bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Earl‐Bishop of Derry and The Catholic Question
Authors: Noakes Robert Aubrey 
Published: July 2007

When Frederick Hervey, Earl of Bristol and Protestant Bishop of Derry, died on July 8th, 1803, in Albano, having about him none but hired servants, Cardinal Erskine took upon himself the troublesome duty more properly to have been discharged by a British representative in Rome if there had been one, of winding up his affairs.This wealthy eccentric is best known by the vivid picture given by Froude in The English in Ireland in the Eighteenth Century, of his activities in connection with the Irish Volunteers. He drove to the National Convention of the Volunteers at Dublin in November, 1783, in an open landau drawn by six horses magnificently apparrelled in purple, with white gloves, gold fringed, and gold tassels dangling from them, and buckles of diamonds on knee and shoe: ‘His own mounted servants, in gorgeous liveries, attended on either side of his carriage. George Robert Fitzgerald rode in front with a squadron of dragoons in gold and scarlet uniforms, on the finest horses which could be bought in the land. A second squadron brought up the rear in equal splendour, and thus, with slow and regal pace, the procession passed on, volunteers falling in with bands playing and colours flying, the crowd shouting: “Long life to the Bishop,” the Bishop bowing to the crowd.’The incident certainly typifies the Earl-Bishop’s strange spectacular character and career, but whilst many popular articles have been written on his queer antics and conduct, he was by no means an inconsiderable man as a political thinker.
The Spirit of Enquiry
Authors: Woollen C. J. 
Published: July 2007

What may be termed the empirical bent of modern education is, in the opinion of most educationists, directly traceable to the Reformation and the ‘news-thought’ that arose from it. The teaching of natural science has, at least in primary and secondary education, almost entirely replaced the mediaeval study of philosophy.Contrary, however, to modem popular notions on the subject, education in the Middle Ages was far in advance of that of modern times in essentials. It is true that a universal level standard cannot be claimed. For instance, in the thirteenth century, universities such as Bologna, Padua and Naples took students through a long and allembracing course, while Paris specialised in philosophy and theology. Germany was noted for its convent schools where both elementary and higher studies were catered for. In England, the founding of Oxford University in the twelfth century and Cambridge in the thirteenth guaranteed for English youths a good all-round training.Whatever the standard and scope of mediaeval education, it had one characteristic by which it differs from general education to-day: it was inseparably bound up with religion. The customary elementary course of grammar, rhetoric and logic was often the preliminary to a higher course that embraced philosophy and theology; and girls as well as boys sometimes studied theology.Arising out of the association of all education with philosophy and theology was the fact of its stimulus to thought. Even the elementary course aimed at making the student a thinker, while the higher course, even when not specifically theological, tended in the same direction.
The Sword of the Spirit
Authors: O'Sullivan Richard 
Published: July 2007

In the month of December, 1939, His Eminence Cardinal Hinsley stirred England with a broadcast address, which he called ‘The Sword of the Spirit.’ The address was published and had an immense circulation. In the month of August, 1940, His Eminence inspired the Catholic laity, and, one imagines, a great part of the clergy also, by launching the movement which he likewise called ‘The Sword of the Spirit.’ This movement, like the addresses from which it takes its title, may be said to be, or at any rate is intended to be, the response of the soul and mind and will of the Catholic body in England to the spiritual and intellectual and moral necessities of the time. These necessities were, for those who had eyes to see, plain and evident enough in time of peace. They became clamant with the outbreak of war.England had inherited from the Middle Ages with all their traditions an admirable series of Christian institutions—for example, the great Cathedrals, the great Universities, and the Common Law—and the whole body of theological and philosophical and moral principles that gave life to these institutions and to the civilisation that they served. During the century that followed (shall we say?) Catholic Emancipation, the life of England and the institutions that served it at first gradually and then more and more rapidly ceased to be Christian. Take one example: In the year 1829, I believe it to be true that each of the Fellows in each of the Colleges of Oxford and Cambridge was not only expected to be a Christian, but was also required to be a celibate and in Orders.
In Praise of Standards
Authors: Thomas Ivo 
Published: July 2007

Some men profess to look first at examples, some at the exemplar. The difference of air about the two has often been commented on; that they get along together for the most part as well as they do is due to the fact that the former do admit the existence of an exemplar, and that the latter do concern themselves with the production and improvement of the examples. The first standpoint has been subtly expressed in the linesThough Plato no doubt was a corker, yet our philosopher Is that it's must be ready for dinner when dinner is ready for we;whereas the others would be chiefly concerned to adapt the dinner hour to their own needs. They will still be able to go amicably in to dinner because both will at least agree that dinner is desirable. They will agree on the existence of standards, wherever they are to be found, and a world to be conformed to them and indeed demanding their embodiment. And to that extent, a wide one, they present us with the classical ideal. For the classical world, now or two thousand years ago, is a world which recognises standards, standards of thought and action, to be discovered, recognised, accepted, and imposed both on individual and communal life. That ideal is not particularly non-Christian, not particularly Christian; it transcends these categories. And like other ideas which transcend categories, it is realised as the same yet very differently in each. The armies of Constantine and Julian, they too had standards, the cross and the eagles, and the demands made on each by the ideals thus represented were very different yet in a tray the same.
Path to Freedom
Authors: Harari M. 
Published: July 2007

As so often in history, so in our time, a gross disorder in Christendom was heralded by a wave of anti-Semitic persecution.Had we been used to thinking of Christendom as an entity, we should have been more alarmed when this happened. The Jews are a sign, a witness. Mediaeval consciousness was tormentingly aware of the presence of these strangers with its sublime or sinister meaning. It was angry with them: the Jews whose conversion was to precede the Second Coming delayed the kingdom of glory by their refusal. They stood for the official sign of disbelief, but also for God’s answer to it; they were man’s denial of the Incarnation, yet the Incarnation had made their wounds the wounds of Christ.Was it part of their business to harry the Christian conscience? Did not their spiritual pride quicken humility? Was not their lack of faith somehow a testing of the fruits of faith? Did they not even mysteriously escape God’s condemnation so long as there was an excuse for not recognising His Son in those who should manifest Him? Perhaps they were like hard seeds left in a wintry soil, closed up until the water of baptism had softened it and charity had made it gentle for the slow shoots to break out into the daylight of faith. This might not happen until the end of the world; meanwhile, the world had to suffer it and be prevented from crystalising into mineral perfection.
Our Lady of Victories
Authors: Klimeck Esmond L. 
Published: July 2007

‘Adversity,’ wrote Francis Bacon, ‘like a toad ugly and venomous, yet holds a precious jewel in its head.’ In our present adversity the ugliness and venom bulk so large that the precious jewel, the one redeeming feature best calculated to afford consolation, may be easily missed. To the thoughtful mind, and especially to the religious mind that is rooted in God as the one sure foundation of all things, this consoling side can most easily be seen in a comparison between the sort of victory that most were looking for and the kind of victor)-’ that must now be won.Most people began with a short-sighted view of the war as a conflict for supremacy between certain combinations of nations. They hoped that we had a better combination than our opponents, and that in the long run we should beat them by the weight of our resources and superior position rather than, necessarily, in the field. That seemed the easiest way and the least painful to ourselves. It was but human nature to hope for victory without great suffering to ourselves. Such a view, however, misses both the deeper underlying nature of the conflict and the fact that such a victory would have no more chance, rather considerably less, of solving the real problems than did the victory of 1918. Not peace, but an armed truce would be again the state of the world.
Christian Life
Authors: O'Driscoll Benet 
Published: July 2007

The Christian life is a life of friendship with God, ‘I have called you friends.’ More, we are called to share the divine life itself in fellowship with Christ and as members of God’s family; ‘God is faithful, by whom you are called unto the fellowship of His Son, Jesus Christ our Lord.’ He is our elder brother, ‘the firstborn among many brethren,’ and we receive the spirit of adoption of sons, and are joint heirs with Christ.The fullness of the divine life is to be ours hereafter in the blessed, all-satisfying vision and love of God eternally possessed. Then ‘we shall be like to him, because we shall see him as he is-we shall see face to face, and know even as we are known. This life of eternal blessedness is indeed promised as a reward for a life well lived here below, but it will be only the full development of the divine life already begun in this world. ‘He that believeth in the son hath eternal life’; ‘we are now the sons of God.’ At Baptism the soul is born again to the higher life by adoptive sonship, and by this higher life, which we are accustomed to call sanctifying grace, we are ‘partakers of the divine nature.’
Vietnamese, not Vietnamized
Authors: Hastings Cecily 
Published: July 2007

It seems to be axiomatic, in most discussions about Vietnam, that the only important questions about that country’s future are ones relating to the Americans. To what extent are Vietnamese capable of efficiently taking over American policies and operations (i.e. just how good a substitute for an American is a Vietnamese)? How worthy of American support is the Vietnamese Government? Will it survive American departure long enough to save American faces?, etc. During a seven-week stay in Vietnam last summer, I was lucky enough to avoid getting stuck in that foreign way of life in which Vietnam is seen simply as a function of American policy, and to meet some people and groups whose work and ideals vigorously make nonsense of the habit of defining everything Vietnamese in terms of American plans and expectations.Not, that is to say, orphanages with teams busily arranging adoptions as a salve to Western consciences, in implicit denial that Vietnamese children have any Vietnamese future. Not relief organizations where the question is only what proportion of these supplies is being sold for private profit. Not the world on which a Vietnamese academic, met in circumstances of free and friendly discussion, commented bitterly, ‘We drink American drinks, drive on American petrol, fire American bullets and have our governments changed by American coups’. I saw that world too: you can’t miss it. But, luckily for me, I saw some very different things as well.
This Side of Paradise
Authors: Murray Isobel , Merrilees Jim 
Published: July 2007

Many weird and outrageous accusations have been levelled at John Steinbeck, but no one has gone so far as to accuse him of being a Christian, nor do we intend to overstep this mark. But interesting light is cast on his fiction by consideration of his use of biblical themes and images. This has become a critical truism in the notorious ‘Christ-figure’ of Jim Casy in The Grapes of Wrath (1939), whether this portrayal is seen as perfection or parody. We think that a profitable and sane perspective on Steinbeck can be achieved by attention to these biblical themes, and propose to demonstrate this by a brief examination of Old Testament references only, in one early and one late novel, To a God Unknown (1933) and East of Eden (1952).Briefly, we would claim that in To a God Unknown Steinbeck was presenting and exploring in his hero, Joseph Wayne, a powerful and strange personality who becomes a devotee of the land and of fertility, and eventually carries his devotion to his ‘God Unknown’ to crazy as well as to gigantic lengths, when he kills himself upon his ‘sacred’ rock as a sacrifice to bring rain. But it is clear from close reading of the book that Steinbeck employs a number of techniques, which have been largely ignored, to distance Joseph Wayne from the author’s or the reader’s whole-hearted admiration. The reader is constantly kept alert and suspicious of the truth of Joseph’s visions by several means: these include the exaggeration and frenzy of his approach to the land; the close parallel to Joseph of the demented Willie who ends his nightmares of a desert landscape with suicide; the loyalty and worry of his Indian friend, Juanito, who is closer to the Catholic Church and to the ancient native religion than is Joseph; the rather feeble but carefully presented figure of the priest, Father Angelo; and, most of all, the never obtruded but constantly present incomplete parallel between Joseph Wayne and the biblical patriarch, which points most clearly where Wayne moves away both from rationality and from the kind of Providential guidance vouchsafed to the biblical Joseph.
Look Back in Ambiguity
Authors: Egner G. 
Published: July 2007

The most significant thing about Cardinal Heenan’s autobiography is its preface. He cannot write the whole truth, he tells us, because ministers of Christ must keep confidences without limit of time; and he has written his own life-story because that was less trouble than the granting of frequent interviews to a prospective biographer. In other words, he regards the history of a man’s life as total recall tempered with discretion. How well does this dubious conception serve him?Best, obviously enough, in narratives of a circumscribed and picturesquely memorable kind. Days in the infants’ class; a schoolboy’s escapade; anecdotes of life at Rome or in a parish; episodes in a journey to Russia. Some of the anecdotes are entertaining; of some (especially those of an edifying character), the best to be said is that c'est la guerre, mais ce n'est pas magnifique. However, it is good to have the criminally bad diet at Ushaw set down for posterity by a cardinal, while his account of The Day World War II Broke Out should find a place in any anthology of such narratives. The book proceeds in this style from schooldays to Rome and from Rome to ordination in 1930 and parish work. Before and during the war the author became involved, not only in local affairs, but in public speaking and writing. There follows the resurrection of the Catholic Missionary Society in 1947, retreat work for Clergy (of which the unfortunate The People's Priest was the precipitate) and the author’s appointment in 1951 to the See of Leeds. We are promised a second volume. What kind of man emerges from the first?
Women and Episcopal Power
Authors: Morris Joan 
Published: July 2007

The quasi-episcopal jurisdiction held by abbesses over the ‘separated’ territories of exempt orders has been presented by some writers of today as an abuse. I am alluding to such authors as Giovanni Mongelli, who has written on the mitred abbesses of San Benedetto, Conversano, Italy, and José Maria Escriva, who has written on the abbesses of Las Huelgas de Burgos, Spain. Bath these abbeys, like very many others, received innumerable papal bulls in their favour confirming them in their independence of any bishop and accepting their civil and ecclesiastical jurisdiction. Although many religious orders in Europe lost exemption at the time of the French Revolution, the Abbey of Las Huelgas de Burgos, after a brief lapse of some eight years, continued to be exempt up till 1874. The system was brought to a close by Pius IX in a bull entitled Quae diversa addressed to all religious orders in Spain, both men and women. The reason given was that the system was no longer suitable to the changed social conditions.Such a reason is plausible; but to consider the jurisdiction held by abbesses as an abuse is pure prejudice. Abbesses, like queens or empresses, had a right to rule when their position was officially accepted. Such a system was in keeping with early Christian custom, throughout the feudal period and up to the fall of the nobility at the time of the French Revolution.
Does Simenon write a Metaphysical Novel?
Authors: Luff S. G. A. 
Published: July 2007

Georges Simenon writes detective stories, many featuring the amiable Inspecteur Maigret, almost too human to fit the traditional image of the sleuth. Simenon may be read more for atmosphere than for thrills, for Maigret's Paris, or the provincial towns of many non-Maigret stories; the weather mostly wintry with long evenings, the interest in trains, back streets, canals, bars, the small homes of small people in small worlds. And among these I find even more intriguing those with a Belgian scene, the Meuse, the industrial zone around Liege where young Simenon began as a reporter on the local press. Here are his native tow-paths and backyards, alleys and impasses, and a certain quality of mud, of earth and water and the two compounded.Simenon does not normally set out to retail experiences that demand a transcendental world, least of all that purveyed by the Church. Where religious detail slips in it is seldom more than part of the narrative, handy description—as far as the author is concerned echoes from childhood, and usually no more than that for the characters too. Churchgoing is something children do and it is good for them; subsequently a minority elects to remain in this church sub-culture and becomes a characteristic feature of Sunday mornings.
Human Relationships, Celibacy and Sexuality
Authors: McDonagh Enda 
Published: July 2007

In the context of this colloquium it may be as well to begin by indicating the purpose and scope of an opening paper on this topic. The topic itself is so wide that any adequate treatment would presuppose expertise and experience far beyond the range of the author and perhaps beyond any single individual’s range. My approach is necessarily conditioned by my professional interest and experience, a moral theologian who is, in fact, a celibate by choice. The more precise meaning of these qualifications will, I hope, emerge later.I can at once outline my approach and summarize my position by saying that I regard the celibate state as a form of human relationship in the way I regard the married state; that I see it as having in common with all other human relationships a sexual dimension; and that I am naturally concerned as a Christian theologian with the Christian meaning of human relationships and their sexual dimension.
The Trinity and Human Love
Authors: Mackrell G. F. 
Published: July 2007

‘Batter my heart, three-Personed God’, wrote the poet John Donne. However, it has been the mind, not the heart, which has been battered by this most unfathomable of all mysteries. Centuries of long and painful battering of Unitarian hammer on tritheistic anvil eventually forged a statement which expressed the mystery: three persons in one nature. And ever since the Council of Florence there has echoed down the centuries a thunderous ‘So what?’. For the riddle of the Trinity is not merely that of the Three-in-one, but the revelation of it. Not ‘how?’, but ‘why?’. What is its relevance?Karl Rahner, in his Theological Investigations, is exaggerating only slightly when he notes:‘One might almost dare to affirm that if the doctrine of the Trinity were to be erased as false, most religious literature could be preserved almost unchanged throughout the process. And it cannot be objected that the Incarnation is such a theologically and religiously central element in Christian life that on that account the Trinity is always and everywhere irremovably present. For when the Incarnation of God is spoken of, theological and religious intention is today concentrated on the fact that “God” has become man, that “a” person of the Trinity has assumed flesh—but not on the fact that this person is precisely that of the Word, Logos.’
Looking for Transcendence
Authors: Sharkey Michael 
Published: July 2007

One morning, I rose from my bed and walked out to explore the world. There was much that was familiar to me and after a short time I felt the need to break new ground. I set off towards unknown regions, while my gaze left the familiar things and settled on the distant horizon. Far and fast as I walked, I could not reach that horizon, for, as I advanced, it receded, yet my journey seemed far from fruitless; it was full of discovery.I began to question the existence of the horizon, though, and I met one who had travelled much more than I, and I held him in conversation for a while. He laughed, and said that the horizon is always there, always receding as man advances. ‘Then why advance?’ I inquired, seeking a reason for my own behaviour. ‘Because there must be an end’, he said. ‘It is of the very nature of the cosmos that there must be an end to time and to space.’ This perplexed me because I could not imagine an end to time and space, but he drew on the ground and waved his hands in the air until his words settled on my understanding. Although I was annoyed to think that I was captive to time and space, I could not help but think that an infinity of time and space would be a bit of a bore.