Bøger af Brother Hermenegild Tosf

If we had remained in the state of innocence, meditation on divine things would have been easy. It would have been a constant delight to walk in the presence of God and to excite in the heart acts of faith, hope, charity, thanksgiving, humility, reverence, obedience and the like. In that happy state man enjoyed a very special assistance, which enabled him to know his Creator and to fulfil with the greatest joy all the duties that the various virtues enjoined. But when that blissful condition ceased in consequence of sin, this help was withdrawn, and our natural weakness made the contemplation of divine things irksome and the practice of virtue difficult. Earthly and material things now appeal to us powerfully and we readily give days to discuss and examine them. The wars and battles of history or fiction fascinate us, but we have to force ourselves to contemplate the things of heaven. The perfections or attributes of God are particularly difficult, and yet there is nothing more helpful to salvation, nor more agreeable and consoling when once we have made a little progress; none are more efficacious for the acquisition of virtue nor better calculated to clarify the mind and to throw light on all the duties of life. For the Holy Scripture says: "To know Thee is perfect justice and to know Thy justice and Thy power is the root of immortality. (Wis. xv.) Hence following the example of St. Denis the Areopagite whose works have for fifty years exercised on me a most marvellous charm, I have resolved to explain very briefly the divine perfections or attributes ascribed to God by the Holy Books. In this short exposition I omitted designedly the testimony of the Scriptures and the Fathers and also all theological proofs in order that the reader may more readily form a clear idea of these divine attributes, excite in his heart affections worthy of such sublime considerations and by this exercise, as St. Denis says, make his soul like unto God.

Here we have another exciting work of Catholic fiction by Father Finn. This book begins: "GET down," said a harsh voice. "Oh, I say, pa, I can't see my hand in front of my face. It's as dark as pitch." The youthful objector had good reason for his statements. Seated beside his father in an \ automobile, which coincidently with the going out of the headlight had come to a full stop, he was looking out into darkness unrelieved by moon or midnight star. In the light that had just gone out he had seen the road before them narrowing apparently to a cow-path with huge trees and thick undergro, vth on either side. The occupants of the machine had been speeding for full two Hours, starting from a strange village, the name and the situation of which the boy did not know. He was long accustomed to the darkness of a room; but in the open, far from familiar sights, his ears shocked by the weird shriek of the owl and the cries of unknown birds of the night, it is no wonder that the lad became more than a trifle uneasy. He put his hand, as he ceased speaking, caressingly upon his father's shoulder. With rude and unnatural violence the man caught the boy's arnl and threw it off. "Don't be a baby, Bob. Get out, I say." As he spoke, the man seized the boy by the shoulders and almost threw him out. The boy stumbled as he touched the ground and fell. "Ouch I" he cried, and slowly picked himself up. "Now you needn't pretend you're hurt," cried the elder, harshly, as with stiff awkwardness he alighted from the machine. "I want no more baby acts." "I don't have to pretend, pa; I've got a bruise on my knee, and it hurts like fun."

DR. LITTLEDALE has brought out, under the auspices of the Christian Knowledge Society, a little manual entitled "Plain Reasons against Joining the Church of Rome." With considerable ingenuity, in the brief space of some two hundred pages, he manages to pack most of the hardest things that have been said against Catholics, and especially against Popes. He has neglected no source of information, from the pages of Fathers and historians to the fly-leaf of modern gossip. It is the work of one whose heart is in his work and whose hand has not for- got its cunning. The form he has chosen is that of the modem Primer, in which it is the dainty privilege of an age impatient of toil to imbibe so much of its knowledge of science and of history. It is a form which, for all its rigid condensation, admits of keen momentary flashes of rhetoric, such as the sober solid work might almost seem to yield spontaneously, as sparks fly up under the steady blows of the pickaxe, and which are so doubly telling as the eloquence of reserve. When applied to history, however, this form is specially exposed to the danger of substituting rhetorical selection for scientific condensation. Dr. Littledale's theory, as I understand it, may be thus summed up. All that answers to the name" Church of Christ," at present in being, are certain scattered organisms with more or less of local life and action. There is no such thing as "ecclesiastical infallibility" (p. 132), but only an assurance that the Church is "indefectible in the long run." It is a "legal fact "-whatever that may mean-that General Councils are not general, "no matter how many bishops have sat in them, till they have been accepted by the main body of Christendom." In some subtle deference to this "in the long run" indefectibility, and acceptance "of the main body of Christendom," each member of the Church is to exercise, his private judgment as to what is scriptural or sufficiently patristic, and to cleave thereto despite the assumptions of authority. The Church of England, as contrasted with the Church of Rome, presents exceptional advantages for carrying out this ideal of Church-life; whereas the Roman Church means tyranny, uncertainty and unsoundness in faith and morals, repudiation of Scripture and antiquity, an absolute void, or at least a complete uncertainty, as to orders and jurisdiction, and a conspicuous absence of the notes of the Church, Unity, S.mctity, Apostolicity, Catholicity. I readily admit that no Anglican who can be prevailed upon to accept Dr. Littledale's "Plain Reasons" as truths, will see his way towards bettering himself either morally or spiritually in what he would call the" Roman Communion." It is hardly likely that the Catholicism of anyone who has sat at Dr. Littledale's feet will any more be troublesome, for the dangerous substance will have become thoroughly disintegrated by the stream of what I may call ecclesiastical scepticism to which it is exposed. Ritualism so qualified makes very fair Protestantism; and this perhaps is the key to what at first is so very astonishing, the appearance of Dr. Littledale in the livery of the S.P.C.K. What, one is tempted to ask, can a society supposed to represent the sober middle majority of High and Low Church, the staple of moderate Church of Englandism, have to do with an ultra-Ritualist who denounces the Reformers as ruffians, and celebrates daily with wafer and chasuble, unless, indeed, under all these. offensive trappings the true Protestant is recognised? This being supposed, however, one can understand that the outward incongruity may lend a zest to the alliance.

To those who are familiar with the book published in the Quarterly Series under the title of First Communion, few words will be needed to recommend another work of kindred purport from the pen of the same gifted author. This also is a child's book, and it aims at bringing home to the minds of our little ones a sense of the responsibilities which follow upon the Sacrament of Holy Baptism, even as its predecessor dealt with the dispositions required for the worthy reception of the Blessed Sacrament of the Eucharist. The audience addressed is conceived as slightly more youthful than that contemplated in the former work. Stories and illustrations have been multiplied, and variety has been more consistently sought by means of questions and interruptions and snatches of dialogue, such as must naturally ensue when a narrator is chatting pleasantly to an audience of little folks who are both thoroughly interested and thoroughly at their ease. It is to this freshness of treatment and its patient adaptation to the slow workings of a child's mind that, in the judgment of the present writer, the great value of Mother Loyola's writings is mainly due. The real core of a child's intelligence and conscience is often singularly impervious even to the talk which interests him. Perhaps it would be truer to say that these two faculties are the last of all to quicken into life. No doubt it is a wise disposition of Providence that the opening bud is so shielded and wrapped round that the rain and sun can penetrate but slowly. It is hard for children to think at all, and harder still for them to think about themselves. "Being good" in their idea is constantly identified with avoiding scoldings, saying many prayers, burning candles before our Lady's statue, making the Nine Fridays, and other external practices, excellent in themselves no doubt, but giving no guarantee of stability. To know how to take a moral lesson to heart, to keep a watchful eye on failings, to carry out resolutions about the moulding of their own characters-this is what we most want to teach them. But these are things which even many grown-up people have never learnt to do, and which they too often regard as requiring an effort wholly beyond their power. If, then, we hope to a waken the moral faculties from early years, the task must be set about very deftly and very patiently. All violent methods are out of place. Here, if anywhere, an ounce of showing is worth a pound of telling. This is what the chapters which follow seem to me to accomplish so successfully. Even if its subject-matter were less important than it is, the book would be valuable to all engaged in moral instruction merely as an example of method. There are many of our children's books in which the value of stories and illustrations is recognized, but in which absolutely no attempt is made to assimilate the materials into a consistent whole. The stories may be good in themselves, and the scraps of instruction may be good in themselves, but they are merely thrown down side by side for the child to pick and choose as fancy may suggest. Thus presented they are as unpalatable as the ingredients of an ill-mixed pudding, and I fear often prove hardly more digestible. It is a part of what seems to me to be Mother Loyola's much more rational method not to be afraid of developing her illustrations. No doubt this requires space and trouble, and it may be thought that it wastes valuable time. Nevertheless, if but one of the lessons in such a book took firm root, no expenditure of energy could ever be deemed excessive. Children require to have comparisons and analogies worked out in detail. A mere allusion is lost upon them. If an impression is to be made they must be interested, though when the mind has once been set working they are often able to continue the process for themselves.

IT has been well said, that "the most ancient special devotion of Christians is that of the Sacred Heart of Jesus;" for it is simply saying that Jesus has been loved by Christians from the beginning with a love proportioned to their sanctity. St. Augustine was the great promoter of this devotion in the early ages of the Church; St. Francis of Assisi may be said to have been its living exemplar in the ages of Faith; while the Revelations of St. Gertrude were a rich mine from whence souls drew treasures of love, and learned how the Heart of Love rewards the fidelity of His spouses. This is an extract from the Revelations of Saint Gertrude together with the Little Office of Saint Gertrude.

This is a three volume set Volume 1 contains The Ten Commandments of God and the Precepts of the Church Volume 2 contains The Sacraments Part I Baptism, Confirmation, Holy Eucharist, and Penance Volume 3 contains The Seven Sacraments Part II The Sacrament of Extreme Unction and Last Rights, The Sacrament of Holy Orders and the Sacrament of Matrimony THE aim of these Letters on Christian Doctrine is to supplement the more elementary instruction in Catholic belief and morals which is afforded by the ordinary annotated Catholic Catechism, and in some respects to go beyond the range of excellent manuals of religious instruction in which the Catechism receives fuller development. This programme clearly implies that the present Letters are designed mainly for such as are already past childhood, and who are either drawing towards full age or perhaps have already entered upon the serious work of life. Not every grown-up Catholic has enjoyed the benefit of as thorough instruction in early life as would have been desirable. A good deal may yet remain for them to learn. Even in the case of those who are upon the whole well informed as to the practice of their religion, gaps in knowledge may still remain in places needing to be filled up, and long-standing misconceptions on some points may still survive which have never chanced to be dispelled by public instructions and sermons. As for those who hold their religious equipment to be complete cap-a-Pie once they have passed their, standards' or gone through a few years of college education, and who never go to sermons, it need scarcely be said that their knowledge must be far from complete. People could, of course, remedy their deficiency by applying to priests and confessors. But inquiry supposes doubt, or at least a misgiving, and even the best intentioned are often all unconscious of their shortcomings. So it commonly happens that no questions are asked. Thus their deficiency may become settled and permanent, and also spread itself to others who depend upon them for light and guidance. Be this as it may, there seems to be a fairly large field of information which may profitably be opened out to Catholics generally, instead of being reserved as a private hunting-ground for the confessor and professional theologian.

FRIENDS have often advised the publication of the following Conferences. For a long time I hesitated to act upon this suggestion, as I cannot claim for them entire originality. They are bouquets of flowers gathered in years gone by from various gardens to suit my own taste, and for the pleasure and comfort of those to whom they were presented. Perhaps their fragrance is sufficient to gratify and embalm other souls dear to the Sacred Heart. If so, may the Divine Master breathe through these blossoms the sweetness of love and the perfume of grace long after he who culled them has gone to rest from his humble labors. T HERE is a distinction to be made between faith and devotion. We cannot be devout without faith, but we may have faith without devotion. The doctrines of faith do not grow; they are always the same; but devotion to these doctrines may and does grow; in other words, the objects of faith are always the same, but they are not always felt, and in consequence, the same honors and the same love are not always rendered them. Thus the sun in the spring-time will have to shine many days before it is able to melt the frost, open the soil, and bring out the leaves; yet it shines out from the first, though it makes its power felt but gradually. In like manner some truth may shine out in the Church for a long time, before it is fully seized and realized and melts men's hearts into love and veneration of it. Moreover, just as the sun thaws in spring-time some particles of snow and ice more quickly than others, and causes some trees and flowers to sprout and bloom more readily than their fellows, so too, some truth may affect one soul more quickly and deeply than it does another, and though understood equally well by all, yet will not call forth equally well from all, religious honor, respect, veneration, fear or love. So you see Devotion is really "truth in bloom," and since there are many truths and many souls in the Church we must expect to see these many devotions. And such is the case. Any large parish church will illustrate this. The edifice itself is dedicated to Almighty God, under the invocation of the Blessed Virgin, or some particular saint; but within there are sometimes three, five, seven or more altars, each of which has its particular saint or mystery to honor. The worshippers kneel here, each according to his own inclination. No one interferes with another. And as Mass is celebrated, and all follow the sacred rite, each one has his own devotions which are all more or less diversified, and though distinct, converge to one and the same God. Some associate to pray for a good death, others for the repose of the departed souls, others finally for the conversion of the heathen and the sinner; some join confraternities to honor the Precious Blood, others the Sacred Heart, others again the Immaculate Conception. In a word, there is a variety of devotions open to individual Catholics to choose from according to their religious task, their character, their tendency, and the prospect of personal edification.

This work commences: QUESTIONS TO BE ANSWERED BY A CHILD BEFORE ADMITTED TO FIRST CONFESSION. QUESTION. What is the use of going to confession? ANSWER. To obtain the pardon of my sins. Q. Who will forgive your sins? A. God Almighty. Q. Whom has he appointed to forgive you? A. The priest. Q. What kind of confession must you make, that your sins may be forgiven you? A. A good confession. (My dear child, as you could not make a good confession, nor benefit by any Sacrament, Baptism excepted, without knowing the principal mysteries of your religion, I must ask you: Q. What is meant by a mystery? A. A divine truth which we cannot understand. ... The instructor is told: On each day of examination in the above Catechism, enlarge on some one point, and only on one. Let your words be few and very simple, in the form of familiar conversation. ...

Since Pope Pius XII wrote his Encyclical on television over fifty years ago not much has been said about television by the Catholic Church. Let us consider some of the facts. In our use of time television comes third after sleep and work for the average person. It is certain that television has a profound influence on everyone. Such an influence must be judged in the timeless light of the eternal truths of the Catholic Faith. What do the Fathers of the Church say about television? What about the other saints? The first reaction is that they say nothing, because TV wasn't invented yet. Actually they have quite a lot to say about the component parts of television, for what they say about the theater applies equally to the home theater. This book starts with an exercise on watching yourself watch television. We simply do not realize just how much time and how influential television is in our lives. And we need to find out if television is a good or bad influence on us. Then we consider the effect of television on children. Many secular authorities have considered the evil effects of television, but what about the spiritual effects of television on children? Secular writes have called for the elimination of television. One group promotes a TV free week each year. And yet Catholics have not weighed in on this important subject. There are several problems of television that are also explored. First of all, television addiction. Television addiction is the only socially acceptable addiction today. You do not find TVs Anonymous in the phone book or online. The second problem is brain washing, which is the manipulation of the thinking of people. Pope Pius XI warned: "There is another explanation for the rapid diffusion of the Communistic ideas now seeping into every nation, great and small, advanced and backward, so that no corner of the earth is free from them. This explanation is to be found in a propaganda so truly diabolical that the world has perhaps never witnessed its like before. ... It makes use of pamphlets and reviews, of cinema, theatre, radio (and television), of schools and even universities." And then in 1969 advertisers discovered that television hypnotizes people. In the late 1950's a 'Catholic Handbook' was published with sensible rules for judging television. This is reproduced. The positive side of television is also considered. Saint Bernard says: "Some there are who desire knowledge merely for the sake of knowing, and this is shameful curiosity ..." Today we are very curious, and yet Saint Thomas calls curiosity a sin. This is explained, as well as the virtue opposite curiosity, studiousness. The prophecy of the Blessed Virgin Mary at Quito Ecuador has been fulfilled: "The third meaning of the lamp's going out is that those times the air will be filled with the spirit of impurity which like a deluge of filth will flood the streets, squares and public places. The licentiousness will be such there will be no more virgin souls in the world." (Our Lady of Good Success) And there is a link between some television programming and satanism and a larger link than many realize. The question whether or not we should abstain from television completely is seriously considered. A large section is devoted to church pronouncements on television, radio, movies and the theater. This is followed by information from the Fathers of the Church, the saints and other pious people. A section is devoted to a consideration of good and bad reading, for these principles apply also to television. The power or a good TV program is greater than a good book, and the power of an evil TV program is worse than a bad book. It is time that Catholics take a serious look at The Satan Box.

IT is universally admitted that energy and strength of purpose are eminently characteristic of the American people. It is highly important, therefore, to direct these admirable qualities into proper paths, and lead them to a noble end. But it is evident that there are many causes existing in our country which may tend to divert these noble qualities from their proper objects. Protestantism has abandoned almost all dogma. The wildest confusion as to what man should believe everywhere exists. As a natural consequence, infidelity and most dangerous superstitions are on the increase among Americans. What a pernicious effect such a condition of religion- the foundation of all things-must haye in directing an energetic and resolute people! The Americans are a newspaper-reading people. Everyone reads the morning journal, and the influence of the press is very great. It is scarcely necessary to state that much of this newspaper literature has anything but a good influence in determining the energies of our active people. We could mention many other agencies at work among the people of this Republic that will prove of most serious injury; but let these suffice. We therefore gladly welcome any and every work that may serve to counteract the dangerous influences abroad, and help to turn to just and noble purposes the splendid energy and determination so natural to the American character. The title of this book appeals strongly to that natural energy and strength of will so characteristic of the American people, and which, if properly directed, can achieve so much. Anlic1 the Babel of voices which so often mislead our youth to prostituting its fresh energy to improper ways and un becoming purposes, this book of Rev. B. Feeney speaks the splendid words of truth. The author holds up to our people, and especially to our youth, the high goal which all can reach. He shows many of the dangers which beset the path to success in life; and he most candidly lays before the reader the means whereby life may be made a success. The Rev. Author has written this very useful work in a most pleasant and interesting manner. His principles are eminently correct, and his manner of treating his important subject highly attractive and entertaining. We should be greatly pleased to see this valuable work in every family of the land, as its perusal will be valuable to all.

I have, therefore, in this present volume, spoken of the universal office of which every living man has shared, and does share at this hour: and I have tried to draw the outline of our individual sanctification. Nobody can be more fully aware how slender and insufficient are both these books. They are only put out as provocations, in the hope of rousing you to fill up the outline. It is my hope that some of you may be stirred up to edit, in one volume, the treatises of S. Didymus, S. Basil, and S. Ambrose on the Holy Ghost; and also certain portions of S. Bonaventure, S. Thomas, S. Dionysius the Carthusian, and S. Bernardine of Sienna on the Graces and Seven Gifts of the Holy Ghost and on the Beatitudes which spring from them. These united would make a precious store for students and for preachers. They are the direct antidote both of the heretical spirit which is abroad, and of the unspiritual and worldly mind of so many Christians. The presence of the Holy Ghost in the Church is the source of its infallibility; the presence of the Holy Ghost in the soul is the source of its sanctification. These two operations of the same Spirit arc in perfect harmony. The test of the spiritual man is his conformity to the mind of the Church. Sentire cum Ecclesia, in dogma, discipline, traditions, devotions, customs, opinions, sympathies, is the countersign that the work in our hearts is not from the diabolical spirit, nor from the human, but from the Divine. S. Ambrose, S. Francis, S. Philip, S. Teresa, had an ardent devotion to the Holy Ghost. S. Teresa in her Life tells us that one day after Mass, on the vigil of Pentecost, in a very retired place where she often used to pray, she was reading a work on the Feast of Pentecost by a Carthusian. I have always thought and hoped that it may have been the work of Dionysius, from whom I have quoted in these pages. His spiritual treatises are of singular beauty and depth; uniting the subtilty and accuracy of a scholastic with the spiritual light and sweetness of a mystical theologian. It would seem to mo that the development of error has constrained the Church in these times to treat especially of the third and last clause of the Apostles' Creed: 'I believe in the Holy Ghost, the Holy Catholic Church, the Communion of Saints.' The definitions of the Immaculate Conception of the Mother of God, of the Infallibility of the Vicar of Christ, bring out into distinct relief the twofold office of the Holy Ghost, of which one part is His perpetual assistance in the Church, the other His sanctification of the soul, of which the Immaculate Conception is the firstfruits and the perfect exemplar.

The Rite of Ordination in the Pontificale Romanum is a sacred Rite and full of instruction to Catholics. This Rite is a solemn Rite that has been used for centuries in the Catholic Church prior to Vatican II. Many men today desire to be ordained in this sacred rite. This work has simple instruction in preparation for ordination, which is followed by the Latin Rite of Ordination as found in the Pontificale Romanum for Tonsure, the four minor orders, subdeacon, deacon and priest.

1. I will give them all the graces necessary for their state of life. 2. I will establish peace in their families. 3. I will bless every home where the image of my Sacred Heart shall be exposed and honoured. 4. I will console them in all their difficulties. 5. I will be their refuge during life and especially at the hour of death. 6. I will shed abundant blessings on all their undertakings. 7. Sinners shall find in my Heart a boundless ocean of mercy. 8. Tepid souls shall become fervent. 9. Fervent souls shall rise speedily to great perfection. 10. I will give priests the power of softening the hardest hearts. 11. Those who propagate this devotion shall have their names written in my Heart, never to be effaced. 12. I promise you that, in the excessive mercy of my Heart, my all-powerful love will grant to all who communicate on the first Friday of the month for nine consecutive months, the grace of final repentance; they shall not die in my displeasure nor without their sacraments; my divine Heart shall be their safe refuge in their last moments. Who has drawn up this tabular form? Not St. Margaret Mary. All the promises she reports are found scattered here and there without any order in her letters to different persons. As far as we know from existing documents, the tabular form of the promises was published for the First Time in 1863, that is one year before the beatification of Margaret Mary. It was found on the cover page of a booklet which was printed in Le Puy (France) with ecclesiastical approval. The work then proceeds to persent the authentic promises directly from Saint Margaret Mary's own writings.

The author writes: In this book I have attempted to draw out, in English, arguments that bear on the existence and knowableness of God. By so doing, I do not pretend to offer to the reader anything new; I have neither invented nor discovered the arguments. In their general outlines they have been before the human mind during all the ages. My only aim has been to show that, in the warfare with infidelity, those arguments are as available at present as in any period of the past, and that as weapons of pefence they need only, as it were, to be refurbished anew, that they may be perfectly well fitted for modern use. To give to the reasoning greater point, and to answer objections on different subjects, I have cast much of the book into discussions. In these the scenic part is altogether imaginary. Places, time, and persons, I have feigned, in order vividly to formulate doctrines which were my principal, I may say, my only concern. Besides the authors quoted in the work, there are others whose suggestions on various topics have helped me. There being question of the fundamental truth of a1l truths, I sought light wheresoever I thought I might find it, and deemed it not unseemly to help my weakness with the strength of those who in the same grec t cause fought valiantly against the infidel. If this book will give security to some souls, and in any measure contribute to stem the tide of infidelity, the author shall consider himself amply rewarded for his labor.

Man is by nature a philosopher, and has been aptly characterized as a being in ceaseless quest of the causes of things. The force impelling to this quest is within, and the human mind is incapable of resting until the first cause and last end of existence stand revealed. By philosophy we are taught to take cognizance of those deeper-lying causes which transcend the limits of sensible perception. The philosophic instinct is as legitimate as it is ineradicable, a constituent element of reason itself, tracing its source within man to Him who created man. The whole world of human experience is a challenge, a problem which demands to be resolved, but the solution of the problem lies within a region to which thought alone can penetrate. Man's natural trend is not only towards philosophy, buttowards religion as well. and the religious instinct forces him to recognise his dependence upon the first cause and last end of all existence. The human imagination is responsible for not a few extravagances in its endeavour to give outward expression to the conviction within. Religion, no less than philosophy, calls for the exercise of reason, by the use of which man is guided to knowledge of the Supreme Being, and taught to submit. himself to God in the precise way which He enjoins. But reason is essentially weak, and its very weakness should impel it towards a God who, on His part, waits to accord to it His aid. By his own sin, man forfeited the gift of Divine grace, but the mercy of God has made good the loss, and for Christ's sake He bestows His grace anew, not alone on every soul that seeks it, but on humanity at large, through the medium of Christianity, wherein the social aspect of the life of man finds complete expression. Christianity is the supreme act of love on the part of the Godhead. The revelation it contains transcends, it is true, both nature and human reason, but all that good which is inherent in either is claimed by it as its own and perfected. In Christianity we possess a philosophy of life, and the aim of this present work is to set forth certain cardinal points of that philosophy. Read and ponder it well. The division of the sections into" Weeks" will recall the spiritual exercises of Saint Ignatius, the method of which has been followed in the main. Where this philosophy is concerned, a man must be prepared to dig deep; he must reflect, and reflect most profoundly, on that which it is of vital importance for him to know. Here is no light task, for the mind rebels against the restraints imposed by such thought. The world chooses to point the finger of scorn at Christian philosophy, but the world is no true judge. It relegates to its asylums those whom it convicts of outrageous acts of folly, but for him who shares the common delusions of his fellow-men and of his day, it has nothing but praise. He is acclaimed as indeed a man, wise in his generation, and knowing what it is to live. But, after all, can this truly be termed life? We have but one life, and the number of those who fail to live even this one is legion. For most of us, all that life implies is a fruitless waiting for the moment when we shall begin to live. We are reminded by Von Humboldt of the lasting profit a man derives from reflection upon the mystery of his own being. The hastily scanned page teaches us nothing; each separate truth demands consideration, and patient consideration. Thy whole life must be a learning how to live. Be not stubbornly tenacious of thine opinions; greater courage is often displayed in changing than in maintaining them. He who would tread the true path of life must begin by discarding all prejudices, and renouncing every idol.

Reverend Alban Butler thus writes of St. Francis Solanus, whose life is given in the following pages: "An extraordinary humility, contempt of himself, of worldly vanity and applause, self-denial, obedience, meekness, patience, love of silence, recollection and prayer. both mental and vocal, formed his character. " "His whole life," says Alvarez de Paz, "may be regarded as a holy, uninterrupted course of zealous action; yet it was at the same time a constant and most fervent prayer, abounding in heavenly lights and consolations." The assertion of these two writers will be fully demonstrated in the life of the great Saint and Apostle of Peru. We will endeavor to show, imperfectly though it may be, that Solanus was specially chosen by divine Providence, who watched over, and directed him, so that he entered the great field of labor in the New World. We shall also see how faithfully our Saint cooperated with the favors and graces so abundantly showered upon him from above, thereby reaping an abundant harvest for the honor of God and for the salvation of souls. We should learn from this to have unbounded confidence in God, and to correspond faithfully with the graces bestowed. We shall in this book follow St. Francis from his birth to his death, seeing, as in a picture, his virtues, miracles and mission in the Church. The author will consider himself amply rewarded for the labor bestowed upon this work, if the wonders of God, as revealed in, and through his Saints, shall be more widely spread; and if the clergy, both secular and regular, especially those who labor in the missionary field, are incited to persevere faithfully in their glorious work, considering the hardships endured by the first missionaries in the New Wor1d.

The Traditionalist Movement did not begin in one place or with one event. It actually sprouted in many places and then slowly developed into the movement it is today. In the mid 1960's a group of concerned parents in Oklahoma City came together to teach their children the traditional Baltimore Catechism. In the late 1960's Brother Francis Schuckardt organized the CMRI and traveled throughout the United States exposing the problems with the Novus Ordo and Vatican II. In 1970 a group of seminarians approached Archbishop Lefebvre, asking him to train them for the priesthood and soon the SSPX was born. Meanwhile Father Francis Fenton brought a couple of priests together and founded the Orthodox Roman Catholic Movement (ORCM). Another priest, Father James Dunphy was traveling throughout the United States celebrating the Tridentine Mass in various homes. These groups of people became the foundation of Mass centers throughout the United States. And there were many other people and events that led to the founding of the Traditionalist Movement. This book is not an attempt at a history of the Traditionalist Movement. Such a history should some day be written and would prove helpful to those who are attempting to sort everything out. This book is rather a collection of documents that circulated in the 1970's and 1980's before the internet came into being. Today many things are to be found on the internet, which were unavailable to Catholics in the 1960's and 1970's who were trying to sort everything out. When a document was found, it would immediately be copied and sent to friend and relatives in other cities, who would in turn copy it and send it on to their friends and relatives. Since most of these are readily available elsewhere, they are not included here. This would include Quo Primum, which was circulated in the very early 1970's. Unfortunately, key documents would not be found and circulated until much later. Cum Ex Apostolatus Officio, for instance was not circulated in English until 1982, and then did not become available to many until much later. At the same time, people would write up their own thoughts on matters and present their case to the world. This might be in the form of a letter or of a paper. These would also be copied and circulated far and wide. Unfortunately many of these early day documents have not been published until now. They languish in the dead files in a few people's offices or have been lost. And yet, some of these documents will explain much of why things are the way they are today. True, some are available, but they have not been found by many. These documents are important to understanding the Traditionalist Movement. With a few exceptions, these documents are presented without commentary. If comments are made, they are usually to put the document into context and supply a piece of information that is needed for such understanding. The documents are presented chronologically, so a document from Archbishop Lefebvre might be followed by a letter from some priest who would never have anything to do with Archbishop Lefebvre. We recommend making notes as you go through. Some of the things presented here might surprise you and may even contradict the history given by the various groups today. Take a look at the CMRI website. It gives very little of the history of the CMRI while Francis Schuckardt was in charge. "The truth shall make you free." (John 8:32) It is hoped that these documents will expose some truths that have hitherto been buried, sometimes for decades. It is for you, the reader, to draw the conclusions.

This is a fifteen volume set, which is being brought back into print for the edification of the Faithful. Anyone who wishes to appreciate the timeless Tridentine Mass and liturgy will find this set a valuable aid in that endeavor. Dom Gueranger has produced a most excellent work, which began the liturgical movement. We pray that this set of books will bring many more to a true appreciation of the Latin Mass and the Divine Office of the Catholic Church. At one time, under the impulse of that Spirit, which animated the admirable Psalmist and the Prophets, she takes the subject of her canticles from the Books of the Old Testament; at another, showing herself to be the daughter and sister of the holy Apostles, she intones the canticles written in the Books of the New Covenant; and finally, remembering that she, too, has had given to her the trumpet and harp, she at times gives way to the Spirit which animates her, and sings her own new canticle. From these three sources comes the divine element which we call the Liturgy. The Prayer of the Church is, therefore, the most pleasing to the ear and heart of God, and therefore the most efficacious of all prayers. Happy, then, is he who prays with the Church, and unites his own petitions with those of this Spouse, who is so dear to her Lord, that he gives her all she asks. It was for this reason that our Blessed Saviour taught us to say our Father, and not my Father; give us, forgive us, deliver us, and not give me, forgive me, deliver me. Hence, we find that, for upwards of a thousand years, the Church, who prays in her temples seven times in the day, and once again during the night, did not pray alone. The people kept her company, and fed themselves with delight on the manna which is hidden under the words and mysteries of the divine Liturgy. Thus initiated into the sacred Cycle of the mysteries of the Christian year, the faithful, attentive to the teachings of the Spirit, came to know the secrets of eternal life; and, without any further preparation, a Christian was not unfrequently chosen by the Bishops to be a Priest, or even a Bishop, that he might go and pour out on the people the treasures of wisdom and love, which he had drunk in at the very fountain-head. For whilst Prayer said in union with the Church is the light of the understanding, it is the fire of divine love for the heart. The Christian soul neither needs nor wishes to avoid the company of the Church, when she would converse with God, and praise his greatness and his mercy. She knows that the company of the Spouse of Christ could not be a distraction to her. Is not the soul herself a part of this Church, which is the Spouse? Has not Jesus Christ said: Father, may they be one, as we also are one? and, when many are gathered in his name, does not this same Saviour assure us that he is in the midst of them? The soul, therefore, may converse freely with her God, who tells her that he is so near her; she may sing praise, as David did, in the sight of the Angels, whose eternal prayer blends with the prayer which the Church utters in time.

The six tracts are The Church and Labor The Church and Working Men The Church and Working Women The Church and the Working Child The Church and Labor Unions The Church and Social Work Let us consider this: "The fierce struggle which convulses modern society, the struggle between wealth obstinately clinging to privilege, and poverty challenging that privilege in passionate indignation, has raised questions of the profoundest moral consequence, questions affecting the lives and the consciences of every individual in every nation. Liberalism on the one hand and Socialism on the other have formulated codes of doctrine which are completely opposed to God's law, and which the Church is imperatively called on to condemn and combat. "Liberalism, perhaps the more dangerous of the two, exaggerates the importance of individual liberty. It regards man as in the first place naturally good, and in the second, naturally impelled to improve his circumstances. It therefore demands full liberty for him. It expects that the result will be the improvement of the individual and at the same time the improvement of society, the aggregate of individuals. Its general tendency is to consider each man as a being apart from others, detaching him from his social life and abstracting from his social relations. "Against this the Church teaches that condemned by such liberty is utterly subversive of the Church. human society, that it leads to anarchy. She teaches that man has duties, natural and essential duties to his neighbour; that man is to attain his final happiness by acts which have an effect on those surrounding him; that these acts call for moral control, and that this moral regulation is all the more necessary as man's nature is vitiated and inclined to evil. She teaches that man is called on to fulfil his numerous obligations as a member of the various natural and necessary societies in which God places him, the family, the city, the nation; that he is subject to the authority which directs each of these societies to its proper good; she teaches that it is her prerogative to declare men's duties to each other in these societies, and the moral rcla tions of these societies one to the other. Human freedom thus limited by social obligations becomes true liberty."

"I WONDER you don't get discouraged of all your praying and church going, Mrs. Browne, for certainly the Lord doesn't seem to reward you for it! First you loses your husband; then your boy Bob, that ought to have been your support, cuts away and leaves you, and the Lord knows what's become of him; then your gal Nancy, that used to be a cute little kid, seems to grow duller and more helpless every week, and to crown all, there's that poor mite, wee Willie, that's bright enough for anything, and a helpless cripple for life." "Come, come, Mrs. Warner, it's not so bad as you make out," said Mrs. Browne as gently as she could, for her neighbor's ways and manners jarred upon her not a little. "My dear husband has left us, that's true, but he died a most beautiful and holy death. As for Bob, last time he wrote to me he said he had a good situation and hoped to send lne money soon. Boys must be boys, and they're seldom good correspondents, but I know my lad's heart is in the right place. As for poor Nancy, she's a bit slow and clumsy, but there never was a more willing girl or a sweeter tempered one, and I expect she's just at the awkward age, that's all. So long as I can keep my health and work for them all, I've got no cause to complain. Besides which, even when the Lord does send me crosses, I know it's all for the best and out of love of me. 'Whom the Lord loveth, He chastiseth. ' You know it says that in the Bible." "I didn't think you Catholics held much account of the Bible, and in any case, if I were you, I'd wish the Lord didn't love me so much, if all your troubles is a sign of His love. There's wee Willie now!" "Of course it's a cross to me to see the dear little fellow such a sufferer, but he's so brave and patient, and so cheery in spite of all, that it takes the bitterness out of even that sorrow". Besides which, the doctors have promised me that he will he cured before be grows to be a man." "And you believe in doctors, Mrs. Browne?" said Mrs., Warner disdainfully.. "Yes, Mrs. "Tarner, and I believe in the goodness of God most of all, and if I have troubles I'll know where to go for help to bear them. Ah! here are my t, vo youngest; they're well and strong enough anyhow. I've that to be thankful for," and hastily leaving her neighbor, Mrs. Browne went to meet the two pretty little girls, one a black-eyed baby of four, and her sister, a demure little girl of about six.

For the use of small parishes, where it is impossible to carry out the full rites and ceremonies of Holy Week, Benedict XIII had a small Ritual compiled, the Memoriale Rituum, which enables such parishes to have very simple services on the days of Holy Week. In churches, therefore, where there is only one priest, he is obliged to follow this small Ritual of Benedict XIII, if he wishes to hold services on the three last days of Holy Week. The following pages contain the directions laid down in this small Ritual by Benedict XIII. Under the head of Maundy Thursday are also given the conditions under which it is allowed to say a Low Mass on that day.

This work begins: "THE life of St. Aloysius is not an eventful one, if the outward vicissitudes of our earthly pilgrimage are to be taken as the measure of eventfulness. It was, moreover, a short life, and what men might call an incomplete life, even as respected the vocation to follow which he had made the sacrifice of all his worldly prospects. For he saw but the opening of his twenty-third summer, and died before attaining to the priesthood. But if we look to the interior life, the true life of all Christians-if we turn our eyes to that stage upon which the great drama of our existence is enacted-then the life of this youth becomes one of surpassing interest; and such is the light in which every devout Catholic has always regarded it. When acts of perfection, acts done for God, and not mere days and years, are considered as the measure of extension, then also does it expand into a long life; and if the entire fulfilment of the Divine purpose of grace towards the soul be taken into account, then, too, does it come before us as a complete life." Of his death we read: "He had always desired to die within the octave of Corpus Christi, or on a Friday, the day of his Saviour's Passion, and he obtained both boons; for he passed from this life just as the octave was closing and Friday beginning, in the' night between the 20th and 21st of June. He had completed twenty-three years, three months, and eleven days. No little grace did these two fathers deem it to have been permitted to assist at this blessed death; so many had desired this privilege, and they were the elected two; moreover, they had received from the lips of the saint a precious promise, that so long as they lived he would continually remember them before God. They seemed on the instant to experience the happy fruits of his intercession; for the Father Minister was filled with indescribable peace and consolation, and Father Guelfucci was penetrated with extraordinary sentiments of contrition and devotion, and an ardent zeal for the service of God. Nor with the latter were these impressions of a merely temporary character; they lasted for several months, and were renewed at times even when their first freshness was gone. Not daring to take anything from the venerated body, he secured for himself the shoe-strings and the pens of his departed brother: these were the first relics of the saint, and as such they were piously preserved." Then follows the details of his canonization and the miracles attributed to his intercession. Any life, short of long can be one of great virtue, and indeed should be. Let us learn from Saint Aloysius' life to live a life of virtue.

Saint Robert Cardinal Bellarmine wrote this work on the Seven Last Words of Jesus Christ, which has become a spiritual classic. Saint Robert begins: "BEHOLD me, now, for the fourth year, preparing for my death. Having withdrawn from the business of the world to a place of repose, I give myself up to the meditation of the Sacred Scriptures, and to writing the thoughts that occur to me in my meditations; so that if I am no longer able to be of use by word of mouth, or the composition of voluminous works, I may at least be of some use to my brethren, by these pious little books. Whilst then I was reflecting as to what would be the most eligible subject both to prepare me to die well, and to assist others to live well, the death of our Lord occurred to me, together with the last sermon which the Redeemer of the world preached from the Cross, as from an elevated pulpit, to the human race. This sermon consists of seven short but weighty sentences, and in these seven words is comprised everything of which our Lord spoke when He said: "Behold we go up to Jerusalem, and all things shall be accomplished which were written by the Prophets concerning the son of Man."- The things which the Prophets foretold about Christ may be reduced to four heads: His sermons to the people; His prayer to His Father; the great torments He endured; and the sublime and admirable works He performed. Now these things were verified in a wonderful manner in the preaching to the people. He preached in the Temple, in the synagogues, in the fields, in deserts, in private houses, nay, He preached even from a ship to the people who were standing on the shore." And let us consider this: "Of the first three words which He spoke, the first was for His enemies, the second for His friends, the third for His relations. Now, the reason why He thus prayed, is that the first demand of charity is to succour those who are in want: and those who were then most in want of spiritual succour were His enemies; and what we also, the disciples of so great a Master, stand most in need of is to love our enemies, a virtue which we know is most difficult to be obtained and rarely to be met with, whereas the love of our friends and relations is easy and natural, increases with our years, and often predominates more than it ought." Later on we read: "We have explained in the preceding Part the three first words which were spoken by our Lord from the pulpit of 'the Cross, about the sixth hour, soon after His crucifixion. In this Part we will explain the remaining four words, which, after the darkness and silence of three hours, this; same Lord from this same pulpit .proclaimed with a loud voice." This about the darkness of the three hours is interesting: "But here three difficulties present themselves. In the first place, an eclipse of the sun takes place at new moon, when the moon is between the earth and the sun, and this could not be at the death of Christ, because the moon was not in conjunction with the sun, as it is when there is a new moon, but was opposite to the sun as at full moon, as the Passion occurred at the Pasch of the Jews, which, according to St. Luke, was on the fourteenth day of the lunar month. In the second place, even if the moon had been in conjunction with the sun at the time of the Passion, the darkness could not have lasted three hours, that is, from the sixth to the ninth hour, since an eclipse of the sun does not last long, particularly if it is a total eclipse, when the sun is so entirely hidden that its obscuration is called darkness. For as the moon moves quicker than the sun, according to its own proper motion, it consequently darkens the whole surface of the sun for a short time only, and, being constantly in motion, the sun, as the moon recedes, begins to give its light to the earth. Lastly, it can never happen that through the conjunction of the sun and moon the whole earth should be left in darkness."

The present dissertation deals with the subject of diocesan faculties as they are directly deducible from the New Code of Canon Law. The study is primarily a theoretical discussion of the basis, nature and extent of exceptional law as implied in the concept of "faculty." However, the highly practical aspect of the subjectmatter is not lost sight of, and not infrequently are the principles and statements of the exceptional law shown in their application to facts and contingencies that come within their scope. Though the matter of the dissertation comes in contact with many questions of a general juridical nature, it is obviously beyond the confines and purpose of the study to enter into a detailed discussion thereof. That must be left to the domain of special treatises. The work is divided into two parts. The first part is a general discussion of the subject of "faculties," the second treats in particular of the diocesan faculties. In the first part, a brief historical survey of the origin and development of faculties prefaces the discussion of the juridical concept of the nature, source and extent of faculties. The constituent elements of the concept expressed by the term "faculty" are submitted to a somewhat lengthy inquiry because of the indefinite meanings frequently associated with this term. The second part of the dissertation submits a list and a discussion of the various concessions that could be placed in the document of diocesan faculties. As indicated above, only those faculties are considered, which, according to the general law, the diocesan priests either possess ex potestate ordinaria or may possess ex potestate delegata, i. e., through the concession of the local Ordinary. Faculties concerning the celebration of Mass and concerning confession receive, for the obvious reasons of their importance and the frequency of their application, a lengthier discussion than others. Faculties, that could be construed on the basis of regional, provincial or diocesan law, are not submitted to discussion in these pages. Such faculties are usually found in the diocesan statutes that frequently embody, at least in outline, the decrees of plenary and provincial councils and of diocesan synods. These particular powers are to follow, of course, the general regulations of the Code, and consequently may be increased, or are to be diminished or, perhaps, even annulled, as the case may require, unless provision to the contrary has been made by peculiar indults or privileges.

The original title of this book, which was compiled from a series of lectures delivered in Edinburgh in October, 1884 by Mgr. Dillon, was The War of Antichrist with the Church and Christian Civilization. The author wrote it "in order to do his part in carrying out the instruction given by the Sovereign Pontiff in the Encyclical Humanum Genus when he called upon the pastors of souls, to whom it was addressed, to 'instruct the people as to the artifices used by societies of this kind in seducing men and enticing them into their ranks, and as to the depravity of their opinions and the wickedness of their acts'. Mgr. Dillon's work has already been honoured by the Holy Father himself with so marked and so unusual an approbation that there is no need for us to accord it any further praise than merely to take note of the fact. The book was presented to His Holiness, accompanied by an Italian version of its table of contents, and of long extracts from its principal sections, and Leo XIII was pleased to order that the Italian version should be completed, and the book printed and published at Rome at his own expense." (The Month, Sept. 1885). Despite the fact that the lectures were delivered by a Catholic prelate to an audience composed mainly of members of his own faith, we feel that the subject of international political skullduggery is one which cannot fail to interest Catholic and non-Catholic alike, the more so indeed since events in the course of the decades following the original publication of this book have confirmed the lecturer's thesis. The last four editions have appeared under the title of Grand Orient Freemasonry Unmasked. Mgr. Dillon does not speak explicitly of the two currents of thought and action proceeding from the Masonic French Revolution, namely, the current of Rousseauist-LockianMasonic Liberalism and the current of Socialism and Communism. Implicitly, however, he does so when, on the one hand, he foreshadows the United States of Europe and World Federalism and, on the other, quotes the infamous Declaration of the International in 1868. This Declaration, formulated at the International Congress held at Geneva in 1868 and quoted by Mgr. Dillon in his preface, is well worth reproducing, at least in part. It runs as follows: "The object of the International Association of Workmen, as of every other Socialist Association, is to do away with the parasite and the pariah. Now what parasite can be compared to the priest. "God and Christ, these citizen-Providences, have been at all times the armour of Capital and the most sanguinary enemies of the working classes. It is owing to God and to Christ that we remain to this day in slavery. It is by deluding us with lying hopes that the priests have caused us to accept all the sufferings of this earth. It is only after sweeping away all religion, and after tearing up even to the last roots every religious idea that we can arrive at our political and social ideal. "Down, then, with God and with Christ! Down with the despots of heaven and earth! Death to the priests! Such is the motto of our grand crusade." In a note on page 20 of the original edition Mgr. Dillon returned to the question of the direction of Freemasonry, which he had mentioned in his preface. He there says: "The Jewish connection with modern Freemasonry is an established fact everywhere manifested in its history. The Jewish formulas employed by Freemasonry, the Jewish traditions which run through its ceremonial, point to a Jewish origin, or to the work of Jewish contrivers .... Who knows but behind the Atheism and desire of gain which impels them to urge on Christians to persecute the Church and destroy it, there lies a hidden hope to reconstruct their Temple, and in the darkest depths of secret society plotting there lurks a deeper society still which looks to a return to the land of Judah and to the rebuilding of the Temple of Jerusalem?"

This is a fifteen volume set, which is being brought back into print for the edification of the Faithful. Anyone who wishes to appreciate the timeless Tridentine Mass and liturgy will find this set a valuable aid in that endeavor. Dom Gueranger has produced a most excellent work, which began the liturgical movement. We pray that this set of books will bring many more to a true appreciation of the Latin Mass and the Divine Office of the Catholic Church. At one time, under the impulse of that Spirit, which animated the admirable Psalmist and the Prophets, she takes the subject of her canticles from the Books of the Old Testament; at another, showing herself to be the daughter and sister of the holy Apostles, she intones the canticles written in the Books of the New Covenant; and finally, remembering that she, too, has had given to her the trumpet and harp, she at times gives way to the Spirit which animates her, and sings her own new canticle. From these three sources comes the divine element which we call the Liturgy. The Prayer of the Church is, therefore, the most pleasing to the ear and heart of God, and therefore the most efficacious of all prayers. Happy, then, is he who prays with the Church, and unites his own petitions with those of this Spouse, who is so dear to her Lord, that he gives her all she asks. It was for this reason that our Blessed Saviour taught us to say our Father, and not my Father; give us, forgive us, deliver us, and not give me, forgive me, deliver me. Hence, we find that, for upwards of a thousand years, the Church, who prays in her temples seven times in the day, and once again during the night, did not pray alone. The people kept her company, and fed themselves with delight on the manna which is hidden under the words and mysteries of the divine Liturgy. Thus initiated into the sacred Cycle of the mysteries of the Christian year, the faithful, attentive to the teachings of the Spirit, came to know the secrets of eternal life; and, without any further preparation, a Christian was not unfrequently chosen by the Bishops to be a Priest, or even a Bishop, that he might go and pour out on the people the treasures of wisdom and love, which he had drunk in at the very fountain-head. For whilst Prayer said in union with the Church is the light of the understanding, it is the fire of divine love for the heart. The Christian soul neither needs nor wishes to avoid the company of the Church, when she would converse with God, and praise his greatness and his mercy. She knows that the company of the Spouse of Christ could not be a distraction to her. Is not the soul herself a part of this Church, which is the Spouse? Has not Jesus Christ said: Father, may they be one, as we also are one? and, when many are gathered in his name, does not this same Saviour assure us that he is in the midst of them? The soul, therefore, may converse freely with her God, who tells her that he is so near her; she may sing praise, as David did, in the sight of the Angels, whose eternal prayer blends with the prayer which the Church utters in time.

In his latest Encyclical, Our Holy Father Leo XIII exhorts the faithful to increase their devotion toward the Blessed Sacrament and points out the great advantages accruing to society in general from the Sacrament of the Eucharist, which nourishes faith, hope and charity. He lays great stress upon the fruits of redemption gathered from the Eucharist as a sacrifice, and strongly recommends pastors to encourage devotion toward the Blessed Sacrament and frequent Communion. In a former Encyclical he exhorted the faithful to greater devotion to the Blessed Virgin, and signalized his own allegiance to her by the salutation Queen of the Most Holy Rosary! This little work of Pere Eymard entitled, "Our Lady of the Blessed Sacrament," is so much in accord with the wishes of the Holy Father, that, ve cannot help giving its appearance in English dress a most cordial welcome. We are confident that it will be much appreciated, and that devout souls will find in it many holy thoughts that will serve to increase their devotion to the Holy Eucharist and their love for Mary Immaculate, and stimulate them to strive more earnestly after a life of virtue. The Rev. Clergy will find in the work appropriate readings for May devotions. These readings possess a deep, fervent tone, which breathes the tender piety and profound religious spirit of Pere Eymard. They cannot fail to awaken sentiments of faith in the Real Presence, and of reverence for her who was raised to the sublime dignity of Mother of God. The great good accomplished in France for the edification of Christians of all classes by the writings of Pere Eymard, is sufficient to warrant the hope that these writings will accomplish the same amount of good in this country. We are, therefore, glad to hear of the prospect of all his works being translated into the English language, and gratefully acknowledge the commendable thought of the Fathers of the Blessed Sacrament

The author writes: AFTER having offered to pious souls four volumes of Meditations, according to the method of St. Ignatius, on the Life and Mysteries of our Lord Jesus Christ, it seemed natural to consecrate at least one volume to the Feasts of the Blessed Virgin and the Saints. Among the latter, we have chosen first those whose devotion is the most widespread, as the Apostles, the Founders of Religious Orders, etc.; second, those who, having lived in times nearer to our own, and having sanctified theInselves in common and ordinary positions of life, seem to present models more within our reach. May these holy friends of God deign to bless this little work consecrated to their glory! Above all, may the august Virgin Mary, whom they recognise as their Queen, deign to procure for those who shall use it those graces of light and of unction which, in communicating to us the knowledge of the Christian virtues, may inspire a love of them and make their practice easy! These Meditations are suited for the Feasts of the Blessed Virgin. But persons desirous of making use of them during the month of Mary can commence with the 1st Meditation, on the Immaculate Conception, and end with the 32nd Meditation, on Our Lady of Perpetual Succour.

The occasion of the present Life is the publication of the Acta Sanctae Wenefrede, Virginis, by the Bollandist Fathers, S.J. These Acts have been compiled with the greatest care, and after minute research into all available sources of information. Some of the results of these investigations are given in the following pages without wearying the reader by references to authorities. These are all given in the original Acts. The Life by Robert of Shrewsbury, given here in full, was published in English in 1635, by a Father of the Society of Jesus, but it is now hardly to be met with, and the style is very antiquated.

Father Faber begins: "Life is short, and it is wearing fast away. We lose a great deal of time, and we want short roads to heaven, though the right road is in truth far shorter than we believe. It is true of most men that their light is greater than their heat, which is only saying that we practice less than we profess. Yet there are many souls, good, noble, and affectionate, who seem rather to want light than beat. They want to know more of God, more of themselves, and more of the relation in which they stand to God, and then they would love Bnd serve Him better. There are many again who, when they read or hear of the spiritual life, or come across the ordinary maxims of Christian perfection, do not understand what is put before them." Faber laments the fact: "The teaching of spiritual books and the doctrines of perfection, as laid down by the most approved writers, do not recommend themselves to them. They consider that, unless they are under the vows of some monastic order, they should aim iLt nothing m(lre than the avoiding of mortal sin, and giving edification to those around them. They are good people. They go to mass; they aid or start missions; they countenance the clergy; they are kind to the poor; they say the rosary; they frequent the sacraments. Yet when anyone talks to them of serving God out of personal love to Him. of trying to be daily more and more closely united to Him, of cultivating the spirit of prayer, of constantly looking out to see what more they can do for God, of mortifying their own will in things allowable, of disliking the spirit of the world even in manifestations of it which are short of sin, and of living more consciously in the presence of God, they feel as if they were listening to an unknown language. They have a jealousy, almost a dislike, of such truths, quite irrespective of any attempt being made to force such a line of conduct upon themselves. If they are humble they are puzzled: if they are self-opinionated, the, are angry, critical, or contemptuous, as the case may be There are many others to whom such views are simply new, and who with modesty and self-distrust are shaken by them, and to some extent receive them. Still upon the whole such doctrines have a sound in their cars of being ultra and extravagant, or poetical and fanciful, or peculiar and eccentric." This work proceeds to explain why God loves us and how we can love Him back as He wishes. It is an excellent work on the subject of divine love.