Bøger af Brother Hermenegild Tosf

The Catholic brings to history (when I say "history" in these pages I mean the history of Christendom) self-knowledge. As a man in the confessional accuses himself of what he knows to be true and what other people cannot judge, so a Catholic, talking of the united European civilization, when he blames it, blames it for motives and for acts 'which are his own. He himself could have done those things in person. He is not relatively right in his blame, he is absolutely right. As a man can testify to his own motive so can the Catholic testify to unjust, irrelevant, or ignorant conceptions of the European story; for he knows why and how it proceeded. Others, not Catholic, look upon the story of Europe externally as strangers. They have to deal with something which presents itself to them partially and disconnectedly, by its phenomena alone: he sees it all from its centre in its essence, and together. I say again, renewing the terms, The Church is Europe: and Europe is The Church.

This is a 2 volume set. The first volume contains the major part of this work on the Constitution of the Catholic Church. It contains a section on the four marks of the Church, unity, holiness, catholicity and apostolicity. This is followed by a section on the members of the Catholic Church. It also considers schismatics and heretics and their relation to the Church. The second part of the first volume considers the powers of the Church, the power of orders and the power of teaching. Then there is a section on the Roman Pontiff. The first volume closes with a section on Ecumenical Councils. Volume two considers the relation of the Catholic Church to the world and civil society. This volume is much shorter. However, it contains a commentary on Apocalypse chapters 2 and three, which consider the seven Churches. These Churches are considered by some, such as Venerable Holzhauser and more recently Bishop Richard Williamson, as a history of the Catholic Church of seven ages.

THERE is unfortunately a wide gulf between the Roman Catholic and Anglican views on Church authority. Roman Catholics claim universal jurisdiction for the Pope as by divine law,1 and the Anglican Article 37 denies such jurisdiction. Further, Roman Catholics believe that a divided Church is impossible, and go on to assume that their communion, which claims to be the whole Church, must be so. Anglicans believe that the Church militant ought not to be divided, but in fact is. They frequently express their faith in "one Catholick and Apostolick Church", and suppose, for example, that the provinces of Canterbury and York are provinces of that Church and that Christians all over the world who are in communion with the see of Canterbury are bona fide members thereof, in spite of their separation from the Roman see. "The divisibility of the Church", says Dom Chapman, "is the cardinal doctrine of Anglicanism and its most fundamental heresy." During the last hundred years a vast number of controversial books have been published on this dispute. They often turn on the authority held by the early bishops of Rome, both sides quoting from the fathers in support of their views. This is sometimes called "the appeal to history". The most popular of such works are Roman Catholic Claims by Charles Gore, 1st edition 1888, 11th edition 1921, and the reply to the 9th edition by Dom John Chapman, called Bishop Gore and the Catholic Claims, 1905. The chief excuse for my book is that extracts from the fathers, when seen in their context, so often give a different picture from that which they give when quoted briefly by controversial writers. Most readers of controversy have neither the time nor the knowledge to enable them to go to libraries, check the references, and translate into English. Yet it is obvious that an author with art axe to grind must never be taken at his own valuation. He needs to be checked at every turn. Our Documents are therefore collected to put at the disposal of the English reader the raw material necessary for the study of this dispute. Most of them are quoted or cited in one or both of the two books just mentioned, and reference to these is given in all such cases at the end of the Document, the author's name and page number only being printed. By using these two works mainly for the selection of the Documents, I have kept the book within bounds, and I hope I have been balanced in my selection. I should have liked to avoid all notes and comments, but this seemed impossible. It has been necessary to link the Documents to the history of the Church, and in some cases to show how they have been used by the axe-grinders. To do this fairly is not easy.

Let us consider this excerpt: "Let us consider first the world's teaching and that of the Saints concerning religious truth and error. The subject is important, for false teachers still abound, and the philosophers and the wise of this world lay down for us what they say is our only just mode of action. They say, then, and teach that since we are convinced we have the truth, we should not fear to meet our opponents and discuss our common differences, for that truth must prevail; or that if we both worship the same God, other points are unimportant; or that truth and falsehood in religion are but matters of opinion, that one doctrine is as good as another, that the Creator of the world does not intend that we should gain the truth; that there is no truth; that we are not more acceptable to God by believing this than by believing that; that no one is answerable for his opinions; that they are a matter of necessity or of accident, that it is enough if we sincerely hold what we profess; that religion is after all only a help to morality, and that if in any creed we succeed in leading good honest lives, there is no reason why we should change it. Such is the world's theory, and as such it is everywhere preached, and by most men accepted. The State proclaims it by its theories of government and by its educational laws; men of science by their teaching as to what knowledge is certain and what not, historians by the causes to which they attribute the rise and fall of nations, and by their standard for discerning the worth of great men; poets by the ideals they draw of love, courage, and sacrifice, and the meaning they give to life and death; every popular writer who knows how to express the faith and feelings of the multitude preaches the world's theory of religious truth. "Now in contrast with this consider the actions and teaching of the Saints. We have abundant evidence of their manner of dealing with heretics from the earliest times. For the first three centuries the Church in general conclave never met; such a large and public assemblage was impossible in those ages of persecution. The defence of the faith then was left in great measure to the individual testimony of the Saints. And their action in every age has been uniform, and will be found to be based on these first principles: that there is a truth, that truth is always and everywhere one and the same; that the denial of that truth or the profession of a false religion is of itself a gravely immoral act, one of the worst of sins; that man's first duty is to seek that truth with fear and humility as a child wishing to be taught; that it is not given as a prize to the smartest disputant but as the reward of an earnest desire to be saved at all cost; that to discuss the truth as to whether it be true is an insult to truth itself and to the Lord of truth; that its possession is a most sacred gift which may be forfeited by reading or hearing aught written or said against it; that the Christian therefore, who without a just reason voluntarily associates with heretics or unbelievers, imperils his soul and dishonours his faith."

Little Domenico Savio, whose biography was originally published by Don Bosco very shortly after the holy child's death, was, as will be seen, Don Bosco's spiritual child, and it is a subject of great joy to all his admirers that his cause also has at last been introduced at Rome with the approval of the Holy See. Domenico Savio, whom we all hope to see one day raised to the Altars of the Church, died as a schoolboy and when not yet fifteen years of age. He was not a Religious of any Order, he was not a Cleric, nor even as yet a church student, though hoping one day to become one; he was just an ordinary schoolboy, fond of his games, as well as of his books. Herein again we seem to see a peculiarly appropriate patron for all Catholic school children, for Domenico may be truly said to be one of themselves, and in these days of educational strife and danger such a patron is more than ever needed by our Catholic schools. Last of all we cannot but be struck by the extraordinary fact of Domenico's interest in England, as mentioned in chapter ten, and his wonderful vision narrated in chapter nineteen. As far as I know, there is nothing to show why this little Italian schoolboy should have felt any interest in England, or indeed how he came to know anything about it. It reminds one of the case of St. Paul of the Cross, except that it is a much more wonderful phenomenon in the case of a mere child. For this reason I feel specially pleased to see the life in an English dress, and I sincerely trust that the book may have a wide circulation in English speaking countries, and that all readers, and specially the children of our schools, may join in earnest prayer for the promotion of the cause of one whom we may hope some day to acclaim as "the Schoolboy Saint."

This has the commons of the Holy Sacrifice of the Mass, according to the Tridentine Rite. The propers are taken from the Mass of the Sacred Heart. To this is added Saint Alphonsus' method of following Mass according to the Passion of our Lord Jesus Christ. Prayers before and after Holy Communion have also been added.

THE chief purpose of compiling this Advanced Catechism is to supply a need felt in the higher grades of our Catholic schools. The study of the Third Plenary Council Catechism is usually completed in the fifth or sixth school year. It is thought that a supplementary text for use in the remaining grades will prove more serviceable to teachers and pupils, if it follows the order of the authorized Catechism, utilizes the text with which the pupils are already familiar, and carries them forward by a reasonably limited development of the doctrines and practices of the Church. Moreover, the explanations and illustrations of the authorized text will make the Advanced Catechism useful to teachers who use the Baltimore Catechism, and suggestive to priests who are directing their converts in the study of the same. The questions and answers of the Baltimore Catechism are numbered and form the basis of the present work, in which the additional questions and answers are intended to be either explanatory or supplementary, within the limits of school study. Illustrations are drawn from Holy Scripture, Church History. and the Lives of the Saints; and applications are made to the more important and approved practices of Catholic piety. Scriptural texts and references are given; the feast days of many saints are indicated; the devotions of the Church are recalled when the doctrines on which they rest are the subject-matter of the text; and in the Appendix will be found a collection of approved prayers and a brief statement of subjects intimately related to the text of the catechism and referred to therein. In a word, the aim of the Advanced Catechism is to show that the feasts, devotions, and practices of the Church, together with the duties of the Christian life, are the logical outgrowth of the revealed truths of Faith and Morals. In this way, it is hoped, the advanced pupils will be able to see clearly the intimate relations between Catholic Faith and Practice, and will grow in admiration and love of the living and practical truths taught and enforced by the Church. In compiling this Advanced Catechism, as an aid in the all-important work of Religious Instruction in our schools, the Catechism of the Council of Trent, Spirago-Clarke's " The Catechism Explained", Howe's "The Catechist" and Kinkead's "Explanation of the Baltimore Catechism" are chief among the catechetical works that afforded many useful suggestions. Reference to their Indexes will direct the teachers, who use this book, to that fuller doctrinal treatment and practical illustration, which exceed the limits of this little work.

To endeavour to instruct the ignorant, to promote piety, and to remove unhappy prejudice, are aims laudable in every christian, but are particularly objects of pastoral zeal. The Holy Sacrifice of the Mass has ever been held, by Catholics, the principal homage of the Christian religion, and assiduous assistance thereat as one of the most useful, solid, and sanctifying exercises of devotion. It also is, and for some time has been, one of the chief butts of raillery, sarcasm, and scorn, to those who are apt to blaspleme whatsoever things they know not. The view of the Author, or rather Compiler of the following short Treatise, is to afford an easy means of familiar acquaintance with all the parts of this sacred Liturgy; to show the meaning, propriety, antiquity, and authority of its Vestments and Ceremonies, as also the orthodoxy of the Doctrines on which it is founded. or are connected with it. So that Catholics may be able to demonstrate that the Worship therein paid to Almighty God, is a reasonable service; and that they who have) unfortunately and almost unwittingly, imbibed prejudice against it, may have an opportunity of examining fairly rather than condemn rashly."

The contents of this volume appeared as a series of articles in the Ecclesiastical Review at irregular intervals during recent years. They were undertaken as preliminary studies in preparation of a systematic discussion of temperament and character in the priest. The author has had no opportunity either to complete the original plan or to revise and expand the articles which appeared. The publishers feel, however, that it is worth while to reprint the series in its present form. It is hoped that the lack of uniformity in style and treatment which may be noted will not interfere seriously with the purpose that gave rise to the original plan and led to the publication of the articles which have appeared. The author takes occasion to thank the editor of the Ecclesiastical Review for his generosity in not only permitting but also encouraging the publication of the articles in book form. The many appreciative readers of Dr. Kerby's articles on the priesthood, as they appeared from time to time during recent years, will rejoice that they are now accessible in book form. Though more or less detached and independent, there runs through them, nevertheless, a colorful thread of unity which amply warrants their republication. Despite our rich literature on the priesthood, illustrating with learning and authority its exacting work, efforts to restate priestly perfection in the practical terms of everyday life will be always welcome. While zeal for an ideal priesthood might lead us at times to find fault with priests in a discouraging way, the priest himself is the first to welcome and to profit by criticism no less kindly in spirit than practical in form. In these essays Dr. Kerby is both encouraging and helpful, and in a quite new and attractive manner he appeals for a generous confidence which will be given him in a high degree. Throughout these essays, like an undercurrent, runs a sympathetic understanding of the spirit and ideal of the priesthood, also a wholesome appreciation of the quiet spiritual heroism so common among our priests. It is pleasing to note the constant recurrence of the great basic truth of Christian perfection, namely, that the highest idealism lies hidden in the commonplace details of duty. One is helped to understand as Cardinal Newman helped us to understand, that men and not angels are the ministers of the Gospel. The constant appeal for personal sanctity, for tender care of chosen souls, and for refined personal culture, loses no force by reason of the practical human sympathy that lights up every page. It may be added that there could scarcely be a better preparation for such a work than the author's intimate familiarity with the entire field of modern social science, and his wide experience in the treatment of its many problems. With the great new forces of thought and action, so subtly and powerfully trans formative of the old order of life, the Catholic priesthood, needless to say, has many points of contact that in these pages stand out in sharp and clear outline.

BEFORE beginning to relate the story of Saint Patrick it is well for us to understand clearly how that story has been preserved for us. Here, fortunately, we find a subject as full of human and romantic, as of scholarly interest, so that the discussion of sources, which usually proves so forbidding to the general reader (however fascinating to the expert) is likely, in the present case, to be considered not the least appealing chapter in the whole narrative, of which it is the obligatory prelude. These sources are the Saint's own writings (the Confession and the Epistle against Coroticus) and a number of ancient Lives, dating from the seventh to the eleventh century. It will be convenient to study them under the following heads: I.-The Patrician Documents in the Book of Armagh; II-The Vitae, published by the great Franciscan hagiographer, Father John Colgan, in his Trias Thaumaturga; IIII-Other Sources. Among the treasures salvaged from the wreck of Ireland's ancient civilisation, there is none more precious than a small square volume of vellum preserved in Trinity College, Dublin. More precious even than the Book of Kells is that volume to many an Irish heart, for to it we owe, in greatest part, our most authoritative knowledge about St. Patrick. A Life of St. Patrick by Muirchu Maccu Machtheni written at the suggestion of Aedh, Bishop of Sleibte. As the obit of Bishop Aedh is given in the Annals s.a. 699, this work (claimed by its author as the earliest formal biography of its subject) must have been at least begun before that date. The few facts discovered about Muirchu have been set forth by Father Hogan. He appears to have been a bishop in the district around Blessington, where in former times the territory of the Vi Faelain "marched" with that of the" Vi Garrahon." He had a brother called Medran who in later times was, like himself, venerated as a saint (festival, June 8, in Felire of Oengus). With Bishop Aedh, Muirchu took part in the Synod of A.D. 697, where Adamnan, the biographer of St. Columba, got adopted his Lex Innocentium. From an expression in the dedicatory preface to his work, Dr. Graves has deduced that he was a son of Cogitosus, author of a celebrated Life of St. Brigid.

Let us consider this on meditation on the Passion: "THERE is no subject of meditation more pleasing to God and more profitable to the soul than the Passion of Jesus Christ. It contains in itself all sweetness. It is the remedy for every evil; the food that nourishes the sou 1. It is continued still in the Blessed Eucharist, and every Mass is a representation and renewal of the Sacred Passion. It is a subject always in season, but especially during the holy time of Lent. "These Meditations deal with some of the main incidents of Our Lord's Sacred Passion. They are intended to be begun on Ash Wednesday, and to end on Holy Saturday. A few verses of Scripture are suggested to be read before each meditation, as furnishing the subject-matter of which it treats. "St. Bonaventure tells us that if we desire to meditate with fruit on the Passion of Jesus Christ, three conditions are necessary. Our meditation must be: "1. Humble, . for the Passion is unlike anything else in the world, it is unfathomable to human reason-a bottomless ocean of mystery. Reason must bow its head and confess its inability to grasp the mysteries that even Faith sees only darkly and through a glass. The story of Christ's humiliation is to the proud a sealed book; they see nothing attractive in it. Christ suffering has no beauty that they should admire Him. I must therefore begin by praying for humility. "2. Full of confidence; since the Passion is the source of all our confidence. I t is the proof of the exceeding love wherewith Christ loved us. How can I fear with the sight before me of Christ suffering for love of me? It is, too,"a medicine for every possible evil, for every temptation, for every sin; whatever the malady of my soul, the Passion of Christ can cure it. At the foot of the cross each mortal wound will be made whole. "3. Persevering: the beauty of the Passion does not appear all at once. The world considers it a degradation, the careless and the indifferent pass it by unmoved; even the faithful Christian scarcely penetrates beneath the surface of that Divine Mystery, unless he prays earnestly and continually to appreciate it. Only gradually and by degrees are we drawn by the sacred attractiveness of the cross. "Before I begin my meditations I must ask God for this spirit of humility, confidence, persistency.

Let us consider this on the obligations of a Christian. Q. WHAT is a Christian obliged to by his profession? A. He is obliged inwardly to believe, and outwardly to confess the faith and law of Christ: With the heart we believe unto justification, and with the mouth confession is made unto salvation. Rom. x. 10. A Christian' must believe in his heart all that Christ has taught, and his church professes, with a sincere and unfeigned faith: God must be served with sincerity and truth no deceit, dissimulation, or hypocrisy, must harbour therein; since all things, even our most secret thoughts, are open to him, and nothing is hidden but shall be revealed at the last day. A Christian must also profess the faith and law of Christ outwardly and openly, for God's honour: thus, if called before kings and princes, enemies of your faith, and if demanded by them what religion you profess, yon must boldly confess yourself a Christi n, a Catholic, and if by your confession of it you are to suffer, you must rather undergo death, as the apostles and holy martyrs did, than deny your faith: God must ever be obeyed before men, (Acts v. 29;) and the reward of this obedience will be, He who confesses me before men, him. will I confess before my Father who is in heaven, (St.: Matt. x. 32.;) whereas the reverse will follow disobedience; He who denieth me before men, him will I deny before my Father who is in heaven.- A Christian must profess his faith outwardly, for his own good, by often repeating his belief.-He must again profess it outwardly, for his neighbour's good, thereby to bring him from his error to the true faith and church of Christ. EXHOR.-Give thanks to God for your vocation to the true faith, for haring made you a Christian, a Catholic. See how far you have concurred with your faith, Of deviated from it; whether you have made open profession of it when required, and whether you have joined good works to your faith, and by them made t1le light of it shine before men. Never be ashamed of professing the Gospel, or of practising what will conduce to your future happiness: rather be ashamed and blush, that. you have so little conformed to its maxims, and that you have so often left the ways of God, and followed those of the world, which will, in the end, leave you in despair and confusion.

IN order to understand the condition of France in the fifteenth century, when Jeanne d' Are, the noblest figure of profane history, appeared, and how it was that so powerful and wealthy a country had sunk to the need of miraculous interposition to free her from the yoke of the invader, we must go back to the fourteenth century. In the year 1314, Philip the Fair, King of France, died, leaving three sons. None of these had sons, so that they successively occupied the throne. In 1328, the youngest was laid to rest in St. Denis, and the house of Capet, for the first time, since, from the ruins of the House of Charlemagne, it had risen to the kingship, was without any direct heir. It is true, each of these three sons of Philip had left daughters, but these did not count, because there was a law, known as the Salic law, from the Salian Franks, the most powerful of the great confederacy of tribes which had followed Clovis to the conquest of Gaul, which prohibited women from reigning. After due consideration, the twelve peers of France conferred the crown on Philip of Valois, the nephew of Philip the Fair, and his nearest kinsman in the male line. The granddaughters of Philip the Fair yielded to their cousin, in consideration of certain concessions made to them, and a critical time seems to have been happily passed through, when a new claimant for the French crown appeared. This was no less a personage than the splendid young king of England, Edward the Third, who grounded his claim on his descent from his mother, Isabella of France, daughter of Philip the Fair. In vain it was represented to him that his mother could not transmit a right that she had never possessed: he retorted that she had transmitted the royal blood which gave her son a right to the crown which her sex alone forbade her to assume. It was never very difficult to tempt an English king into war with France, and the end of the argument was that Edward assumed the title of King of France, quartered the royal lilies of that country on his shield, and declared war, against Philip of Valois. During that king's reign, victory rested with Edward. The glory of Crecy (1346) added its lustre to English annals, while the capture of the strong city of Calais insured the invaders a permanent advantage by giving them a point of arrival, of departure, of occupancy, of provisioning, and of refuge, in the enemy's country. Under King John, the son and successor of Philip of Valois, French arms fared still worse, for at their terrible defeat at the battle of Poitiers, (1356) John himself was taken prisoner. Humiliating as this was to France, however, it was really a blessing in disguise, for it brought to the governing of the Kingdom, the king's eldest son, the dauphin Charles. It is true his gifts were not for war; he had been guilty of running away from the field of Poitiers, a fact sufficient to utterly disgrace him in a time when war was the passion and habitual condition of men. But he redeemed this fault by the sagacity and prudence which he displayed in circumstances which would have been found trying by the oldest and most experienced sovereign

These saints include Saint Helena, Saint Ursula, Saint Kenya, Saint Brigidae, Saint Dymphna, Saint Edburg, Saint Eanswide and many more. Studying the lives of the saints is quite profitable to all who wishes to join them some day in heaven.

This work begins: "There have been great and illustrious pontificates in the history of the Church, pontificates that stand prominently forth by the personal holiness of the Pope and the great works he accomplished for the Church of God, or the great sufferings he underwent in her defense. "These pontificates mark distinct epochs in ecclesiastical history; and with them posterity will range the remarkable reign of: Pius IX the length of years during which Divine Providence has sustained him in his eminent position; the personal sanctity which breathes forth in all his actions; the zeal with which he has met the spirit of an unbelieving age, that seeks to destroy alike the organization and the faith of the Church; the defining of an article of faith called for by the piety of a world, the convoking of a general council, the heroism and serenity displayed amid the vicissitudes and misfortunes that have chequered his career; exile, spoliation, imprisonment; a great heart afflicted by the sight of the evils visited on those who adhered to him and to the cause of God; all these conspire to invest Pius IX and his pontificate with a halo peculiarly his own." Pope Pius IX's reign was stormy and long. He defined the dogma of the Immaculate Conception and held the Vatican Council, only to have to leave Rome shortly after the end of the session, which shortened this council, leaving some of its work incomplete. Eventually he became the prisoner of the Vatican.

The Popes considered are Callistus, Damasus, Leo the Great, Gregory the Great, Hadrian I, Nicholas I, John X, Hildebrand, Innocent III, John XXII, John XXIII-I of the Great Schism, Alexander VI, Julius II, Leo X, Paul III, Sixtus V, Benedict XIV, Pius VII, Pius IX and Leo XIII.

This work begins: "JESUS has loved us with unspeakable love. He has loved us to excess: everything proelaims it, but above all, the Sacrament of the Holy Eucharist." Meditations are listed below: Circumstances accompanying the Institution of the Holy Eucharist On what preceded the Institution of the Holy Institution of the Holy Eucharist The teachings of Faith concerning the Holy Eucharist Excellence of the Holy Eucharist The Emmanuel The Fruit of the Tree of Life The Pasch of the Jews and the Holy Communion The Manna Figure of the Eucharist The Holy Eucharist Prefigured By the River flowing through. the Garden of Eden, the Water from the Rock, the Sacrifice of Melchisedech, the Ark of the Covenant The Holy Eucharist Prefigured By the Mosaic Sacrifices, the Pillar of Cloud, the Field of Booze, the Bread of Elias The Multiplication of Loaves in the Wilderness The Holy Eucharist Announced or Foretold Designs of Jesus Christ in the Eucharist, in regard to His Father Designs of Jesus Christ in the Eucharist, in relation to Himself and His Church Designs of Jesus Christ ill the Eucharist, in reference to us Love of Jesus Christ towards us in the Holy Eucharist The Holy Eucharist and the Incarnation What Jesus Christ is for us in the Holy Eucharist The Holy Eucharist and the Most Blessed Virgin The Holy Eucharist and the Angels The Holy Eucharist and the Church The Holy Eucharist and the Saints The Holy Eucharist and the Venerable De La Salle Presence of the Holy Sacrament in our Churches Life and Mission of Jesus Christ in the Holy Eucharist Jesus our Model in the Holy Eucharist Jesus our Model in our duties towards God Jesus in the Hilly Eucharist, the Model of Humility Jesus in the Holy Eucharist-a Model of Obedience, Self-Denial, and Patience Jesus the Model of Love towards our Neighbor The Teaching of thc Holy Eucharist The Holy Eucharist the Source of Concord Faith in the Holy Eucharist Our Duties towards the Holy Eucharist Excellence of devotion to the Holy Eucharist Holy Communion Necessity of Communion Frequent Communion Objection against Frequent Communion Union with Jesus Christ Holy Communion the Life of the Soul Holy Communion, a means to avoid Evil and do Good Holy Communion is our Defence The Holy Communion, the Source of all kinds of Blessings Holy Communion, a Pledge of a Glorious Resurrection Holy Communion and Heaven On the Joys of Holy Communion Reason of the Joys of Holy Communion Characteristics of the Happiness of Holy Communion On Dryness in Holy Communion Preparation for Holy Communion The Purity of Conscience necessary to communicate Preparation of Faith and Adoration Preparation of Humility and Confidence Preparation of Love Preparation of Desire Proximate and Immediate Preparation What is given to us in the Holy Eucharist Immediate Thanksgiving Thanksgiving continued Fervent Communion A Tepid Communion A Sacrilegious Communion Holy Viaticum Ceremonies accompanying the Holy Viaticum Communion received as if a Viaticum The Religious preparing himself for Holy Communion Thanksgiving after Viaticum Sacrifice of Mass-its nature Excellence of the Sacrifice of the Mass Holy Mass, a Sacrifice of Adoration The Holy Mass, a Sacrifice of Thanksgiving Holy Mass a Sacrifice of Expiation Holy Mass, the Sacrifice of Impetration Dispositions for Hearing Mass well Spiritual Communion Visits to the Most Holy Sacrament Exposition of the Holy Sacrament Benediction Reparation Feast of Corpus Christi

THIS volume, like its predecessor of some years ago, which was also dedicated to the honour of St John Chrysostom, l and which recommended me to the notice of the editor of this series, has been written in a purely historical spirit. It appears to me that no more satisfactory method can be employed of doing honour to this great bishop and orator: who excites our admiration in proportion to our closer study and knowledge of him. Our acquaintance with Chrysostom is mainly derived from his own works and from the dialogue of Palladius, to which may be added different pieces of information to be found in the pages of Socrates, Sozomen, Theodoret, or Zosimus. Tillemont, in a volume of " Memoirs," and after him, Stilting (Acta S.S. September, vol. iv.), have done a great deal to arrange in order the facts collated from these different sources. Neander (Der heilige Chrysostomus, 1st edition, Berlin, 1821-1822, 3rd edition, 1848), has principally devoted himself to revealing to his readers the soul of John, and to pointing out to their observation his original and noble qualities. Amedee Thierry ("St John Chrysostom and the Empress Eudoxia," 1872), has only studied the last period of Chrysostom's life, which explains, at least in part, the fact that the portrait with which he presents us differs so much from that drawn by Neander, and is, in my opinion, less true to reality. The thesis of Paul Albert on "St John Chrysostom considered as a popular orator" (1858) will also hold its place as an excellent study in literary criticism. I crave permission to confine myself to these brief indications, and to refer the student for a detailed biography to Bardenhewer's "Patrology" (pages 325-331). I must apologise for having been obliged to mention the volume published by myself. Though not a biography of Chrysostom, it contained several biographical elements. I have thought well to borrow certain portions from it, and reproduce them more concisely in the present sketch; I am speaking of the chapters relating to John's preaching at Antioch. On the other hand, I was formerly compelled to touch very briefly upon his early years, upon the great historical events at Constantinople in which he took part, and upon his exile, so that here I have written quite a new work. I have designedly, arid with great satisfaction, quoted largely from Chrysostom's own works; that being the best way of making him known. I have followed the, text of Migne's "Patrology" (volumes xlvii. to lxiv.)

THESE pages are principally the 'work of an old Zouave, and are founded on letters and notes written in Rome and the Pontifical States. These suggested to me the idea which has resulted in the present book; at the same time I am greatly indebted to W. C. Robinson, Esq., Z.P., both for the stimulus he has given me to carry out my idea, and for the valuable and interesting matter he has generously sent me, and which I have used i these pages, on "Life in Detachment at Bolsena," "Visit to Subiaco," "Siege of Rome," and the following chapter. I am also much indebted to Captain De la Hoyde, for his kindness in furnishing me with notes on the early history of the Corps, and the later events in connection with it. N ext, I must acknowledge my obligations to the 'Tablet' for much valuable information on the events and victories of 1867, related in the first four chapters. Again, "Rome, its Churches," by Rev. W. H. Neligan, M.A., has been largely quoted in reference to the churches and monuments mentioned. Some other works made use of will be mentioned in notes. I am indebted to "Personal Recollections of Rome," by W. J. Jacob, Esq., Z.P., for a description of the opening of the Vatican Council, and to some other kind friends for assistance. The title has been chosen as the most appropriate to the idea which originated the work, and because I belonged for two years to the Corps; but the period of the principal events related extends over upwards of three years. Although the principal part of the book will be found to refer to the Zouaves, yet many subjects incidental to this Corps, and to a residence in Rome and the Roman States, have been introduced. As the work may be considered one of travel and experience related in letters and notes, it is necessarily somewhat fragmentary in its character; but this feature will, I hope, meet with indulgence at the hands of its readers, who may be asked to pardon the faults of a novice, now appearing in print for the first time. Much care has been taken to compare dates, narratives, and statements of fact, and I trust that those given will be found generally correct. The miles spoken of are Roman-a Roman mile consists of 1000 paces, or 1611 English yards-thus twelve Roman miles are nearly equal to eleven English. To the Corps to which I had the honour to belong, I beg to submit this work, hoping that it will meet with approval at the hands of my comrades in arms, and that the recital of some of the heroic deeds which have so much adorned the history of the Zouaves, may not be unacceptable to the general body, and particularly to its English and Irish members. The many friends and well-wishers of the Corps will, I hope, feel an interest in the details here submitted to them. To the general public I hope that the work may prove to be interesting, first, because the subject of the Pontifical Zouaves lays claim to a general interest on account of the courage and heroism they have displayed, not only in the Roman States, but also during the late disastrous war in France, where they have singularly proved their real discipline and organisation. Secondly, because the variety of subjects introduced may have an interest for many classes of readers.

The present volume, entitled Sermon Matter, is the work of Rev. Ferreol Girardey, C.SS.R. The author has written and compiled various devotional works, all of which have been very favorably received. In the volume that he has just completed, the author has endeavored to furnish abundant Sermon Matter on the chief virtues and duties of the Christian life, the Love of God, and of our neighbor, discoursing at length on the sins opposed to those virtues and duties. The Sacrament of Penance and of the Holy Eucharist are thoroughly and effectively treated. Lastly, the author has devoted careful attention to the explanation of the Seven Capital Sins. The work is brought to a devout and prayerful conclusion by a very instructive sermon on our Blessed Mother. The volume is divided into five distinct series, each series containing a comprehensive elucidation of the special subject. This serviceable accession to the Ministry of the Word cannot fail to render valuable assistance to those who desire to review the subject-matter previously to the preparation of their discourses. In his admirable treatise on "Preaching God's Word," the illustrious Doctor of the Church, St. Alphonsus, says, " It cannot be doubted that by the ministry of preaching the world has been converted from paganism to the faith of Jesus Christ." "How," exclaims the Apostle, "shall they hear without a preacher? Faith, then, cometh by hearing, and hearing by the word of Christ." Rom. 10. 14-17. Our Blessed Redeemer commissioned His Apostles to carry the heavenly tidings of redemption and the message of Salvation to every human being, even those dwelling in the most distant parts of the world. "Going, therefore, into the whole world, preach the Gospel to every creature." Mark 16. IS. The wonderful history of the propagation of the Faith, as the Holy Doctor declares, is strikingly illustrative of the power of the word, by which the Faith was carried and is still borne to the most remote regions of the earth. By the same means the precious gift of Faith is preserved and safeguarded against the subtleties of false philosophy, and the many dangers to which it is exposed from the attacks of Rationalism, Materialism and other forms of error that would dare usurp the place of God in the soul of man. To obtain in Heaven a crown of imperishable glory, it is not sufficient to know and believe the sacred truths of divine Revelation, it is, moreover, necessary that we live according to the maxims of Jesus Christ, as laid down in the Gospel. The faith Jesus imparted to us is a living faith, a faith that is productive of salutary works. By the ministry of the word we are reminded of the eternal truths and the obligations that emanate from them. The means of reaching eternal happiness are pointed out to us. The duties of our state of life, within which state God wishes to sanctify and save our souls, are continually placed before our minds. In a word, our relationship to God, to ourselves and to our fellow men, is explained to us by a divinely appointed teacher, who instructs us how to regulate all our actions of the supernatural order, and make them tend to God, our last end. St. Paul commanded his disciple Timothy continually to instruct the people committed to his care. "Preach the word, be instant, in season, out of season: reprove, entreat, rebuke in all patience and doctrine." 2 Tim. 4. 2. As Jesus Christ imposed the obligation of preaching upon His Apostles, so, too, He imposes the same upon all priests who are called to the office of preaching. The preaching of the word of God is one of the chief means by which a priest can save the souls of his people, and, by saving them, secure eternal happiness unto himself. Originally published in 1915.

OF all the many devotions practised by the Catholic Church, there is none so universally popular as the recitation of the Rosary. The reason is obvious. It appeals to all classes and conditions of people. Rich and poor, learned and ignorant alike, find in it one of their greatest consolations and spiritual helps. Wherever we go, East or West; from the humblest country homestead to the fashionable church in Mayfair; from the mysterious gloom of "Notre Dame des Victoires" in Paris to the proud Basilica of St. Peter at Rome, we see the familiar beads in use. The Church tells us that this devotion originated about seven hundred years ago, and was first made known to St. Dominic through a vision of our Lady. Whatever its antiquity may be, the fact remains, that over two hundred millions of Christians practise it, and thereby bear witness to its worth. When We Converts " lay aside the old man and put on the new" we are expected, in making a profession of our faith, to make also a general act of acquiescence in the devotions sanctioned by the Church. The latter is far too wise and indulgent a mother to expect us to learn all our lessons in a day. When, through storm and stress, We have at last reached the fold, she allows us at first to rest in her arms, and listens calmly and without reproof to our petulant declaration that we cannot practice what we do not understand. In her infinite wisdom she knows that, ye cannot dwell long on her fold whilst remaining a stralrger to all that she holds sacred and dear. So she gently soothes her tired child, and bides her time. Little by little, sooner or later, ho, 'ever, she has her way, and the once wayward one succumbs to the comfort of fingering the beads.

This book contains the traditional Rite for The Baptism of Infants Baptism of Infants, Supplying Ceremonies of Reception of Converts Burial Service for Adults Burial Service for Children Matrimony, Ritual for Celebration of Mixed Marriages Churching of Women Blessing of Water Blessing and Bestowing of Scapular Blessing of Rosaries and the Short Form Rubrics are in English, the text is in Latin.

Among the many subjects proposed by the Church to us for mental prayer, there is none more profitable than the sublime mystery of Calvary. For even where everything is supremely holy-namely, in the actions of Him Who is the way, and the truth, and the life-the Passion is the culmination of sanctity, the highest exercise of virtue, the greatest cause of merit. Hence devout meditation on it produces most abundant fruit in souls, And for this reason, Saints and Doctors of the Church-those who are specially enlightened, those who spoke from experience, those who are our best guides in the spiritual life-with one accord praise and glorify it. For instance, St. Jerome says: " In the Passion all the other mysteries are contained." St. Augustine speaks as follows: "There is nothing more advantageous, nothing better adapted to ensure our eternal salvation, than daily to contemplate the sufferings which Jesus Christ bore for our sake." And St. Leo the Great expresses himself thus: "The cross of Christ is the source of every blessing, the fountain of all merit: to the faithful it gives strength from His weakness, glory from His shame, and life from His death." If at the present day countless human beings live as thoughtlessly and carelessly as if their souls had not been redeemed, as if they had not been bought at a great price, surely it becomes our duty to make reparation for their indifference and ingratitude. In proportion to the world's forgetfulness should be our remembrance. This solemn obligation rests on us all as Catholics. We must not be heedless, we who are familiar with the words: " In the cross is salvation; in the cross is life; in the cross is protection from thy enemies. In the cross is the infusion of heavenly sweetness; in the cross is strength of mind; in the cross is joy of spirit." It is hoped that they who love to contemplate and consider what the Word Incarnate suffered for their salvation will find this work useful. Here, in passing, we may say that the Meditation now presented to all was in its first shape designed and destined for private circulation only. A Member of the Institute of the Blessed Virgin Mary, who, as Mistress of Novices for about thirty years, had gained great experience in the formation of religious as well as in the varied requirements of conventual life, proposed by means of this book to impart to her Sisters the fruit of her own reflections on the Passion, which one so spiritual and enlightened was exceptionally fitted to compile. As might have been anticipated, the excellence of the work, which she had intended for the use of her Sisters, in course of time became known to several persons, in one or other way connected with the Institute of the Blessed Virgin. And among them, some are of opinion that this treasure should no longer be allowed to remain almost hidden in the cloister. They have represented that outside the convents of the Institute there are many devout souls to whom the Meditation would be most acceptable. In accordance with their suggestion, and in compliance with their wish, it is now reprinted. But in order to increase its utility, so far as persons living in the world are concerned, many passages in the work, as it appeared at first, have been omitted-those, namely, which were addressed to nuns as such, also some other incidental clauses have been either omitted or else slightly changed. This remark will suffice to explain the difference which, as any person who compares them cannot fail to observe, exists here and there between the original and the revised edition. That the book may continue to be a help to advancement in the spiritual life, and become an abundant source of blessings to a still wider circle of readers, is the earnest desire of those who have had to do with its reissue.

This is part of a series of Catechisms for various levels. This is the High School or adult level of catechism. The next step consists of four volumes on the Divine and Catholic Faith.

The study of the science of Apologetics is very necessary in these days of doubt and agnosticism. The fundamental principles which underlie all religious belief are daily called in question. And even if the urgent need of a reasoned grasp of the foundations of Faith did not exist, the interest of the subject of Apologetics, the large outlook upon life which it involves, the coherence of its parts and the cogency of its conclusions make it desirable that an examination into the principles of Theism should be an indispensable adjunct of Christian teaching. The first step to take in the investigation of the claims of Natural Religion is to prove that an objective world exists, a world external to consciousness. The ground for this belief must be examined so as to justify the transit from consciousness to reality. In the process, one begins to realise, perhaps for the first time, the truth that there arc many characteristics of the external world which our perceptive faculties are not keen enough to observe. At the same time, it can be shown that our perceptions, though not adequate, are true as far as they go, and this conclusion is sufficient for the validity of the well-known argument that contingent beings postulate the existence of a First Cause upon whom all contingent existences depend, the necessary personal Being, to whom we give the name of God. God exists. Man has been created by God. Man has been endowed with a spiritual soul-spiritual because for its existence and action it is independent of matter, and therefore persists after the death of the body. Man owes to God the debt of private and public acknowledgment and worship. Here in brief arc the main theses of Natural Religion. Supported by this basis of Natural Religion, and aided by the application of the criteria of mirarlcs and prophecy, the enquirer is led to the further conclusion that there is one and only one true form of Supernatural Revelation, namely Christianity. In the following chapters an attempt has been made to reproduce in English form the classical argument.... which are set forth in text-books of Apologetics written chiefly in Latin, French and German. The aim has been to avoid as far as possible technical nomenclature, so that Senior Students of Secondary Schools may follow the trend of the discussion. If such students are called upon to unravel the intricacies of the Differential and Integral Calculus set for B.A. and B.Sc. degrees, it is surely not too much to expect that the metaphysical principles which arc the support of Natural and Supernatural Religion should have some share of their attention. In the development of the Apologetic argument, I desire to acknowledge my indebtedness to the Dominican work Pere Garrigou-Lagrange's "Dieu, son existence et sa Nature."

This is a four volume set of books. This is volume 1 The" Guide to the Spiritual Life," as it is called in this edition, although more immediately addressed to Directors of souls, may be used with advantage by all Christians who aspire to perfection. The author himself makes this remark in his Preface or Introduction. It is essentially a practical work, being intended to supply a defect which the author observed in the treatises of previous writers. These had indeed delivered excellent maxims of perfection, but not in such a form as to be immediately applicable to the needs of individual souls. F. Scaramelli has not failed to set forth the scientific, theological, basis of each branch of his subject, following herein mainly the doctrine of St Thomas; but he has always kept before his eyes the needs of those Priests who would desire to have some assistance in directing souls called to something higher than the ordinary Christian life. Each volume contains a Skeleton outline for sermons for the Sunday s of the year, treating of the material dealt with in that particular volume. Volume 1 contains The Means to Arrive at Christian Perfection, which include the Desire of Perfection, choice of a good director, reading of spiritual books, meditation on the maxims of our faith, mental and vocal prayer, the presence of God, Confession, daily examination of conscience, frequent Communion and devotion to the Saints, especially the Blessed Virgin Mary. Volume 2 contains Hindrances in the path to Christian perfection with the means to overcome them, which include the sense of touch, sense of taste, sense of sight, sense of hearing, sense of smell, the use of the tongue in speech, ill-regulated and unmortified passions, love of worldly goods and riches, love of worldly honor and glory, attacks of the devil and scruples. Volume 3 contains the Immediate Dispositions for Christian Perfection which are found through prudence, justice, fortitude and temperance. These are also found through the virtues of religion, devotion, obedience, patience, chastity, meekness and humility. Volume 4 contains the Essence of Christian Perfection, which comes from the three Theological Virtues of Faith, Hope and Charity. Charity is divided into love of God, conformity with His holy will and love of neighbor. This volume concludes with an index to the entire set of books.

Indeed, it appears to me that there are many theological questions besides the Constitution which I am about to ex plain, such, for instance, as Probabilism, the Sacrament of Penance, the Sacrament and Sacrifice of the Eucharist, Vows, Oaths, &c., which, if discussed in English in a some- what familiar style, but still with scholastic precision, would be read with deep interest by many priests, by ecclesiastical students, and by educated laymen. Perhaps some willing hands may be found to join and work with a common purpose, in bringing out a series of short theological Tracts written in English on these and kindred subjects. This would certainly render more popular a science the importance of which no one denies, but the study of which many, who are engaged in the busy occupations of life, regret, is not brought sufficiently within their reach. This want must be particularly felt with regard to the Constitution which I have undertaken to explain. What I proposed to myself in this First Part is to consider the general bearings of the different parts of the Constitution on one another, and to lay down the general lines on which the interpretation of each part must proceed. In doing so I shall, of necessity, have to explain a few of the fundamental principles of the Censure Tract. But it is unnecessary to add, that this work of mine lays no claim, and makes no pretence, to be in any sense a Treatise on Censures. Indeed, such a lengthened exposition as this, of anyone Constitution, no matter how important, would be altogether out of place in a general Tract on Censures. Such a Tract, "De Censuris' in Genere," worthy of his other works, has been for many years written, though not as yet published, by my learned colleague, Dr. Murray, our Senior Professor of Theology. Through his kindness I have read it through, and it is needless to say that I found in it most valuable and accurate information. I can only hope that he will soon find time to complete it by the addition of the Censures in Specie, and that he will then give to the world what will b'e a complete and an exhaustive Tract on Censures.

This is a wonderful explanation of the ceremonies of the Tridentine Mass and their sublime meaning. Consider this: ""Orate Fratres" are the first two words of an address which, at this part of the Mass, the priest makes to the fruitful present, and they signify, "PRAY, BRETHREN." The whole prayer is aS follows: "PRAY, BRETHREN, THAT MY SACRIFICE AXD YOURS MAY BE ACCEPTABLE TO GOD THE FATHER ALMIGIITY." Of this prayer the first two words only are E'aid aloud towards the people, the rest in secret towards the altnr. Thus the priest, distrusting his own merits, and knowing- himself to be compassed with infirmities, invites those present to join their prayers with his own, to the end the Sacrifice he is to offer for himself and for them, may be wellpleasing in the sight of their common Father."

Saint Benedict called the Divine Office, the Work of God. And yet for many it is a dry work, the mere recitation of prayers, when it should lead us to sublime union with Almighty God. ST. ALPHONSUS was seventy-eight years old when in 1774 he published his TRANSLATION OF THE PSALMS AND CANTICLES OF THE DIVINE OFFICE. This difficult work, composed at so advanced an age, amidst sufferings almost continual, and numerous occupations, excited at Naples the admiration of learned men. According to Canon Massa, professor of theology and ecclesiastical examiner, the author in his work explains so skilfully the sense and the obscure passages of the psalms, that without taking anything from the purity of the inspired word he aids both the heart and the mind of those that read it. The Holy See has frequently praised and recommended all the works of St. Alphonsus; but the decree of March 23, 1871, which conferred on St. Alphonsus the title of Doctor of the Church, makes special mention of this work, speaking of it as one of his most useful and salutary works. The decree says: "He [St. Alphonsus] has made clear dark passages of the Holy Scriptures, both in his ascetic writings, which are freighted with a celestial odor, and in a most salutary commentary, in which, for the nourishment of piety and the instruction of the soul, he has given expositions of the Psalms, as well as of the Canticles, for the benefit especially of those obliged to its recitation." Our holy author wished above all to give, not an explanation, but, as the title expresses it, a translation of the psalms, so that even those that do not understand Latin may avail themselves of it; and he thus proceeds in his work: He takes each verse of the psalms separately, and gives of it a more or less extended paraphrase, which is accompanied or interspersed by diverse explanations. We have judged it proper, and even necessary, to modify this method in the present volume namely, we have given in parallel columns the Latin text and the English translation. Below the psalms we have placed the explanations that are given by the holy author, and at the bottom of the page foot-notes are here and there added whenever they were found to be necessary. It must be remarked that all the foot-notes have been added by the French translator, the Rev. Father Dujardin, C.SS.R., upon whose work the present translation is based. By the kind permission of the Rev. T. Livius, C.SS.R., we have freely used his translation in the preparation of this volume.

"Pere Grou's great theme in the Spiritual Maxims is his insistence on the following of the spirit of Christ as opposed to what he calls the natural spirit, or the spirit of private judgment. Prayer for him is contemplative prayer, or the prayer of the interior way. Not that he despised formal meditation by any means, but he regarded it always as a stepping-stone towards a higher form of prayer, the intimate prayer of the spirit. His great aim and desire was to urge and encourage souls not to be afraid, but to persevere in a wholehearted gift of themselves to God, and in a faithful surrender to the guidance of the Holy Ghost." Translator A Monk Of Parkminster St. Alphonsus writes: "a single bad book will be sufficient to cause the destruction of a monastery." First Maxim: By the ladder of sanctity, men ascend and descend at the same time, which leads to knowledge of God and true knowledge of self. Second Maxim: Yield your liberty to God, and have no will but His Third Maxim: Pray for a wise guide whom, when you have found, trust, revere and obey Fourth Maxim: Be always mindful of the God Who is present everywhere, and Who dwells in the hearts of the just Fifth Maxim: Keep close to Our Lord in His mysteries, and draw the purest love from His salutary wounds Sixth Maxim: Make good use of the two sacraments, whereof one brings cleansing, and the other life, that is Penance and the Holy Eucharist Seventh Maxim: Let your intention be pure, and your devotion simple and upright Eighth Maxim: Follow the enlightening spirit of Christ: mistrust the blindness and treachery of the natural mind Ninth Maxim: Take no account of external things: seek strenuously after those blessings which are to be found within Tenth Maxim: Listen to Him Who teaches the heart without sound of words. Receive His peace, and guard it faithfully Eleventh Maxim: Treat God as a child treats his Father amd thus acquire a child-like spirit Twelfth Maxim: Beware of resisting the leadings of grace: be thoroughly generous in great things and in small Thirteenth Maxim: Never cease to struggle with the enemy that lives within the soul, and practice holy mortification Fourteenth Maxim: When God bids you be still in prayer, humble yourself silently before His Majesty Fifteenth Maxim: Cling not to sensible sweetness: suffer dryness with a good heart Sixteenth Maxim: The tempter combines cunning with violence: we must meet him with prayer and vigilance Seventhteenth Maxim: Beware of self-love, the rival of the love of God Eighteenth Maxim: Stay quietly at home: regulate your day, and waste no time Nineteenth Maxim: Let charity and piety begin at home, that is always fulfill your daily duties. Twentieth Maxim: Be cordial and kind, gentle and lowly; considerate towards others, severe upon yourself Twenty-First Maxim: Go straight on: never stop or look back. Grieve for sin, but never lose courage Twenty-Second Maxim: When we know our own helplessness, we learn to appreciate the value and efficacy of grace Twenty-Third Maxim: Love is our law: God is our portion; here by faith, in heaven by sight. Twentieth Maxim: Social Relationships Be cordial and kind, gentle and lowly; considerate towards others, severe upon yourself