bluuebunny/crossref_metadata_2025_split huggingface dataset:
Hypocrite Telespectateur ‐ Mon Semblable ‐ Mon Frère
Authors: Butcher Maryvonne 
Published: July 2007

Hypocrite Telespectateur - Mon Semblable - Mon FrereIt was with a certain sense of guilt that in the depths of this cruel winter I abandoned, briefly, both London and the cinema to take off for Monte Carlo and television. A new kind of festival altogether for me, this, though the sixth actually to be organized by UNDA, the international co-ordinating body for Catholic television; and one which in the event turned out to be both rewarding and salutary. Five to six hours of television a day, however, proved to be considerably more taxing to the eyes than an equivalent amount of the larger screen; and since the entries were divided into three categories there was, inevitably, a certain sameness within each category. The shortest programme lasted eight minutes and the longest sixty, though most of them fell between twenty-five and forty minutes; it certainly seemed, on balance, that half an hour was the ideal length from the spectator’s point of view, though this may well be frustrating to the producer. Three out of the five prize-winners were programmes of precisely thirty minutes, it is relevant to note.A few factual details may be of interest. Twelve countries, mostly from Western Europe, though the United States and French Canada were also represented, submitted entries for the competition and each competing country had one member on the jury, though this was not necessarily the head of their delegation. Entries were limited in number and selected by a preparatory commission; different production companies from the same country could compete in the same section - thus there were two German companies, and from this country both BBC and ITV put in programmes. Countries with autonomous hierarchies, like Scotland, were entitled to separate delegations and entries.
A Humanist Theology
Authors: Meynell Hugo 
Published: July 2007

You cannot, says Karl Barth somewhere, talk about God simply by talking about man in a loud voice. But it may be asked whether, if you talk about man loudly enough, he does not eo ipso become a ‘god’ in some sense - in the sense in which St Paul says that the god of some men is their belly (Jung, rather unkindly, applies the same text to Freud), and in which the Psalmist said that the gods of the heathen were but idols. These uses illustrate the difference between what one might call the objective and subjective meanings of the word ‘God’. The Being ‘who alone exists of himself, and is infinite in all perfections’ (a well-known objective definition of the God in whom Christians believe) is an object of worship, of valuation above all else, for Christians (i.e. is their ‘God’ in the subjective sense). I call a humanist theology the intellectual formulation of a religious attitude which makes man its ‘god’ in the subjective sense. Someone might object that to call this a theology is an abuse of the term; yet such an abuse may be justified in as far it draws attention to interesting, and possibly disturbing, analogues to theology proper.Men seem to have a disposition to talk about whatever they value most highly in a way comparable to Christian talk about God. As creatures prepared by creation to know and love God, we might be expected, when we do not believe in him or when we temporarily forget him, to apply the concepts we should have reserved for him to other objects. The Austrian biologist Konrad Lorenz finds that he can train goslings of the Greylag Goose to treat him just as though he were their mother goose. H. G. Wells admitted to what he called a ‘Godshaped gap’ in human consciousness; in a similar way there was a gooseshaped gap in the soul of the goslings, which in default of the real goose could be filled by Konrad Lorenz. So much for the justification of the locution ‘humanist theology’. I shall continue with a brief account of the subject, merely sketching its beginnings in Hegel’s philosophy, and giving somewhat more space to its more thoroughgoing manifestations in the work of Auguste Comte and, more recently, Sir Julian Huxley.
Jazz at the Crossroads
Authors: Pearsall Ronald 
Published: July 2007

When it is considered that jazz is but half a century old, that it was only the spontaneous means of self-expression of a repressed minority, it is then that one wonders at its international acceptance. Surely, it must cater for some deep- seated hunger, for otherwise how could it have achieved such an acceptance?Jazz, today, can be divided into three rough categories - traditional, mainstream, and modem. The traditionalists maintain that the old times were the best, and to persuade us that this is true they not only use the line-up of instruments fashionable earlier this century (banjo, cornet, even tuba), but also dress in the style of a bygone era, eras which have nothing at all to do with the genesis of jazz. One band dresses up in Confederate uniform, another as Mississippi gamblers, and one of the best known bandleaders, Acker Bilk, dons bowler and striped waistcoat. In the effort to project the potential listener back into the period, posters and advertisements are executed in a pseudo-archaic typographical style that often antedates all jazz by as much as a century.The mainstreamers eddy midway between the traditionalists and the modernists, borrowing from both. No one has yet successfully defined mainstream. It uses a harmonic vocabulary more advanced than the traditional variety, more down to earth than the modernists. Mainstream is ideally suited to the middlebrow jazz listener. There is not so much of the plink-plonk of trad, nor the muffled profundities of the modernists.
Double Think and Double Effect
Authors: Windass Stanley 
Published: July 2007

In the recent collection of essays entitled ‘Nuclear Weapons and Christian Conscience’, Elizabeth Anscombe asks how it is that Cathohcs have been able to accommodate themselves with so little strain of conscience to modern war; and the answer, in her own telling phrase, is ‘double think about double effect’. We all know what she means; but perhaps it is not always easy to see just where double effect thinking becomes ‘double think’.The principle of double effect is in itself by no means so mysterious and subtle a doctrine as it is sometimes thought. It is no more in fact than a rational and systematic explanation of what goes on in our minds when we wonder whether or not to perform a certain action which we see will have both good and bad effects. Thus a man who sells sporting shotguns in a district where there is a danger of violence many wonder whether to carry on with his trade. If he does, he will be carrying on his normal and legitimate occupation, and supporting his family; but at the same time, he will be adding to the danger of human injury. How is he to make his decision? Catholic tradition would suggest four principles (though found with many variations) to help him make his choice. An act with two effects, one good and the other bad, is lawful, according to this tradition, on four conditions. First, the action, viewed in itself, must be good or at least indifferent; secondly, the agent must not intend the evil effect, but only the good; thirdly, the good effect must be produced as immediately as - that is not by means of - the bad; and, fourthly, there must be a sufficiently weighty reason for permitting the evil effect. Now if we apply the principles to the case of the man selling shotguns, they begin to look like ordinary common sense.
From Graded to Comprehensive Schools
Authors: O'Connell P. J. 
Published: July 2007

Perhaps no other state can exhibit the variety in organization represented by English educational institutions at the secondary school stage. Within the boundaries of a single local authority may often be discovered public and private schools, direct grant grammar schools financed by the Ministry of Education, and their municipal counterparts governed by local councils, in whose care would also be found secondary modem and technical schools. The religious bodies, particularly the Church of England in the countryside and the Catholic Church in the industrial areas, have their own parallel foundations.Nevertheless, irrespective of the constitution of the Governing Board or the section of the population served, the majority of them will probably echo in their studies and administration the prevailing educational philosophy. According to this theory there exists in the nation an intellectual elite with inborn mental superiority - although its protagonists differ as to its extent. Professor Cyril Burt estimates five per cent as specially gifted and requiring a separate academic course, while the present Minister of Education considers as many as thirty per cent of the senior pupils ought to be in attendance at grammar schools. All adherents are agreed, however, that one of the chief tasks of the administrator is to discern the elite by an examination at the age of eleven or thirteen years and, thenceforward, to provide them with the best available facilities for an advanced academic course. To such philosophers the examination also reveals those, the hapless majority, with mental ability of a lower order: these they assign to a school where a practical course forms the main staple of the curriculum. At such secondary modem schools there would be a minimum of abstract academic study and no attempt would be made to prepare the scholars for external examinations.
Need Today
Authors: Bernal J. D. 
Published: July 2007

We know much better today than before what the needs of mankind are—one of the great developments of modern times is this consciousness of human needs and of our duty to do something to meet them. A little over a hundred years ago needs were in a form that you would think would inevitably appeal to all Christians and humane people, and much close to us than now—in the great famine in Ireland for example —none the less, churchmen, politicians, economists and ordinary decent people considered not only that there was nothing that could be done about the famine, but also that it was wrong to try and do anything about it. It was upsetting the laws of economics, and if economics taught us that half the population of Ireland had to starve, that was just too bad.Now we don’t think that any more, and I believe this is a great advance. But apart from what we think, the facts are different. The facts are that we are now in a position where—in respect of material needs, in respect of what might be called the simple Gospel needs of feeding the hungry and giving drink to the thirsty, clothing the naked and so forth—the means to relieve these needs for every human being are not only to hand now, but have been to hand for at least thirty or forty years. Nevertheless the hungry are still there, and very little effectively is being done to feed them. It’s not because the food isn’t there or that it couldn’t be brought very easily to those who need it.
Theology in the University: Downside 1963
Authors: Bright Laurence 
Published: July 2007

Downside symposia are high-powered affairs. The papers (later to be published as a book) are closely related to a single theme. They are listened to by the rest of the speakers and a few more invited experts: after other Catholic conferences there is a welcome absence of lunatic fringe. We took the seventeen talks at the rate of three a day, each followed by close discussion; the BBC were busy with their tapes (a Home Service programme goes out on August 18th). Yet this, we began to see, was what a retreat might be like: listening and thinking and talking about a serious topic, and each mid-day celebrating mass together in die room where we had worked.This year we were discussing the problem of Catholic entry into university theological faculties for study and teaching. Up to now in England theology has been done outside the context of university cultural life, and without the help of the special contribution which lay-people alone can give. Clearly it would be a great gain if we could work in the open universities, instead of behind seminary doors, and if our teaching could be directed as much to the formation of theologically literate laymen as to that of clerics. Above all so much would be gained if we could work in collaboration with Anglicans and Free Churchmen; those of them present made it clear that we would be welcome, that we had something to offer as well as to receive. America has Catholic universities, even Europe separates theology faculties by denomination; for the first time in the ecumencial age England, we realised, could give the world a lead.
The Church and the World
Authors: Bishop Jordan 
Published: July 2007

The Church exists among men, men of flesh and blood who are, for the most part, in what we shall call ‘the world’. It is not a simple thing. While men are free to change the world they live in, this same world exercises, now as in the past, a great influence on men, including those who make up the community of believers that is the Church. It is true that the Gospel must be numbered among the forces at work in the world, since the men who respond to the Gospel are also in the world. There is an interplay, a complex relation between the world and the Gospel, a relation that varies from time to time, and which cannot be solved by a simple affirmation of a common divine origin of both societies. St Paul, having commented rather sharply on aspects of the world in his time, says later on: ‘Be not conformed to this world, but be reformed in the newness of your mind, that you may prove what is the good and the acceptable, and the perfect will of God’.Nevertheless, history has seen a considerable assimilation of elements from the world within the structures of the Christian community, even before Constantine. In the Eastern Churches, the conciliar procedure followed that of the Roman senate, and the division of ecclesiastical dioceses followed that of the civil dioceses. Byzantium was a place of little importance in the Church until Constantine established his capital there. Even in the realm of faith, the influence of Hellenism is undeniable. Contact with the Greek intellectual world raised questions, while at the same time it provided tools, for a theological reflection which is a permanent part of our Christian heritage. To admit a certain assimilation of elements from the world, a certain ‘conforming’ to structures which do not have their origin in the Gospel is not to say that these elements are always corrupting influences.
Dante and the Aesthetes
Authors: Charity Alan 
Published: July 2007

The Commedia is not just an aesthetic, but an existential, work. As such, it demands an interpretation which relates it not merely to art and art-history but to our own human concerns, to our situation and existence in life, to life and life-history. That is the note which I wish to strike in this essay, and with this emphasis: the Comedy demands such interpretations; its demand is an integral part of its art.Of course, though the point is often ignored or forgotten, it is not strictly an original one. Already in the Letter to Can Grande the note is struck, either by Dante or on his behalf, when, having affirmed that the poem has to do with ethics, the Letter goes on to say that its aim is not merely instruction but inculcation. In the previous paragraph it is struck more forcibly still: the work is intended to be nothing less than a means of grace, to produce nothing less than ‘conversion’: ‘Finis totius et partis est removere viventes in hac vita de statu miserie et perducere ad statum felicitatis’ (§ 15). The words are ambitious indeed, and it is hard, at first, to take them more seriously than we are generally wont to take the high-minded professions of moral purpose which conventionally preface a great part of the Renaissance’s literary output. But we should, I think, make the attempt, and test them, to see if, at least in a part—since the whole cannot be studied in an article—the Comedy will substantiate them. We shall try to see how, in spite of the fact that its narrative is compounded of events and phenomena which are miraculous, or fantastic, the Commedia is a communication paradoxically spoken from and to ‘existence’ much as we know it, by an art which, at times, comes close to defining itself as something perhaps quite unique: the art of converting through art, ‘de statu miserie ... ad statum felicitatis.’
Marginal Benefits: Films at Venice
Authors: Butcher Maryvonne 
Published: July 2007

This year the Venice Film Festival was once again under new management; but there was from the start no shadow of doubt that Professor Luigi Chiarini, the new Director, was exercising effective control. A rigorous limitation of participating nations and in addition a severe system of pre-selection virtually excluded the type of film all too often encountered at festivals—lasting for three hours plus and employing most of the cliches long since outgrown by adult cineasts. The result was a festival in which almost every picture was worth seeing for one reason or another; a festival, in short, of much more consistent level with fewer peaks, perhaps, but certainly fewer shocking depths.Moreover, the entries from the eleven countries competing were divided into two sections: 1st XI and Colts, as it were, for the established directors showed their films with ceremony at the evening performances and many of the afternoons were reserved for opere prime, first works by promising newcomers to the festival world. Inevitably, I suppose, there was a strong preponderance of Italian pictures in this section and, exuberant though the Italian industry is, it could hardly produce enough films of real quality. Even so, it was an impressive contribution.Two of these opere prime were set in Venice itself, which was fun for the local audience and even gave us transients a pleasant feeling of deja-vu. One of them, In Capo al Mondo, was made by a director with the improbable name of Tinto Brass; a charming, desultory story about a boy with a couple of hours to kill before he learns whether he has a job or not. The industrial psychologist has set him thinking, and he goes sauntering through time and space for satisfactory answers. The camera work made the best of the incomparable sunny background and the young man who played Bonifacio had such an endearing face that one liked him from the start.
Black Judgment
Authors: Evans Illtud 
Published: July 2007

It was an uneasy summer. Yet all seemed usual enough on the crowded freeways, the trailers loaded with the burdens that Americans bear for their annual love affair with what they imagine to be the past: guns and fishing rods, plaid shirts and folksong records, bags of charcoal nuggets for the forest cook-outs, stickers on the rear window of Yoshe-mite, Virginia City and Gettysburg. But the papers they read as they sat at the teakwood tables in Oregon camping grounds or lay by the motel pools in Florida always told the same story: a single theme whose only variations were Bull Connor’s police dogs savaging the Negro boys or the high-pressure hoses mowing a black mob down, or, as summer ended, the exploded bomb in Birmingham, Alabama, and the broken bodies of children in the street. And there had been the Washington march and a quarter-of-a-million witnesses to all this huge iniquity.James Baldwin’s book had headed the best-seller list in the NewYork Times all summer long. And The Fire Next Time, enraged and apocalyptic, matched the new mood. Somehow the old arguments had become as irrelevant as war-time rationing. And even the high-minded, faithful over the years to the National Association for the Advancement of the Colored People (and how suddenly archaic that had come to sound!), seemed still to be speaking of another time, another place and certainly another people. The religious leaders, with various degrees of caution, sounded trumpets—mostly of tin, it must be admitted. And Catholic Bishops spoke afresh, or at least again, of the Natural Law.
Letters to a White Liberal
Authors: Merton Thomas 
Published: July 2007

How is Christianity involved in the Negro struggle? Dr Martin Luther King has appealed to stricty Christian motives. He has based his nonviolence on his belief that love can unite men, even enemies, in truth. That is to say that he has clearly spelled out the struggle for freedom not as a struggle for the Negro alone, but also for the white man. From the start, the non-violent element in the Negro struggle is oriented toward ‘healing’ the sin of racism and toward unity in reconciliation. An absolutely necessary element in this reconciliation is that the white man should allow himself to learn the mute lesson which is addressed to him in the suffering, the non-violent protest, the loving acceptance of punishment for the violation of unjust laws, which the Negro freely and willingly brings down upon himself in the white man’s presence, in the hope that the oppressor may come to see his own injustice.The purpose of this suffering, freely sought and accepted in the spirit of Christ, is the liberation of the Negro and the redemption of the white man, blinded by his endemic sin of racial injustice. In other words, the struggle for liberty is not merely regarded by this most significant sector of the Negro population, as a fight for political rights. It is this, and it is also much more. It is what Gandhi called Satyagraha—a struggle first of all for the truth, outside and independent of specific political contingencies.
Two Revolutions
Authors: Masvidal Boza 
Published: July 2007

In our issue of February 1964 we published an article by Leslie Dewart, the underlying implication of which (also worked out explicitly in his book ‘Christianity and Revolution: the lesson of Cuba’) was that the Cuban Church had made a too simple identification of the Christian cause with anti-Communism and of anti-Communism with pro-Americanism. In the course of the article (p. 56) Mr Dewart referred to the voluntary exodus of more than four hundred priests after the failure of the Pig’s Bay expedition. In this connection we have received the following document from Mgr Eduardo Boza Masvidal. Mgr Boza was appointed auxiliary bishop and vicar-general of Havana in February 1960 and was forced into exile by the Cuban Government in September 1961, as a result of the worsening in relations between the Cuban Church and the Government following the Pig’s Bay invasion. His expulsion and that of the 132 priests who were expelled at the same time is clearly to be distinguished from the earlier withdrawals of mainly non-Cuban priests, and his enforced exile and that of other Cuban priests is plainly an act of grave injustice on the part of the Cuban Government in which he deserves our deepest sympathy. The document sent us by Mgr Boza is a copy of his reply to the Cuban Ambassador to the Holy See. The Ambassador had protested against the inclusion of Cuba in an Exhibition of the Persecuted Church. The Bishop’s reply is given under three main headings.1. The Ambassador points out that diplomatic relations still exist between Cuba and the Vatican.This in no way signifies there is no persecution of the Church in Cuba. As is well known, the Holy See has no other object in view, in maintaining such relations, than the good of souls; it is not concerned to withdraw from any country so long as it is not obliged to do so, notwithstanding all the injustices to which the Church may be subjected.