bluuebunny/crossref_metadata_2025_split huggingface dataset:
A Scottish Type of Sanctity
Authors: Monro Margaret T. 
Published: July 2007

The great difficulty in discussing a Scottish type of sanctity is the exiguous character of the evidence. In the period of the Celtic Church saints are as thick as blackberries. But at this distance of time one cannot distinguish the incoming Irish Gaels from the native Piets and Britons. We cannot show that the communities deriving from SS Ninian, Drostan and Mungo fostered a type of holiness in any way different from that of Iona. The general impression is of similarity.And when the great age of the Celts is over, how few names remain even for consideration! Saint Margaret, half-Hungarian, half-Saxon, belong to Scotland only by the geographical accident of her marriage and the warmth with which the people took her to their hearts. Then come two names from the Scottish calendar, unrecognised elsewhere. The first is King David I., Margaret’s son, founder of Holyrood and other abbeys, cannily strung along the Border in the hopes that an invader might respect church property; he was also a defender of the poor. The other, Blessed Gilbert of Moray, was a Bishop of Caithness (d. 1245) who did a valuable piece of civilising work in the North. The people were in a panic before ill-understood royal efforts to unify and consolidate the kingdom. Both his predecessors had been assassinated, and Blessed Gilbert led off by pleading for the lives of the last set of assassins. He won such confidence that he was allowed, io die in his bed after twenty years of devoted work—no mean feat on the outer confines of Christendom at that time.
The Opportunity of the Isles
Authors: Peregrinus  
Published: July 2007

The men of the Hebrides smile tolerantly when the stranger from the south, after a week’s visit, decides that the only possible life to-day is one of retirement, the eremitical life lived alone on a croft among these sea-bound strips of land. The natives are used to this type of enthusiasm; it “takes” many people in this way. But when the stranger has returned to his own place on the mainland, he soon decides that electric light and heat, railways and twice-daily posts, are his happy portion and that the life on the isles is a romantic dream. And so the natives out there, battling with their gales, scraping a hard livelihood from the rocky ground or netting it from the petulant sea, are led to laugh at these effervescent dreams.And yet the “call of the isles” is real enough, and even though it has resulted only in a few sophisticated settlers bringing their complacent materialism in their industrially-fed cheque books to a well apportioned cottage here and there, why should this call be ridiculed? It may cover a genuine vocation only superficially allied to a romantic taste for islands and sea. At least we must admit the modern need for the eremitical vocation as such and if there are certain places where that vocation manifests itself rather than in others, that is no more than the desert was to the early fathers. Modern industrial city life is as corrupt now as was the decaying urban society of the third century, though it is painted in less lurid colours.
A Sermon for the Feast of Corpus Christi
Authors: Aquinas S. Thomas 
Published: July 2007

The glad commemoration of the feast which is kept to-day, Very Reverend Fathers, urges us to continue rejoicing in the praises ofthe most holy Body of Christ. For what is more sweet, what more delightful to the hearts of the elect, than to proclaim the depth ofdivine charity and to praise the fires of abounding love? By the hands of his priests, at the table of the New Covenant, he offers unceasingly his flesh for food and his precious blood for drink, to his sons, the heirs of the kingdom which God has promised to those who love him.These works are thine, O Christ of immense power and overflowing goodness, who in this most sacred and supersubstantial bread hast devised a truly adorable and wonderful traffic, a memorial of former wonders; so that they who by eating of the forbidden tree fell sick and lost the unfading crown of eternal glory, may find a cure by feeding on the spotless and undefiled Lamb, Jesus Christ.O ceaseless outpouring of divine goodness and most generous compassion, wonderful in our eyes and worthy of all praise, in which is set forth among us in this sacrament the fulfilment of all sacrifice until the end of time; by which the sons of adoption are refreshed with the bread of angels and made drunk with the charity of the sons of God!O singular lowliness! pleasing unto God and proclaimed by him, which dreads no one’s dwelling nor fears the shelter offered by any man’s belly.
Scottish Presbyterianism
Authors: Hislop Ian 
Published: July 2007

The Parliament of 1560 having effectively destroyed the power of the Auld Kirk in Scotland, ratified and approved Knox’s Confession of Faith as “hailsome and sound doctrine groundit upoune the in-fallibill trewth of Godis word’’.This decision marked a crisis in Scottish history, but revolutionary though it was it must not be thought that Presbyterianism as it now exists in Scotland, was born, like Athene, fully formed and armed. The infant Reformed Church of Scotland was, in 1560, indeed a babe and it was only in the following two centuries that she took shape and developed the persona she now presents to the world.So difficult and so complex is the history of Scottish Presbyterianism, reflecting as it does the ebb and flow of logic and passion that make up the Scottish character, that a short account of it can only explain its dominant features by pointing to those elements and problems which have conditioned its growth. It would be quite simple to describe the ecclesiastical system of Calvin or the present organization of Church courts in Scotland, but such a description would not suffice to give any idea of historic Presbyterianism in Scotland.
The Path to Ownership
Authors: Walsh R. P. 
Published: July 2007

The hundredth birthday of the Co-Operative Movement passed almost unnoticed among Catholics in this country. The only commemoration was a supplement to the Catholic Worker. This is in keeping with the strange aloofness of Catholics in Great Britain from the movement. Yet it contrasts with the interest displayed by Catholics in many other lands.In the United States the well-known Queen’s Work and the National Catholic Rural Life Conference set up a joint committee to celebrate the Rochdale Centennial. The celebrations were a great success and included a letter from the Papal Secretary of State, two nation-wide rallies, leaflets and folders, special sermons and talks to school children and the publication of a pamphlet. In Quebec, where a Dominican edits an official co-operative journal, in Nova Scotia, where the movement owes much to a Catholic university, and in many other areas the celebrations were on as vast a scale and were supported by leading members of the hierarchy.
The Antigonish Movement
Authors: Laidlaw A. F. 
Published: July 2007

Addressing a petition to the Legislature of Nova Scotia in 1866, Bishop MacKinnon described St. Francis Xavier College of Antigonish as having “spacious and commodious buildings’’ and an enrolment which had “reached the high number of fifty-eight.” He pointed out that “the said College is the only institution in Eastern Nova Scotia, inclusive of Cape Breton, in which the sciences of Logic, Metaphysics, Ethics, and Moral and Dogmatic Theology are now taught,” and he asked that it “be empowered by charter to confer degrees on such of its pupils as after due examination shall have been. proved worthy of the honour.” The power was granted, and eighty years have passed since the Bishop signed his petition. The two wooden houses which seemed “spacious and commodious” to him have become a campus in brick and stone, and the student body has grown from fifty-eight to over seven hundred.The institution with this humble beginning has become better known than perhaps any other small university in the world. The good Bishop would be pleased with that, but he would be amazed to find that it has achieved this fame for work which he never thought of as a university function. Eighty years ago—and indeed almost down to our own day—the university concerned itself solely with those attending regular intramural classes.
A Stage in French Thought
Authors: Desroches H. C. 
Published: July 2007

All the economic problems of our time are dominated by the debate between property and collectivism. Serious and irrefutable reasons militate in favour of each. Human reason requires the safeguard of personal property: living space for the family, the guarantee of personal freedom, the obligation and sanction of initiative . . . But on the other hand economic reasons involve the introduction of spheres of increasing collectivisation: appearance of process of collective production . . . multiplied returns . . . higher purchase . . . The co-operative solution is the standard one: it has, in fact, been advocated by the Holy Father in his memorable allocution in September, 1944, on the integration of human privileges, of personal or family property and the economic advantages of collectivisation. Hence its future. It is, we think, the most efficacious formula for the adjustment of the tension between capital and labour.But this tension is not the only one that inflames the great leconomic conflicts of our age. Other tensions have also to be relieved—that between agriculture and industry, between production and distribution—and beyond these properly economic tensions those others between rulers and subjects, between teachers and taught—not to mention those between ideological and spiritual groups . . . All these problems are only distinct on the surface.
Menace of the Money Power
Authors: Chesterton A. K. 
Published: July 2007

Money can only be understood in terms of power. In the hands of the consumer it is power over goods. In the hands of the creative capitalist it is power over the means to produce goods. In the hands of the finance-capitalist, or money-lender, it is not only power over producers and consumers, but power as well over nations and their governments. The technique of money-lending on its simplest level is to make an advance against security, draw interest, and at an agreed date receive back the capital sum—other things being equal, a perfectly honest transaction. If the more ambitious money-lenders kept to this even routine, however, they would be a very long time attaining power. What they desire, therefore, is that the money they lend shall either be repaid to them when its buying power has been greatly enhanced, or that it shall not be repaid at all, thus enabling them to foreclose on their mortgage and become possessed of their victim’s capital assets. These two motifs have long determined the course of economic history, explaining slump and boom, and enabling a small band of international lenders and manipulators to become the virtual masters of the world. The method was explained, with almost incredible candour, in an article which appeared in The U.S.A. Bankers’ Magazine on August 26th, 1934: —’ Bonds and mortgages must be foreclosed as rapidly as possible. When through a process of the law the common people lose their homes they will become more docile and more easily governed through the strong arm of government applied by a central power of wealth under the control of leading financiers.
The Reticence of Joseph Conrad
Authors: Birrell Anthony 
Published: July 2007

“He starts as if to make a philosophic statement about the Universe and breaks off with a gruffi disclaimer’’ (E. M. Forster).It is a fair generalization to say that modern novels, that is, novels written during the past twenty-five years, invite the reader to a discussion of the writer’s personality. It is Conrad’s reticence, above all, that places him as the last English traditional novelist, at the end of the line running from Fielding through Dickens.It is unfortunate that Conrad’s reticence, his effort at impersonality, should lead to a belief that he has no emotions to reveal. For in popular estimation Typhoon ranks as Conrad’s greatest novel, and Conrad himself has come to be considered as a sort of McWhirr—a methodical sea-dog of settled convictions, but unaccountably gifted with a romantic imagination which enabled him to write sea-stories. And although it is good to see Conrad being republished at all, I hope it will not seem ungracious to Messrs Dent if I register my misgivings at their recent republication of Typhoon, and wish that they had chosen one of his novels (say, Heart of Darkness) which invited speculation as to Conrad’s personality and which was more central in his achievement.
Pugin and His Circle
Authors: Edwards Tudor 
Published: July 2007

The renascence of Christian art brought about by the Gothic Revival of the last century did not come easily. There were still those who quibbled and spoke of pasticheurs, as though architects who raised Doric town halls and Corinthian façades in the nineteenth century were not pasticheurs.Earlier, Constable, the painter, had said acidly: ‘A new Gothic building, or a new missal, is in reality little less absurd than a new ruin. The Gothic architecture, sculpture, and painting, belong to peculiar ages. The feelings that guided their inventors are unknown to us.’ Coleridge, however, with a nobler vision, had said: ‘The principle of the Gothic architecture is infinity made imaginable. It is, no doubt, a sublimer effort of genius than the Greek style; but then it depends much more on execution for its effect. ‘ The Classicists continued to murmur. Some suggested that Gothic was a mummy exhumed for exhibition in market-places already slowly greying with the first smoke of industrialism; others said that Gothic was an entirely new, a Victorian, product.
‘Faiths’ and the Faith in Wales
Authors: Evans Illtud 
Published: July 2007

The claims of semantics can be illusory, threatening the innocent answer with unsuspected heredities. There is an ever-present gnosticism, heightened nowadays by the methods and vocabulary of psychology, which sees hidden depths of meaning in very ordinary shallows. Yet there can be no denying that discussion too often ends in futility because it has not been preceded by the definition of the terms to be used. This is one of the most frequent sources of disagreement, for instance, in international conferences: “ democracy”, “free elections”, “minorities”—unless there is an honest attempt at determining what the terms mean, subsequent disputes will derive from the varying interpretation, held doubtless in all good faith, of such concepts.In the theological sphere, careful definition of dogmatic truths is an essential prerequisite of their discussion. That is why so much zealous work for Christian reunion has achieved disappointing results : good will has been substituted for the often unpleasant task of establishing the basis of discussion. The result in the end is bound to be inconclusive, for the evasion of the primary meanings of the truths of faith must affect even the most neutral attempts at co-operation. It is true that united action on a specific moral issue need not demand an identity of belief in the Blessed Trinity among the participants. Yet in the long run, and inevitably, action can claim no autonomy from the demands of belief.
Humanism in Education
Authors: Todd John 
Published: July 2007

Some months before the outbreak of the war, an American Jesuit published an educational study of considerable importance, which has been almost entirely neglected in England. It is time that this work was more widely known, for it is a book for Catholics today and especially for all who teach in Catholic schools. It is the product of first-class Catholic historical scholarship, and is a fine example of a proper use of history. The author ends the book with an induction, from the wealth of historical facts which he presents, as to what are the essential factors in any education provided by the Society of Jesus and describes how these factors can be applied to schools today, particularly in the United States.This work is remarkable for its dissimilarity to the productions of most secular scholarship and to most secular sociology today. In the first place it leads on, from a specialized and detailed historical research concerned with the foundations of the first Jesuit Colleges and the influences and historical processes leading to the Ratio Studiorum of 1599, to a broad outline of Jesuit practice up to the present day, instead of confining itself to a particular department of knowledge or history supposedly self-sufficient. In the second place the educational policy which is suggested by the final chapter is based on detailed practical experience, and long-founded tradition and depends on a Christian philosophy of life, specifically scholastic philosophy: thus it advises for present-day problems without allowing the solution to be dictated by and produced within the very causes of the problems themselves.
Note on Biblical Archealogy
Authors: Potter Ronald 
Published: July 2007

It is noteworthy that in 1943, when the whole world was embroiled in war, the Holy See issued an Encyclical letter on Biblical studies and the opportune means of promoting them. Much stress is laid on new efforts, certainly, but also on new preoccupations, new investigations, new orientations, in a word, on the changed conditions of Biblical study, ‘for deeper archaeological research has given rise to new questions offering occasion for a closer investigation of the subject’. Indeed, we are urged to pay close attention to archaeological findings; ‘Archaeology’, or its equivalent, is referred or appealed to some six or seven times and unquestionably holds a high place among the many endowments expected of those whose duty it is to make known the Biblical authors’ meanings.And so a note on some recent Biblical archaeology will not seem out of place.Writers on Biblical archaeology like to refer to ‘direct’ and ‘indirect’ evidence about Biblical narratives; and it is usually said that very few finds bear directly on the Bible, whereas the indirect contribution is very rich. But this division into ‘direct’ and ‘indirect’ seems fruitless and unessential; rather should we say that any little information, from any source whatever, however tenuous, if it throws light on the sacred text, is to be highly prized, and ‘receives an added and nobler dignity, a consecration as it were, when it is used to shed a brighter light on divine things’. It is true no doubt that we must widen the term ‘Archaeology’ and bring in considerations of topography, history, and in fact anything illustrative; possibly ‘sacred antiquities’ would describe better that ensemble of findings which help us to know the mind of the inspired writer and the way in which he expressed it.
The Indus and The Pentateuch
Authors: Crowley J. J. 
Published: July 2007

The realisation of the significance of Harappa and the excavation of Mohenjo Daro are events of outstanding importance in the progress of archaeology during the last fifty years. Harappa, a very old town- site in the Montgomery District of the Punjab, has been known for some time and a few small softstone seals and other objects have been found. Only gradually did it become clear that these remains had no relation to any other civilization of India. Harappa had suffered for many years from the inroads of brick-robbers and offered, by itself, little prospect of further significant information. The enthusiasm of Sir John Marshall led to the search for other sites of a similar nature. In 1922 such a site was discovered in the lower valley of the River Indus in the Province of Sind, south of the Baluchistan frontier. Since then other sites have been found and it has been possible to estimate, to some extent, the territorial expansion of an entirely unknown civilization which had attained an exceedingly high degree of development.Most of the work has centred round Mohanjo Daro, the site discovered in 1922, and, with the exception of Harappa, a great deal remains to be done before the full significance of the other sites can be made known. Such conclusions as have been reached are based mainly upon the excavations in Mohanjo Daro and to a lesser, though important degree, upon the findings in Harappa. That we have at present only a very unsatisfactory picture, is obvious from the opinion of Marshall that the Monhanjo Daro culture extended from beyond Harappa to the mouth of the Indus ‘in a south-easterly direction at least as far as the Gulf of Cambay. ‘
Preachers of Peace
Authors: Pius  
Published: July 2007

It is but fitting that we should receive in a joyful and loving spirit you, the Dominican brethren, who are celebrating at Rome the duly appointed assembly of your religious family, or General Chapter, the proceedings and labours of which we are following with close attention. Nor have we any doubt but that it will bring forth the good results and consequences that are desired of it, so that, with its discipline strengthened and its powers increased, your Order may more and more contribute to the saving triumphs of the Gospel.That this expectation may indeed be realised the new Master General, chosen by your votes, inspires us to hope. It gives us joy, therefore, to greet him now present here; it gives us joy, also, to recognise publicly the abundant merits which our beloved son Martin Gillet has earned for himself during his long term of office as your supreme moderator.While we were considering and weighing in our mind what matters we might most fittingly and usefully touch upon in our address to you, our eyes lighted upon certain words, contained in your constitutions, which seemed worthy indeed of meditation: ‘Resolute in peace, assiduous in study, fervent in preaching’ (No. 452). Brief in statement, but big with meaning; a narrow compass of words, but a weighty mass of precept; for therein is emblazoned the form of those special virtues which will be the promise, the goal, the guiding star of the glorious path that lies before the chosen and beloved family of Saint Dominic.
Origen
Authors: Pope Hugh 
Published: July 2007

It is regrettable that Dr Inge did not preface his Lecture with the following passage from Origen:‘After we had come to believe that Christ was the Son of God, and had ceased to look for the truth among those who claimed that their erroneous doctrines were true, we were convinced that we had to learn that truth from Christ himself. For many think that their opinions are those of Christ and yet they differ from their predecessors. But since the teachings of the Church, transmitted in orderly succession from the Apostles and remaining in the Church to the present day, are still preserved, it is clear that that alone is to be accepted as the truth which in no way differs from Ecclesiastical and Apostolic tradition’.The Lecture itself is very briefsome twenty-three pages. I have read it four times and each time I have found myself wondering what the audience gathered from it. Personally I was deeply disappointed. For like St Jerome I have read all Origen’s extant works (Ep. lxxxiv. 4), and, like the Hermit of Bethlehem, found them hard to understand.