bluuebunny/crossref_metadata_2025_split huggingface dataset:
Wales: Catholic and Nonconformist
Authors: Daniel Catherine 
Published: July 2007

There seems to be no doubt that the Church, as a visible society of baptized persons, was fully established and functioning in Wales by 200 a.d. Her influence is to be discerned in our earliest vocabulary, e.g. the word for ‘universe’ in Welsh is ‘bedyssawd’, the Latin ‘baptizati’, an assembly of baptized persons. By the sixth century Welsh epic poetry was being written in die context of a Christian culture. Taliesin, the poet, describing the court of Urien Prince of Rheged in Southern Scotland, which formed part of Roman Britain, describes a Catholic family life as lived in the court of his exalted patron. By 314, when the Council of Arles met, Bishops from the whole of Christendom attended and ‘lesser clergy’ from Spain, Italy, Gaul, and Britain. The three orders of Bishops, Presbyters and Deacons were present. We have every reason to deduce that the Catholic Church in Wales was well established, vigorous and in full cognizance of its sister assemblies on the Continent. We hear of British representatives at all the subsequent councils except that of Nicaea. When in 383 Magnus Maximus was proclaimed Emperor by the British Legions before he left for the Continent to defend the fortunes of Rome, he was baptized as an orthodox believer and won the approval of St Martin of Tours, St Ambrose of Milan, and Pope Siricius for his faithfulness in belief.There is no need to stress this aspect of Welsh history to a Catholic audience. It was part of the general picture of the Europe of that day. What is perhaps not so generally realized amongst Catholics is that Wales in those days was part and parcel of the Roman Empire, under the direct rule of Roman Emperors, for all of three centuries. After an initial period of resistance to Roman arms our forbears seem to have attained a modus vivendi and to have co-operated with their rulers and actually to have enjoyed a long period of tranquillity.
The Catholic Resistance in Wales: 1568–1678
Authors: Cleary Martin 
Published: July 2007

In 1575 a Welsh priest in Rome wrote down a plan which he had cherished in his long years of exile, since the time when the death of Mary Tudor had extinguished his hopes of becoming Bishop of Bangor. He imagined the galleys of the Papal fleet coming to anchor at Menai, and disembarking an army led by Catholic exiles. The mountain passes from Harlech to Conway were to be blocked by Welsh Catholic sympathizers, and when sufficient English Catholics had made their way into this bridgehead, he proposed a breakout into the Midlands to rescue Mary Queen of Scots and place her on the English throne.Dr Morys of Clynnog, the author of this scheme, made Wales his landing place for three reasons: her potentialities for resistance, her separate language and history, and her fidelity to the Catholic faith. All these points are made, from the opposite side, by Morys Clynnog’s supplanter in the Bishopric of Bangor, the Protestant Nicholas Robinson. ‘I have found’, he wrote in 1567, ‘since I came to this country images and altars standing in churches undefaced, lewd and indecent vigils and watches observed, much pilgrimage-going, many candles set up to the honour of saints, some relics yet carried about, and all the country full of beads and knots.’ Fr Robert Persons, s.j., likewise turned his attention to Wales at the start of his famous missionary journey with Blessed Edmund Campion in 1580 as a region where priests would be welcome and would do great work for the Catholic cause.Our enquiry leads us to consider the way in which the Catholic Church adapted her mission to the Welsh nation in the unprecedented circumstances of the Elizabethan persecution. First we must study the part played by the seminary priests from Douai in North Wales. At the very beginnings of the Douai seminary we find associated with Cardinal Allen a Welsh priest from Anglesey, Dr Owen Lewis, like Morys Clynnog, an Oxford graduate and an exile.
The Image of God
Authors: Foster Kenelm 
Published: July 2007

Adam, says the Bible, was made to the image of God, and the Church adds that so are all men; and that this image-hood is chiefly in man’s soul. What then is ‘soul’? In our philosophy the term, or its equivalents, denotes life; anything alive has a soul. But ordinarily, of course, it means the life- principle in man; and human life is very different from that of other terrestrial beings. Whether or not any animals reason, it seems absurd to compare the cleverest dogs or monkeys with the enormous range of human achievement. On this planet at least we stand out pretty clearly. Now this, Catholics say, is due to a radical difference in the human life-principle—that it differs from the rest of the world we know not only as dogs differ from roses or horses from dogs, but as something that is not strictly part of the physical world differs from the entire physical world. The human soul is partly outside the physical and even the animal world. To use a question-begging term, it transcends all bodies animate and inanimate. What does this mean?The ‘transcendence’ of man, his ‘spirituality’ as distinct from mere vitality, is commonly approached negatively. It is said that precisely as a human agent I have certain activities which are not activities of my body or of any part of my body, in which something other than any organ of the body is operating. The body may concur with or condition such activity, it is not precisely the agent acting. The reference is to intellectual activities. Reflecting, then, on these, I think I can make two affirmation about them which, on analysis, yield some understanding of that boasted ‘transcendence’: that I am aware of things (a) as real, and (b) as significant.
Christians and International Institutions
Authors: Riedmatten Henri de 
Published: July 2007

There is no lack of scepticism about international institutions, and it is particularly widespread in Europe. It is a well-known fact that many Catholics subscribe to it. Europeans do not forget the failures of the League of Nations, and Catholics are distrustful of formulas which are often deduced from philosophical principles hostile, or at least indifferent, to Christianity. There are many, especially among the Catholics of the U.S.A., who do not easily overlook the historical links between modern internationalism and the liberal tradition of the eighteenth and nineteenth centuries.The present article does not seek to plead the cause of international institutions; its purpose is merely to provide information. There is no reason for Christians to be ignorant of the facts which explain the ever-increasing interest in international institutions which is taken by the Holy See, as well as the important place which relations with the United Nations and its Specialized Agencies take in the activities of the big Catholic international organizations.First of all, it will be useful to set out what is original in the existing family of international institutions as contrasted with previous ones.
Supplication in the Psalms
Authors: Bourke Joseph 
Published: July 2007

Far the largest category in the psalter are the ‘Individual Laments’, the psalms in which an individual Israelite—as opposed to the whole community—complains to Yahweh of some distress, and pleads to be rescued from it. In the very nature of the case the attitude here must be more self-conscious than in the hymns of praise. He who praises strives to lose himself in his awareness of Yahweh; he who supplicates strives to find himself in Yahweh’s awareness of him. Before it was a question of man reaching up to Yahweh; now it is a question of Yahweh bending down to man. Yet still the focus of attention is fundamentally the same. Still Yahweh is there among his people, united to each single member by the covenant-bond. Still the soul of the suppliant Israelite is dominated by the overwhelming consciousness of Yahweh listening, and Yahweh there.What is in the mind of that suppliant, standing in the presence of his God, praying not quietly in his heart but at the top of his voice, with every resource of human eloquence, with wild gestures and with tears?
Monsignor Ronald Knox
Authors: Stern G. B. 
Published: July 2007

Many years ago I was discussing with Father M. a fairly obscure point of Catholic scholarship, and, rather out of my depth, asked him what Ronald Knox had had to say on the subject. ‘Ah, well’, he replied, ‘Ronnie Knox is of course hors de concours.’And something slipshod in my mental French translation left me surprised at hearing Monsignor Knox spoken of as hors de combat! Later, amused at my mistake, I passed it on to Monsignor himself, thinking it would amuse him too; and ‘I expect I will be hors de combat next Wednesday’, he remarked; ‘I’m flying for the first time, out to Uganda.’And I have since wondered what his mind did with that description of himself as hors de concours, for it was certainly by no visible act of diffidence that his comment had left it discarded on the floor. I was still to learn that this great prelate of modem times, this famous wit and scholar, was celled with humility like honey in the comb; an innate humility; he could no more keep it concealed than some people can conceal their innate arrogance. Yet by some spiritual poise he was likewise immune from having to supply those tiresome protestations of inferiority which Freud forgot to remove sharply into a wholly separate classification; true humility exists in its own air of freedom, and when we are in its presence perhaps we remark ‘there must be humility in the room’ as we might say ‘there must be violets in the room’. . .. But an inferiority complex is a miserable sandwich-man with boards front and back; and if their announcements are blatant, the person has an extrovert inferiority-complex: but if the sandwich boards get lugged about with their message turned inwards so that we cannot see what it is, they have an introvert inferiority-complex, just as tiresome.
The Vocation of Philip Howard—II
Authors: Anstruther Godfrey 
Published: July 2007

All suspicions that the Dominicans were indulging in kidnapping were soon laid to rest when the Prior delivered his prisoner into the hands of the Cardinal Archbishop at Milan on the morning of this same July 27. So far this boy’s vocation had involved merely one Pope, four Cardinals, the Master-General, a very worried Bishop and the English Queen’s agent in Rome. But they had reckoned without the Countess. As she was living in Antwerp there was an inevitable time-lag of about a month. She was as much distressed as her apostate husband, and was to prove far more active. Perhaps it was increasing illness that prevented the Earl from further participation in the dispute. Having written to Digby and to his wife, he seems to have left the matter in their capable hands.The Countess did not hear of the fatal news until July 28, exactly a month after Philip’s clothing. By then he was safely lodged in the Archbishop’s palace at Milan, but of course she had no inkling of that. She wrote to her husband to express her sorrow, and to comfort him with the thought that there would be at least a year before Philip could be professed. The action of the Dominicans was so manifestly unjust that a letter to the Marquis de Velada, Governor of Milan, would, she hoped, be sufficient. He could if necessary call in the authority of the Nuncio there to force the fathers to surrender their ill-gotten novice.
Holy War in Islam and Christendom
Authors: Daniel Norman 
Published: July 2007

A recent book about the Islamic law of war and peace suggests comparisons with Christian law which have interesting implications. In this comparative field the plough has so far scratched only the surface. Among the more obvious questions provoked is this: does Christian law derive in this matter from Islamic law, or is the character of holy war always in all religions necessarily similar? Certainly such a book as this reminds us that the similarities between the Christian Crusade and the Islamic holy war—jihād—are more apparent than the differences. It also reminds us that certain general principles must be relevant to the question in any religion. One particular conclusion to which it seems to lead us is that any just war is a holy war. A war is either wrong, or a Crusade; the cause that is proportionate to the evils of war must be a great one indeed and one that claims our whole devotion. I am not, of course, concerned with the question whether there can be a just war at the present day; I only point out some alternatives.War—struggle, aggression—is a condition of life, whether spiritual or material. Some people have been so unreasonable as to jibe at the combative character of pacifists. It is obvious enough that it is not war, but certain kinds of physical war, that all Christians abhor and some renounce. The holy war against evil angels, the struggle to live righteously, are as really warfare as the war of bombs.
Designs for Loving
Authors: Vann Gerald 
Published: July 2007

What is this thing called love?’ The question has been debated times without number: by the great poets, philosophers, mystics; by alert little logicians and portentous statisticians; by playwrights, novelists, songsters; and of course by lovers of various kinds, from those who indulge in a fever of passionate introspection to the simpler souls who sometimes briefly wonder in a bemused and befogged sort of way what has hit them. The plain man may well find himself confused by the variety of often conflicting answers given to the question, the variety of names given to the experience or to different aspects of it. In an interesting analysis of Moral Values in the Ancient World Professor John Ferguson discusses such concepts as the Greek eros, philia, philanthropia, homonoia, the Latin amicitia, pietas, humanitas, and the Hebrew chesed and ‘ahabah—the former of these last two being the steadfast, covenanted loving-kindness of God and pietas of man, the latter the deeper, unconditioned love that has in it something alike of eros and of philanthropia. But the two worlds of thought, the Jewish and the Graeco-Roman, were fundamentally different and could impinge but little on one another until Christianity brought to the world its new inspiration, its new concept of love, and what was in effect a new word to describe it: agape.Again there has been a great deal of discussion about the difference, and the relationship, between eros and agape; and again the discussion has led to confusion because of the varying interpretations or emphases put on the words by various writers.
The Civil War in Man
Authors: Hirst Désirée 
Published: July 2007

‘It seems to be a lesson of history that the commonplace may be understood as a reduction of the exceptional, but that the exceptional cannot be understood by amplifying the commonplace.’ These words from the closing passage of a most important recent book, Professor Edgar Wind’s Pagan Mysteries in the Renaissance, draw attention to a great misconception in the usual interpretation of that movement, spread over a considerable stretch of time, which we call ‘The Renaissance’. It is most often thought that this movement represented simply a revival of classical learning, an enthusiasm for technique, for style in all aspects of life, and a deepening sense of wonder at the mystery of Man himself. All these were features of the situation naturally, but its core is lacking if we merely consider them. Professor Wind has given us the missing heart: the heart of Renaissance art, architecture, poetry, music and science. What he presents to us is, of course, a religious vision, for nothing else could have had these effects. An esoteric vision, which is why he says that he deals with the exceptional, and one that verges often on heresy. But something which has nevertheless deep roots in the Christian past.What was this vision? What brought these mighty manifestations into being? Briefly, a belief that it is the spiritual and not the material which is the essence of man, and that the truth of Christ existed in the world before Christ. These might seem unexceptionable truths, but in them lurked grave dangers.
The Qumrân Scrolls: A General Survey
Authors: Bourke Joseph 
Published: July 2007

Up to a few years ago it used to be said that it was still far too early to make more than a cautious interim evaluation of the importance of the Qumrân scrolls. Today one feels almost that the opposite is true, that in a certain sense it is too late. It has been done so often already. So many popular presentations of the subject have appeared, many of them highly competent, some few sensationalist in approach and grossly misleading, but all of them attempting to answer the same basic questions: What exactly has been discovered and how? What sort of people were the members of that strange Jewish sect who owned, and in many cases who must actually have written the scrolls? What is the bearing of these documents on the origins and on the sacred books of Judaism and Christianity? These are, I think, the questions everyone would like answered. My excuse for going over the same ground again must be primarily that the answers suggested have often been so bewilderingly different.First, then, what has been discovered is the relics of a sect whose history in its total span (c. 125 B.C. to 68 A.D.) overlapped the lifetime of Christ, and the emergence of the Christian Church from Judaism. These relics are of two kinds: documentary, and archaeological, and the one exactly complements the other. Coins and pottery from the community building which has been found are identical in type and date with coins and pottery found in the caves which contained the documentary remains.
The Individual and the Universe
Authors: Hoskin Michael 
Published: July 2007

For a number of years, cosmology has been a favourite science with the British public, and, with the development of radio astronomy and the recent launching of earth- satellites, the choice of a cosmologist to give the recent Reith Lectures was not surprising. Professor A. C. B. Lovell, who is well-known for the part he played in the development of the great Jodrell Bank radio telescope, took as his title ‘The individual and the universe’, and in his lectures he found three points of contact between cosmology and religion, each of which calls for comment.The first occurred in his introductory lecture, which was devoted to the transition from the medieval geocentric and ordered cosmos to the infinite universe of the late seventeenth century. ‘In the three centuries since Galileo and Newton we have moved far, but the vital break with tradition belongs to their age, not ours.’ Now Professor Lovell shows that he appreciates that the revolution sparked off by the publication in 1543 of Copernicus’s De Revolutionibus rapidly involved not only physical science as a whole, but also philosophy, religion, and in fact many of the features of man’s world picture. But it is on the religious aspect that he dwells. ‘The story’, he says, ‘is mainly one of persecution of the astronomers on religious grounds’, and in this way he produces a thoroughly distorted and unsatisfactory picture, for which he was rightly censured by Mr Arthur Koestler in a long letter to The Listener the following week.
The Career of a Dramatist
Authors: Berry Francis 
Published: July 2007

The Elder Statesman is a success within special limits. It is an extension of the model of its predecessors, The Family Reunion, The Cocktail Party, The Confidential Clerk. Anyone familiar with those predecessors could have foretold what was to seen on the boards at Edinburgh last year, could almost have read the text of the play before it was printed. One thinks of another sequence of four closely-related plays concluding with The Tempest.To make such a comparison, even momentarily, is to pay vast tribute to the later poetic dramatist. But a comparison, momentary or studied, points this capital difference: the poetry of Cymbeline or The Winter’s Tale yields more significance, and therefore more delight, at each re-reading; the verse of The Confidential Clerk or The Elder Statesman says nearly all it has to say, at a single hearing or reading—unlike the poetry of The Waste Land, or even of some of the speeches of the Chorus in Murder in the Cathedral, where the resources or reserves appear limitless. This difference in the quality of language has consequences for the theatre. The plays of Shakespeare are a challenge to the producer. Because of the suggestiveness of the poetry, they ask to be produced in all manner of modes, whereas one production of The Elder Statesman cannot—or should not—differ from another production, except in minor points of emphasis depending on the skill of players. A standard production is ensured less by the stage-directions than by a pallid fixity of language.The Elder Statesman is depressing in that it follows the conventions— conventions which compel a thin language—of its immediate predecessors.
The Religious Situation in Russia Today
Authors: Nantet Jacques 
Published: July 2007

As I go through the notes I made on a recent trip to the U.S.S.R., three of these strike me as throwing a certain amount of light on the whole question of the information and impressions one gets in that country. In the first place, I had been told that the Moscow crowd was drably and poorly dressed; and certainly at first glance one does feel there is something odd about the Muscovite’s appearance. One could easily be led to conclude that this was due to the poverty of his wardrobe. But in Leningrad, where people in fact dress in much the same way as at Moscow, the impression left is quite different. All this would remain most mysterious did one not remember that whereas in Leningrad we find a population that has always been urban, the Muscovite is fresh from the country. Between 1917 and 1958 the population of Moscow increased from 600,000 to more than six million, and the immense majority of the newcomers are peasants unfamiliar with town ways. Thus what gives us the feeling of strangeness about Moscow is really the unexpected rustic appearance of these new inhabitants.Again, I had heard the fact that even V.I.Ps. sit in the front of their cars beside their chauffeurs put forward as an example of the real democratic feeling one finds in the Soviet. During my visit, however, I discovered that the seat next to the driver is considered to be the place of honour.
The Judicial Settlement of International Disputes
Authors: Johnson D. H. N. 
Published: July 2007

Recent statements by leading American statesmen, including the President himself, in support of a ‘Peace through Law’ campaign, coupled with the proposal presented at the N.A.T.O. congress in London that the N.A.T.O. countries should establish a Court of Justice to solve their mutual differences, lead one to suppose that the cause of judicial settlement of international disputes is once again coming into favour. This cause is one which has been successively in and out of favour ever since the first and second Peace Conferences were held at The Hague in 1899 and 1907. It is proposed in this article to set out, in a manner as free from technicalities as possible, the present situation in regard to the judicial settlement of international disputes; to consider, from a practical point of view, the advantages and disadvantages of this means of settling disputes as compared with other means; and finally to consider the matter in its moral aspect.In article 2(3) of the Charter of the United Nations one of the principles of the Organization is stated as follows: ‘All Members shall settle their international disputes by peaceful means in such a manner that international peace and security, and justice, are not endangered’. On being construed carefully, however, it appears that this principle does not impose a positive obligation to settle all international disputes so much as a duty not to settle them in a certain way. The reason for this is the feeling that international law cannot compel its subjects never to be in dispute with one another; its primary concern is rather to prevent them from taking the law into their own hands and disturbing the peace.