bluuebunny/crossref_metadata_2025_split huggingface dataset:
Dr. Jalland's Bok on the Papacy
Authors: Dvornik F. 
Published: July 2007

As stated in the Preface, the present work comprises within the compass of eight lectures the Bampton Lectures for 1941, a survey of the relation of the Papacy and the Christian ‘Church, paying particular attention to their character within the first six centuries. The spirit in which it is written is accurately set forth by the author when he writes : ‘It may be that by a fuller recognition of its (the papacy’s) status in the history of our Faith there will grow a more generous acknowledgement of its appropriate place in the glorious reunited Christendom of the future.’ It is the eirenic spirit of theology, which in historical matters means a benevolent neutrality.And we do need books of this kind. In the Catholic Church, most of our ecclesiastical history has been dealt with as a department of Apologetics and few are the Catholic historians detached enough to allow for the human element in the communion of saints. It seems so difficult for one who loves the Church as a son to reveal her past as a historian; or for one who reverenced her as divine to analyse such of her actions as are obviously human. Outsiders, of course, labour under the same difficulty the other way about and often fail to see the divine wood for the human trees. In medio Hat virtus.Anglican historians of the Roman Catholic Church are fewer even than their Catholic opposite numbers, but few as they are, they substantially assist us in the arduous task of stating facts without bias either for or against the Church, of showing the possibility of criticising with love and reverence, of discerning the divine without overlooking the human.
A Catholic People's College
Authors: Trevett Reginald F. 
Published: July 2007

During the summer of 1944 a ‘Catholic People’s Week’ was advertised to be held during August at Walsingham. The Government ban on certain coastal areas forced the organisers to cancel their arrangements. As considerable interest in the project was aroused it will not be out of place to explain here the ultimate aims the organisers had in mind and the plans they have made for future action.Educational reform is much to the fore at the moment. But the schemes to be put into operation are mainly concerned with the education of children. Many thinkers are convinced there is an equally if not more urgent need to provide for the education of adults. The acknowledged leader in this field is Sir Richard Livingstone, whose The Future in Education states unanswerably the case for adult education.The human mind and will, the human senses and emotions, are never at rest. They are always open to the million influences of experience. Whether we realise, it or not, our own individual minds and wills are constantly fed and attracted by the realities of our daily round. Education should fit us to dominate these influences, to reject the unsound and absorb the wholesome. It should give us a high standard of discernment and firmness of character. Were we to drift and allow mind and will to submit passively to the flux of modern life with its press, radio, cinemas and factories, we should hardly succeed in retaining anything worthy of the name of personal autonomy. We do react, but do we react according to truth? Are our choices arbitrary, instinctive, thoughtless?
An Outcast for Christ
Authors: Vann Gerald 
Published: July 2007

Elegi abiecta esse in domo domini mei—I have chosen to be an outcast in the house of my Lord.Dear Sister, the ceremonies of your profession are themselves so lovely a sermon that you can have no need of further words. Yet it is a joy to speak a little of your joy, and in particular to think over with you the particularly lovely antiphon which you are soon to sing: I have chosen to be an outcast in the house oh my Lord.I have chosen. Our Lord once said to his disciples: You have not chosen me, but I have chosen you. And yet God in his mercy when he calls us to his service, gives us the power to give him back his gift. Your vocation is his choosing of you; yet it is also your choice of him; an act of your own will. And that is why we are told that a religious profession is something that wipes wholly away whatever there was of darkness, of sin, in the past; it is a complete renewal of heart and soul, a complete cleansing—why? Because it is a complete act of love. But to have that effect it must be a perfect act. It is not enough to say I have chosen to be in the house of my Lord. You have to say, as you do say, I have chosen to be an outcast. Abiecta: it means thrown aside, poor, unnoticed, forlorn.
God is our Mother
Authors: S.M.A.  
Published: July 2007

“As verily as God is our Bather, so verily God is our Mother; and that shewed he in all, and especially in the sweet words where he said: I it am”. (Mother Julian, Revelations of Divine Love, c.59).St. Thomas states (1,47,1; 111,23, 2 ad 3) that the things which are in time are meant to be but manifestations of those which are from eternity; i.e. of God himself, of the eternal self- subsistent life of the Blessed Trinity, the nature ofwhich was revealed to Moses when the Lord spoke to him out of the burning bush: “I AM WHO AM . . . Thus shalt thou say to the children of Israel: HE WHO IS hath sent me to you” (Exodus, 3, 14). The Fulness of Being, the Plentitude of Life—such is God’s own description of himself; and when S. John, who had learnt the secrets of the divine life as he lay on the bosom of the Incarnate Word, declared that ‘God is Love’, he was only expressing the same truth from a different point of view. For love is only the ‘affluence’, the diffusion, the self-donation of being. So that Being at its source must also be love at its source (cf. Maritain, Introduction to Metaphysics, 4, 7-8).
St. Gertrude, The Mystic of the Sacred Heart
Authors: Graff H.C. 
Published: July 2007

Modern devotion to the Sacred Heart is closely associated with the name of St. Margaret Mary and popular practices such as the Nine Fridays and the Holy Hour, and its beginnings are not so well known. Yet it originated not at Paray-le-Monial but in the centres of medieval contemplative life, especially in the Benedictine, Cistercian and Carthusian monasteries. St. Gertrude, the famous mystic of Helfta, is perhaps its most striking representative.Little is known of her outward life, which is not surprising, for she entered her convent at the age of five, never to leave it. She was long regarded as its abbess, and most pictures still represent her assuch. But, according to modern scholars, this view was based on an erroneous identification of her with her namesake, Gertrude of Hackeborn, who governed the monastery during the Saint’s lifetime. It is even doubtful whether she was a Cistercian or a Benedictine. The main source of our knowledge of her are her Revelations, written in Latin, which, after her death, remained hidden for a long time. One manuscript, however, seems to have been in the possession of Master Eckhart, and the Dominicans were the first to defend her doctrine, and translated her works in 1505. Their devotion was shared by the Carthusians, especially by Justus Lanspergius, who, attracted by her cult of the Sacred Heart, became one of her most ardent disciples.Of the five books of her Legatus Divinae Pietatis, to give it its Latin title, only the second is written by herself, the remaining four are compiled from her notes by one of her nuns.
A Royal Vagabond
Authors: Frances Mary 
Published: July 2007

In the royal palace within the Tower of London, Queen Philippa of Hainault, the wife of King Edward III, gave birth to a daughter in March, 1342, and called her Blanche. But soon joy was turned to sorrow, for within the month the baby died, and was buried with pomp in Westminster Abbey, where her effigy in alabaster lies near that of her brother Prince William of Windsor in St. Edmund’s Chapel.The following year the queen was consoled by the birth of another girl-child and the expenses of “Queen Philippa’s uprising at the Tower’’ are mentioned on 26th April, 1343 (Issue Roll 17 Edward III). This daughter was also named Blanche, in memory of the little one she had lost. Now the only other mention to be found of this “Lady Blanche” is in the Wardrobe account of 19th. Edward III at the date November 13th, 1345; after that she disappears from English history and appears in the history of the Dominican Order under the name of Blessed Euphemia of England.How much of her story is historical fact and how much is legend it would be difficult to say. We give the account as it has come down to us.“The living mirror of virtue, grace and beauty,” so her biographer tells us, “the Princess was early enamoured of heavenly things.” She sought advice on prayer and the spiritual life from “certain religious at the court of her father.”At this time her father’s confessor was Fr. John Woodrowe, O.P., who was engaged during these years with the preparations for the inundation of Dartford Priory, the charter for which had been signed by King Edward in the year 1346.
Responsibility Again III
Authors: Kelly Bernard 
Published: July 2007

Responsibility implies in the responsible person a nature to be served : our own human nature and that of our fellow men in all its kinship with other creatures and all its dependence on God. The service of nature in this sense involves service in and with our bodies : and it involves the service of bodily nature in others—not only in other persons but in all the bodily creation. For bodily nature, although indeed it is fashioned in accordance with the divine intellect, is answerable to God in man and not elsewhere. And this service of bodily nature is not any kind of task imposed from without, but is implied in the norm of our humanity and thus in the law of our understanding of ourselves and of the world we live in.Thus the norm of our bodily life implies no bondage to material nature although it implies service in and of the body. Such service is responsible precisely to the extent that it is in obedience to our understanding, free to the extent the understanding we obey is our own. A distinction is noted here between the precise bearing of freedom and of responsibility, although in the integrity of human nature they inseparably imply each other.‘Outside’ the integrity of human nature is the domain of sin, considered—precisely from the point of view we have adopted—as contra naturam. Thus, in the shattered and scattered consciousness which belongs to sin, freedom—obedience to the law of our own understanding so far as it is ours—may be held as a political or quasi-ethical ideal, even though the understanding be false and its law, absolutely speaking, no law.
The Living Word
Authors: Meath Gerard 
Published: July 2007

During the last thirty years the exploitation of language by the linotype, radio and cinema has made words cheap, obscured their meaning and dulled our perceptions. Our idea of goodness is likely to be haunted by a phantasm of Guiness, and if it becomes coterminous with Guiness it becomes false. Our understanding of the difference between glamour and beauty is likely to be hazy, not only because of film stars, for Blackpool and the Scottish Highlands are both described as glamorous. We live in a world where sound in general and words in particular are scattered about with insensate prodigality and disregard for the consequences, and we cannot fail to become in some degree insensitive to the meaning and value of words.
Words were created to be the means of conveying thought. How often do they convey thought and how often only ‘sound and fury signifying nothing.’ The popularity of a slogan lies more in its sound than in its meaning; you can always lead the crowd by an attractive noise, and if you are unscrupulous by an evil meaning noise. While it is possible for a slogan to enshrine a gem of wisdom it is also possible for a slogan to be gibberish. When the press makes its appeal through such noise all stimulus of thought is killed, the channels of intellect are silted up with a deposit of jargon and cliches and we lose the power to distinguish between sound and significance. So our thoughts become muddled and consequently false.
The Cultural Responsibility of Christians
Authors: Chifflot D. 
Published: July 2007

We must begin by recognising this fact: the Church is not concerned about culture. The Church can only be defined by her fidelity to a mission—that which was given by her founder. And this mission is not a command to be cultured, it is to save. “How is a man the better for it, if he gains the whole world at the cost of losing his own soul?” As for that “soul”, we must lose it if we would gain it. All the riches of the world, the triumphs of the flesh as well as the triumphs of the spirit, count for nothing in the kingdom of God, which is for the poor. We should be more than happy to sell everything in order to gain that single pearl. Go, teach, baptise. Not “baptise” Plato or Aristotle, literature or art, the community or the human personality, but baptise (without inverted commas) all mankind. It is not a matter of “assuming values”: it is rather the salvation of our brethren.“So it was, brethren, that when I came to you and preached Christ’s message to you, I did so without any high pretensions to eloquence, or to philosophy. I had no thought of bringing you any other knowledge than that of Jesus Christ, and of him as crucified”. (I Cor. 3. i-v).
The Film as Propaganda
Authors: Lindsay T. F. 
Published: July 2007

There could hardly be a more controversial topic than that upon which I have so rashly consented to embark in this article. The him is an artistic medium, and the discussion of art raises problems upon which all men, creators, critics and public, hold strong and conflicting views. Propaganda, too, is an inflammable subject. Not all those who are officially concerned in it would agree upon the ethics—or even upon the definition—of their calling. It is proper to state at the outset that the following reflections are wholly my own, and in no way represent any views that may be held, officially or otherwise, by my colleagues at the British Council.Indeed, the British Council, whose immediate purpose is defined by a Royal Charter as being “the promotion of a wider knowledge of the United Kingdom and the English language abroad”, tends to avoid the use of the word “propaganda”—and that for the very practical reason that the term is now used in an almost wholly discreditable sense. To-day, the bemused or cynical citizen of a crazy world recognizes propaganda only in one sense; the deliberate propagation of falsehood for political ends. “That,” he says, as he turns his news-sheet over or his wireless off, “is just propaganda”. And he means, quite simply: “Someone is lying, and they hope to take me in. “ We must recognize, at the outset of our enquiry, that “propaganda” raises the issue of truth, and that “the film as propaganda” will involve us in a conception of the film as a truth-telling medium, or the reverse.
Almsgiving
Authors: de Vitoria Francisco 
Published: July 2007

[Vitoria’s commentary on the Summa includes an elaborate discussion of the duty of almsgiving (on II-II, 32, 5). It is in many ways of great interest, but is too long and sometimes too intricate to encourage detailed translation here. I give in brief paraphrase the main steps of the reasoning, neglect some bypaths of argument, and translate in full one particularly vigorous passage. Actual quotations are given in inverted commas. I have thought it best throughout to render extrema nécessitas by ‘desperate need’. The term is technical, and is used of a state where without immediate help the sufferer is likely to die; gravis necessitas (‘serious need’) is something short of this, and may cover cases which common parlance would call ‘extreme’ *]§1. St. Thomas maintains these four positions, (a) Some almsgiving is of precept, (b) Almsgiving from one’s superfluity is sometimes of precept, (c) In desperate need, almsgiving is of precept. (d) In other cases, almsgiving is of counsel.§2. Further points are much disputed. In particular there are two questions, (a) In a case of desperate need, is a man bound to give from what is necessary for his status? For instance, his status requires him to ride. If the poor are starving and he can relieve them only by selling his horses, is he bound to do so and go about on foot? (b) If a man has superfluity (i.e., more than he needs for livelihood and status), is he bound to give alms from this, not in desperate need only (on which there is no dispute) but in serious need also?
Alice Revisits Wonderland
Authors: Hawkins D. J. B. 
Published: July 2007

Alice had often wished to see Wonderland and Looking-Glass Country again, but she had never had the opportunity of doing so. In fact she had no idea how she could set about it. “And, in that case,” she told herself, for she was fond of giving herself good advice, “you ought to give up thinking of it, since it is no use wishing to do something if you do not know how to do it.” In spite of this, however, the wish remained.Then, one day, when she was going down to the tube railway, the usual gale of wind met her as she turned the corner. She did not think anything of it at first, as she had experienced it before, but it gradually became more and more violent. She could not struggle against it any longer and felt herself being blown backwards faster and faster, until she was blown right through the wall.
The Nationalisation of the Banks
Authors: Jansen G. 
Published: July 2007

It is still too early to give a complete analysis of the Government’s policy as regards the nationalisation of the banks. Sir Hugh Dalton’s statements were too vague for that, he gave us to understand that all his plans were still in the experimental stage.Nevertheless, from statements made by different Labour leaders, especially from those of Mr. Bevin, as Minister of Labour of the former Government, we can get quite a clear picture of the philosophy behind their policy, and of this philosophy I shall give a short outline and criticism.The Labour party is convinced—and rightly so—that our reconstruction problems of today are not so much production as financial problems, that though we may have as many plans for industrial expansion as we like, while this expansion has to be financed according to the old system, in which the power to create and destroy money is left to the banks, our plans will turn out failures.They fear especially the consequences of deflation. Deflation, the deliberate creation of a shortage of money, causes of necessity a sudden drop of prices, so that producers are forced either to sell below cost price, to destroy their products to keep up their price, or to cease producing at all.
Ceylon
Authors: Speaight George 
Published: July 2007

The strategy of a world war has imposed a new ‘grand tour’ upon our generation. Via the African desert, the Appenines, or the beaches of Normandy, we travelled to the Rhine; and then, sweating in crowded transports, bound for India, Burma, Malaya or Japan, we gasped across the Persian Gulf to call, usually, at Ceylon. Here, at the commercial port of Colombo or in the great natural harbour of Trincomalee, the Navy massed its White Ensigns for what proved to be an unnecessary invasion of Malaya; and here in the months that succeeded the atom bomb we waited impatiently to come home.For Jack ashore, Ceylon offered ebony elephants and sapphire engagement rings; noodles and birds’ nests in a Chinese café; and a ride in a rickshaw, with an almost naked coolie pulling you through the streets, and making you feel, half-guiltily and half-excitedly, like a Roman emperor. But there was little beer and no girls. We were soon bored, and longed for Tyneside, the Gorbals, or the New Cut.Looking back, one remembers the constant sunshine, the flamboyant trees flowering their vivid petals down the quiet avenues of English bungalows, the blare of oriental music from arrack taverns, and the indescribable stench of the little native streets. And one tries to write down a description of Ceylon that will mean something in England.When one became expert, one learnt to differentiate between two kinds of natives. There were the Sinhalese, who wear cotton skirts called sarongs, have narrow faces and prominent teeth, and are the original inhabitants of the island. Englishmen tend to complain that they are fundamentally lazy and have no sense of business; they do not share the prestige of martial races like the Sikhs or Gurkhas, and when the Japanese raided Colombo—very lightly by London standards—aimcrat the entire native population fled from the city and wouldn’t come back for a week; this was considered to prove that they had no ‘guts.’
Social Anthropology
Authors: Evans‐Pritchard E. E. 
Published: July 2007

The subject matter of Social Anthropology, human societies, with special reference to primitive societies, has been a field of philosophic speculation from the earliest times. It has only very recently become a field of scientific inquiry; so recently that Sir Edward Tylor is sometimes spoken of as ‘the father of anthropology’. Tylor defined the scope of his inquiry in his classical work, Primitive Culture (1871) as culture or civilization taken in its widest ethnographic sense, a definition which excludes what the rest of Europe calls anthropology and what in England is sometimes called physical anthropology: the study of racial characteristics, genetics, and so forth. But it covers what is generally called today in England social anthropology, or the sociology of primitive peoples. Tylor was himself the first occupant of a university post in the subject, from 1883 at Oxford.Social anthropology is therefore still a very young discipline, hardly yet accepted as one of themselves by the august natural sciences. It has, however, taken the first step towards qualifying as a science by becoming inductive. The earlier social anthropologists were what are sometimes called ‘arm-chair’ anthropologists. When they wrote about primitive peoples they relied for the material from which they constructed their theories not on their own observations but on the reports of missionaries, administrative officers, and travellers. Sir James Frazer’s monumental The Golden Bough is one of the best examples of this kind of work—polished, erudite, comprehensive, and occasionally profound. Such writings suffered, in the eyes of men of science, from a serious defect.
Two November Pilgrimages: I. Padre Pio
Authors: Peregrina  
Published: July 2007

The thought that I might have passed W.O.S.B. and have gone to England, and the thought that—had my officer not postponed my L.I.A.P. by a fortnight—I would have missed this chance of a life-time (I’m being posted to Klagenfurt after L.I.A.P. and shall thus not be returning to Italy, fills me with horror; and I will try to remember this next time I’m disappointed about something, because my plans don’t work out quite according to my ideas—and I shall remember that in that case they will work out better.It all came about like this. We were suddenly given Monday, 12th November, ofi duty for the commemoration of Armistice on the 11th, which was a Sunday, and we would therefore be free in any case—or have the half day at least. So I started talking to a girl, who had a boy-friend in Foggia, trying to find out what the possibilities of transport were. Well, the girl said there was hardly any transport on the road, that there was nowhere to stay in Foggia as there are only officers’ clubs up there, that the district was badly bombed and desolate, and that the whole scheme was most inadvisable without transport, but if one had a car one could make it in four to five hours. Well, I got terribly excited at the thought and talked to my Irish friend Bita, and we started scheming. So we put in for a sleeping-out pass to Foggia, and said transport had been arranged.