bluuebunny/crossref_metadata_2025_split huggingface dataset:
Schools, De‐Schooling and Education for a Future
Authors: Haughton Rosemary 
Published: July 2007

All over the ‘developed’ world, children left their homes this morning and went to school. All over the undeveloped world, parents were wishing their children could do so.All over the developed world, millions of children are accepting school as an unavoidable bore, or actively hating it. Some weep, some play truant, some produce psychosomatic symptoms to avoid going to school. Most just put up with it and long for the holidays. A lucky few enjoy school, at least until the age when the shadow of public examinations falls over their lives. Yet all over the undeveloped world, angry or wistful teenagers see schooling as the means to a good life—a means withheld from most of them.The greater part of the world’s children long for what those who have it dislike. And even those who loathe it grow up to assume it has an absolute value, and should be imposed on every human child. No wonder the whole notion of schooling as a method of education is coming under fire. But too often the question of schooling or not schooling is treated in isolation from its social and economic setting. What follows is an attempt to consider a few of the problems involved, and possible solutions, for there have been changes recently, in the way people think about the schooling situation. For one thing, an uncomfortable realization is spreading that the schooling systems of the prosperous nations are not working too well. Violence in schools is frequently in the news, and organized as well as spontaneous protest by school children is not uncommon. Part of the reason for this unrest lies in the rocketing costs of normal educational equipment and of teachers (salaries and training) plus the demand for still more elaborate educational gadgetry for a technological future. This has created a huge gap between what educationists think schooling should be like and what it is actually like for most children. The overcrowded schools, the overworked teachers, the bored, resentful children, are there because governments have refused to acknowledge that their resources were not equal to their published principles on education.
Some Thoughts on the Eucharistic Presence: 1
Authors: Egner G. 
Published: July 2007

One of the words we learned at school about the Eucharist was ‘transubstantiation’ : we were given to understand, quite rightly, that the use of this word marked off Roman Catholic belief here from what had traditionally been Protestantism, and that the Council of Trent had declared the word to be used very suitably by the Church. Another thing we learned at school was that a consecrated host looks like bread, tastes like bread, but is not: we are sometimes told, again quite properly, that this phrase puts into popular form what Trent asserted.I reject what Trent said. I don’t believe in transubstantiation and I think that a consecrated host is still bread, bread in precisely the way that an unconsecrated host is bread. I want to show you why I hold these views. What I have to say is derived from a book I am writing, and I obviously can do no more than give you a brief glimpse of some of its contents. I have not written my book to deny the eucharistic presence: but I have written it to try to persuade people that the ways we talk about it are misleading and empty; and to suggest some better ways. It will be on the negative part of the book that I shall be dwelling for a good part of the paper, expounding and criticizing first the views found in Trent, then the views found in certain authors today, particularly in Holland. As you will know, one of the many bickerings between the Dutch and the Vatican concerns the eucharistic presence: my contention is that both sides are saying basically the same thing and that both sides are wrong.
Collusion Course
Authors: Rice Denis 
Published: July 2007

The recent coadjutor appointment in Nottingham diocese met with some criticism. I could sympathize with the critics—and with the chosen candidate. However, the situation was more than an example of non-consultation about episcopal selection. Clouds of debate and confusion around the freshly-embroidered mitre obscured something deeper, farther back in time.For some years, the Ordinary of the diocese has been a target of comment for allegedly rigid views and activities. In particular, his stance on Humanae Vitae (H. V.) was strict in its expectations of what priests should teach about the encyclical. Five priests were suspended on the issue. In 1968 and 1969, widely-reported arguments and public meetings were held in the diocese about H. V. and its aftermath.I chaired one of these meetings in March 1969. It was attended by four hundred people. Many of them were for liberal interpretations of H. V. and against the Bishop’s sanctions on priests who did not accept his line. Some in the audience were supporters of the growing Renewal Movement. Many more people were concerned about the need for an articulate but critical lay voice in the Church. I directed part of my summing up at the meeting to these groups. I suggested that, perhaps, enough had been said and done locally about H. V.; that attention should be turned to more important, if less exciting, issues. The example I offered was the manner of appointment of Bishops. I said that, in Nottingham, discussions or protests about this would be too late after a retiral or death. As far as I am aware, nothing was done from that time in 1969. Yet when Mgr McGuinness was appointed in 1972, the protest was strident.
The Function of Criticism and Tragedy
Authors: Beisly Phil 
Published: July 2007

When Walter Stein, in his book Criticism as Dialogue, proposes his version of criticism and takes it into the area of tragedy, we are challenged to reconsider some essential notions. It is when faced with tragedy, perhaps, that criticism meets its most exacting responsibilities; what it makes of tragedy reveals its inner nature most clearly. What, then, are we to make of Stein’s argument that the demands which criticism faces are nothing less than metaphysical? What do we say to the various stages of his argument?Do we agree, for example, that in Arnold we have a key-figure who fails to meet these demands and whose work can be characterized by such words as ‘reductio’ and ‘surrender’?
Communes and Communities
Authors: Kerr Fergus 
Published: July 2007

The ideal of communal living often fails to survive the ordeal of practical realities. A recent book by Clem Gorman combines a survey of the movement towards communitarian life-styles in Britain since about 1965 with a practical manual for would-be communards which is packed with useful information and some reflective insight. At no point does the author make any reference even to the existence of monasteries and convents. It is fascinating and touching to see how, in an experiment less than a decade old, the problems and structures arise which have been familiar in religious communities now for centuries. People always have to learn things for themselves, of course; and one need not lament the fact that the hard-won wisdom of monastic experience has not been available for modern communards to draw upon. For that matter, our communities have been undergoing fairly radical changes during the relevant period, and we have not always given much attention to the proven principles we have inherited, far less practised them impressively enough to instruct others. In fact the blunt advice which Clem Gorman offers can perhaps help to cut through the pious odour that hangs about religious life and sometimes prevents its practitioners from realizing elementary facts. The sheer naivety of the discoveries the communards are making casts fresh light on the hoary truisms of monastic life.Clem Gorman prefers to speak of ‘communes’, but he allows that the difference between communes and communities is not clear. He sees a spectrum, with a left and right wing: ‘On the far left are the very poorest communes, often squatting, frequently having to support a fair proportion of members who are not working, and probably more likely to involve group marriage and absence of personal property concepts.
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. First, an insistence that meaning and significance are not to be understood in isolation, but in the whole context of the world of life which we have in common. (Some of you may find resemblances here to another philosophical tradition.)
By Law Established
Authors: Brown J. P. 
Published: July 2007

When I was a youth in England, a favourite anti-Protestant argument ran: ‘We were here first.’ ‘We’ meant St Augustine of Canterbury. When I came to Wales, this would not do, for as Bede tells us, there were Christians here before St Augustine, and, when he met them, they rejected his authority. To the argument that these Christians were obviously not Roman Catholics, we used to reply: ‘Yes, they were, but cut off by barbarian Saxon invaders of England, they were unaware of Roman liturgical changes and were so attached to old Roman ways that they quarrelled with Augustine.’I began to study the validity of this reply and hence, twenty years later, this article. My amateur thesis is based on the work of the late Rev. A. W. Wade-Evans, complemented by that of three Blackfriars contributors: Mr Donald Nicholl, Professor Finberg and, especially, Mr Eric John.That barbarian Saxon invaders cut off Wales from the Continent rests entirely on the story of the Loss of Britain, which forms part of a work ascribed to the Welshman Gildas. Bede made important changes in this story and also wove into it independent traditions of a Saxon advent in Kent. He interpreted the whole in the light of his knowledge that the Saxons were of Germanic stock.
Joyce, Dogs, Eros, Metamorphosis, Revolution, and the Unity of Creation
Authors: O'Brien Darcy 
Published: July 2007

A wise Dublin theologian recently reminded me of Whitehead’s doubts about the unity of creation. Whitehead noted that on a fine blue day he could wake up conscious that all nature was harmonious and one. But when, stepping into the street, he was attacked by a large nasty dog, nature became suddenly at least two.Joyce hated and feared dogs, yet in Ulysses, a cur—the one which bounds like a hare, trots like a pony, trips like a buck, rears up like a bear, lopes like a calf, roots like a pig, claws like a panther, sniffs like a dog—becomes Joyce’s symbol of protean interconnections among disparate species. Simple changes of verb link animals together.Joyce, whose word-play was sometimes unashamedly childish, chose a dog for his symbol because of what dog spells backwards. When we speak of Joyce’s sense of unity we speak of his sense of God. This is not to force Joyce back into the Church—though we should remember that, asked when exactly it was he had left the Church, Joyce replied, ‘That is for the Church to decide’. Joyce’s faith was peculiar and its motives may have been more literary than religious, but I am concerned here not with his salvation but with the idea of unity which his later works, especially Finnegans Wake, express.
Missionaries Go Home‐?
Authors: Boivin Marcel 
Published: July 2007

Some time ago I met here in England a missionary priest with whom I had worked while in Tanzania. I knew him for an excellent missionary, a man who had adapted himself well to Africa and had put himself entirely at the service of his people. Yet, when I met him, he stated his firm intention of never returning to Tanzania.Why had he so radically altered the course of his life? Was it for personal reasons—failing health—or a compelling desire to marry? No. He had come back because he could not see why he should stay in Tanzania any longer. For one thing, the ‘new theology’ had considerably weakened the motives for which he had gone to the missions in the first place: if pagans already know God, why bother to cross sea and land in order to announce God? If men can be saved without being baptized into the Church, why go on instructing catechumens and making converts? Besides, after twenty years of experience, he had reached the conclusion that conversion to the Church did not appreciably affect people’s lives—Christians seemed no better than pagans. Then, thirdly, there are enough Tanzanian priests to cater for the flock, and in the sectors of education and health, the country is sufficiently developed to look after its own people. Better leave now than wait to be expelled in five years’ time . . . our time is limited, anyway.
Workers' Control
Authors: Fleet Ken 
Published: July 2007

‘In the past workmen have thought that if they could secure higher wages and better conditions they would be content. Employers have thought that if they granted these things the workers ought to be contented. Wages and conditions have improved, but the discontent and unrest have not disappeared. Many good people have come to the conclusion that working people are so unreasonable that it is useless to try to satisfy them. The fact is that the unrest is deeper than pounds, shillings and pence, necessary as they are. The root of the matter is the straining of the spirit of man to be free.’— William Straker (Northumberland miner), in evidence before the Sankey Commission, 1919.Workers’ Control is about the struggle for a genuine system of industrial democracy. It is based on the premise, and contradiction, that while we live in a political democracy, however weak and limited that democracy may be, we certainly do not have any real economic democracy. And, furthermore, that without a swift development of democracy in industry we are not very likely to maintain much of our existing political democracy, which has already been seriously undermined by the rapid growth of huge economic empires accountable to no-one. On the other hand if we can create genuine democratic institutions in the industrial sphere we shall have a substantial base from which to attack the weaknesses of the present political framework and to make it much more responsive to human needs and aspirations.
Egner on the Eucharistic Presence
Authors: Mascall E. L. 
Published: July 2007

The interesting and provocative article entitled ‘Some Thoughts on the Eucharistic Presence’, which appeared in the issues of New Blackfriars for August and September under the name of G. Egner, lead one to anticipate with eagerness the forthcoming book on which it is based. In the mean time I am glad to be allowed to make some comments upon it, and if these are largely critical it is simply because there is not much point in endorsing passages (of which there are many) with which one is in entire or almost entire agreement.Think that a consecrated host is still bread’, Egner writes on p. 354, ‘bread in precisely the way that an unconsecrated host is bread.’ If what is meant is that all the natural properties of bread remain, I fully agree, and I would emphasize that I have just said ‘natural’ and not (using words in their modern sense) ‘physical’ or ‘material’. There has been, from time to time, a lamentable tendency in Christian thought to assume that sacramental realities are concerned simply with the spiritual aspects of man’s being (his ‘soul’) and that his material aspects (his ‘body’) need only natural nutriment. In the Catechism of the Anglican Prayer Book of 1662 there is a most unfortunate statement that, in receiving Holy Communion, the benefits are ‘the strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine’, in other words that, while our souls need supernatural nutriment, natural nutriment is sufficient for our bodies.
Those who Dare not See
Authors: Murphy Richard 
Published: July 2007

The journals give the quantities of wrong,Where the impatient massacre took place,How many and what sort it caused to die,But, O, what finite integers expressThe realm of malice where these facts belong?W. H. AudenMan 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.
The Old Wine is Good
Authors: Tugwell Simon 
Published: July 2007

In the great effort of ‘ressourcement’ in which the Church is currently engaged, while the Dominicans have set themselves to produce a massive new edition of St Thomas, the Cistercians have undertaken a multi-volume series of new English translations of the Cistercian Fathers.This venture is warmly to be welcomed. The Cistercian corpus is intrinsically valuable, and is, historically speaking, one of the major monuments of western monasticism; it is also peculiarly significant as revealing the immediate context for the great theological synthesis of St Thomas Aquinas.To take this last point first. It is often forgotten just how thoroughly monastic the early Dominicans were. The De modo studendi generally ascribed to St Thomas himself is thoroughly monastic. It is curious how Victor White, for all his insight, missed the reference to the Song of Songs in the bit about the wine-cellar—a monastic commonplace. St Bernard, for instance, says that anyone who proposes to teach others must himself have been ‘introduced into the wine-cellar’, that is to say, must have had personal experience of the intoxicating force of heavenly sweetness. A book written by an anonymous Dominican novice master, and enthusiastically approved by the General Chapter of 1283, leans heavily on Bernard and William of St Thierry. A little later, St Vincent Ferrer’s On the Spiritual Life teaches the same, monastic, spirituality.
An Introduction to Byzantine Music
Authors: Wellesz Egon 
Published: July 2007

I regard it as a great privilege to be allowed to speak to you about Byzantine music and to introduce a performance of some melodies, chosen from MSS of the flourishing period of Byzantine ecclesiastical music.Members of the Hellenic Society will be aware how much we owe to the indefatigable work of my friendi and collaborator, Professor H. J. W. Tillyard, whose contributions in the Journal of Hellenic Studies and in the Annual of the British School at Athens during the last twenty-five years have gradually aroused interest in this particular field of studies, not only here, but in'all countries in which scholars are dealing with Byzantine studies. Our mutual interest in Byzantine music and ,our aim to decipher its musical signs have made us collaborators for a long time, and I am glad to say that this co-operation has proved felicitous.Our method of investigation may be compared with that of an archaeologist, who is obliged first to clear the foundations of a more recent place before he is able to unearth the traces of an old city. We, however—if I may continue the comparison—have had the good luck to discover a whole town, completely intact, in all its splendour. Our rather hard and often discouraging task to find the-clue to the riddle of Byzantine notation was finally rewarded. We discovered that the Byzantine neumes not only helped to read the melodic line, but also contained dynamic and rhythmical signs, providing the most subtle nuances of expression. This discovery enables us to revive Byzantine melodies as they were sung in the time of the Byzantine Empire.
Why Exhibit Works of Art?
Authors: Coomaraswamy Ananda K. 
Published: July 2007

It is, then, by the notion of a vocational making, as distinguished from earning one’s living by working at a job, regardless of what it may be, that the difference between the museum objects and those in the department store can be best explained. Under these conditions, which have been those of all non-industrialised societies, that is to say when each man makes one kind of thing, doing only tnat kind of work for which he is fitted by his own nature and for which he is therefore destined, Plato reminds us that ‘more will be done, and better done than in any other way.’ Under these conditions a man at work is doing what he likes best, and the pleasure that he takes in his work perfects the operation. We see the evidence of this pleasure in the Museum objects, but not in the products of chain-belt operation, which are more like those of the chain-gang than like those of men who enjoy their work. Our hankering for leisure is the proof of the fact that most of us are working at a task to which we could never have been called by anyone but a salesman, certainly not by God or by our own natures. Traditional craftsmen whom I have known in the East cannot be dragged away from their work, and will work overtime to their own pecuniary loss.We have gone so far as to divorce work from culture, and to think of culture as something to be acquired in hours of leisure; but there can be only a hothouse and unreal culture where work itself is not its means; if culture does not show itself in all we make, we are not cultured.