bluuebunny/crossref_metadata_2025_split huggingface dataset:
Eucharist: Meaning to Life
Authors: Mackrell Gerard 
Published: July 2007

It is now some time since Christians tried to find a point of agreement on the Eucharist. The ‘Agreed Statement’ was the result of discussion between the Catholic Church and the Church of England. Catholics have always been rather cynical about the idea of the Church of England being able to speak as one body, but in this case it appears that there is some doubt as to whether the Catholic Church, in England—never mind the world, was speaking for the whole Catholic body. But that is not a point I wish to pursue. As I see it the terms of reference were too narrow, and the whole issue totally irrelevant in the context of the needs of the world of today. Both Catholics and non-Catholics could and should have used a broader front which would have led to some statement appealing to the needs of all men, Christian and non-Christian alike. For if the ‘Agreed Statement’ has a Barchester remoteness about it, the Eucharist has not. Today, more than ever, it can have a meaning and relevance; it can offer to man, if not a solution, then the symbol of a solution, to his problems and questionings. We may group these under three headings: (1) Human Dignity; (2) Love; (3) Hope.Chapter 6 of St John’s Gospel begins by relating a miracle of the feeding of 5,000 people with five loaves and two fishes. It was an action of the kind that would appeal most to the Jews of Christ’s day, and the account of it least to men of today.
Black Racism in Burundi
Authors: Greenland Jeremy J. 
Published: July 2007

Burundi is very small by African standards, almost the same size as Belgium, its former colonial master. Situated at the northern end of Lake Tanganyika, Burundi’s neighbours are Tanzania, Rwanda and Zaire. Hills like vast sandcastles rise from a narrow plain along the lake to heights of over 2000m on the Nile-Congo watershed. Burundi’s population is estimated at 3.7 million. Because the density of population is so high, and because there are no minerals or other natural resources worth exploiting commercially, all except the educated elite are poor subsistence farmers and herdsmen. The sale of coffee—nearly all of which is bought by the United States, supposedly for political reasons—accounts for some 80 per cent of all foreign exchange earnings, though attempts are now being made to diversify agricultural production with tea, cotton and rice as secondary cash-crops.Three ethnic groups make up the population: the pygmoid Twa, only per cent of the total and politically of no account, the agriculturist Hutu, a Bantu tribe who make up 85 per cent, and the cattle-herding Tutsi (14 per cent). Legend and some facts assert that the Tutsi are of Nilotic-Hamitic origins, that they came late to Burundi and reduced the Hutu to client status by leasing them cows in return for personal service and food. ‘Tutsi’ is somewhat of a simplification : there appear to have been two separate invasions, first the Abanyaruguru clans, literally ‘those from the north’, and then later the Hima clans who entered and now occupy mainly the southeast part of the country.Spokesmen for the present government claim that it is the colonialist who is to blame for the very existence of tribal conflict in Burundi
Irenaeus Leonard Alexander 1932–1972
Authors: Hislop Ian 
Published: July 2007

It is trite to say that anniversaries stir the memory but it is true enough. As I write this down I am remembering a young Dominican who died a year ago this July. His death was not only a deeply felt personal loss, for it was something more in that it challenged us with the problem of his unfinished work and involved us directly and intimately in a conflict of which we had previously only been spectators. It was—and is—a whole situation we had not understood till he came to live our life with us.It might at first seem odd to select this one man’s history out of so much that has happened to the Province in the last few years. Disasters and desolation, unparalleled since the period of the French Revolution, that laid us waste with a real death of God: this has been met with courage and constancy by the old and in a spirit of dutiful endurance by many of the elderly. The turmoil of renewal and the tensions created by change conflicting with ancient customs has led to a new experience of the role—not always pleasant—of discussion, a development that has associated itself with or sprung from the generous energy of the young determined to recreate the common life and rediscover a style of worship suited to the needs of today. After a spasm of rejection, almost anarchic in character, there has been in the studium a return to the tradition, even the text of St Thomas, purged of the trivialities of the manualists. All in embryo, all signs of hope and all associated with men loyal to their vocation as preachers. Why, then, pick on this one man when there obviously are so many others? Why this particular one, when we live with all our dead, having them in constant and loving memory-some well known to the public, others known only to their brethren?
The Pope's New Clothes
Authors: Quinn Edward 
Published: July 2007

I suppose that was the reason why a plenary indulgence was granted to people who gathered together before the basilicas on the great feast days while the Pope gave his blessing Urbi et Orbi. Fair enough. For, although such attendance was not precisely earth-shattering, it had important consequences: the large numbers made a great contribution to the honour of the Apostolic See and to the public profession of faith in the rock on which the firmness of the whole Church is built. This in fact was the object of granting the indulgence. The same reasoning could be applied to the indulgences proclaimed in Luther’s time by the people who collected alms for the building of St. Peter’s.So now we know. Hans Küng’s massive criticism of the critics of his views on infallibility reached me with the newspapers announcing that the Pope was to proclaim a Holy Year. It was the same week in which sensational headlines about the Lambton case gave way to the reassuring news that the heart of the establishment was sound: fox-hunting, hard-riding Anne would really marry her stalwart and even more hard-riding Mark.The juxtaposition is hardly fair. The announcement of Anne’s engagement may well have been timed without regard for less edifying events in high places. And Kiing’s worst enemies only find fault with him for his purely intellectual activities. Nor would the most narrow-minded curialist conceive the Holy Year as a counterblast to one theologian’s suspect views on infallibility. But institutions under attack have a way of seeking the support of the simple masses by providing them with an occasion for junketings: a marriage in England, a jubilee and indulgences in Rome.
Christian Laughter
Authors: Jones Peter W. 
Published: July 2007

The title that I have chosen for this article is far from being a gimmick designed to lure anyone with an eye for the unusual. Some years ago I tried to put together a paper entitled Theology of Leisure. I should like to think that the present title is a more precise attempt to tackle the same question that still lies at the back and bottom of my mind.Leisure, of course, defies definition. A glance at The Concise Oxford Dictionary will verify the fact. What I call leisure other people receive good salaries for doing, and consequently they call it work. I have long nourished, for instance, a secret ambition to be an inspector for Diners Club or a member of the British Board of Film Censors.Moreover, when one does attempt a clear definition of leisure, one is inevitably caught up in sociological technicalities which simply describe leisure activities as they exist in today’s society, without going on to probe the creative human values inherent in leisure as such. For this one has to turn not to the sociologist but to the poet, the philosopher and the theologian.
Professor Geach and the future
Authors: McGrath Patrick 
Published: July 2007

In his article on the future in the May issue of Blackfriars Professor Geach argues at some length against the thesis (which I will henceforth call fatalism) that the future is definite and determinate. I am just as firmly convinced as Professor Geach that fatalism is incorrect, but I am not at all sure that the reasons which he puts forward against this theory are sufficient to refute it. Geach’s main argument against fatalism appears to be contained in the following passages:The simple fact to which I want to draw your attention is the fact that not everything that was going to happen eventually did happen. Human agency often averts impending disasters. . . . What is prevented was going to happen, but didn’t happen; the preventive action changes what is going to happen, changes the future . . . (Fatalism asserts) that if it is true at some later time that Johnny will die of polio, then nobody ever was able at some earlier time to bring it about Johnny was not going to die of polio. And this of course we do not believe : Johnny could have been preserved by a suitable injection, but his foolish parents neglected the precaution.’'P. T. Geach ‘The Future’ in New Blackfriars, vol. 54, number 636 (May, 1973), pp. 209, 211.However, the simple fact to which Geach draws our attention is not as simple as it looks. ‘Not everything that was going to happen eventually did happen’ may be interpreted in a number of different ways. It could mean:
Bartholomew de la Casas, Samuel Purchas and Colonialism
Authors: Maldonado Enrique Ruiz 
Published: July 2007

Contradictions in a ControversyLas Casas has always been surrounded by controversy. Not only clid he play a highly important role in what is known as the ‘Indian Controversy’, but he himself has been the object of violent and protracted dispute. He has been regarded as the glory, and at the same time as the disgrace of Spain; as a fanatic, and a man of enlightenment. He has been used as an example for all kinds of people, for Christians as well as atheists, for Protestants and Catholics, for those on the left as well as those on the right; for people who love Spain, and those who hate the country.This article does not seek to cast new light on that problem, which is sufficiently vast and complicated to inspire a book and much more. The present task is more modest; it is to look again at one or two important points in the interpretation of Las Casas, and to arrive at a picture which fits better with the man, his thoughts, and his deeply-held desires. I am sure that it is impossible to understand him if his life and work are separated from his basic motives; and this separation has been one of the main sources of the controversy surrounding him. It is also at the bottom of the paradoxical criticism and praise for him that spring out of the turning-point in history known as ‘The Indian Controversy’.Samuel Purchas (1575-7 to 1626) provides us with a very illuminating example of this contradiction, and his attitude to the Spanish conquest is a case in point. His Relations of the World was first published in 1613, that is 61 years after the first edition of Las Casas’ best-known and most polemical work, the Brevisima Historia de las Destruccion de Las Indias. Now the gap between what Las Casas wrote and the motives of Purchas can be seen clearly expressed in the latter’s writing, for his aims were quite different from those of Las Casas.
Cardinal Newman's Social Philosophy
Authors: Hawkins David G. 
Published: July 2007

The most extreme advocates amongst those who favoured ‘sacerdotalism’ if not theocracy, John Henry Newman was ‘deeply introspective, constantly self-concerned, tirelessly self-recording’. Subsequently he possessed a weak social conscience. In later life, Newman acknowledged that ‘he had never considered social questions in their relation to faith, and had always looked upon the poor as objects for compassion and benevolence’. On this indifference, E. B. Burgum comments that ‘there was no writer of the period, who wrote with a more complete unconsciousness of their existence in state or church’.Parliamentary reform, educational changes, local government development, the Factory Acts, democracy’s progress, industrialism’s and technology’s dubious side-effects left Newman unstirred. Writes H. L. Stewart: ‘The famine in Ireland, the vast selfishness of the Corn Laws, Chartism, the opium war in China—how a Hebrew prophet would have dealt with them! But one would gather from Newman’s sermons that the social passion of an Isaiah or a Jeremiah had no place in Christianity’.’ Newman was as unconscious as Darwin upon the Beagle of great movements outside the Church. C. F. Harrold comments :This was the epoch—the age of the historical method boldly applied to all fields of experience, the age of full-grown Romanticism, of dazzling and disturbing advances in physical science, of world creating German idealism, of world-shattering Biblical criticism, of political revolution and democracy, of passionate faith in ‘progress’ in economic and social life—this was the epoch in which a little group of Oxford poets, tutors and preachers hoped to bring about a return to primitive, dogmatic, ascetic Christianity/’
Russia's Don Quixote
Authors: Broun Janice A. 
Published: July 2007

‘Who are you? Without waiting for a reply people answer for themselves. All Communists and atheists regard me as a militant reactionary. All reactionaries regard me as a Communist and almost an atheist. All churchmen think I am a sectarian; all sectarians regard me as a churchman. Every ignoramus thinks me an intellectual; every intellectual regards me as a social reject and member of the Proletariat. Every Russian thinks me a Jew; every Jew regards me as a Russian’ (1966).‘One (fellow prison) inmate called me Don Quixote ... I am a Don Quixote because he is the prototype of all revolutionaries and friends of truth. Dostoievsky wrote: “If God in the Last Judgment calls on Humanity to render account of what good it has done, it could hand him with tears Cervantes’ Don Quixote”’ (1970).‘Only people who do nothing make no mistakes’ (1966).These are the words of Anatol Levitin, pen-name Krasnov, spoken with typical irony. He has been the Don Quixote of Russian church life, tilting at windmills, putting tactless pen to paper on every burning issue. Bom in Baku in 1915, his father a Jew baptised into Christianity, he became a school teacher. He was ordained deacon in the small ‘Living Church’ which co-operated with the regime, until in 1944 he joined the Patriarchal Church as a layman. Like thousands of others, he spent the years 1949-56 unjustly in a labour camp. After his release he wrote regularly for the Journal of the Moscow Patriarchate and was co-author of a history of the Living Church, but because of his criticisms he lost his teaching job in 1966 and found work as a church caretaker.
David Hume, The Christian?
Authors: Cregan Michael 
Published: July 2007

‘The whole frame of nature bespeaks an intelligent author, and no rational enquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion’.Thus might conclude almost any exposition of the traditional Argument from Design. In fact, this testimonial to teleology comes from the philosopher David Hume (1711 to 1776), usually thought of —correctly—as a foe of religion, and whose painstaking criticisms of natural theology still form the sine qua non of all rejections of that enterprise.‘A purpose, an intention, a design is evident in every thing’, he declares, and ‘we must adopt with the strongest conviction, the idea of some intelligent cause or author’ since monotheism may justly boast of ‘these invincible reasons on which it is undoubtedly founded’.
Metaphysics after Heidegger: for his eighty‐fifth birthday
Authors: Kerr Fergus 
Published: July 2007

’ Without this theological provenance I should never have come upon the path of thinking. But provenance decides destination’ (Unterwegs zur Sprache, page 96).Heidegger’s reputation in English philosophical circles has suffered badly from his association with Nazism. It would be easy to accumulate quotations to show how the connection suffices to discredit him philosophically. Yet we have no reason for expecting philosophers to be politically informed or enlightened or even sensible. They have in fact often proved very authoritarian and elitist in their views. Furthermore, Wittgenstein visited Russia in the 1930s and seriously considered emigrating there as late as 1939, when it was surely plain enough what Stalinism was like (cf. John Moran: “Wittgenstein and Russia’, New Left Review No. 73), but this fact has not affected any one’s estimate of his philosophical work. On the other hand, Wittgenstein’s philosophy may not be so independent of his social, political and religious opinions and experience as his most devoted exponents have led us to believe. But in the context of his life Heidegger’s connection with Nazism is not unintelligible.
Women and the American Churches
Authors: MacEoin Gary 
Published: July 2007

I have talked to many women around the United States who are establishing themselves in church positions hitherto exclusively male. They represent the principal Christian denominations and Judaism. Ages range from grandmothers to college students. Some reject the revolutionary label. But what they are doing adds up to a radical revolution. They are reformulating mankind’s most basic assumptions : not just the relationships between the sexes, but the notion of human nature itself, the notion of sin, the very notion of God.Age is a factor in attitude. The younger women tend to more belligerency. But also important is the level of resistance of their churches to opening up the three male preserves: ruling, sanctification (ministration of the sacraments) and teaching. Women in Protestant denominations which give them some openings as rulers, ministers and theologians, are irked by tokenism but believe they can surmount it if they keep their cool. The higher resistance of Episcopalianism and Roman Catholicism is producing a strident, angry response.
Christians for Socialism
Authors: Arroyo Gonzalo 
Published: July 2007

A Chilean Jesuit priest who is also an expert on agricultural economics, Gonzalo Arroyo was a technical adviser on problems relating to agricultural reform for the ten years previous to the overthrow of the Allende government in 1973, and is one of the founders of the world-wide movement called Christians for Socialism. Now living in exile, he gave this interview last June. Here, utilising in his argument methods proper to the Theology of Liberation, he gives his reasons for believing this world-wide movement is going to be of rapidly growing importance in the uncertain years ahead.Q. In your opinion, what are the principal problems facing mankind?A. I shall restrict myself to the five which seem to me the most crucial.1. The ecological problem, that is the problem of conservation and renewal of natural resources like water, soil, air and forests which capitalist industrialisation does not manage to take seriously, subject as it is to the dictates of the frantic race for production and consumption.
Paul's Reluctance to Baptise
Authors: Ford Josephine Massyngberde 
Published: July 2007

It has often caused the present writer some admitatio that in 1 Cor 1 : 14-17 Paul appears to show such reluctance to baptise but upon reading Kildahl’s The Psychology of Speaking in Tongues an insight into the situation was suggested to her.In 1 Cor 1 : 14-15 Paul declares:I am thankful (or I thank God) that I baptised none of you except Crispus and Gaius; lest any one should say that you were baptised in my name.Such a statement is not found elsewhere either in the Pauline Corpus or the rest of the New Testament, or to my knowledge in Christian writings: this would suggest that a special situation in Corinth warranted such reluctance. One main peculiarity of the Corinthian Church was its overenthusiasm and its stress on the gift of tongues. The Acts of the Apostles demonstrates that on extraordinary occasions the baptism of candidates was either preceded or followed by glossolalia. That ‘tongues’ might have accompanied baptism in Corinth also is suggested by the fact that Paul, after listing the spiritual gifts (1 Cor 12 : 4ff), emphasises the unity of the Body, which is the Church, by using a phrase occurring only once outside the Gospels and Acts ‘in one Spirit were we all baptised into one body’ (1 Cor 12:13).
Why Can't God Do Everything?
Authors: Moonan Lawrence 
Published: July 2007

It is the contention of Professor Geach in ‘Omnipotence’, Philosophy 48 (1973) 7-20, called GP in what follows, that ‘no graspable sense has ever been given to this sentence [‘God can do everything’] that did not lead to self-contradiction or at least to conclusions manifestly untenable from a Christian point of view’ (GP 7-8). In the still more recent ‘An irrelevance of omnipotence’, Philosophy 48 (1973) 327-33, called GIOP in what follows, he continues to maintain a thesis of that kind: ‘any thesis that gives a plausible interpretation of the sentence ‘God can do everything’ is a thesis involving both inherent logical difficulties and conclusions hard to reconcile with traditional Christian belief’ (GIOP 327), and ‘sense is not to be made of “God can do everything” ‘ (GIOP 332). His contention, as the present paper will show, will not in fact survive straightforwardly logical criticism owing nothing essential to any arcane points of detail peculiar to philosophical theology.Reasonably dismissing some other possible ways of understanding ‘God can do everything’—which should rather be put as ‘There is nothing that God cannot do’—Professor Geach brings his main batteries against a position held by many catholic theologians, St Thomas Aquinas among them. According to that position ‘ “God can do so- and-so” is true just if “God does so-and-so” is logically consistent— there may be consistently describable feats which it would involve contradiction to suppose done by God’ (G P 9’s italics). In view of that restriction which G P rightly emphasises, Aquinas advanced the thesis
Wholeness in Wittgenstein and Aquinas: A Contrast in Styles
Authors: Lefébure Marcus 
Published: July 2007

The title of my paper is intended to represent a glimpse and a project rather than the profession of an achievement. I must, therefore, make explicit at least a certain disclaimer and mark a certain delimitation. I write primarily as a simple pupil of Aquinas, as one, however, who, perhaps precisely as such, has learned a sympathy with certain later and apparently dissimilar thinkers, and in particular with Wittgenstein. Further, the Wittgenstein whom I want to consider here is the later Wittgenstein of the Philosophical Investigations.My intention, therefore, is to suggest certain analogies between the thought of one whom I consider to be my principal tutor and that of another with whom, I think, Aquinas would have recognised an elective affinity. And since my argument will at least at times be somewhat intricate, I want to begin by providing an Ariadne-thread to facilitate the passage through the possible labyrinth. My contention will be that the conceptions of language held by both Wittgenstein and Aquinas can best be understood as expressions of their conception of what it is to be a man, that their respective conceptions of man turn out to be fascinatingly convergent, but that nevertheless their conceptions of language present a striking, albeit complementary, contrast. Or, put in slightly different form, the idea I want to suggest is that whereas the conceptions of language held by both thinkers should be seen as aspects and consequences of a markedly similar conception of man, these conceptions of language nevertheless present contrasting characteristics.I shall begin, then, by trying to state my understanding of the main features of Wittgenstein’s conception of language as expressed in the Philosophical Investigations.