretation that directs the awareness in faith of the significance of the events. The dramatic force of the story is so great on its human level that it can sweep us away into a jungle of feeling and emotion which has little theological character, unless it be recalled by a constant reiteration of the dogmatic values involved.In the accounts given in the Synoptic Gospels of the baptism of Jesus, there is a strong implicit reference to the prophecy of Isaias about the suffering servant of God. This servant is the elect, in whom God delights, the one who is despised, and the most abject of men; who bears their sorrows and infirmities, ‘since he was wounded for our iniquities; he was bruised for our sins’ (Is. 53, 1-7). He, says the prophet, is to be led ‘as a sheep to the slaughter and shall be dumb as a lamb before his shearer’. St John’s Gospel makes the reference explicit. ‘The next day, John saw Jesus coming to him; and he saith “Behold the Lamb of God. Behold him who taketh away the sins of the world.” ‘ (John 1, 24). All the Gospels then introduce Christ, at the beginning of his ministry, not only as the Messias, but also as the suffering servant (pais).
‘People and Freedom’
Authors: Langdale James 
Published: July 2007

The words ‘People and Freedom’ did not sound well to Catholic ears when a small group bearing that name was founded in London in 1936 under the inspiration of Don Luigi Sturzo. ‘Sounds to me like Bolshevism’, said an old lady to whom the Group’s news-sheet was offered outside Westminster Cathedral. And the old lady echoed the feelings of the majority of her co-religionists, who found the title slightly provocative and subversive, not knowing that it had once been the proud old Guelf motto of the City of Florence—the battle-cry of Pope and people.It would be untrue to describe English Catholics as philo- fascists in the years immediately preceding the war of 1939. There were, of course, the devotees of General Franco and those who—in the words of Professor Brogan—considered Mussolini to be ‘a combination of Augustus, Constantine and Justinian’, but the majority felt that whilst Democracy worked well enough in England, it was not an article for export, especially to Catholic countries, where authoritarianism was the form of government not only best suited to the temperament of the people, but most in keeping with the ‘Catholic tradition’. Those who travelled on the Continent were told by their friends, especially in France, of the existence of a few extremists, best described as ‘Black Marxists’ or ‘Red Christians’, who were fortunately unrepresentative and insignificant. No one seemed aware of the existence of a vigorous Christian-Democratic movement with a tradition extending well over one hundred years—soon destined to play a leading part in saving Europe from Communism.
New Evidence on Gnosticism
Authors: Markus R. A. 
Published: July 2007

The first two or three centuries of the Christian era witnessed a luxuriant outcrop of sects which we nowadays group together under the label ‘gnostic’. But ‘gnosticism’, as the name of a religious movement, is a modem invention. True, some of these sects did like to style themselves ‘gnostic’; but the Greek word gnosis only means ‘knowledge’, and that is a thing to which not only heretical sects laid claim. On the contrary, from the very beginning of the Christian Church’s history, it was part and parcel of God’s manifold gifts to his faithful, of which the Christian community believed itself to be the privileged recipient. St Paul himself writes to the Corinthians about the diversity of gifts and ministries in the believing community, under the One Lord: ‘But to each one’, he writes, ‘is given the manifestation of the Spirit for the profit of all: to one it is given to speak the word of wisdom through the Spirit, to another the word of gnosis, of knowledge, according to the same Spirit’, and so forth. And yet he, too, knew of ‘profane babblings and paradoxes of the falsely so-called gnosis’, and he warns his disciple Timothy against their seduction. This self-styled gnosis is, in his eyes, the parody of the God-given knowledge enjoyed by the faithful.From St Paul onwards, gnosis has retained this two-faced character. On the one hand, for a Christian Father like Irenaeus, the ‘gnostic’ could become almost synonymous with the ‘heretic’; on the other, the no less orthodox Clement of Alexandria could write of the ‘true gnostic’ as the ideal of the Christian theologian, the model of the man to whom is vouchsafed a Spirit-given insight into the mystery which penetrates deeper than that of his fellows with a more easy-going faith.
Catechism for Adults
Authors: Hislop Ian 
Published: July 2007

The arms of Christ on the Cross are represented on the crucifix as stretched out to their full extent. They not only bear the weight of man’s sin, but they are extended to include all men. There is no limitation to the act of sacrifice—it is offered for all men, and it obtains for all the possibility of eternal life in the presence of God. Christ is for all men the cause, the only possible cause, of salvation in the sense that he alone frees man from the consequences of sin and that no type of man is excluded from the newness of life his sacrifice gains—save only the one who, by the exercise of his freedom, shuts his mind and heart to faith when it is presented, or refuses, in pride, to repent.The statement in the Creed, ‘He descended into hell’, means that Christ’s redemptive work is not confined to those who lived during or after his life on earth. The Cross of Christ is the central point in history in that it is an eternally decisive point, whose consequences are effective throughout the whole temporal process. Those who lived before Christ, and who tried to do the Will of God in so far as light was given to them, were not untouched by grace. Since they were born in a state of condemnation and death, they were as a people incapable of entering into the presence of God. As individuals who had looked for God, and by grace in hope, they were not condemned, but just.
A Journey to Jerusalem
Authors: James David Lloyd 
Published: July 2007

A March afternoon. At Ascalon, five miles from the Gaza Strip, in a hot, windless silence smelling of orange blossom, three of us had picked up fragments of Roman glass and pottery two thousand years old, had looked down from the broken ends of the ruined Crusader walls to the long white beach and the dark Mediterranean. We had forgotten the huge factory and the new settlement to the north. We had forgotten our plan to drive on to Beersheba, thirty miles to the south-east. For the moment we were isolated from the pressure of work against time which makes Israel an invigorating, exhausting, nervous country.Now there was no time to visit Beersheba. We must drive fast to reach Jerusalem before dark. Our guide, tirelessly informative, drove eastwards. As we approached the Jordan frontier a prospect of wild, hilly, stony, deserted country opened out, the edges of the Negev. We were suddenly aware of tension and anxiety. We stopped to pick up a young soldier who wanted a lift to the next military post. The tension dropped momentarily: we had a revolver aboard. That mound on the left; That was the mound of Gath. Yes, there was heavy fighting here during the war. Which war; The War of Liberation, the most recent of the endless conflicts which have raged across the landscape of Palestine.A few miles further on, at an army camp which used to be a Palestine Police Station, the soldier got out. Tension mounted and we drove faster into the bare, rocky mountains of Judaea.
Catechism for Adults: VII. ‘He ascended into Heaven’
Authors: Hislop Ian 
Published: July 2007

Forty days after the Resurrection Christ was, in the words of St Luke ‘taken up’ or ‘raised up’ (Acts 1, 9-11). He ascended into heaven and was hidden from his disciples. St Mark adds that he now sits at the right hand of God (Mark 16, 14).These scriptural references speak for themselves. In the Epistle to the Hebrews the same doctrine is taught. Christ, who in his human nature has suffered and made ‘purgation of sins, sitteth on the right hand of the majesty on high’ (Hebrews 1,3). This is the entry of Christ, as the redeeming head of the redeemed people, into the presence of the Father. He is no longer subject to suffering and to the will of the world. He has put on incorruption, and having put it on, goes to the place of incorruption, the presence of the Father. In Christ, the incorruption and purity of the first state of man are restored, but at an infinitely higher level.His ascension does not mean that he changes so far as his divinity is concerned, for the Son is equal to the Father; it is rather that the full effects of the union of the human nature to the person of the Word are released in that human nature. What was prefigured in the Transfiguration on the Mount is now realized as the body of Jesus, is totally possessed by the divine glory. As man he is so closely united to God, that once the will of the Father has been fulfilled he enters into the place of honour, for he has become much better than the angels (Hebrews 1,3).
The Crisis and Co‐Partnership
Authors: Derrick Paul 
Published: July 2007

During the first three months of 1955 imports exceeded exports by an average of £77 millions. In March the Trade gap was £92 millions. There was a slight improvement in April and May; but in June exports were £128 millions less than imports and in July they were still £107 millions short. And exports in June were £90 millions less than they were in June 1954.Gold and dollar reserves at the end of July were £48 millions lower than they had been at the end of June. At the end of August they were a further £31 millions lower still. The country’s balance of payments situation was clearly deteriorating in the summer sunshine of 1955. And although Mr Butler said that there was no crisis in a speech at the end of July, a month later Sir Anthony Eden warned the country that the balance of payments situation was getting worse and that rising prices were tending to lead to loss of export markets. He declared that the Government were determined to enforce all necessary measures to ensure the health and stability of the economy.The balance of payments difficulties with which the country was faced in 1949 were to some extent due to the recession in America in the summer of that year and to excessive dollar spending by Australia. The crisis of 1951 was mainly due to the 16 per cent increase in import prices in that year. But today there is no recession in America: there is a boom.
Catechism for Adults: XI. ‘The Communion of Saints’
Authors: Hislop Ian 
Published: July 2007

The worship of the Christian community culminates in the sacrifice of the Mass. At Mass, a priest, assimilated by his ordination to the High Priesthood of Christ, offers, in the name of Christ, a true sacrifice to God. This act of sacrifice is identified with our Lord’s sacrifice on Calvary for though the manner in which the victim is offered is different, the victim is the same. The body given and the blood shed is made present through the signs of the bread and the wine. More than that, Christ who died then and once and for all released the bonds of sin, is now, under the appearance of bread and wine, really present, so that his body and his blood become the heavenly food of the Christian community. This is the sacred passover meal at which the lamb is sacrificed that the people may be delivered. The lamb of God who offered himself, who gave himself upon the Cross as a pure and holy victim, offers himself again, by the ministry of priests, in an act of adoration, love and generosity.The Mass is the memorial of that sacrifice that makes all other sacrifice acceptable, of the sacrifice through which the world is overcome. It is the union of the people of God with their risen Lord; hence it is the sign of victory. The life of the Church which is constituted by the victory of Christ, is one in which we share in the gifts won for us by Christ.
A Thomist Approach to the Vedanta
Authors: Kelly Bernard 
Published: July 2007

When I was asked to read a paper to this Society on some aspect of the Eastern religions I was glad to accept, not because I have the kind of scholarship I think would be necessary to speak about so vast a field, but because I have been engaged in what may be called the border- problems, the problems connected with the approach of a Thomist to the truths expressed in, e.g. the Hindu or the Moslem traditions, for some considerable time, and am quite sure that it would be a benefit to myself to discuss these problems in such company as this Society affords.The plan of this paper has therefore two ends in view: to ventilate the problems connected with our approach to Eastern religions, and to attempt that approach in the case of some essential aspect of an Eastern tradition so that the discussion of the approach problem should not be left floating in the air. That appears to be the requirement of the task and I beg you to be patient with me, for it is nothing if not difficult.The choice of Hinduism and, in particular, of the approach in the Vedanta to God as the Self, was made because it seems to me that this represents a key difficulty without tackling which one gets nowhere. It has the advantage of being so well known that little or no time need be spent in searching out and imparting information. We can set to work straight away in trying to understand what is known to everybody. From my own point of view I must broach this problem if I am to defend at all die position I am just about to outline in the approach of a Christian to other traditions.
Pax: ‘Progressive’ Catholics in Poland: I
Authors: Delargy Hugh 
Published: July 2007

The journey from Warsaw to Wloclawek was depressing: eighty-five miles of uneven road through flat featureless country, through villages poor and dirty beyond description, ankle-deep in mud and manure, the people dressed in layers of assorted garments, standing at the doors of their decrepit shanties, staring intently at our smart British car which belonged to my hosts. They had no other vehicle to stare at except long, narrow, wooden carts drawn by horses.The journey back was more than depressing; it was frightening. For three-quarters of the way we were in thick fog, and the idea of spending the night in the car on the side of the road in that strange land was less alarming than the prospect of seeking shelter in one of the primitive villages. So we went steadily on, hardly faster than the wooden carts that sometimes trundled through the darkness. I was chilled, tired, hungry and very angry. The journey had been a waste of time and a mockery.The day before, I was delighted to hear that my request to meet one of the bishops had been granted. The prelate I had named was Mgr Klepacz, Bishop of Lodz. Although the next day was to be my last in Poland and all my careful arrangements had to be altered, I was pleased with the thought of meeting the Chairman of the Conference of Bishops and the close friend of Cardinal Wyszynski. Then, when all these adjustments had been made, I was told that I was being escorted not to Lodz but to Wloclawek, not to see Bishop Klepacz but Bishop Pawlowski, the one bishop in Poland who agrees to, or is allowed to, receive foreigners, the one bishop of them all who is suspected of finding favour with the government.
The Churches We Deserve?
Authors: Rykwert Joseph 
Published: July 2007

Five years ago the position of architecture in this country changed radically. The Festival of Britain, the South Bank Exhibition in particular, marked the final victory of the ‘Modem Movement’ within the architectural profession; a change which seemed both popular and officially acceptable.The Festival Exhibition did not contain any one building which could be called great architecture; there was little, by European standards, that was even very good. But the glamour and the freshness of the various pavilions, the spaciousness and excellent acoustics of the Festival Hall had good publicity value. And the free, ambling layout of the South Bank reminded visitors of those pleasures of town life which we, in this country, had lost and almost entirely forgotten.The change was radical; but it was not sudden. During the war social conditions had altered a great deal, and after 1945 much of this adjustment became statute, so that building, which for long had been a private perquisite, turned into public business. Hence the abandonment of many quasi-traditional prejudices and increased discussion of architecture at a rational level. It was no longer: ‘I’m paying for it, I’ll have what I like and I know what I like’ but ‘We all have to pay for it, so we had better agree on what is best’. Hence, too, the increased prestige of the architect as a technocrat and—this last with much coyness on the part of some architects—as an artist.As a result of all that, architecture is the art most in the public eye at the moment and the Arts Council have at long last recognized this state of affairs by organizing a photographic exhibition of Ten Years (1945-1955) of British Architecture. There is also another innovation: this is the first properly designed Arts Council exhibition.
Authority and the Ecumenical Dilemma
Authors: St John Henry 
Published: July 2007

The most recent pronouncement of the Holy See on the Ecumenical Movement is the Instruction of the Holy Office to Local Ordinaries of December 20, 1949. By its provisions Catholic ecumenical work, described in it as ‘reunion’ work, is safeguarded by cautionary measures and put under the direct supervision of the bishops, who are urged to give it prudent encouragement and direction, as a work which ‘should daily assume a more significant place within the Church’s pastoral care’. They are to appoint suitable priests, in each diocese, to make a special study of the movement and everything connected with it.If any priest is contemplating the task laid upon him as a result of this directive, he cannot do better than make A History of the Ecumenical Movement the basis and starting point of his studies; a massively conceived and well planned volume of some eight hundred pages, written by fifteen experts in their respective subjects. Hardly an idea, event or person of ecumenical importance lacks at least a reference in these pages, and the full bibliography will give sufficient aid in following out a more complete study.The volume falls into two distinct parts. The first comprises a history, from the Reformation onwards, of efforts by ecumenically minded persons to bring about the healing of schisms within Christendom. The second deals with the Ecumenical Movement proper; an organized movement expressing itself in World Conferences and culminating in the formation of the World Council of Churches at Amsterdam in 1948.
Statements in Physics
Authors: Schaefer Erich 
Published: July 2007

Statements in physics are statements in physics. They are not statements connecting physical data with nonphysical conclusions.Statements in physics are usually either true or false. Statements connecting physical entities with non-physical ones are usually neither true nor false but senseless.Simple examples of such arguments can be taken from a field more limited and less involved than physics: elementary arithmetic.Here, the statement 2 + 1 = 3 is true; the statement 2 + 1 = 4 is false; the statements 2+1 are green, or virtuous, or a solid body, are senseless.This distinction is sometimes less obvious if the statement is given in the form of a conclusion. For example: if 1 + 2 = 3, then 2 + 4 = 6 is a true statement; if 1 + 2 = 3, then 2 + 4=7 is a false statement; if 1 + 2 = 3, then space has three dimensions, is a senseless statement, and it is senseless quite independent of the question whether space really has three dimensions or not.Senseless statements of this type have been made regularly during the last half-century with reference to physical entities; and it is just these statements which have usually made the greatest impression on non-scientists, and even on occasions on scientists themselves. Thirty or forty years ago, when the phenomena of radioactivity were first investigated, it was found that it was not possible to predict whether a single defined particle of a radioactive material would decay within a given period, and that only statistical judgments could be made with precision.