bluuebunny/crossref_metadata_2025_split huggingface dataset:
Our Claims for Mercy and Justice
Authors: Granada Luis 
Published: July 2007

What love can be compared with this, that Thou, seeing that I was condemned to burn in eternal flames, moved by the compassion of Thy heart, shouldst descend from heaven to the prison of this world and taking the likeness of a sinner, shouldst stand in my place and be sentenced to death for my debts? What plea of charity urged Thee so far, and was to urge Thee much farther, were it needful?O Jesus, our Redemption, our Love and our whole desire, what was the pity that moved Thee to take such a burden on Thee? How could I not love Him who showed me such clear testimonies of His intense love? He would be more senseless than the beasts, more cruel than tigers, harder than the rocks and iron, who would not let himself be conquered by such love.Not only our love but our confidence is strengthened by this blessing. For how should I not hope for grace and glory and forgiveness of my sins when I have such payment and such a Paymaster, who came forth from the presence of God for them. If it was just that the innocent should he so punished and the treasure should be so cheapened because He wished to pay the debts of sinners, would it not be just that the guilty, for whom He paid, should be delivered from their evil doings and justified before God? Would it be right for justice to enter the bouse of the saint who owed nothing and execute on him such a terrifying rigour of justice and yet not have the mercy to visit the guilty, release him from his misdeeds and free him from penalties? It is more marvellous that God should be judged, condemned, publicly disgraced, and should die on the cross than that His enemy should be treated as a friend, and the traitor adopted as son after he had repented of his past treachery and turned to God; and since the greater action has been performed there is no reason for doubting of the lesser.
The Hidden Life
Authors: Graef H. C. 
Published: July 2007

The Christian life is pre-eminently a hidden life. This is a commonplace, but it seems difficult to grasp in our noisy time, which worships publicity and confuses activities with action. Yet God Himself has set before us the beauty and power of the hidden life when he chose to be born in a stable in an unknown tqwn of an obscure province of the Roman Empire, and to live in a carpenter’s family for thirty years. The devil, too, knew the strength of hiddenness, when he tempted our Lord with the prospect of spectacular success, the miraculous flight from the pinnacle of the Temple, the possession of all the kingdoms of the earth. But our Lord chose to hide himself on the Cross between two thieves, and thenceforth has remained hidden even more deeply and impenetrably under a little Bread and Wine: In Cruce latebat sola Deitas, At hic latet simul et humanitas. . . .Yet, what power on earth has ever equalled the power of the Figure hidden and lifted upon the Cross and in the Mass? It is one of the scandals of Christianity, this mysterious hiddenness which the world ever derides: “ Is not this the carpenter’s son? Is not his Mother called Mary? . . . Whence therefore hath he all these things? And they were scandalized in him.” And he shares this hiddenness with his friends, and the nearer they are to him, the more they love to hide their lives with him in God.
The New Life
Authors: Marinoff Irene 
Published: July 2007

Those who are received into the Church later in life lack an inestimable privilege. Not for them the intimacy of long acquaintance, nor the memories of a childhood spent at their mother’s knee, not for them the almost imperceptible growth in an atmosphere perfectly adapted to the needs of their soul. It is only with faltering footsteps, not rarely after some profound crisis, that the convert approaches the Church, conscious of his defects, yet eager to learn. Then, as he meets the Teaching Church, this desire will quickly deepen into love, a love which seeks expression in manifold ways. It is true he may discover no new features in the well-loved face. But as Her perfections are infinite, Her praise admits of endless variations.It was seven or eight years ago, I believe, in the Cathedral of Cologne, with its vast spaces and soaring pillars, its lofty chapels and the majestic aloofness of the High Altar, that the meaning of the word “ House of God ” first dawned on me. Unlimited space moulded into the austerity of form, exuberance of life disciplined by perfect order, infinite variety in complete harmony. This was indeed a mansion worthy of the Most High, with places set apart for various purposes, each of profound significance, all worthy of further exploration. It is true, the faithful who pursued their different errands in this vast building were dwarfed by the grandeur in which the overwhelming majesty of God became outwardly visible. It seemed to matter little that they were there. Yet, even so, I cannot but recall a strange feeling of wonder at the ease with which they moved in a house, the presence of whose Divine Host, though invisible, was everywhere manifest.
The Jewish National Home
Authors: Simpson William W. 
Published: July 2007

It is just fifty years ago since Theodor Herzl, a Viennese Jew who, short of baptism, was completely assimilated, went to Paris to report the trial of Alfred Dreyfus, a French Jew and an officer of the French army who, like Herzl, had ceased to be Jewish in anything but name. The extraordinary outburst of anti-semitism to which the trial gave rise and the completely unjustifiable conviction of Dreyfus moved Herzl to the depths. The Jewish problem, the present plight and future destiny of the Jewish people, became the dominating concern of the remaining years of his life. Three years later a Zionist organisation was set up under his leadership. Its aim was formulated foy its first Congress, held at Basle in August, 1897. ‘Zionism,’ the Congress declared, ‘aims at establishing-for the Jewish people a home in Palestine secured by public law.’Twenty-five years later, on November 2nd, 1917, a letter was addressed to the then Lord Rothschild by Arthur James Balfour, Secretary of State for Foreign Affairs, on behalf of His Majesty’s Government, viewing with favour ‘the establishment in Palestine of a “national home for the Jewish people,’ and undertaking to ‘use their best endeavour to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.’
The Place of Jews in the Liturgy
Authors: Hennig John 
Published: July 2007

One of the greatest changes which in recent years has taken place in Church life is due to the fact that the liturgy is no longer regarded merely as the order of the Church’s public and common worship, but as one of the most important expressions of the life of the Mystical Body of Christ. On the other hand, we realise that the liturgy is not only a matter of spiritual meditation, but also a source of practical information on the full reality of our life as children of the election. It could not be expected that this twofold discovery would reveal its full significance at once, yet it is surprising to see how frequently discussions on vital problems of Church life are still carried on without consulting the definite authoritative teaching contained thereon in the liturgy. With regard to the Jewish problem, it is evidently due to the almost overwhelming influence of excellent studies by non-Catholic writers that Catholic authors draw only from the source of Holy Scripture and of theological speculation. Thus Fr. Przywara, S.J., Professor Erik Peterson, Leon Bloy, Jacques Maritain and many others have written on Christian-Jewish relations without making reference even to the most obvious liturgical text concerned with Jews, namely the Solemn Supplications of Good Friday.After praying for the various grades of the hierarchy, for the absent members of the congregation, and for the catechumens, heretics and schismatics, these Supplications conclude with petitions for the Jews and the Heathens.
The Aquinas Society of London
Authors: O'Sullivan Richard 
Published: July 2007

The Aquinas Society of London came into existence naturally and, so to say, insensiblement among a little group of students who had been attending the pioneer lectures on the Summa Theologica that were given some twenty years ago by Father Vincent McNabb, O.P., at St. Peter’s Hut, Westminster, under the auspices of the University Extension Board.
Soon after the last war Father Vincent had conceived the idea of making the doctrine of Aquinas available to ordinary lay men and women. It was an immense and individual act of charity on the part of a poor friar who endeavoured in this way to share his intellectual riches and the special inheritance of his Order with lay folk for whom no other means of Catholic intellectual formation existed at the time. The success of these lectures on the Summa led in a short while to an expansion of the work, and in a few years three series of lectures on Theology and Ethics, and the History of Medieval Philosophy and a series on the Scriptures were being given by the Dominican Fathers at St. Peter’s Hut. Among the students who attended these courses of lectures were some who were destined in the course of years to occupy office and authority in the State. Who shall tell the full story of the influence these courses had on the lives of individuals and on the public life of the community?
A Polish Diocese
Authors: Radonski Karol 
Published: July 2007

There are 21 of them in the territory of the Republic of Poland, 21 of Latin rite besides three of Greek and one of Armenian rite. The diocese of Wloclawek, of which I have been the Ordinary since 1929, does not differ much, in pastoral affairs, from its neighbouring dioceses of Eastern and Central Poland. Hence a brief survey of its history and of its state on the eve of the war,'will give quite a good picture of the whole Polish Church.The capital of the diocese, Wloclawek, called in the Latin documents of the Middle Ages ‘Vladislavia,’ is situated on the left bank of the Vistula, at the place where the river has run a third of its way from Warsaw to the sea. At first the religious centre of this district (fertile Cuiavia) was Kruszwica, to-day a small town on the edge of lake Goplo. There Bishop Lucidus, native of Italy, developed his apostolic activity in the last decades of the tenth century, soon after the Poles had become Christian. He and his 13 successors—called by the Polish annalist, Jan Dlugosz, ‘bishops of Kruszwica’—were most probably missionary bishops, without a strictly specified territory. It was only in the thirteenth century that Michael Godziemba (1222-52), the first bishop of Polish extraction, left Kruszwica for the banks of the Vistula and founded (c. 1230) the See of Wloclaw, as Wloclawek was then called. The foundation's of the original Cathedral, which like all the castles in Poland at that time, was built of wood, can be still seen in the basement of a house on the bank of the river.
Parents' Associations in England
Authors: Woollen C. J. 
Published: July 2007

Strictly, there is no such body as the Catholic Parents’ Association. The various parochial units may be linked with a central council, and, as in some dioceses, with a diocesan council, but in general each local association is self-contained, and has its parochial or district denomination. There is divergence in constitution and even in title, and that absolute uniformity is undesirable is evidenced by the declaration of the Bishops of England and Wales on 24th August last that ‘The Hierarchy have given full approval to the formation of Parochial and Diocesan Associations of Catholic Parents under the direction of the Bishops of the various dioceses. But they do not approve the formation of the National Federation of Catholic Parents’ Associations, nor of its appeal for funds.’The Constitution approved for one English Archdiocese details the purpose of the Association thus:(a) To learn and teach the duties and rights of parents.(b) To promote and safeguard Catholic educational interests and the care of Catholic youth.(c) To encourage representation of Catholic parents on public educational bodies.(d) To encourage the practice of family prayers in every Catholic household of the parish.This is a fourfold aim whose effectiveness will be in the efficient carrying out of the primary provision. The average Catholic, even if he or she has remembered the catechism teaching of younger days, is not so deeply versed in Catholic doctrine as to have clear notions on parental duties and rights in education. How many Catholics could answer correctly three elementary questions on them? The fact of State education, moreover, has familiarised nearly everybody with an almost Communistic conception of the State as the universal parent. It is the old story of an antiCatholic idea fraudulently winning assent as a principle through popular acceptance.
Catholic Action in Apostolic Days
Authors: McNabb Vincent 
Published: July 2007

We have set down these extracts in the time-order in which they were written and not in the time-order of the recorded facts. Thus St. Luke's record comes last. Yet it narrates facts earlier than those recorded in the three earlier Epistles of St. Paul.The principle here involved is of fundamental importance in deciding the value of facts omitted by an earlier writer but recorded by a later.The first extract is from the first letter St. Paul wrote to the much-tried converts in Corinth. This unique letter—almost the most characteristic of his letters—remains the bridge between the Epistle to the Galatians in all later epistles. When we reflect that it gives St. Peter a place of primacy four times, that it has the very form of consecrating the Blessed Sacrament, and that it discusses almost in philosophical terms the doctrine of bodily resurrection—we may wonder why St. Paul sends the salutation of a man Aquila and (presumably) his wife Priscilla.
Europe's Future
Authors: Polimeni E. 
Published: July 2007

Shortly before the fall of France, there appeared in La Vie Intellectuelle a striking article by a French historian, G. de Reynold. The writer was then living in the centre of Europe and was thus very favourably placed to study current events. Many of his reflections are as relevant to-day as they were in 1940, and might prove of interest to a larger public. It is with this object in view that I would like to refer to them here.De Reynold begins his article by putting forward the opinion that Europe, geographically speaking, can scarcely be considered a continent; her space is too restricted, her peoples too mixed and individual to produce a homogeneous civilisation. She is more in the nature of an Asiatic peninsula. Had it not been for Christianity she would by this time have been absorbed by Asia; yet we find her still the ombril of the world, fitted by Providence for a high and unique destiny. With Europe’s natural order and arrangement— easy access to the sea and splendid internal lines of communication— it is only when Christianity weakens within her borders that a general disintegration occurs—and M. de Reynold is of opinion that should there ever be total apostasy it would be a sure presage of death, a death heralded by a long agony. The weakening in Christian beliefs has always been the forerunner of some Asiatic assault, or at any rate of the imminent danger of such a thrust. This danger is enhanced by the fact that the Asiatic conception of Empire, ever since the days of Diocletian, has exercised a distorting and sinister influence on the European conception of the Imperium Romanum. Asia is a continent of ‘worlds,’ its pattern is the Empire, whereas Europe is composed of nations and its pattern is the ‘kingdom.’
The Youth Movement
Authors: Dempster F. V. 
Published: July 2007

The youth movement has received an enthusiastic reception from the Press and little adverse criticism has been made. There is, however, much criticism that does not come into print and it is the purpose of this article to examine objections to the movement and to suggest remedies where criticism is well founded.
The prevailing attitude of the objectors is suspicion derived from the national abhorrence of uniform and regimentation together with the example of dictator states and the débacle of British Fascism. But on the whole fears are aroused, not by what the movement is, but by what it may become ; to some the exploitation of youth for political ends is a potential danger that may well develop with the extension of central control. This danger is a real one and is bound up with the question of vested interest within the movement itself.
At the moment the activities of youth clubs are somewhat decentralised and organisers are given a free hand. This is good; initiative and individuality can play their part by modifying activities in accordance with the needs of the neighbourhood. Should the hand of bureaucracy fasten down on the movement, control may deprive it of its freedom and elasticity and result in its becoming a soulless and regimented function of the State.
Responsibility Again (II)
Authors: Kelly Bernard 
Published: July 2007

Translated into the terms of concrete human life and work, man’s answerableness in the divine image means free obedience to normative law. Such is the character of human obedience and the proximate definition of man's responsibility. All four of its terms are equally essential. Thus an unfree obedience, whether of ignorance or of force, is to that extent irresponsible, and a freedom which is not essentially qualified as obedience altogether lacks the condition of responsibility, for it is answerable to nothing. Again, an obedience, however free, which has nothing to do with law lacks an essential mark of human responsibility, namely order in and towards the common good. And although we may obey other laws, the character of the law that binds us precisely as responsible beings is to be normative. For a norm is the truth of things understood as a nature to be served and thus binds our will not arbitrarily but through our understanding.We should recall, as Eric Gill was wont to recall ad nauseam, that man’s nature is twofold, bodily and spiritual (‘spirit and matter, both real and both good’) : that human life is the unity of these two elements which are resolved only by death and by false philosophy. But our death looks forward to the resurrection of our bodies. Thus our dependance upon the divine Image is also twofold. It shares the dependance of all created things upon their Exemplar as bodily creatures share it, being fashioned in a determinate scope of growth, of development and decay; and it obeys the laws of heaven as the grass of the field obeys them. But our dependance is also spiritual, of knowledge and of love.
The Church and the Welfare of Nations
Authors: Momme Nissen Benedikt 
Published: July 2007

By their own unaided efforts neither individuals nor nations can attain the last end ot man on this earth—union with God. Now the duty of governments is twofold : to make every provision that their subjects may lead good and virtuous lives, and to prepare them for their eternal destiny. Hence it is one of their chief tasks to see that religion should hold its rightful place in national life. The task directly committed by God to the rulers of nations is to provide for the physical and temporal welfare of the citizens; to promote their spiritual and eternal welfare is the indirect task of governments, in so far as they are bound to assist the Church in carrying out her work in the Mate. The Church comes to terms with every form of government or political institution, provided that ‘the rights of God and of conscience are safeguarded ‘(Pius XI). It is the mission of the Church of God to teach the nations the principles of religious and moral life, to inculcate and to ensure them. For this is the field entrusted to her for cultivation by Christ, the absolute ruler in the kingdom of truth and love. Nothing contributes so effectively to the welfare of nations as loyal co-operation between ecclesiastical and civil authorities, whose distinctive spheres of action, with due regard to the special circumstances prevailing in each country, have been made to harmonies. In this the Church has to accomplish a task as responsible as it is exalted.The Faith transcends all differences in national character. In ancient times the nations fashioned their religions according to their own lights; by human means they established national religions, which often enough lead to self-worship. Their cult sprang from their own narrow conceptions, and was not inspired by God.
The Week of Prayer for Christian Unity
Authors: Brandreth Henry R. T. 
Published: July 2007

The Week of Prayer for Christian Unity should be regarded as complementary, and certainly not as opposed, to the Church Unity Octave. The Octave has among Anglicans come to be associated, whether rightly or wrongly, with the holding of certain doctrinal positions and therefore many who desire unity, and devoutly pray for it, have felt bound to hold aloof from the prayer thus organised. One might regret their decision, but mere regret would be no remedy for the situation and a remedy was necessary if the prayer was indeed to become universal. It was also desirable that from a movement which was purely eirenic in intention, all possible points of controversy should be removed.A remedy was fortunately at hand. The work of the Abbé Paul Couturier of Lyons was already well-known in this country and the Abbé himself had paid visits here in 1937 and 1938. Père Couturier was the driving power of the ‘Semaine de l'Universelle Prière des Chrétiens pour’ l’Unité chrétienne ‘ wherein the movement of prayer for unity was released from any controversial doctrinal requirement and centred wholly in the prayer for unity of our Lord. He had appealed, with extraordinary success, to Christians of all denominations to join in this prayer and all found themselves able to do so without controversy or violation of conscience. The basis of this prayer, and its expression, is best stated in the Abbé’s own words:‘When and how will unity be brought about? What are the obstacles to be overcome? This is Thy business, my faith can only bid me pray with Thee, in Thee, that Thy unity may be accomplished, that unity which Thou hast never ceased to desire, which Thou pursuest, and art preparing, which Thou wouldest long since have realised, if all men with me had been as a crystal between that part of creation which wishes to rise to Thee through the Christian and that part of Thee which wishes to descend to the world by the same agency of the Christian.