bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Yogi and the Commissar
Authors: Dawson Christopher 
Published: July 2007

Arthur Koestler is a writer of great intelligence and strong convictions, who has for years been carrying on a single-handed fight against that modern mechanical mystery of ingenuity, the Totalitarian State. He fights alone because he is a writer of the Left, even of the extreme Left, who refuses to accept the myths and rationalizations of his party and is just as outspoken in his condemnation of the totalitarianism of the Left as he is of the totalitarianism of the Right. He fights alone, also because he feels acutely the spiritual tragedy of modern man and the need for spiritual reintegration, and yet rejects any positive religious solution of the problem. His diagnosis of the situation is expressed in the title of his book)—the polar opposition of the passive contemplation of the naked Indian ascetic and the ruthless activism of the Communist bureaucrat.No doubt the opposition is psychologically justifiable in terms of the pure introvert and the pure extravert, but I do not feel that it really fits the modern situation, and particularly that aspect of the situation to which Koestler devotes so much of the present volume. For what he is mainly concerned with is not the opposition of action and contemplation, but rather the frustration of the modern intelligence in a world which it has done so much to create. The revolutionary intelligence created the Marxian ideology, which in turn produced the Communist State. But something has gone wrong in the process. The intellectuals believed and taught that the Dictatorship of the Proletariat would be followed by the “withering away” of the State. In fact, however, what has happened has been the development of a State power more absolute than any absolutism of the past, and it has been the intelligentsia which has “withered away”.
Literature and Criticism
Authors: Shewring Walter 
Published: July 2007

There are obvious difficulties about reviewing a dictionary, especially when the dictionary approaches the status of an encyclopedia in the variety of the matters covered and the method of treating them. The most useful way in which can deal with the Dictionary of World, Literature is first to indicate the general scope of the book, then to consider the various forms which the discussion of literature may take and to” use examples from the book to point or illustrate my remarks.The dictionary as a whole is not concerned with judgments on particular or collective works of literature, but with general ideas bearing on literature, literary forms and technique, ancient and modern criticism, schools and movements, and rhetorical terms. Thus Dante and Milton are not appraised as poets, but their poetical theory is resumed, and the forms they used are considered under such headings as Epic, Sonnet, Terza rimas, English verification. The amount of actual information given is large and wide-ranging, and the Editor may be praised for his general planning and his marshalling of contributors.Of the various ways in which literature may be discussed the most important is the most general—the examination of the nature and purpose of literature in the light of metaphysics and morals. This may be called the philosophy of literature, and its value evidently depends on the truth of the higher principles it appeals to and the skill with which deductions are made. False principles to begin with, or inexperience in application, may render it nugatory or harmful. It is nowadays rare to find a writer on literature whose general philosophical training is adequate for the attempt, and Mr. Shipley has been fortunate in securing a leaven of such work for his dictionary.
Contemplation and Peace
Authors: Quinn Edward 
Published: July 2007

Contemplation is the way to peace. But there are some who hold the contrary, not without good reason: for.1. Those who are entrusted with the drawing up of peace- treaties are generally men of action. And if we find much to criticise in their achievements, we can rarely doubt their goodwill and we must admit their success in establishing what all men are agreed to call peace.2. Contemplatives withdraw from the world to seek peace as the first condition for the fulfilment of their vocation.Against this we have the testimony of the Church’s liturgy: Beata pads visio. That is to say, peace is achieved through a vision or contemplation.Peace is something more than concord. There is concord when one party to an agreement accepts his obligations reluctantly, but there is no peace: one desire conflicts with another, there is no tranquillity or order in his soul. Yet desire is never completely at rest until the soul is in the presence of God. A relative tranquillity can, however, be attained in this world, more or less perfect according to the degree to which we perceive that only He who created our soul can maintain its harmony. When the perception of this truth contents us we are at peace. And this is attained through contemplation.The order in the world and its tranquillity are fashioned according to a divine plan. Those who seek peace cannot therefore afford to neglect examination of the design which it is their task to realise: “They must be made to climb the ascent to the vision of Goodness, which we called the highest object of knowledge; and, allowed to remain on the heights, refusing to come down again to the prisoners.”
The Contemplative Life in the World
Authors: Graef H. C. 
Published: July 2007

There seems to be a special need in our time for new forms of the contemplative life, lived not behind grilles and high walls, cut off from the world as much externally as internally, hut lived in the midst of the world, open to its needs, but not contaminated by its vices. This form of life is nothing new; on the contrary, it is older than other forms, for it is the life lived by our Lord, our Lady and the Apostles as well as by the Christians of the first centuries. All through the history of the Church there have been men and women who, though remaining “in the world’’, have combined a life of intense contemplation with the life of the Apostle who goes out to seek what is lost—we need only think of Saints like. Catherine of Siena, Francis de Sales, Bl. Anna Maria Taigi or the Curé d’Ars.But, it may be argued, they were saints, souls with a unique vocation specially chosen by God—is it possible for a person less abundantly gifted to live in our distracted paganized world a life that can he truly called contemplative? There are many souls today who, despite their admiration for the life of the Contemplative Orders, yet feel the need and the attraction for this other kind of life. The world seems to cry out for it in its very blindness and indifference, and where there is a need God will not withhold the means of satisfying it. With such a call to a life of contemplation without “leaving the world” in the physical sense, there seems to be no reason to ignore the opportunities. For the contemplative life in this noisy world is so difficult that there need be little fear of illusion.
The German Catholics of the Universities
Authors: Vermehren Erich M. 
Published: July 2007

First of all I would like to thank the Executive Committee of Pax Romana and the Chairman for allowing me to address you here to-day and to speak to you about the position in Germany. You know that the German Catholics are not officially represented at this Congress, and I would like to stress the point that my credentials to speak on their behalf consist in nothing but the simple fact that I am a German Catholic myself, and that I was in Germany and in contact with some of the most eminent German Bishops, priests and laymen until the end of 1943.The theme of our discussion to-day is Relief and Reconstruction. It concerns the tasks, with which Pax Romana will have to deal in the near future. I must, therefore, ask your indulgence if, before talking about what lies before us, I shall refer at some length also to the past. There are two reasons why I should like to do this: first, that if you want to find the remedy, you must first know the disease. The problems of Relief and Reconstruction are thus of necessity to some extent retrospective. Second: Pax Romana will have to decide—and I hope that will be some time soon—whether it is going to re-admit as constituent members German University Federations. Monsieur l’Abbés Gremaud has told me—and I am painfully aware how right He is—that the spirit of Pax Romana has found only very few faithful witnesses among the Germans—students and graduates—and that the great question of the future would be how to make sure about the trustworthiness of any new federations that might be formed.
A French Catholic Review Appears Again
Authors: Maydieu Augustin J. 
Published: July 2007

lt is a great joy to be able to give some account, in the friendly columns of Blackfriars of La Vie Intellectuelle, the Dominican review which started to appear again last February after four-and- a-half years of silence. That joy is all the greater, because during the occupation we always envisaged our work after the war as united to that of Catholics throughout the world, but especially to that of our English brethren, linked to us as they are by the closest of ties. It was indeed because I had tried to get into touch with them, despite the German occupation, in order to prepare for this work for the Church, that I, with one of my brethren, Pète Dubarle, was arrested on the Swiss frontier in March, 1944. Only a few days after my liberation I was able to meet in France some of my friends from across the Channel, and now, less than a year later, on a visit to England, I can write, in an English review, something of what has happened and of our hopes for the future.To begin with, let me recall what La Vie Intellectuelle stood for before the war. Begun in 1929, under the editorship of Père Bernadot, that indefatigable creator of reviews, who started La Vie Spirituelle, as well as many other publications, La Vie Intellectuelle was animated by a small group of Dominicans, with the active collaboration of many secular priests and lay people. Its aim was to contribute in France to that intellectual effort required in order to make the influence of the Church felt in the world. We know with what interest Pius XI, and after him, Pius XII, always encouraged such efforts.
Beveridge Debunked?
Authors: Fogarty M. P. 
Published: July 2007

The fashionable Beveridge school of full employment economics is open to a good deal of detailed criticism, and Professor Fisher has made a valiant, if not wholly successful attempt to suggest the greater importance of a different approach. In spite of a number of dexterous jabs the Beveridge school still stands, sore but unshaken; in rightly denying that the New Economics are new, Professor Fisher tends to slip too easily into denying that they are frequently good economies. But he has made out his cause on a great many individual points, and provided a valuable corrective to the tendency to over-emphai se monetary solutions.On the central issue of full employment, the essence of the Beveridge case is that needs must be clothed with purchasing power. If demand shows signs of failing to absorb the whole available output, then tax remissions or subsidies must be used to enable or induce people to buy the goods which they want—or, more commonly, what the current political majority thinks that they ought to want. Professor Fisher prefers to approach the other way round. If goods are unsold, why do producers not make more effort to give consumers what they want? Why not try to promote new enterprise at the “growing points” of the economic system, and to render existing firms more adaptable? There is not much difficulty in showing that along these lines a great deal more could be done than was actually attempted in the thirties; most of all, of course, in Professor Fisher’s own special field of international trade.
Nazi Liturgy
Authors: Breitenfeld Wlter 
Published: July 2007

Modern men are inclined to disregard the power of ideas. With Hitler and a number of his lieutenants dead and the others in captivity it seems to them that Clio has written finìs to the short, though comprehensive chapter, “National Socialism”. Our age is wont to see things purely in terms of politics and politics in terms of material power. If this were true, National Socialism would have found its end with the destruction of .its material power and its organisation. National Socialism, however, was not only a political machinery, masses and guns, it was also, and above all, an idea. When the Nazis spoke of totality they avowedly wished to make it clear that they would not confine themselves to economics and politics, or indeed, confine themselves to anything. Their idea was that of an all-embracing Weltanschauung, a definite order of values with the claim to be absolute, or in other words, a religion.
While insane national pride, injured by the defeat in 1918, together with economic and social pressure created an atmosphere suitable for revolution, the real core of the Nazi movement lay in a much deeper stratum of the people's minds. The revolution against the religion of love and the spirit of the Sermon of the Mount—prepared during centuries and manifest in Bismarck’s fight against “Ultramontanism”—rose immediately after 1918, sponsored by Hitler’s forerunner and temporary companion Ludendorff. His wife Mathilde, especially, attempted to preach a romantic mysticism in form of a queer combination of pantheism and Wodan idolatry, which seemed to her the adequate expression of the Teutonic religious spirit. This experiment failed since the theatrical nightly ceremonies in woods and the sight of spectacled German schoolmasters growing wild beards and drinking beer from wassailhorns proved too much even for the most romantic German little bourgeois.
A Schoolboy's Reminiscences of Cardinal Newman
Authors: Pope Hugh 
Published: July 2007

I am only too conscious of the impertinence of this heading: What value could such memories have? And how far are they trustworthy? Yet they are my memories, and though some sixty years have elapsed, they remain as fresh in my mind as though they had happened but yesterday.
When I was just over four years old my mother took me to a dairy kept by a Mr. Godwin, who had been Newman’s butler in Ireland. He put me on his knee and said: “Do you know Jack Smallman?” I did, for Smallman—whom I had always thought of as Mister Smallman—was a carpenter who fascinated me by working with saw and chisels, which I longed to handle. “Well,” said Godwin, “I was JJr. .Newman s butler and the lad Smallman was the ‘buttons!.” I saw my mother smiling at this; she was probably wondering what I was making of the term ‘buttons’.
“Young Smallman,” continued the old man, “was sometimes impertinent. So one day I put him over my knee and smacked him well” I gasped at the bare idea of smacking the man of chisels and saws. Gut the old man continued: “What do you think that lad said when I had done my duty by him? He said to me: ‘You must feel very exhausted after that, Mr. Godwin. Let me draw you a glass of beer’.” *
A few years later, it must have been in 1878 or 1879, a man leaning on the gate, which in those days separated the school premises from the part of the cloister by which people came to church, astonished me by saying: “Say, I reckon if I hang on this gate long enough I might see ‘Nooman’ pass this way?” I was very doubtful, for I had never seen the future Cardinal there.
A Solution of the Leakage
Authors: Woollen C. J. 
Published: July 2007

There are some who see in Catholic participation in the Youth Movement a powerful means for stemming the leakage. They recognise that the Catholic club or youth organisation may well be the bridge between the school and the world. It is obvious, indeed, that there is immense gain to our adolescents when they are nurtured in a Catholic atmosphere by those who are solicitous for their spiritual welfare. It would be difficult to overestimate the good that must come from their taking part in activities directed by helpers whose outlook is necessarily apostolic.But these good results will only be achieved if our own attitude to the Youth Movement is right. We must not regard it as a kind of rescue work, as if there had already been failure in the cultivation of the tender plant. If it is not yet a proclamation of the glorious fruition of youthful endeavour, it must not at any rate continue the artificial forcing that was begun at school, now in the form of an imposed culture and a suggested enthusiasm for social betterment. Our Youth Movement must be a real one in the sense that it is Youth which is making the movement, and not Youth being moved by its self-appointed guardians.In short, the Catholic participation in the Movement must not be allowed to involve us in a false philosophy. On the contrary, we have in the Catholic youth organisation an opportunity of combating false ideas on “culture”. We can show that any concentration on collective activities, physical and mental, points not to a material life-goal, but to an eternal one. We must emphasise that we are making no pretence to stay the time which is all too surely and rapidly running its course, but are encouraging our young people to make the best use of the vital period in preparation for this life and the next.
The Husbandman of the Visible Universe
Authors: Kelly Bernard 
Published: July 2007

Husbandman’ is the word; for, if not wholly adequate, as one word could hardly be, it does, better than any other, express man’s status and function in the universe, and especially in the visible universe, so that its immediate concrete sense and the analogies to which it gives rise are verified essentially and verified to the full. Whatever is verified essentially of mankind is verified in Adam, the head of this family, and in Christ in whom this headship is restored. We should beware of any kind of mere generalisation—even the generalisation, ‘All men are sinners,’ is made at a level quite different from that of such an essential judgment —and emphatically we must not be understood to mean ‘in fact men are most commonly tillers of the soil’. Man has the cosmic function of husbandman whether this last statement is verified or not. But then it follows that our meaning is deeper than the level of fact and of generalisations of fact.We should note that the whole of the sub-human creation is ordained in and through man in the cosmic unity. The sub-human world is not fully a world and not fully a cosmos by itself. From it may be drawn suggestions of unity but not really a unity of its own. In man as part (head) of the visible creation, the visible world has a unity of which man is the guarantee and ‘sacrament’ (in the same sense in which it may be said the Pope is ‘sacrament’ of the Church’s unity).
The Parish as a Missionary Community
Authors: Evans Illtud 
Published: July 2007

Colombes is a working-class district on the outskirts of Paris with a population of about 23,000. For the last five years it has been the scene of an experiment whose importance can scarcely be exaggerated, and the latest volume of Rencontres) is a detailed account of the work of the Abb6 Michonneau and the group of priests who are engaged in evangelizing a parish in which practising Catholics number scarcely five per cent, of the population. It would be impertinent to praise a document whose whole purpose is to make available to priests everywhere the fruits of day-to-day experience of the hardest apostolate of all. Much of the detail in these five hundred pages has special reference to conditions in France, but the methods described—and above all the spirit they manifest—are of the liveliest relevance for all priests at work in a pagan world.‘The proletariat is pagan. Not because it doesn’t “practise,” but because its mentality is pagan, wholly alien to the Christian spirit, indifferent to the teaching we offer, careless of the demands of the moral standards we proclaim.’ At once, then, it is necessary to distinguish between the Christian parish, where the Church is still recognized for what she is, and the missionary parish in a pagan environment. ‘Our methods must be revised if not totally changed.’ As Cardinal Suhard has remarked, ‘We must free ourselves from every sort of narrow traditionalism and adapt ourselves to present needs.’ Hence, ‘since 95 per cent, of the Church’s children don’t come to her, 95 per cent, of the Church’s concern and activity must be directed towards them. And not only by groanings and optimistic hopes, but in reality.’What, then, is the ‘parish’? Is it the faithful few or the apostate many? ‘The life of my parish is the life of everybody who lives in it.
Red Army Soldier
Authors: Dalgleish John 
Published: July 2007

We all know Tommy Atkins. In two wars he has become symbolic of the British soldier. We know what he thinks, how he will react to most events, and his general likes and dislikes. He has been hailed as ‘Britain’s best ambassador’. In foreign countries his demeanour has been one of kindly tolerance, cheerfulness, and some degree of self-effacement. All in all, these things have built themselves into a reasonably understandable character.What of Ivan Ivanovitch, ‘Tommy Atkins’ of the Red Army? There are three million of his kind in occupied Europe, stretching from the Balkans to the Arctic, and from the Russian frontier to Central Germany. Can we define a general character for Ivan Ivanovitch, whose role is such a significant part of the international play being performed in Europe today?I have known a hundred Ivans. I have seen him in this aftermath of war. I have seen the results of his handiwork. But my knowledge-is coloured by the difference between the Oriental and the Occidental minds. This barrier is a constant difficulty, necessitating a re-examination of every event. For instance, there was the Red Army soldier who deprived an Austrian of his wireless set, then, as he was leaving, dug his free hand beneath his tunic, brought forth a jade ornament and thrust it at the Austrian, saying: ‘A present for me from Hungary. I give it to you for this present’ (pointing to wireless set). The interest of the situation lies in the word, ‘present’. Was the expression meant humorously, as you and I might have said it? Or did the Red Army soldier interpret finding as keeping? Closer acquaintance with Ivan shows that it is legal for the Red Army soldier to possess what he finds, as long as the article is not required by the State. Hence, there was no humour or veiled sarcasm in the soldier’s remark to the Austrian.