bluuebunny/crossref_metadata_2025_split huggingface dataset:
Priests and Socialism in Chile
Authors: Echegoyen Maruja 
Published: July 2007

Eighty Catholic priests who live and work among the working classes in Chile met in April in Santiago to study the most effective way priests and lay people could help in building socialism in Chile. What follows is a summary made up from answers given to questions asked at a Press Conference on 16th April, to some questions asked later of some of the priests taking part, and from statements made in some of the papers read.It has been compiled by the Uruguayan journalist MARUJA ECHEGOYEN.BackgroundDuring the final Session of the study group, eight priests held a Press Conference at which they read out a prepared statement and answered questions from journalists representing both Chilean and overseas papers. Among these priests were Fr Gonzalo Arroyo, chaplain of the Catholic University of Santiago, and Fr Alfonso Pujadas, Director-General of the Workers’ Movement at the same University. The journalists mostly represented left-wing organs. Not long before, the Christian Democrat daily La Prensa had published, tendentiously and without prior authorization, with misleading headings, a private document circulated in November last year among a group of priests, wrongly making it out to be the starting-point for this meeting of Socialist priests. Gonzalo Arroyo attacked this action at the Press Conference, and it is indeed one more example of the growing inability of the more right-wing sector of Christian Democracy in Chile to listen and discuss rationally.
Poverty, Christianity and Revolution
Authors: Nyerere Julius 
Published: July 2007

Poverty is not the real problem of the modern world. For we have the knowledge and resources which could enable us to overcome poverty. The real problem—the thing which creates misery, wars and hatred among men—is the division of mankind into rich and poor.We can see this division at two levels. Within nation states there are a few individuals who have great wealth and whose wealth gives them great power; but the vast majority of people suffer from varying degrees of poverty and deprivation. Even in a country like the United States, this division can be seen. In countries like India, Portugal or Brazil, the contrast between the wealth of a few privileged individuals and the dire poverty of the masses is a crying scandal.And looking at the world as a collection of nation states, we see the same pattern repeated. There are a few wealthy nations which dominate the whole world economically, and therefore politically; and a mass of smaller and poor nations whose destiny, it appears, is to be dominated.The significance of this division between the rich and the poor is not simply that one man has more food than he can eat, more clothes than he can wear and more houses than he can live in, while others are hungry, unclad and homeless. The significant thing about the division between rich and poor nations is not simply that one has the resources to provide comfort for all its citizens, and the other cannot provide basic services. The reality and depth of the problem arises because the man who is rich has power over the lives of those who are poor, and the rich nation has power over the policies of those which are not rich. And even more important is that our social and economic system, nationally and internationally, supports these divisions and constantly increases them, so that the rich get ever richer and more powerful, while the poor get relatively poorer and less able to control their own future.
Man in the City
Authors: Markus Thomas A. 
Published: July 2007

This paper asks some questions about man and nature from one point of view, that of an interest in the city. It puts forward a few current concepts of the city with emphasis on recent social studies. It asks to what extent the making of cities and living in them is ‘natural’ to man; to what extent they have always been a deliberate statement about man’s relationship to the world of nature (is there a conflict here ?); and it tries to show the direction in which cities are developing and the degree to which these developments may be said to enhance and enrich experience or to impoverish and destroy it. It is a personal statement and is not in any way an attempt to give a critical summary of current sociological, planning and artistic critiques of the city.The City as ExperienceAfter some weeks of reading in preparation for writing this paper I was preparing to make a concentrated start on it one evening. It happened that I had cause to visit a friend in a local hospital that same evening. The journey was short, through a decaying industrial/ housing part of the city. The hospital itself is entered through an arch over a narrow carriage way, unaltered since horse and carriage days as witnessed by the width of the opening and the stone cart tracks leading into a cobbled yard; the hospital building, an agglomeration of bits and pieces from the last 100 years or so. The pub next to the hospital, on a Friday night, is crowded and noisy and a refuge for both patients and staff.
The City: Agora and Underground, Camouflage and Masks
Authors: Edwards Adrian 
Published: July 2007

Professor Markus seems to be concerned with the city as symbol and as organization. What does the city now mean, and how does it and might it function ? These two questions are very closely related; even a purely technical system will, if it functions, have various significant impacts on the aesthetic and ethical levels. And if a symbolic system really involves efficacious symbols these will at some point cut into the world of allocations and preferences. If his questions 3 and 4 were to be answered as he would seem to wish, we would be at the same time well on the way to answering 1 and 2. The really efficient city where rights and duties were clearly mapped would be therapeutic and liberating. I think again he doesn’t see this therapeutic role of the city as something static—rather as being more like a group psycho-therapy where recovery and discovery are both part of the programme.I think though that we must start distinguishing; there is man’s activity carried out under the sign of the city, and that carried out as man the tool-maker, if you like man the world changer. The city expressed in the agora, a community of citizens functioning as a juridical and political unit, is essentially a Mediterranean institution; of course, there were cities elsewhere, among the Arabs, in India or China, and for that matter in pre-colonial black Africa. But these lacked the characteristic patterns of the city-state, centring round the concept of a body of citizens with specific rights and duties constituting the polis. Despite the claim of Massignon, the Arab cities had no real system of guilds; the Hindu cities had activity which may be called political within the various quarters, but there were no overall civic democracies, or oligarchies, nor did the Chinese city have any greater degree of civic personality.
Cor Unum: Return of the Monolith?
Authors: Jerman William E. 
Published: July 2007

In a letter dated 15th July of this year and released to the public one week later, Pope Paul, writing to Cardinal Jean Villot, head of the Vatican Secretariat of State, announced the foundation of a new pontifical body, of which the cardinal would be the first president. To give it its official title, the new agency is the Pontifical Council ‘Cor Unum’ for Promoting Human and Christian Development. Its purpose is to ‘co-ordinate the energies and undertakings of all Catholic organizations’ engaged in emergency relief and development funding.The project had first been made known beyond the confines of upper-level Secretariat of State circles some seven weeks earlier. From various sources the following sketch of background moves can can be made out. The story seems worth telling in view of one of the major objections that was to be voiced later against the whole project: the unilateral action of the Vatican in a matter that affects the whole Catholic Church, most especially all those persons directly involved in the collection and distribution of relief and development funds.On 26th May, Cardinal Villot put his signature to approximately 100 copies of a 3-page document. The same day, Archbishop Giovanni Benelli, Under-Secretary of State, summoned a number of persons to see him; among them was Mons. Jean Rodhain, president of Caritas Internationalis. He spoke to them not in a group but one after the other, informing them of the content of Cardinal Villot’s letter.With all the trappings of cloak-and-dagger international intrigue, Cardinal Villot’s letter was not to be sent to its addressees by mail: a team of envoys fanned out to deliver it in person. They travelled to Austria, Germany, France, Belgium, the United States, and elsewhere. They laid special stress on the confidential nature of the proceedings and the document.
Some Thoughts on the Eucharistic Presence
Authors: Egner G. 
Published: July 2007

I turn to the newer theories of the eucharistic presence. They are not as accessible as the old: that much we can all admit. In fact, I begin what I have to say about them by giving two reasons for this inaccessibility. First of all they have been published for the most part in Flemish or Dutch, and in periodicals not easily traced in England. I got round this difficulty by having a large selection of material microfilmed in Holland: what I have to say, although I do not propose to take up much time in quotation, is in fact based upon original sources that I have read and translated for myself. The second cause of inaccessibility is more important. Just as the older theory was couched in the terminology of Aristotle (misleadingly so, if my contentions are correct), so the newer theories have their philosophical setting. The setting is the tradition known as phenomenology, and associated with the philosopher Edmund Husserl, who died in 1938. To understand what the newer theology is getting at here, one needs to know something of this way of philosophizing.I have one help in embarking on a brief description: the relationship between the newer theology and Husserl is not the same as the relationship between the traditional account and Aristotle. The newer opinions do not abuse phenomenology in the way that the concepts of actuality and potentiality are abused in the theory of transubstantiation. On the other hand, phenomenology is a very difficult brand of philosophy to put into a few words. Be that as it may, I think it is possible to pick out one or two things from it that have influenced recent theological speculation on the eucharistic presence.
Marx on the Religious Illusion
Authors: Maguire John 
Published: July 2007

Marx spent most of the years 1843 and 1844 in Paris, having been expelled from Germany. During this period he produced three essays, two on the Jewish question and one on Hegelian philosophy in Germany, as well as the more famous Paris Manuscripts. My aim in this essay is to present a puzzle which arises about the argument which Marx proposes in these writings as to the relation of religion and politics, and to suggest a possible partial explanation and some possible implications of the occurrence of this puzzle.We may start by making clear Marx’s intention in the writings in question, particularly the three essays. He is concerned to warn the Jews against those who say: ‘Give up your religion, which marks you off from all of us; you cannot merit the privileges of modern political life unless you agree to shed your religious distinctiveness, at least where your politics is concerned.’ Marx tells the Jew to inquire carefully into the real conditions of life in modern society. If he does so he will see that shedding his distinct religion will in no way help him to overcome the defects of his real, concrete existence: he will still live a narrow, isolated life, in enmity rather than co-operation with his fellows. This sphere in which we live our concrete, day-to-day existence, Marx calls Civil Society, and he contrasts it with the State, or political sphere; together, the two spheres go to make up what I shall call ‘modern society’. This name refers not precisely to any actual historical society but to an ‘ideal type’ to which post-Revolution France and the post-Independence United States of America would be close empirical approximations.
Koch on Apocalyptic
Authors: Robinson Bernard 
Published: July 2007

‘(Jesus’ audience) thought that the Kingdom would be a place like the old kingdom of David, with armies and a king’s throne. Jesus knew that it was not a place, but the action of God ruling over our hearts.’ So John Hargreaves, though it is perhaps unfair to pick on him, for similar pronouncements can be found in hundreds of popular, and indeed scholarly, theological writings. It is the way most of us were brought up to think. Perhaps it is the right way of thinking, but there are, I think, increasingly good reasons for feeling unsure about that. When the Jews talked about ‘the kingdom’ (without further qualification) they certainly were not thinking of some invisible operation: they meant the Roman Empire. The ‘Kingdom of God’ on the lips of Jesus may well have referred to something equally tangible—to a world order, not a concept. He may well have been speaking not of the invisible activity of ‘grace’ in the ‘soul’, but of a kingdom, however spiritual, with visible, material attributes. A recent writer on the Fourth Gospel, for instance, has interpreted the scene before Pilate in these terms:Jesus’ kingship is not ‘unworldly’. Instead one of the characteristics of the Johannine treatment of the trial and of the events that lead up to it is that the political implications are emphasized. In 11, 48 a specifically political motivation is injected into the plotting of the Jewish authorities. John alone mentions the presence of the Roman soldiers (he spaira kai ho chiliarchos) at the arrest of Jesus. In the trial itself, the political-realistic element is introduced by the Jews at 19, 12: ‘If you release this man you are not Caesar’s friend; anyone who makes himself a king opposes Caesar’.
Those who Dare not See
Authors: Murphy Richard 
Published: July 2007

Man is conceived in aggression: too often, he dies in it.The sexual act may be enhanced by its manner, exalted by its intent, transfigured by its context. But the instinct that impels to its performance is the aggressive instinct.It is a primitive instinct, in the neutral sense that it strikes to the roots of our nature. In the past as in the present, it is often a necessary compulsion: the tribe of the timorous hunter was a hungry tribe.Drives deeply rooted perpetually seek an outlet. But to find an outlet they must first be canalized. Therefore aggression seeks initially a focus, an object.Now the world is full of objects; yet we direct aggression on our kind. It is on people rather than on things that we inflict violence. As the lover craves response from the beloved, so does the aggressor from his victim. The shattered window does not whimper; the smitten plane tree does not bleed. But the ravished woman whimpers. And the thrashing body bleeds. Thus does aggressiveness achieve its terrible catharsis.Violence against the person is of two kinds, physical and psychic. The first is widely deplored: the second is hardly recognized as violence. Yet it is all but universal. Daily we inflict violence on one another. Hourly we crucify our fellows.
God and Jane Austen
Authors: Watts Mary 
Published: July 2007

It is a truth universally acknowledged that in private life Jane Austen was deeply religious. Henry Austen’s Notice stresses her charity, ‘Faultless herself, she always sought, in the faults of others, something to excuse, to forgive or forget. . . . She never uttered a hasty, a silly or a severe expression.’ Her devotion is the other prominent aspect. ‘She was thoroughly religious and devout; fearful of giving offence to God, and incapable of feeling it towards any fellow creature.’ But critics have generally held that her religion has not influenced her novels in any major way and have given it little attention. An exception was Angus Wilson in his series of broadcast talks on Evil in the English Novel, in which he maintained that religious belief and practice influenced Jane Austen’s art directly, though his suggestion that the material of her novels, ‘Three or Four Families in a Country Village’, reflects a belief that the salvation of one’s soul can best be achieved in retirement from ‘the world’ seems to me to be mistaken. The more one reads the novels the more one becomes aware that they are written from an essentially religious outlook on life but that this is so absorbed and taken for granted in her thinking that it is only occasionally made explicit. And, of course, it is an outlook profoundly influenced by the reading and preaching available to her in the early nineteenth century, characterized by a reticence in the expression of faith and a keen interest in the moral life—‘By their fruits ye shall know them’.Mansfield Park is the novel in which religious concern is most apparent and not only in the crucial fact of Edmund’s ordination. Yet even here critics have avoided admitting that the chief effect of of the book is to assert the primacy of religion over ethics.
This Side of Paradise
Authors: Murray Isobel , Merrilees Jim 
Published: July 2007

Many weird and outrageous accusations have been levelled at John Steinbeck, but no one has gone so far as to accuse him of being a Christian, nor do we intend to overstep this mark. But interesting light is cast on his fiction by consideration of his use of biblical themes and images. This has become a critical truism in the notorious ‘Christ-figure’ of Jim Casy in The Grapes of Wrath (1939), whether this portrayal is seen as perfection or parody. We think that a profitable and sane perspective on Steinbeck can be achieved by attention to these biblical themes, and propose to demonstrate this by a brief examination of Old Testament references only, in one early and one late novel, To a God Unknown (1933) and East of Eden (1952).Briefly, we would claim that in To a God Unknown Steinbeck was presenting and exploring in his hero, Joseph Wayne, a powerful and strange personality who becomes a devotee of the land and of fertility, and eventually carries his devotion to his ‘God Unknown’ to crazy as well as to gigantic lengths, when he kills himself upon his ‘sacred’ rock as a sacrifice to bring rain. But it is clear from close reading of the book that Steinbeck employs a number of techniques,which have been largely ignored, to distance Joseph Wayne from the author’s or the reader’s whole-hearted admiration. The reader is constantly kept alert and suspicious of the truth of Joseph’s visions by several means: these include the exaggeration and frenzy of his approach to the land; the close parallel to Joseph of the demented Willie who ends his nightmares of a desert landscape with suicide; the loyalty and worry of his Indian friend, Juanito, who is closer to the Catholic Church and to the ancient native religion than is Joseph; the rather feeble but carefully presented figure of the priest, Father Angelo; and, most of all, the never obtruded but constantly present incomplete parallel between Joseph Wayne and the biblical patriarch, which points most clearly where Wayne moves away both from rationality and from the kind of Providential guidance vouchsafed to the biblical Joseph.
Notes after Foucault
Authors: Sharratt Bernard 
Published: July 2007

‘ . . . the slightest alteration in the relation between man and the signifier . . . changes the whole course of history by modifying the lines which anchor his being.It is in precisely this way that Freudianism is seen to have founded an intangible but radical revolution. No need to collect witnesses to the fact: everything involving not just the human sciences, but the destiny of man, politics, metaphysics, literature, art, advertising, propaganda, and through these even the economy, everything has been affected.The original ‘slightest alteration’ underlying Freud’s intangible but radical revolution can be conveniently dated to 1898, when Freud, travelling to Herzegovina, turned to ask a travelling companion whether he had ever seen the famous frescoes of the ‘Four Last Things’ in Orvieto Cathedral, painted by-----: the painter’s name would not come; ‘Botticelli’ and ‘Boltraffio’ came to mind instead. Freud’s account of why he had failed to recall the right name, ‘Signorelli’, contains the core of his later theories. ‘Signorelli’ had been replaced through a series of transformations: ‘Signor-’ into ‘Herr’, recalling both Herzegovina-and-Bosnia and an anecdote about attitudes to death and sex in which the sentence ‘Sir (Herr), what is there to be said?’ had been the punch-line. This anecdote had linked to an earlier incident when Freud, while staying at Trafoi in the Tyrol, had heard of a patient’s suicide because of an incurable sexual disorder. Thus, the ‘forgotten’ ‘Signorelli’ produced ‘Herzegovina-and-Bosnia’, ‘Bo-snia’ conflated with ‘-elli’ to produce ‘Bo-ttic-elli’, ‘Herzegovina’, via ‘Herr’, indirectly produced ‘Trafoi’, which conflated with ‘Bo-snia’ to produce ‘Bo-l-traffio’.
The Trinity and Human Love
Authors: Mackrell G. F. 
Published: July 2007

‘Batter my heart, three-Personed God’, wrote the poet John Donne. However, it has been the mind, not the heart, which has been battered by this most unfathomable of all mysteries. Centuries of long and painful battering of Unitarian hammer on tritheistic anvil eventually forged a statement which expressed the mystery: three persons in one nature. And ever since the Council of Florence there has echoed down the centuries a thunderous ‘So what?’. For the riddle of the Trinity is not merely that of the Three-in-one, but the revelation of it. Not ‘how?’, but ‘why?’. What is its relevance?Karl Rahner, in his Theological Investigations, is exaggerating only slightly when he notes:‘One might almost dare to affirm that if the doctrine of the Trinity were to be erased as false, most religious literature could be preserved almost unchanged throughout the process. And it cannot be objected that the Incarnation is such a theologically and religiously central element in Christian life that on that account the Trinity is always and everywhere irremovably present. For when the Incarnation of God is spoken of, theological and religious intention is today concentrated on the fact that “God” has become man, that “a” person of the Trinity has assumed flesh—but not on the fact that this person is precisely that of the Word, Logos.’In the attempt to make the Trinity relevant one is beset by problems which appear insoluble. The most obvious of these is the danger of falling into the error of ‘tritheism’.