bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Autonomy of the University
Authors: Fogarty Michael P. 
Published: July 2007

A word or two first to explain the title of this paper. My subject is ‘The autonomy of the university’. Actually, of course, the essential question is about the autonomy of the individual university teacher and research worker, not so much of the university as an institution, and I propose to treat the matter from that angle. Also, ‘autonomy’ is not the best word to express the question we are discussing. I would prefer to put it thus: ‘What is the responsibility of the university to the rest of the community, and how is this responsibility to be enforced?’I shall try to answer this question, not from special principles applicable to the university alone, but from the general rules that govern the rights and duties of all workers. I know that many people dislike the idea that the university teacher or researcher is just one more kind of worker. In this country (Austria) we have recently heard the eloquent protest of Josef Pieper on this point. But opinions will not change facts. Work is work, whether it is done by the driver of a bus, the typist at her desk, or the professor in a university chair, and the rules governing the rights and duties of workers are the same for all. Everyone who works has the right to use his special skill and ability to the full—to enjoy, if you like, full employment—for two ends. The first is the development of his own personality, for achievement in work is necessary to the growth of a mature personality. The second is service to the community.
Affirming God: An Informal Reflection
Authors: Foster Kenelm 
Published: July 2007

The Bible starts with a deed and a wonder: ‘In the beginning God created . . .’. The reader is at once, without preliminaries, told of a power so great that it handles the sum of things, ‘heaven and earth’, and produces what it handles. Prior to whatever else is going to happen, things, we learn, only- are because of ‘God’. The statement is familiar—too familiar; but what it says is wonderful, in the sense that it means that the accepted order of things, the world around us, need not be. All wonder, all surprise, implies a norm, an accepted order of ‘ordinary’ reality from which the surprising fact or act seems to deviate as an exception. But here it is the whole ordinarily accepted norm itself, not man’s world only but all nature too, that is suddenly presented as an ‘exception’: it need not have been. The accepted norm is swept aside and another, infinitely more real, appears—God. As for the universe, we know now what it is made of—nothing!I shall not attempt here to prove this doctrine as a thesis, restating familiar arguments, but only to draw out its meaning a little and then touch on one or two difficulties we may find in holding it firmly.The doctrine tempts the imagination (witness my first paragraph), but it baffles it too, of course. Our images are always of limited things or activities, and if we try to represent ‘creative’ activity we have to make shift with such human doings as seem most original—the production of a symphony or poem, of a scientific or philosophical theory: all human things, presupposing at least the man who produces them and some sort of working material.
The State as Guardian of Morals?
Authors: Gilby Thomas 
Published: July 2007

The publication of the Wolfenden Report has re-opened an old debate. How far should human legislation enter the field of morals and condemn behaviour reprobated by the Christian tradition? The difference between crime and sin is pretty generally recognized at the extremes; thus a man will admit to a technical breach of the rules and regulations without concluding thereby that it is matter for the Sacrament of Penance. The difficulty is to know where to draw the line between what should be legislated against and what should be left well alone, even though it may be objectionable to many on grounds of ethics, religion, or culture. Let us attempt to mark the frontier, or rather to narrow the marches between the temporal” and spiritual powers in the culpability country.Among Catholics the guarded approval which greeted the Report was presently followed by dissent. Perhaps their attitude will harden when the proposals come before Parliament, but for the moment it remains unsettled. The ambiguity reflects an oscillation between two opposite charges in the widespread suspicions entertained about our social mentality. Grumbles at one moment about clerical fussiness and intrusion into private affairs are followed at the next by mutters about condoning human frailties which do not interfere with ecclesiastical privileges. We are told of priests with blackthorns scouring the hedgerows for courting couples of a summer evening, of petulant sacristans shooing lightly-clad tourists away from the churches, of orders from the pulpit telling us how to vote: behind all this lurks an archetypal Mrs Grundy—crowned with a biretta.
A Dominican Nobel Prize Winner
Authors: Torbet Ronald 
Published: July 2007

The Pasternak affair of last autumn tended to throw into obscurity the awards of the other Nobel Prizes for 1958. Normally, it is ‘peace’ rather than ‘literature’ which attracts the notice of the press and the other organs of publicity. But this time the roles were reversed, and it was ‘literature’ which offered a rich store of acceptable copy by providing a significant chapter in the development of something that really interests us more than peace, namely the ‘cold war’. After all, one could hardly grudge the journalists their excitement that at long last the U.S.S.R. had dropped practically its first point in the ‘world propaganda’ competition with the West, even if maturer reflection could not but see this as only adding a deeper shade to the personal tragedy of Dr Zhivago’s creator.That Boris Pasternak, then, should eclipse Père Pire in the press as a whole is understandable enough. What is surprising is that the award of such a widely prized honour to a priest should have raised so little attention in our Catholic press. After all, even bears—or so the apocryphal story runs—can hit the headlines simply by eating nuns on the way to Mass. Yet, at the time of writing, only the briefest notice has been taken of this award, only the baldest details of Père Pire’s life and work given.To give an explanation of this silence would be easy enough. It would have to be in terms of ignorance; an ignorance, I hasten to add since my present intention is far from being a criticism of the Catholic press, which is shared by all of us, Père Pire’s own Dominican brethren in England not excluded.
Abraham in the Koran
Authors: Daniel Norman 
Published: July 2007

This impressive book marks very clearly the revolution that is taking place in Christian thinking about Islam, and at the same time it illustrates an important new trend in scholarly treatment of the Qur’an. In the past, theological hatred of Islam has often been stronger among Oriental Christians than among Latins; the prejudice shared by both has been intensified by the frustrations of subordination in the political and social order. Now this important book comes from a Maronite author, that is, from the Church traditionally most anti-Muslim. It enjoys the blessing of that truly remarkable prelate, H. B. Mgr Meouchi, the Patriarch, who, however, is far from being at one with his church. The book is a little dour; it has all the severity of the thesis form. Even when it was turned into a book, the solid meat was served without sauce. This criticism, which militates against its readability, is the only criticism I can wish to make of a book which greatly promotes understanding of Islam, and clears new paths for scholarship.It reverses the traditional attitude of Christians and of scholars, in a very simple revolution, which consists in treating the Qur’an as a religious book; in treating it consistently as consistently a religious book; in assuming that religious ideas inspired and informed it and guided the Prophet. From the earliest days of Christian criticism, Islam was supposed to have been contrived out of Christian, Jewish and pagan elements, by a false prophet; hypocritically, it was thought in the old days, and more or less sincerely, or innocently, in a more modern view.
Catholics, Crime and the Community
Authors: Evans Illtud 
Published: July 2007

The spectacular increase in recent years of serious crime, especially among young men, has created an inevitable reaction of disquiet, indeed of anger. The need, it is suggested (and not only by reactionary opinion), is for severe punishment, exemplary in its unpleasantness, which will dissuade the gangster and the man with the gun. And even lesser crimes of violence must be sharply punished: the restoration of the birch and the cat, it is argued, will achieve far more than the assumptions of a remedial penalty—whether it be probation or Borstal training.Much of the propaganda for such measures is intelligible enough as a reflection of public indignation. But it is often irresponsibly expressed, as in a petition for the return to corporal punishment which was displayed in many Glasgow shops recently and immediately received hundreds of enthusiastic signatures. The case for such a grave step was not stated; no argument was offered but that of instinctive aggression. The Home Secretary has on several occasions resisted such proposals, and has pointed out that, even at the statistical level, there is no evidence that offences previously allowing for a sentence of corporal punishment have in fact increased since such punishment was abolished.The Home Secretary, instead of giving way to the storm (which, it must be admitted, is by no means as spontaneous as some newspapers make it seem to be), has urged the need for much greater research into the causes of crime, and to that end the Cambridge Institute of Criminal Science is to have more substantial help for its work.
Truth and Verification in Theology
Authors: Ernst Cornelius 
Published: July 2007

I must begin by saying how much I appreciate the honour of being asked to address a group of scientists on this subject; and my only hope is that what I have to say will not prove entirely irrelevant to the concerns of those who practise experimental science in one form or another, though I suspect that the kind of relevance which I shall suggest is rather a peculiar one.While the experimental sciences—what is usually meant by ‘science’—have become highly diversified today, so much so that divisions of the sciences such as ‘physics’, ‘chemistry’, ‘botany’ and so on, are so general as to be pretty well unusable, one feature in particular distinguishes theology from all of them and indeed from any other intellectual pursuit whatsoever: the fact that theology itself belongs to the supernatural order. By ‘theology’ I shall always mean ‘sacred theology’ and not ‘natural theology’, which is properly a special way of practising metaphysics. To say that theology in this sense belongs to the supernatural order is not merely to say that its object, what it studies, is something supernatural, the Revealed. It is also to say that it is itself, in its intrinsic movement and apprehension of truth, something supernatural. It is not merely the application of procedures already practised in other fields to a special field, a special set of data, though it certainly is that too, as we shall see: but its very intellectual activity shares the specific character of the special field which it investigates.
Wandering Stars and Flying Arrows
Authors: Hoskin Michael 
Published: July 2007

That the earth is a sphere was already known to the Greeks by the time of Plato; and most of them were agreed that the sky too is spherical, as suggested by the daily wheeling motion systematically shared by all but seven of the stars. So far so good, but with the seven exceptions, Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn, the attempt to understand the structure of the universe ran into difficulties. These seven circled the earth every day just like the ‘fixed’ stars, but in addition they moved against the background of the fixed stars without, it seemed, rhyme or reason. However, as the lunar month and the seasonal years showed, the apparently random movements of the ‘wanderers’ or ‘planets’ concealed regularities that were not always evident at first sight, and this raised the question of ‘saving the appearances’ of the planets, of explaining their movements by displaying the geometrical patterns underlying them.This was the problem that dominated astronomy in the two thousand years that separated Plato from Kepler: a highly technical challenge, of such complexity that in the thirteenth century, Alphonso X of Castile, exasperated by the difficulties of preparing the Alphonsine planetary tables, said he wished God had consulted him when creating the world. Yet, despite its technicality, the problem of the wandering stars is one of the most significant issues in the whole history of science; for when in the sixteenth century Copernicus proposed a solution according to which the earth was itself merely one of several planets which circle round the sun, his specialist monograph sparked off one of the most profound revolutions ever to occur in human thought.
Two Difficulties About Evolution
Authors: Bright Laurence 
Published: July 2007

One sometimes hears it said that ‘the Church’ has changed its mind about evolution; Catholics are now allowed to believe in it, whereas formerly they were not. This is a thoroughly confused remark. Evolution is a biological theory, and biological evidence tells us whether it is true or false. It would he very odd to speak of a theory concerned with neither faith nor morals being officially accepted or rejected as part of the Catholic faith. But because the theory has implications which touch on the faith, Catholics looked for guidance from authority about the attitude they should take towards it where those matters were in question: guidance now given them in the encyclical Humani Generis, which encouraged theologians to investigate those points where the theory bore on truths of faith. The present article is not concerned with the biological evidence, which I accept, nor with an extended theological investigation, but merely with difficulties which Catholics still seem to have about the theory, and which are really philosophical in kind.The first difficulty lies in the conflict which people still find between the theory of evolution and divine providence. How can we say that God directs the whole course of history if rigid scientific laws determine the way in which living things developed from inorganic matter, and finally evolved man? The problem is really that of understanding how causes in the natural world are related to the causality of God. People tend to think that if natural causes are not independent of God, their dependence must imply his constant interference with them to bring about what he wills.
The First Editor of ‘Blackfriars’
Authors: Reeves John‐Baptist 
Published: July 2007

There is a form of truth known as calumny.’ This howler appeared in the first Editorial of Blackfriars. The Editor, Father Bernard Delany, followed up by Father Vincent McNabb in the first article, was expounding ‘Our Aim of Truth’. The slip was quite out of keeping with Father Bernard’s character and its like never recurred while he was Editor. If he had a fault it was excessive caution born of selfdistrust. It used to be said of him that when he came to be beatified the Breviary would have to admit ‘Nimis demisse reputabat de se’. To us, his contemporaries, this initial slip seemed a cruel misfortune, a quite unnecessary manoeuvre by his heavenly patrons to safeguard his modesty. We feared it might discourage him and intensify his habitual shyness of publicity. The way his lapse was brought home to him made that the more likely.Six of us, at least, were given his leader to revise. It must have been over-confidence in his diffidence that blinded us, for we saw nothing wrong. Nor, as far as we knew, did anyone else, until James Britten opened his copy of the Review. Britten, then a peppery old gentleman and a militant convert of many years standing, was joint founder of the Catholic Truth Society, which at that date was in the early stages of a post-war ‘Forward Movement’. He was learned, and zealous for the exaltation of Holy Church and the overthrow of her enemies. He was also incapable of silence or of keeping out of print when anything called for contradiction or correction.
The Destiny of French Catholicism
Authors: Allen Louis 
Published: July 2007

One may well wonder whether contemporary civilization does not create a type of man impervious to religious feeling.’ This sentence from the preface to M. Dansette’s book sets the general tone of the work, which is to show how this generalization applies in particular to France, and what the French Church is doing about it. Using the techniques of sociology applied to religious data, undertaken first by a professor of Canon Law, Gabriel Le Bras, M. Dansette paints a picture of a de-christianized France where there exists a Church in which old forms struggle against new ideals. Of course, Le Bras’ four categories of Frenchmen do no more than register external observances—it is only by and large that they reflect a religious mentality, and the categories themselves are very crude: ‘dissidents’ who do not belong to the Church, ‘seasonal conformers’ (those who go to church for baptism, first communion, marriage and death), ‘faithful’ who make their Easter duties and go to Sunday Mass, ‘pious’ who do more than that. Again, practice itself is often deceptive; though very faithfully observed in the eighteenth century, no one would describe that as a century of faith: ‘Un pratiquant peut être athée et un non pratiquant, croyant.’The figures, even with the obvious reservations, are interesting. Three per cent of the French population is unbaptized; 3 per cent confessionally non-Catholic; of the 94 per cent baptized, 34.2 per cent make their Easter duties—but again this average figure is deceptive, since regional variations are so marked.
Reaction to the Bishops' Report
Authors: Walls Ronald 
Published: July 2007

In April 1957 the Bishops’ Report burst upon Scotland with a minor explosion. It fanned the embers of national feeling in those who, having little interest in theology, saw in the proposals an attempt by the English to absorb one of the few remaining national institutions; it frightened many Godly Presbyterians who saw in it the thin end of a prelatic wedge and the beginnings of idolatry; but it did not arouse organized popular support for its own proposals. Probably several influential Scottish churchmen would welcome the acceptance of the proposals contained in this report, but they certainly cannot claim to lead a popular movement. And so the explosion which heralded the first publication of the Report turned out to be more of a firework display than the first rumblings of a serious battle, for there was only one fairly clearly defined party—the opposition.The result of the first round in the discussions may have been a little misleading. The General Assembly in 1957 accepted the Report for study. This meant that the majority of ministers and elders in the Assembly refused to reject the Report out of hand, but decided that it should be studied by as many ministers, elders, and members of the Church of Scotland as possible; and it also showed that very many Church of Scotland ministers admit the urgency of finding a solution to the scandal of a divided Christendom. The Report was, therefore, widely distributed for unofficial study and discussion; and after the Assembly of 1958 was sent down to the local courts, the presbyteries, for official debate.
Some Recent Studies in Archetypology
Authors: White Victor 
Published: July 2007

There is no such word as archetypology, nor is there any one discipline which could fittingly be so named. But we might invent the word to cover all those very various studies which, in very different ways, contribute to our understanding of what the analytical psychologists call archetypes—the primordial images and patterns of behaviour of a supra-personal character which the depth-psychologists find in their clinical work, and which have been expressed in manifold ways by human beings throughout the ages and throughout the world. Whatever else may he said for or against Jung’s concept of the archetype, it has undoubtedly provided a meeting place for specialists in the most disparate fields of inquiry.This is particularly manifest at the yearly ‘Eranos’ meetings at Ascona, Switzerland, whose proceedings are subsequently published in the Eranos Jahrbuecher. The sciences, as distinct from the humanities, were, however, rather poorly represented at the 1956 meeting, which was devoted to ‘Man and the Creative’. But it had some notable contributions from Professor Mircea Eliade, Gershom Scholem, Chung-Yuan Chang, Laurens van der Post, Hellmut Wilhelm and Sir Herbert Read. Meanwhile we have another volume of previous Papers from the Eranos Yearbooks translated into English. Its theme is ‘Man and Time’, and here the sciences are represented by the physicist Max Knoll and the biologist Adolf Portmann. The arrangement of the contributions is somewhat haphazard, and readers may be recommended to begin at the end with the late Professor G. van der Leeuw’s brilliant essay on ‘Primordial Time and Final Time’, with its careful analysis of basic concepts and its profound theological and philosophical insights.
The New Herder
Authors: Ernst Cornelius 
Published: July 2007

The publication now in progress of the second edition of this standard work of reference, thoroughly revised and refashioned, is an event not only for German-speaking Catholicism but for the entire Catholic world. In its new form the Lexikon can fairly be described as the flowering of a long process of growth within the Church beginning perhaps under Pius IX, in which she began fully to accept the challenge of the modern world. If there have been hesitations in this growth, and sometimes even the apparent rejection of the possibility of growth at all, as in the Modernist crisis, these have been precisely crises of growth, brought about by the unbalanced and uncritical pursuit of novelty on the one side, and an often unfounded suspicion of it on the other. We have not seen the last of these crises; how could we, if, as we must firmly believe, the Church will continue to grow under divine Providence and fed by the Spirit of Christ, until the Coming of the Truth of Christ at the end of time?Meanwhile we can be grateful for this remarkable manifestation of Catholic maturity. It need hardly be said that the Lexikon maintains the highest standards of German scholarship, wissenschaftlich in the best sense. As far as publications go, Mgr Höfer of Rome is best known for his studies in nineteenth-century German Catholicism and as an editor of Scheeben; Fr Karl Rahner, S.J., is Professor at Innsbruck, editor of the current Denzinger, and undoubtedly the most influential theologian writing in German today.