bluuebunny/crossref_metadata_2025_split huggingface dataset:
Dominican Letters
Authors: Anstruther Godfrey 
Published: July 2007

The story of the exile and extinction of die Dominican nuns of Dartford has been told elsewhere. It will be enough here to recall that by the intercession of the Spanish ambassador at London they were allowed by Elizabeth I to leave England as a community. They numbered nine nuns and a postulant, together with two Dominican priests. They sailed for Antwerp with the Bridgettine nuns of Sion and the Carthusians of Sheen in June 1559. They were assigned a part of a ruinous monastery occupied by a small community of Dutch Dominican nuns at Leliendael on the island of Schouwen in Zeeland.The plight of these exiled contemplatives aroused considerable compassion. They were granted pensions of twenty crowns each by Philip II of Spain, who was the ruler of the Netherlands. The trouble was that these pensions were paid only fitfully, as the money had to be raised by local taxation and the Flemings were already heavily over-taxed to provide money for the war against the Dutch Calvinists who were devastating the country. There was also an annual donation of five hundred crowns from Pius IV, and the nuns had their share in this. There was however much delay and uncertainty in the payment of the papal alms.The Dominican nuns were the object of special compassion because one of them, Elizabeth White, was half-sister of Bishop John Fisher whose martyrdom twenty-five years before had sent a thrill of horror through Europe that was still remembered. At least something might be done for her.
Some Recent New Testament Work
Authors: Potter Roland 
Published: July 2007

This survey will consider introductory works, and then apologetic and finally theological and devotional studies.Let us start with Professor Alfred Wikenhauser’s New Testament Introduction. The publishers are to be congratulated on this production which now becomes the best recent manual in English. The translation is made from the second, revised and enlarged German edition; and the bibliography is brought up to date by the author himself up to the spring of 1957. Thus it is good to see an adequate note on Papyrus Bodmer II and references to the principle articles thereon. Among other good points we could single out the admirable summary on form-criticism. There is a wealth of information concisely set out. Altogether a fine example of sound Catholic scholarship is now made available to a much wider public of theological students and educated layfolk.For seemingly the same sort of public, but this time non-Catholic, and in a very different style is a new work on the Gospels by Professor Frederick Grant. Here we have the work of a well-known scholar and life-long lover of the Gospels: yet we cannot avoid the impression that this work is redolent of past rather than present and future trends of New Testament study. True, there are wise lessons. Nothing can replace method and hard personal work in the reading and close comparison of gospel with gospel. Yet we would hesitate to urge, as our author does (pp. 41-50) the marking of our texts (even in red and blue!), as if that was the only way to enter profoundly into synoptic and other problems.
Art in the Middle Ages
Authors: Pepler Conrad 
Published: July 2007

The subject is a vast one. I cannot therefore give more than a few leading ideas on the general theme of art as it was used and understood in the Middle Ages. We could hardly begin from the early Christian artists and follow the history of painting, sculpture, music, stained glass and so on through the Byzantine period right up to the Renaissance. It is an inspiring and vast history, until modern times very much overlooked, but now studied in great detail through a whole library of volumes.I should like first to deal with the general characteristics, because so often people have supposed that the lack of realism displayed by the artist of the Middle Ages represented a lack of skill. The earlier age of Greek and Roman sculpture reached an extremity of realism to be seen in such popular figures as the Venus of Milo, every detail of the human figure, every fold of the loosely falling clothes described in stone with a finesse of observation which today is called photographic. And later as the Middle Ages passed into the Renaissance we find the same accurate observation and skilful representation, culminating in the pathetic marble of Michel Angelo’s Pieta in St Peter’s at Rome. In between these two triumphant periods the Christian artists seem to have been like children unobservant of details and incapable of any but the crudest representation. The modem man trained in an age of photography and extremes of technique tends to measure all art by the accuracy with which the painting or the statue represents the natural object it depicts.
On the Building of a Church–The Dream and the Business
Authors: Velarde Ralph 
Published: July 2007

If I were given three words in which to summarize my feelings about church art today, I should choose difficult, dangerous and delicate; and I should add that the nearer we get to practice the more applicable do these words become. It is all too clear that we live today in a non-religious culture. Our current aesthetic ideas and values are secular, even when they are not actually materialistic. Thus the artist who dedicates his talents to the service of religion will inevitably have to work against the current trends and feehngs of the modern world. Then the practical, the technical and economic difficulties are, as will appear, both acute and numerous. It is also a disability that the artist who devotes himself to religion, in this country works in an intellectual vacuum. There is little philosophical or theological literature available to him, and though he is often unconscious of this serious deficiency in his equipment, it is none the less there.So much for difficulty! But surely also, to jump a point, the practice of church art calls for delicacy and restraint, and in artists or craftsmen who are not of the first order there is a woeful lack of either. This makes the whole business exceedingly dangerous for those who engage in church art. I mean that below a certain level of competence the ‘artist’ is a menace! It is no light matter to seek to give aesthetic expression to Christian truth and mystery, which, I suppose, is what is really meant by church art.
The Romantic Conception of Life and the Marxist Conception of History
Authors: Cottier M. M. 
Published: July 2007

The mystery of life has intrigued man’s mind from the beginning, as his earliest ideas and beliefs show. Some men, indeed, have been so fascinated as to make it the focal point of all human experience and to see in it the basic type of reality on which everything else is modelled or to which, at least, it is ordered. There is, of course, one field in which such notions as ‘life’, ‘soul’ and ‘organism’ have a particularly powerful attraction, namely that of political philosophy. The ideal city- state of Plato is based on the conception of society as a great organism, a living universe animated by a single soul. Nor is it by accident that in his political philosophy Hegel was so greatly influenced by Plato’s thought, even if in taking it over he modified it profoundly. And Hegel, in turn, is in this matter the principal source of Marx’s thought.If in fact we are to grasp Marx’s thought in its original contours before these became ironed out under the successive manipulations of his chief disciples Engels, Lenin and Stalin, we must try to see it in the context of the Hegelian school which was its starting point. The main lines of Marxism were laid down in the philosophic climate of Germany—more exactly Prussia—of the years 1830-1845. Hegel himself had died in 1831, but his thought dominated succeeding thinkers who could do no more than repeat the Master’s philosophy while at the same time struggling vainly against it.
T.S Eliot and Children
Authors: Braybrooke Neville 
Published: July 2007

Mr T. S. Eliot has often shown a preoccupation with childhood, and at times this preoccupation has shown itself as a search for a lost Eden. In Burnt Norton the leaves are alive with the laughter of children:
‘Quick, said the bird, find them, find them…’In Little Gidding there are‘the children in the apple-treeNot known, because not looked forBut heard, half heard, in the stillnessBetween two waves of the sea.Moreover, as the waves of the sea recall the river-god from The Dry Salvages that ‘was present in the nursery, so the apple- tree, acting as a double symbol, recalls both the expulsion from the garden and the cross that made redemption possible.This theme has found its repetition in the plays, notably in The Family Reunion, where Harry speaks nostalgically of the hollow tree in which he played ‘Injuns’ and regrets the summerhouse that has been put in its place ‘to please the children’. For the question that confronts Harry is ‘Who am I?’—a question, in some form or other, that all Mr Eliot’s dramatis personae have to answer. In The Confidential Clerk the problem is intensified because there the question or quest of self-identification is closely allied with that of heredity and illegitimacy. In The Cocktail Party the problem is the same, though there the quest is concealed in the question.
Et Nos Mutamur in Illis
Authors: Martindale C. C. 
Published: July 2007

I was kindly asked to write something for the first number of Blackfriars, in 1920, and now, to suggest what changes may have occurred during those Forty Years Gone.When the Archduke was murdered in 1914, our insularity may have asked: ‘Who was he? Where is Sarajevo?’, even, ‘Does it really matter?’ But a member of the Austrian imperial family, when asked: ‘But you don’t think it means the end of a dynasty?’ answered: ‘It’s the end of a world’. Exaggerated? Well, in 1918 many were exclaiming: ‘Now for a new world!’ and I too, though lastingly bruised by the sorrows of that war, felt full of hope. Why? One must select.It was obvious that there would be an immense influx of students into the depleted universities. It was agreed that Catholic societies should be reinforced, or revived, or created, to welcome Catholic arrivals. It was hard to get the better of the idea that such societies existed only to ‘safeguard’ the faith and morals of their members. Some, however, hoped for the formation of a liberally-educated Catholic mind which would make a positive impact on public opinion. ‘The International Society of Intellectual Co-operation’ soon enough existed in Geneva alongside of, not part of, the League of Nations. But this impact seemed far more likely to happen if such societies were ‘federated’, learned to meet and know one another, and become more than merely local groups of which the members just ‘talked to one another’.
The Irish in England
Authors: Fitzsimons John 
Published: July 2007

From the beginning of the eighteenth century there has been a steady trickle of immigrants from Ireland to Britain, so that by 1841 there were about 300,000 Irish-born men and women living in the country. Then, in 1846-7, came the failure of the potato crop in Ireland, and famine stalked the land. The immediate result was that the flow of immigrants became a flood. By 1851 the figure for England and Wales had risen to 500,000, and ten years later it had increased to over 800,000.The vast majority of these immigrants had landed at Liverpool and then fanned out through the mining districts of south Lancashire to the cotton towns of east Lancashire, on to the woollen mills of Yorkshire, south to the industrial Midlands and London, or north to the coalfields on the north-cast coast and Tyneside. At first they presented problems not unlike those of the Diaspora in Germany at the present day. They arrived in areas where there was little or no provision for Catholic worship, where the Catholics (what few of them remained) were emerging from three centuries in the catacombs, and where there was a great dearth of clergy. In the early days many thousands were lost to the faith due to their lack of opportunity to practise. For example, it has been estimated that had there been sufficient clergy the population of industrial Yorkshire would have been more than half Catholic instead of less than the third that it is at present.
Oxford Philosophy
Authors: Dummett Michael 
Published: July 2007

Mr Gellner’s now celebrated little book is an attack on a philosophical school, centred in Oxford, called ‘linguistic philosophy’; in assessing it we have therefore to ask, ‘Is there such a school?’ The idea that there is, of course, is not original to Gellner. Professor Flew, for example, has long proclaimed the existence of such a school, membership of which apparently depends upon nomination by Professor Flew. Now it is certainly the case that there was before the war an identifiable and self-conscious group of révoltés among the professional philosophers at Oxford: men like Austin, Ayer and Ryle, who had been variously influenced by Moore, the Logical Positivists and Wittgenstein, and who formed a common front against Joseph and Prichard. Their cohesion derived from the contemporary Oxford situation: they could not even then be said by themselves to form a school against any wider background than that of Oxford. This group was so successful that after the war it captured almost all the philosophical posts in the University. Victory attained, its cohesion fell away; apart from certain publicists like Flew, philosophers at Oxford ceased to think of themselves as belonging to any definite group or party. This may, of course, be an illusion, or, as Gellner appears to think, a deliberate pretence: we have still to ask whether there are any tenets to which all the members of this ‘school’, and only they, subscribe.Although Ayer was the only card-carrying member, the predominant influence on the group before the war was the Logical Positivist movement.
Religion and the Anthropologists
Authors: Evans‐Pritchard E. E. 
Published: July 2007

When I was considering what subject to treat in the Aquinas Lecture, which you had so kindly invited me to deliver, in the state of near-despair one reaches on such occasions I went to an Oxford bookshop where a selection of volumes may be bought for sixpence each and bought one at random in the hope that I might derive some guidance from it. The True History of Joshua Davidson (1872) was an at-one-time popular work of fiction by a socialist republican, Eliza Lynn Linton, though it was published anonymously. It is a story of Jesus returning to earth in mid-nineteenth-century England and of how he acted in the situation then confronting him. At the end of the book the authoress says that ‘if sociology is a scientific truth, then Jesus of Nazareth preached and practised not only in vain, but against unchangeable Law’. This gave me an idea for my address for, though she was speaking of the doctrines of Political Economy current at that time and as she understood them, it appeared to me that it might be of interest to you were I to discuss the attitude of sociologists, and social anthropologists in particular, towards religious faith and practice. It has been for the most part bleakly hostile.It is scarcely possible to discuss social science in this country without some reference to its French background. We may regard it, if only for convenience, as beginning with Montesquieu in his great book L'Esprit des Lois (1748). In it he set out to discover the laws of social life, the necessary conditions of its existence in its various forms, but he did not, in my opinion, think of these laws in a deterministic or mechanical sense.
Not All That Anomalous
Authors: Gilby Thomas 
Published: July 2007

Moral indignation is no substitute for moral information, not least on the subject of homosexuality, and therefore two recent books are recommended. The first, which is free from preoccupations with the circumstances of criminal proceedings or clinical treatment, is an examination of the family background, social behaviour, and activities of one hundred and twenty-seven cases; that they amount to a representative sample is not claimed, yet they do help to dispose of some popular misconceptions, for instance, that male homosexuality spells effeminacy or that seduction has any appreciable effect on the perpetuation or development of the condition. The second is a revised edition of a summary account of the modern evidence, mainly anthropological, biological, and physiological, together with suggestions for treatment.Yet among the items in the bibliographies, 134 and 203 respectively, only two are directly concerned with morals, and through no fault of the authors. Have, then, the English theologians failed to fill a gap which affects perhaps one Englishman in every twenty-five? Or have they good reason?Let us reflect that however much a misfit a homosexual may appear to some systems of reference, to an interior theology devoted to the growth of friendship with God and our neighbour he is not a queer or an odd man out, but one with the rest of us, heir to the same original sin and the same promise, beset by temptations and fortified by the graces which arc fundamentally the same for him and for us.
What is a Displaced Person?
Authors: Pire Dominique 
Published: July 2007

For three years when I asked myself the question, I thought I knew the answer. A D.P. was a human being who had lost his country, and all that was needed to stop his being one was to give him another. But during those three years I decided myself, and ten years of subsequent experience have confirmed the lesson of my initial error: you cannot give a man a new country. All you can do is just make it possible for him to dream free from care of the old.The D.P., this man uprooted from his native soil, torn from his social setting, and cowed by want and the kind of regulation ill- luck that attends all state-aid, has been thrust into an unreal world. He has been taken out of his own time and projected into this superneolithic present which we may call ‘The Age of Hutments’, and he begins to acquire a special sort of mentality. His personality disintegrates to a larger or smaller degree, according to his level of intelligence and strength of will, and becomes merged in the mentality common to all D.P.s.A dull new world takes shape, a realm of shadows. For three years I deceived myself; I mistook the refugee for a pauper. But ‘poverty’ is not the word to describe his misfortune, the refugee is primarily someone who has been uprooted and who drifts between the East from which he has fled and the West which very often will not admit him unless he has retained his muscular strength.
Morality and Social Progress
Authors: Hamilton Bernice 
Published: July 2007

The Eddington Memorial Lectures were founded to foster interest in the relationship of the natural sciences to religion or ethics, with the hope of finding some common basis between different methods of seeking truth. In particular, as Professor Polanyi says at the beginning of this year’s lecture, the founders were preoccupied with the tardiness of moral improvement as compared with the swift advances of science; this aspect, neglected by his predecessors, he proposes to examine. But in the first place he doubts the assumptions which lie behind the ‘problem’, for, he writes:Never in the history of mankind has the hunger for brotherhood and righteousness exercised so much power over the minds of men as today. The past two centuries have not been an age of moral weakness; but have, on the contrary, seen an outbreak of moral fervour which has achieved numberless humanitarian reforms and improved modern society beyond the boldest thought of earlier centuries.He is not, in fact, here saying that moral improvement does or does not lag behind the advances of science, but that the problem with which we should concern ourselves is something quite different.With the subject to be discussed, and the first stage in Polanyi’s answer laid before us, we can already see some of the difficulties which lurk within the lecture, although others, scarcely less important, will arise as the arguments develop. Leaving aside for the moment Polanyi’s criticism of the problem, we may doubt its validity for more fundamental reasons.
Firsts and Seconds in Sex
Authors: Gilby Thomas 
Published: July 2007

Research scientists and manufacturing chemists lighten many of the burdens of existence, yet sometimes, as when they produce the means for individuals to make love and nothing more, they shift them from body to soul. Only a pill; all the same the weight may prove unsupportable when, leaving behind the world which has been given to us, we launch into another of our own making. The first is a harsh school, exacting recognition of our subordinate place in the scheme of things and acknowledgment of the established rules. Still there are compensations: we can know where we are and where to lay the blame, we can pit ourselves against resistance, we may be broken but at least we have belonged, and to something that was not us. Whereas if we rebel against our limits and adventure according to our merely personal wants, we lose all pattern, for each person as such is an original; we grasp for one shadow after another projected from ourselves, yet, being what we are, we keep our guilt-sense, no longer, however, with an object to prevent it turning morbid. It is as though we have strained to become pure persons and have ceased to be human beings, as though we have set ourselves the goal of absolute freedom and, having reached it, found ourselves empty.IStrip ideas and you simplify the opposition between the anarchism which stirs at the root of personality and the subjection to law which is the consequence of having been born into human nature as a specific kind of thing.
The Vatican Dogma
Authors: Hill Edmund 
Published: July 2007

A hundred years ago there were four fairly well defined attitudes in the Catholic Church to the question of the papal prerogatives, and to infallibility in particular. First of all there was the Gallican position. Gallicanism, though still strong, had been on the wane in France since the revolution. It may be described—perhaps not quite fairly—as the idea of a constitutional Church in the interests of an absolute monarch. It was really the residue of the late medieval conciliar theory propounded at the Councils of Constance (1415-18) and Basle (1431), carried over into the post-renaissance Europe of absolute rulers. It is conveniently summarized in the four Gallican articles drawn up in 1682 and which (1) reject the pope’s power of deposing princes and of interfering in civil affairs; (2) assert the validity of the decrees of Constance (never ratified by any pope) on the authority of general councils over the pope; (3) declare that the exercise of papal authority is to be regulated by the canons, and in France by the customs of the Gallican Church; and (4) declare that in matters of faith and morals, while the pope has the chief part, his judgments are not irreformable of themselves, but only if ratified by the consent of the Church.At the Vatican Council there was only one full-blooded Gallican bishop present, Maret, and he submitted to the Council’s definitions.The contrary position to Gallicanism was the Ultramontane. It held to the papal, as opposed to the conciliar, view of papal authority.