bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Obscure Poet
Authors: Foster Paul Urban 
Published: July 2007

When Oliver Goldsmith wrote The Deserted Village he made it perfectly clear, both by his title and the content of his poem, what he was intending to say. A great poet of to-day, Mr. T. S. Eliot, in writing East Coker and Burnt Norton, has not been so explicit either in his title or in his contents; few of his readers know Mr. Eliot well enough to realise the significance of these place-names in his own personal history; nor will they find it easy to elucidate all the references within the poems. The title of the third of the trilogy, The Dry Salvages, has been explained by a footnote, though there too the text is not easy to follow.Recently an attempt has been made to justify the obscurity of modern poetry, and especially Mr. Eliot’s poetry, by maintaining that great poetry in all ages has been obscure, that it is only written for ‘competent’ readers and it not ‘a mere pastime for the idle.’ This is simply not true. Much of the great poetry of the past has been exquisite in its lucidity; many, perhaps, of the references are more obscure to us than they were to contemporaries; but the main themes of the great poems are as plain as their titles, an Ode on a Grecian Urn; Paradise Lost. These poems have formed in all civilized ages one of the very highest recreations to be enjoyed in human leisure; to deny that they are ‘a mere pastime for the idle’ is to misstate the problem. You do not earn your bread by reading poetry, and it can call for more intellectual effort than a detective story without rivalling a Torquemada cross-word puzzle.
‘Ut Unum Sint…’
Authors: Keldany Herbert 
Published: July 2007

The modern practice of prayer, meditation, and study for Unity on the basis of our Lord’s words as they are recorded in the seventeenth chapter of St. John can be traced to the striking letter on the reunion of Christendom which Pope Leo XIII wrote in 1894, on his completion of fifty years of episcopal life. The aged Pontiff, who was to remain active for nearly ten more years, prefaced his appeal to Orthodox and Anglican, pagan and lapsed, with the following commentary :‘As this Divine prayer embraces not only the souls who then believed in Jesus Christ, but also every one of those who were henceforth to believe in Him, it gives us an excellent reason for confidently expressing our hopes and for making all possible endeavours that men of every race and clime may be called and moved to embrace the unity of Divine faith.’
Family Worship
Authors: Meath Gerard 
Published: July 2007

Not men alone, but all human institutions, customs and habits of life partake of the effects of Christ’s Redemption, and receive after their own manner a supernatural character. Man has a purpose in this life which transcends the boundaries of this earth, he is a child of God in no metaphorical sense, and his worldly business participates in his heavenly life in so far as it is the means of his attaining his supernatural end. The commonest failing among-Christians ‘S to put on one side our divine sonship and to be content with the earth and what it alone has to offer. Materialism means recognising only matter and the power of matter, and putting aside the spirit. Christians acquiesce in materialism when they put aside the ‘higher things.’ as they are often vaguely called, and are content to live in this world for the sake of making money, living comfortable lives.In a world which appears to recognise only money, arms, and strength as symbols of the right, we can still find men appealing for the restoration of what they call the more human or homely things, the restoration of the rights of the working man, of family life, and of Christian love. The grounds on which they base their appeal are usually that this is a more human condition of life, and men will therefore be happier when it has been reinstated. The defence of family life is most commonly set out in this way. But family life will not be restored by telling people that it will make them happy; many of them know, or think they know, that they are perfectly happy without family life, and in fact find themselves much more comfortable without the burdens of a wife and children.
The Basis of Political Obligation
Authors: Fitzsimons John 
Published: July 2007

One arrives best, perhaps, at the concept of political obligation by considering what is society and what is that particular form of society which is the political society. All men belong to societies, have some community with others—i.e. are compacted with them into a solidarity of one kind or another. Though this may arise in various ways, two main divisions are distinguishable, namely that coming from the division of labour and that coming from similitude. The former expresses our dependence on the planter of Brazil, the rancher of the Argentine, the fellah of Egypt. We all acknowledge our dependence on them, but would scarcely say that we formed a society with them. To admit this would be a manifest absurdity, but to deny it would be to deny the existence, or the possibility of the existence, of an international society of men. All that can be allowed is that there exists a certain inter-dependence which yet does not constitute a society.But men are linked together by resemblances of which they may be ignorant, which are innate and which affect them physically and morally; resemblances coming from race, culture, language, customs, or an historical accident. The formation of ethnical and national groups provides a good example of this solidarity by similitude. Because these people are united by blood, because they are begotten by the same cultural and historical milieu, they are in harmony and have a common patriotic feeling. Yet even here it must be conceded that neither the ethnical group nor the nation is a society. The only way in which they can become this is by taking on themselves the political form of a State, a man-made construction.
Person and Society
Authors: Fitzsimons John 
Published: July 2007

Our ideas of the freedom of man and of the rights of man depend on the view we take of human nature and of the purpose for which man exists. Whether we are fully aware of this or not, it is the basis of all our notions about ourselves, about the family, about the State, and about international order.If man has dignity, freedom, rights, it is because he has, individually and personally, a certain value as a human being. Christianity teaches that this value is given to him by God who has created man in his own image and has made him for himself. That is, man has a soul which is able to know truth and love good and which finds its eternal happiness in the vision of God. God did not make man and then leave him to his own devices. He made him for a definite purpose. The basis of man’s rights is his right to fulfil this purpose. An attack on human freedom is an attack on the human person, on the dignity of man. We shall see that whenever man’s value in the eyes of God is denied, his dignity is debased and his freedom is attacked.We take our fellow men for granted. But in fact we have one or two deep convictions about them. We think of them as equal. This does not mean that they are the same. Look round about you. You see every size and shape, age and ability. But try to think of the man next to you, the man next door, even those against whom we are fighting, as having a quite different, inferior, nature like a dog.
Medical Psychology and Human Behaviour
Authors: Howden R. A. 
Published: July 2007

That branch of the science of psychology, which perhaps is the most important branch, Medical Psychology, has without doubt become a permanent addition to Medicine.One Catholic psychiatrist has called this contribution towards the Art and Practice of medicine ‘the other half of medicine,’ and the medical faculty would be inclined to endorse this opinion. Most of the teaching hospitals have now a special department in charge of a psychiatrist who acts as lecturer in psychological medicine as Well as being consultant to ‘out patients’ for functional nervous disorders.Before the war the Institute of Medical Psychology, besides teaching and training an ever increasing number of doctors who wished to specialise in this subject, gave treatment to 14,986 new patients in the twenty-one years of its existence. The number of doctors who specialise in psychological medicine is now very large, and in this war all branches of the services have special psychiatric hospitals, where service patients are given treatment. This brief summary of the activities of psychological medicine should be sufficient guarantee that the medical profession has given an ‘imprimatur’ to what was perhaps considered at one time to be the happy hunting ground for cranks, faddists, and even charletans.
Liturgy and the Vernacular
Authors: Sheppard Lancelot C. 
Published: July 2007

Since, at the beginning of this century, Pius X. called the faithful to the restoring of all things in Christ, and indicated as the chief means of such a restoration the active participation of all in the public worship of the Church, much has been done to bring about what he desired. Popular editions of the Missal have been multiplied, courses and conferences, for priests and lay people, have been organized, and in some ways the effects have not been scanty. Yet, in spite of all this, the priest at the altar and the people in the pew seem often entirely separated, notwithstanding all the efforts of zealous pastors to instruct their people to ‘pray the Mass.’
We are only just beginning to realize that much that has been done in the name of the Liturgical Movement has been liturgical only per accidens. People have been persuaded to use a Missal, sing plain chant even, but without understanding. They have followed where they were led, blindly. At last some of this is being realised, and more emphasis is being placed now on the fundamentals, the Mystical Body, the dogmatic truths of the Faith, our re-incorporation with Christ, and the living of the life of the Church through the Liturgy.
But this fuller realization of the true implications of the Liturgical Movement has brought its own problems with it. Now that it has at last been understood that the possession of a Missal is not an entirely necessary passport to the gales of Heaven, that the life of the Church is for all and not an élite, that it must be possible to live this life, not only if one does not understand Latin, but even if one cannot read, the question of the language of the liturgy becomes obviously of the greatest importance. Some people have even gone so far as to suggest that a course in liturgical Latin should be added to the curriculum of the elementary school.
Christian Life in the Church
Authors: White Victor 
Published: July 2007

During this week you have been listening-to many speakers on many subjects concerned with the Christian life in the modern world. They have spoken to you about the Christian life in the home; in the school; in work in the factory, the field and the office; in citizenship and Home Affairs; in Foreign Affairs and international relations. It has not been my privilege to hear those speakers, nor to hear what you have been saying about it all among yourselves. But know that those speakers have come to you from different ‘denominations,’ and from what I hear, I gather that they have nevertheless shown a pretty considerable measure of agreement about all these things. Perhaps you have been agreeably surprised; you had expected, perhaps, that they had all been anxious only to praise their own particular wares. Instead of which you have found, I believe, that about all these things they seem to think pretty much alike; and that instead of wanting to sell you their own rival goods you have found them all anxious only to be loyal and faithful to God and his Wood and to love and serve their neighbour in and for God.
Now there can be no doubt that all this is a very good thing, and for it we must be very thankful to God. But the task which is set me this evening is—strange as it may seem—a much more delicate one. I have to speak to you about ‘The Christian Life in the Church.’ And that at once raises a question which perhaps has been haunting you all along.
Handwork or Landwork
Authors: Pepler Hilary 
Published: July 2007

To Father Vincent Nazareth was the norm because God had chosen that kind of life for himself, because it met all the Friar Preacher’s own personal tastes and feelings as to what was most fitting to the dignity of man. Shepherds, fishermen, carpenters, in a self sufficient community not dependent upon foreign markets, ‘the primary craft of landwork and the secondary yet necessary crafts of handwork working together in the primary Co-operative Group, ‘here might be found ‘the divine pattern to souls who were to do the Redeemer’s work in the Redeemer’s way.’He never put the ‘hand ‘before the ‘land,’ and therefore never fell into the error of William Morris and the artist-craftsmen who followed after him. ‘Home-spun will instruct you better,’ he wrote, ‘than the Declaration of Independence will instruct you on the dignity and rights of man,’ but it was the home-spun of the crofter for home use rather than the material traded in the market that he had in mind.Father Vincent’s appreciation of hand work and land work may, perhaps, best be conveyed by his relationship with Ditchling, and that may ibe seen in his letters after he had ceased to visit us.‘Your gift of Whitsun cream was more than welcome! It was, oi course, one of the best things that even Ditchling could give. But it had memories in its gift; and they were even better than milk and honey. How irresistibly it brought back the Ditchling I first knew, and loved with the intensity of a first love. I can imagine that many a man marries the girl he loves not merely because he loves her, but because his love of her, or her love of him, has saved him from some fall ...
St. Leo the Great on Christmas
Authors: Rios Romanus 
Published: July 2007

[Pope St. Leo the Great (440-461) is generally recognised as the principal Doctor of the mystery of the Incarnation in the Western Church. All know the part he played, through his legates and writings, in the Council of Chalcedon (451). Ho is also the most ancient of the great Latin Preachers, whose sermons on Church festivals are still extant. To this day, in the lessons of the second nocturn at Matins, the Roman breviary makes use of Leo’s eloquence to interpret the meaning and spirit of the various liturgical solemnities, for example, at Christmas and on the feast of the Epiphany.St. Leo is certainly at his best when commenting on the dogmatic fact of the twofold nature, divine and human, in the one Person of Christ, which sums up the mystery of the Incarnation. True to the Western trend of theological exposition, he does not stop to weave subtle theories into the fabric of dogmatic beliof : he simply enumerates truths, but these he follows up with a wonderful wealth of practical conclusions for the everyday life of the faithful. Besides his classic work—the Tomos on the Incarnation which he sent to the Fathers of Chalcedon—St. Leo has left ten sermons which he preached in Rome on the feast of Christmas (see Migne, P. L., t. 54, col. 190-254). Each ranks as both a theological and an oratorical masterpiece.
The Political Philosophy of Saint Bernard of Clairvaux
Authors: Williams Watkin 
Published: July 2007

It were well that at the outset we should define the sense in which we understand the word Politics. No word has been more cruelly abused, with the result that its true sense has been disastrously obscured to the grave detriment of the people and of their rulers.Perhaps our minds fly off at a tangent to the Tapers, Tadpoles, Rigbys and the like, so relentlessly and yet so faithfully portrayed in Coningsby by Disraeli; or to some Political Society the sole purpose of which appears to be to provide a licensed cockpit for the envenomed recrimination of rival partizans. We need to disillusion ourselves; this sort of thing is not true Politics; like all false notions it is more dangerous than ignorance.In the days when Politics came into being the politike episteme was the Science of Citizenship and the politike techne was the Art of Citizenship, that is to say, the theory and the practice of a member of a polis, whether ruled or ruler (cf. Plato, Gorg. 521 D). The duty concerned was primarily social as distinct from individual; not that the individual was dispensed from all responsibility, but that his responsibility as a citizen was determined by his membership of the polls (cf. Plato, Gorg, loc. cit., Apol. 31 D; Arist. Eth. Nic. VI, viii. 2). All this worked, as it were, within a microcosm. Outside the Greek world there were no cities, only the barbaros ge, a variegated waste the contagion of which threatened— especially from the direction of Asia—the purity of Hellenic art and culture and the honest simplicity of Hellenic thought. Nor were the Greek cities, according perhaps to the highest political ideal, encouraged to mutual intercourse—on the contrary the aim of each city was to be aularkes, self-sufficient, to legislate for itself and to live to itself (cf. Arist. Eth. Nic. I, vii, 5).
The Place of the University in the Church
Authors: Talbot Hugh 
Published: July 2007

Before the end of the twelfth century when the Universities came into existence, the intellectual life of Europe was centred in the monasteries. It was not an intellectual life of great vigour, breadth or profundity, for the Benedictine lectio was concerned more with devotion than with scholarship. Yet it served to keep at bay the barbarism and ignorance that threatened to engulf the Church, and contrived to make in its multiplication of manuscripts a small but precious contribution to Christian civilisation. It was insufficient, however, for the educational needs of the pastoral clergy, and for that reason the Church found herself obliged to erect Cathedral schools as training grounds for her own ministers. The immediate effect of this policy was to lessen the prestige of the monasteries as intellectual centres : and this, added to the changing economic conditions and the increasing prosperity of the towns, resulted in the final emergence of the Cathedral schools as the focal points of culture. From these schools, founded by Bishops and designed mainly as seminaries for their clergy, the universities took their rise.Of all these Paris was by far the most celebrated. Whereas at Orleans, Bologna, Salerno and Toledo, studies were almost exclusively confined to arts, or law, or medicine or physics, at Paris no specialisation was attempted. Roman law and Canon law, Aristotle and Peter Lombard, the new Euclid and the new Ptolemy, the Greek and Arabic physicians, all these had their masters and their students. And as strict supervision over studies and scholars was very difficult, all this feverish intellectual activity, all this jostling of humanists, jurists and theologians, coud only lead to extravagance and disorder. John de Hauteville has described in his Architrenius the resulting chaos, violence and squalor of student life in Paris.
The Essence of the Mass
Authors: McNabbo Vincent 
Published: July 2007

Lovers of the Mass, and especially lovers of the theology of the Mass, are under a great debt of gratitude to Dom Romanus Rios, O.S.B., for his article in The Clergy Review of November, 1942,’ on “ Sacrifioium Quod Immolamus.” Our gratitude would have been still greater if the valuable list of words had been referred to their place in the Mass.His two concluding sentences ofier an inducement to clear up some theological difficulties. He writes: “Lainez, S.J., when presenting his Votum on the Eucharistic Sacrifice defined the Sacrifice of the Last Supper, the Sacrifice of the Cross, and the Sacrifice of the Mass, each by itself and in its own way as a verum et plenum sacrificium. He was merely echoing the traditional Catholic doctrine as expressed particularly in the Secrets of the Mass.” (Clergy Review, November, 1942, p. 487.)(1) The theological difficulty betokened by these words of Lainez called forth this plain decree of the Council:—Si quis dixerit, blasphemiam irrogari aanctissimo Christi sacrificio in Cruce peracto per Missae sacrifioium, aut illi per hoc derogari—anathema sit. (Sess xxii. De Sacrificio Missae, Can. iv.) Many minds, both inside and outside the visible Church, were perplexed by the words of those theologians who, rightly enough, maintained the sacrificial character of the Last Supper and of the Mass.Theologians of the Church scrupled to call the Last Supper a sacrifice. To them it seemed that if the Last Supper was Christ’s redemptive sacrifice, then the Passion and Death were not Christ's redemptive sacrifice
On Patience
Authors: Marinoff Irene 
Published: July 2007

In our age of frenzy and unrest, when peace and tranquility are threatening to leave Europe altogether, it is a good thing to reflect for a while upon patience, and thus reflecting to recover that spirit of quiet and detachment, which is an essential condition of our spiritual regeneration.Patience is not a popular virtue. It lacks the splendour of charity, or the persuasiveness of humility. Its light pales beside the brilliance of an heroic virtue such as courage. To the superficial observer its attraction is only slight. This low estimation of patience is not unfounded in fact. St Thomas Aquinas teaches that this virtue is not only second to the theological virtues; it ranks lower than prudence and justice, fortitude and temperance. For these either establish man in the good life or restrain him from the more serious obstacles to virtue, while patience only enables him to suffer evil without being unduly cast down by it. Thus patience appears as an almost negative quality, no more than a necessary condition for the practice of virtue and the development of the spiritual life.Yet patience is by no means an insignificant virtue. God Himself attached to it a promise which is well worth pondering, “In your patience you shall possess your souls.’’ The Church, in her wisdom, reminds us of that virtue in the very periods of the liturgical year, which are marked by slow development rather than by outstanding events. The “Dominus autem, dirigat corda et corpora nostra in caritate Dei et patientia Christi” of the Apostle is a prayer appropriate to that hidden life of the spirit, which continues quietly under the surface, whose fruits will only be revealed in the next world.
Majestas Divina
Authors: Przywara Erich 
Published: July 2007

The name of Fr. Erich Przywara will be chiefly familiar to English readers through his “Augustine Synthesis” and “Newman Synthesis.” In “Majestas Divina” he has attempted what may be described as an interpretation of the Spiritual Exercises of St Ignatius. Many people find the Spiritual Exercises a baffling work. Even those who are familiar with the practice of making retreats may fall into a literalism in their study of the text which prevents their seeing the movement of thought and feeling which makes the book of the Exercises the powerful instrument that it can be. It seems to be the great merit of Fr. Przywara’s work that it brings out the pattern woven by the words of St. Ignatius, and by linking up the language of the Exercises with St. Ignatius’s other writings—his Constitutions and Letters in particular—clarifies that often misunderstood thing, “Ignatian Spirituality.”In this first section, the author is concerned to underline the general dispositions of mind and heart that are required of one who would learn aright the lessons that St Ignatius is seeking to teach. The section is entitled “Solitude” because a certain solitude of spirit, expressed in the practice of silence and withdrawal characteristic of a retreat, is fundamental if the exercitant is to draw near to God.The translator has adopted the device of printing his version in short phrases simply in order to make it possible for the English reader to cope with the massive German sentences of the original.