bluuebunny/crossref_metadata_2025_split huggingface dataset:
A Dominican Apostle in Trinidad
Authors: Montgomery Francis 
Published: July 2007

The island of Trinidad off the north-eastern coast of South America is considered part of the group of West Indian islands known as the Lesser Antilles, though it is nearer than any other to the coast of .Venezuela. It was discovered by Christopher Columbus on July 31st, 1498, when on his third voyage he touched the American Continent. The natives called it Yere, and it belonged to Spain until 1797, when it was seized by the English and definitely ceded to Great Britain by the Treaty of Amiens in 1802. With the adjacent island of Tobago it forms a separate British Colony of about a quarter of a million inhabitants. The climate is tropical, with only a dry and a rainy season, since it is within ten degrees of the Equator.That valiant Protector of the American aborigines, Fray Bartolomé de las Casas, has left us an interesting account of the condition of the island at the time of its discovery, and the cruel treatment of the natives by adventurers of all nations who followed in the wake or Columbus. But it may be well to give first a brief sketch of this intrepid apostle before quoting from his hitherto unpublished manuscript, Historia General de las Indias 1492-1520, in the Royal Library of Madrid.Fray Bartolomé de las Casas, or Casaus, was born in Seville probably on August 24th, 1474. His father (Francisco de las Casas) accompanied Columbus to Hispaniola in 1493, and, according to one account, returned with considerable wealth to Seville in 1498. But another account states that he was with Columbus in the third voyage of 1496, returning home in 1500.
Allan Water
Authors: Gray John 
Published: July 2007

Engineers know where folk need to go, and provide according to their knowledge. They like long valleys in which to place their sweetest lines at the service of men. Seldom do they desire to meddle with tracks made by sheep and the weather to destinations which have now lost much of their significance, with Kirkgates and Howgates. Here is one of the latter; take it. As to the gate, it is easy; men gang their ain gate in older speech; so let us, in both senses. But the How? It was not nothing once, whatever it be to-day, or the road to it would not have been tramped smooth, notwithstanding its other linear peculiarities. A shrine of sorts, to which innumerable feet tended, before people had the Mass, and a priestcraft, less rich in prophetic utterance, but more able in counsels of expiation.Out and upward it drives, the Howgate, with the undecided obstination of the stream it often counters. Under its guidance cultivation deteriorates by small degrees from opulence to the derisory, even to piteous vestiges of abandoned effort. The rough; tenuous pasture; grouse and the curlew. For us the quality is improved with every mile; for our meditations are in a key which does not admit commiseration. Ancient images gather in us; there is no discord among them, and the spirit is stronger for this.It has been rather long expectation; but here is at last a stream, spreading wide over the immemorial, ineffaceable ford as the bridge takes it; immediately resuming its rocky course and the sound which sank to a murmur under the bridge; in which murmur the entranced by sunlight, and the timid by night, can sometimes pick up human, or inhuman, articulation.
Notes on the Four Notes
Authors: McNabb Vincent 
Published: July 2007

I BELIEVE in One God..............and in JesusChrist His only begotten Son............in the OneHoly Catholic and Apostolic Church.—Nicene Creed.ONE. HOLY. CATHOLIC. APOSTOLIC.These are the four attributes of Truth.Truth is One; truth is Holy; therefore truth is Catholic; and therefore it is Apostolic.The Church is the handiwork of Jesus, the infinite Truth.It is fitting and indeed inevitable that the marks of Truth should be everywhere in the work of his hands.As the Truth made one Church and not two or more Churches, these marks are therefore identification marks. Other churches might have one or other of these marks in this or that degree. Only his Church could have all four marks in their absolute degree.By claiming to be One, the Church appeals to Philosophy.By claiming to be Holy, the Church appeals to Ethics. .By claiming to be Catholic, the Church appeals to Psychology.By claiming to be Apostolic, the Church appeals to History.These four sciences are in series. Moreover, they are the four main elements in what men call ‘culture’ or ‘a liberal education.’ Neither the mathematical sciences, which deal with abstract quantity, nor the physical sciences, which deal with matter, are capable of giving a liberal education. But a beginning of culture is made by the study of History. The Modern University, which has almost wholly given up the study of Philosophy and Ethics and is only dabbling in Psychology, is largely pursuing History as its main claim to give a liberal education.
When Betty's Good
Authors: Swinstead Margaret 
Published: July 2007

When Betty’s good, the sun so bright Shines brighter still in its delight. The roses in the garden say,‘We’re glad that Betty’s good to-day.’When Betty’s good the birds and bees Sing of her praises to the trees,And the whole earth from pole to pole, Rejoices at her shining soul.When Betty’s good the courts of Heaven Are glad because a child was given,And God’s great Angels smile to see How good a little girl can be.As all God’s works in varying ways,Are linked together for His praise,So sky and mountain, field and flood,All shout with joy when Betty’s good.Postscript.Only to be read very occasionally.When Betty’s naughty then we say,‘Poor Betty’s not quite well to-day.’Margaret Swjnstead.
Field-Names and Local History
Authors: Ramsey L. F. 
Published: July 2007

Bound up with the history of a neighbourhood and intimately connected with the past are the names of the fields. Those who are not countryfolk do not always realise that every field, like every village, has a name, or has had one at some time. These names are to be found in old tithe maps, and they are often of the greatest interest.In many villages in the south of England you can find a field called Townfield. This name preserves the memory of an old feudal custom. The Townfield, a name which occurs in at least one document five centuries old, to be found in the British Museum, was the name given to the field of the village community. It belonged to a definite owner, who granted the field to certain of his tenants in return for specified services. The Townfield has no hedge, for reasons that will presently appear.It was ploughed in acre or half-acre strips, by a team of oxen provided by the tenants, who all clubbed together for it.These strips were each a furrow in length—i.e., 220 yards—and 22 yards wide, just as much as a team of oxen could comfortably plough in one day. The furrow represented, the length the team could go conveniently without turning, and a rod (5 yards) was the room occupied by a yoke of oxen, four abreast. Our awkward ‘long measure’ thus originated in the harness and capacity of a yoke of oxen.
Anglican Witness to St. Peter
Authors: McNabb Vincent 
Published: July 2007

In The Dublin Review of July, 1893, Abbot Butler,O.S.B., writes : ‘The first impression made upon our minds by the foregoing extract is that the arguments advanced in it are one and all quite familiar to us; they have been in common use for three centuries. Whence we gather that Bishop Lightfoot had really nothing to add to the case his predecessors had made out. This is, beyond doubt, a fact of no small importance.‘But on second thoughts we realise that these arguments are here made to do a different duty from that assigned to them in their traditional use among Protestant controversialists. These latter denied that the Petrine texts had conferred any primacy on St. Peter; and in these circumstances the argument of equality drawn from the passages in St. Paul’s Epistles have had some weight. But unbelieving critics in Germany —men with no higher interests at stake than those of pure scholarship and accurate exegesis—have forced scholars of Bishop Lightfoot’s quality off the old Protestant ground. Now, therefore, that it is recognised our Lord did give St. Peter a primacy, these same arguments are put in evidence of the temporary character of that primacy. There has been a complete shifting of the ground’ (pp. 511-512).This brief comment of Abbot Butler will help the reader to see the following extracts in their true light:—I.Bishop Lightfoot of Durham made a name for profound scholarship by his edition of The Apostolic Fathers, especially St. Clement (1889-1890).
Thomism in English Thought
Authors: Anderson William James 
Published: July 2007

In a very recent volume, entitled Present-Day Thinkers and the New Scholasticism, an American professor, Dr. Zybura, put together a very miscellaneous and highly informative collection of opinions of contemporary professors in America and Great Britain on the attitude of modern schools towards the Neo-Scholastic or Thomist movement, together with a number of statements by prominent Neo-Scholastics and Thomists in regard to their attitude to modern philosophy. The aim of the book was largely to call attention to the need, if not for a rapprochement at least for intercourse. It is intolerable that the scholastic movement should keep itself in isolation from contemporary philosophy. Modern schools have much to learn from acquaintance with Thomists. Dr. Zybura very rightly complains of this mutual ignorance. It is remarkable that this very book makes only a passing reference in a footnote to a series of lectures delivered in Oxford and London in 1916 under the auspices of so well-known a foundation as the Hibbert Trust, and published in 1920 and recently re-issued.aDr. Wicksteed’s works on Dante are well-known. He approaches St. Thomas by way of Dante, and aims not at criticism, but at exposition. He is concerned here with the Summa contra Gentes, and with apologetic and, to some extent, with the Philosophy of Religion, rather than with philosophy proper or with theology.1 (B. Herder, London; 12/- net.)2 The Reactions between Dogma and Philosophy illustrated from the Works of St. Thomas Aquinas. By Philip H. Wicksteed, M.A., D.Litt. (Constable, 1926; 10/6 net.)
Western Mysticism
Authors: Whitacare ÆLred 
Published: July 2007

In this new edition of Abbot Butler’s book there is a two-fold change. The text itself is the same as in the first edition, except that the Epilogue is placeid at the end of the first part of the book instead of at the end of the second part. But for this minor change of distribution the text of this second edition is a reprint of the first.There is, however, a valuable addition to the book of some eighty pages, which is called ‘Afterthoughts,’ and with this addition the book opens. These ‘Afterthoughts’ are due to further reading and reflection, and in some degree are due to criticisms of the first edition.I. The Text.In the March number of Blackfriars, 1923, we reviewed the text of the book. We made certain criticisms which still hold good; in brief they are the following:(1) St. Augustine’s theory of the Divine Illumination (text 49-55). The theory that God is the intellects agens was most certainly not admitted by St. Thomas to be tenable and quite probable. This is a question of fact; in the Summa I, Q 77, Art. 4, St. Thomas says: ‘It is impossible . . . .’ Wherever then St. Augustine speaks of ideas being perceived in the light of God, in order to have a right meaning, such passages must be explained according to the doctrine of St. Thomas.In the Summa I, Q 79, Art. 4, St. Thomas says : ‘According to the documents of our faith the intellects agens separatus is God Himself .... whence from Him the human soul participates intellectual light, and this is the intellectus agens.’
Cyder
Authors: Gray John 
Published: July 2007

Cider is vile stuff. This is not demonstration, but abuse. So is bottled eider. So is cider. No matter which kind of cup it is drunk from; whether the blue and white decorated mug, with only one handle; or the other, with tall stem and shallow calix, used at weddings. Spelling its name with Y or Z does not enhance the beverage. Yet the drink exists.Philips and others have blown up the subject to the limit of elasticity; but all good evidence points to the truth that it is radically the drink of the thirsty labourer.Hark! where the sweeping scythe now rips along,Each sturdy Mower, emulous and strong,Whose writhing form meridian heat defies,Bends o’er his work, and every sinew tries;Prostrates the waving treasure at his feet,But spares the rising clover, short and sweet.Robert Bloomfield had reason to know what he was writing about; and is a credible witness that sturdy Mower will soon want a drink. If we assemble all the conditions, and have patience to adumbrate the sort of fluid called for, we shall approach the definition of cider. Not water; for the thirsty is not yet in pain and resisting despair. Like the seaman at the capstan or halliards, his cheerfulness is to be kept at due pitch. Enjoyment, such as it is, is already possessed; and has not now to be sought. The state of those who hope towade in the moonlight and snatching at a boughis outside the desires of the moment. A brewage with the two properties of allaying and discouraging thirst is indicated.
Maria Laach and the Liturgy
Authors: McCann Dom Justin 
Published: July 2007

The Church has witnessed within the last three decades a great revival of interest in the liturgy and in things liturgical. The great Pope, Pius X, whose motto it was ‘to restore all things in Christ,’ gave a powerful impetus to this movement. The eleven years in which he occupied the See of Peter were years full of achievement, and they have left a lasting impress on the Church. He drove out Modernism and raised the standard of traditional studies. He set up the Biblical Commission and the Biblical Institute, and inaugurated the revision of the Vulgate. The codification of the Canon Law was taken in hand, to be finished under his successor. But greatest and most fruitful of all his efforts, as it appears in the issue, were those which he devoted to the liturgy.At the beginning of his pontificate he declared that ‘active participation in the most holy mysteries, and in the public and solemn prayer of the Church, is the primary and indispensable source of the true Christian spirit’ (Moiu Profrio, Nov. 22nd, 1903). The liturgy (he said again) is ‘the fountain head of Christian life.’ He regarded liturgical renewal as the direct road to his goal of restoring all things in Christ. And so we find him revising the breviary and the missal and the calendar, fighting vigorously for the restoration of the Gregorian Chant, and preaching early Communion for children and daily Communion for all. His object was to revive in the Catholic consciousness a practical belief in the mystical life of the Church, a genuine realisation of their fellowship with one another and with Christ.
Kevin O'Higgins
Authors: Gwynn Denis 
Published: July 2007

It has been the fate of a long line of patriotic young Irishmen since the days of the Act of Union to be cut short in the best promise of their youth; snatched away dramatically and suddenly in a crisis, they have left a memory which has, in all probability, been more cherished than if they had lived to a more mature age. Robert Emmet, Wolfe Tone, Lord Edward Fitzgerald, have through generations been the romantic figures of modern Irish history. It is impossible to think of them otherwise than as young men who had already done their work, in the service of the country to which they had devoted every fibre of their young strength. Thomas Davis, a generation later, is still remembered as the chief figure in the Young Ireland movement, while his abler colleague, Sir Charles Gavan Duffy, is half forgotten. Anticlimax has overtaken all the older leaders of the Irish people with a depth of personal tragedy which is scarcely paralleled in other countries. In Ireland, so long as the struggle for self-government was carried on, there could be no easy retirement nor honours for old age. Daniel O’Connell, Isaac Butt, Parnell, John Redmond, each in his turn, was practically hounded out of public life. Only those who died young have left an untarnished memory.And no generation of young men in all Irish history has been decimated to the same extent as that of Kevin O’Higgins. I was at school with him at Clon-gowes; and looking back now at the list of those who seemed most full of promise among his contemporaries to within ten years or so, one stands aghast at the devastating record of their mortality.
Jones of Nayland Goes Abroad
Authors: Bracey Robert 
Published: July 2007

Of old, the name of Jones of Nayland was an honoured and familiar one, and the twelve volumes of his collected works found a place in the library of every self-respecting clergyman. To-day his is a quite forgotten personality, while as to his writings, the strain of false philosophy which runs through most of them would of itself be enough to warn off the ordinary reader.When Sir Isaac Newton first propounded the theory of gravitation, it appeared to many religious-minded persons to contain within itself the seeds of atheism. Their alarm was eventually voiced by John Hutchinson (1674—1737), in his Moses’ Principia, in which was built up an opposing system of philosophy based on that inner significance which Hutchinson professed to discover in the sacred scriptures. Our modern books of reference decline altogether to make for us any analysis of Hutchinsonianism, and brush it aside as a worthless and exploded fallacy, utterly inconsistent with the received principles of physics. Yet, crude and wrong-headed as it may have been, in its day it exercised a powerful influence, and made many disciples. Of these the most conspicuous was Jones of Nayland.The Reverend William Jones (1726—1800)1 was an Anglican divine of great learning, and (what was in the eighteenth century much more singular) one who never sought to make that learning the means of procuring a rich prebend or a comfortable benefice.
Mass
Authors: Essex Edwin 
Published: July 2007

In chapel proud or lowly,High tapers burning dim,The fervent folk of morning Bow down and wait for Him.Faithful He comes nor tarries,Punctual at a phrase,Swift on the mystic summons That bids Him live, and slays.Without a stir His presence,No glory gilds the sky;Only the few perceiving That Jesus passes by.Silent is Priest and Victim,The Slayer and the Slain;Never a whispered greeting,He lives and dies again.May God Who dies at morning,Though bloodless now His doom,Find every heart a garden That keeps for Him a tomb.Edwin Essex, O.P.
The Church's Debt to Science
Authors: Jarrett Bede 
Published: July 2007

‘To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.’—Rom. I, 14.In this declaration of St. Paul there seems no sign of humiliation, but something rather of pride. He does not mind at all that he should owe so much to the teaching of others: he seems rather to consider it an advantage to himself. He had indeed stood in the midst of the culture of his time, in the three great streams of it, and he had gained from it at every point. In his own Tarsus he had been in touch with the exquisite beauty of the balanced Greek theories of .art and die ideal poise of the athlete and the prudent management of life. His Roman citizenship had given him a width of tolerance which no mere Greek could know. His Jewish faith had given him a power of insight, a delicacy of conscience, a passion for divine things, a wisdom, a flaming love of God that melted his Greek and Roman heritage into a living sense of rapture, entranced by the comeliness of Christ.Indeed, the sudden illumination that shone upon him on the Damascus road made him all the more grateful to the earlier knowledge which had led him to this more excellent knowledge and enabled him even better to appreciate it: Greek and Barbarian, wise and simple, all had been his schoolmasters to Christ.The Greek beauty, the Roman tolerance and quiet dignity, the Jew’s passionate adoration of God—all had been leading him into captivity to the Crucified.
Italy After the Risorgimento
Authors: Bugeja Henry 
Published: July 2007

A London Liberal journal, commenting last May on a speech by Mussolini, remarked that II Duce ‘had evidently never heard of II Risorgi-mento, Cavour, Mazzini and Garibaldi. A very sweeping assertion, this, and typical of the irresponsibility of some of our journalistic mentors. So persistently have the names of Cavour and the rest been dinned into the ears of all Italians, that you would more easily find one who has never tasted maccaroni than one who has never heard of them. Benito Mussolini is the least likely of all Italians to yield a surprise in either respect. The rise of Mussolini and Fascism is due precisely to the surfeit of Risorgi-mento, Cavour, Mazzini and Garibaldi which Italians have endured for fifty years, and which at the last brought Italy perilously near to ruin.The proverbial insularity of Englishmen is never so apparent as when Italy is in question. To the average Englishman the name of Italy suggests Italian opera, coils of spaghetti, organ grinders, and ice-cream sellers : that is all. But even so, it is an improvement on the prejudices of sixty years ago, of which Justin McCarthy writes : ‘It is much to be feared that the popular enthusiasm for the unity and independence of Italy which (then) flamed out in England was only enthusiasm against the Pope. Something, no doubt, was due to the brilliancy of Garibaldi’s exploits in i860, and to the romantic halo which at that time, and for long after, surrounded Garibaldi himself; but no Englishman who thinks coolly over the subject will venture to deny that nine out of every ten enthusiasts for Italian liberty at that time were in favour of Italy because Italy was supposed to be in rebellion against the Pope.’
Dr. Burney Redivivivus
Authors: Barcey Robert 
Published: July 2007

Just off Leicester Square, in inconspicuous St.Martin Street, a hoarding may to-day be seen enclosing a desolate plot of land heaped up with rubbish. There, until a short while ago, stood an ancient house, with lofty recessed windows and broad oaken staircase, carved chimney-pieces and painted ceilings, panelled walls and old-fashioned powdering-closet. Thither in the eighteenth century came time and again Sir Joshua Reynolds, David Garrick, Edmund Burke, and many another Immortal; there night after night the greatest singers and violinists of the age filled the modest music-room with melody; and there Samuel Johnson delighted to read and talk and drink tea, and to show a side of his character unsuspected by Boswell—for in St. Martin Street at least there was nothing left of the Bear but his skin, and to those who dwelt there the Sage was mild as summer, full of social good humour, gay as a boy, sweet-tempered, anxious to please. That old house was the home of the Burneys, the happy talented family of which the great Lexicographer was wont to say, ‘I love all that breed, and love them because they love each other’ ; while the head and father of the household was Dr. Charles Burney, and of him Johnson wrote admiringly, ‘I much question if there is in the whole world such another man as Dr. Burney.’When in 1776 Charles Burney, Doctor of Music and Fellow of the Royal Society, received from his bookseller the first volume of his gigantic General History of Music, he was in the enjoyment of an almost European reputation.