The Seven Parts of Speech The familiar seven parts of speech — noun, pronoun, verb, adverb, preposition, conjunction, and interjection — have a lineage stretching back over two millennia. Their origins lie in the work of Dionysius Thrax (c. 170–90 BCE), whose Téchnē Grammatikē (The Art of Grammar) classified Greek words into eight categories. The …
When the Church abandoned the language of eternity for the language of everyday speech, it lost more than words. The fading of Latin marked a deeper rupture — the disappearance of mystery. Yet, in the end, the contents of the chalice matter more than the metal from which it is made.
A reflection that begins with Jesuit Father Robert McTeigue, an American priest, philosopher, and host of The Catholic Current radio programme, whose plea for England’s return to Rome frames a meditation on tradition, illusion, and the enduring human need to make life worthwhile.
Language cannot be poured into pupils like water into vessels. It must grow from desire, aptitude, and exposure. The universal instinct fades with age; what remains is intellect and will. Without honesty about this, schools merely pretend to teach what few will ever learn.
Across Europe, the act of knowing the citizen has become a test of power.
These three essays trace how identity moved from the census to the classroom, from the passport to the algorithm. Germany counts precisely; Britain hesitates to count at all. Yet both reveal the same unease — that the more the state tries to know its people, the more it risks losing their trust. Counting Strangers, The British Fear of Being Known, and From Card to Code follow that uneasy journey from bureaucratic record to digital surveillance, asking what remains of freedom when knowledge itself becomes a form of control.
A reflection on parenting, morality, and the teaching of Jesus — showing how the true measure of life lies not in worldly success but in moral fruitfulness. Wealth and compassion need not be opposed, but reconciled through the law written in the heart.
For centuries, religion has offered meaning and comfort, but also control. Today many still hunger for faith, yet find the old stories impossible to believe. This short reflection asks whether we can keep what was best in religion — compassion, courage, and care — without pretending to accept what no longer persuades reason. It argues that meaning, not miracle, must become the new ground of faith.
When Simon Webb recently quoted Pearse’s lines — “Tara is grass, and behold how Troy lieth low…” — he did so to mourn what he sees as the slow decay of Western culture. In that sense, Pearse’s poem has proved truly prophetic, for its vision reaches far beyond Ireland: it speaks to the mortality of all empires and the melancholy knowledge that no civilisation, however noble, endures forever. Yet where Webb sees decline, Pearse discerned renewal — the passing of one order making way for another. His “fool” is not the cynic who despairs, but the dreamer who dares to hope that through loss something sacred may still be born.
Erwin Schulhoff (1894–1942) was a Czech composer and pianist known for his distinctive blend of classical, jazz, and avant-garde styles. He was born in Prague and was of Jewish descent. His career was tragically cut short by the rise of Nazi Germany; declared a “degenerate” artist, he was later arrested and deported to a concentration camp, where he died in 1942. Schulhoff’s music, rediscovered posthumously, remains a testament to his innovative spirit and resilience amid persecution.
A historical and psychological journey through the making of biblical literalism — how faith that once saw Scripture as symbol and wisdom became bound to words on a page. This essay traces the shift from Origen and Augustine to American fundamentalism, revealing how the need for certainty replaced the quest for understanding.