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Saint Cajetan (Paperback)
George Herbert Ely; Edited by Brother Hermenegild Tosf; R. De Maulde De Claviere
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Saint Cajetan lived in Rome in the early 1500s. He went to Venice
and then returned to Rome to found the order of the Theatines.
Saint Teresa of Avila wrote many letters, which are collected here.
Her correspondence was most extensive, including bishops,
archbishops, kings, ladies of rank, gentlemen of the world, abbots,
priors, nuncios, her confessors, her brothers and sisters, rectors
of colleges, fathers provincial of the Society of Jesus, nuns and
superiors of her convents and monasteries, learned doctors of
different religious orders, and even most eminent saints, such as
.St. Peter of Alcantara, St. Francis Borgia, St. John of the Cross,
&c. In the Letters of St. Teresa it seems to me that all her
admirable endowments, both of nature and of grace, can be more
clearly discovered than in any of her other works. When we peruse
her Life, or The Interior Castle, one is at first inclined to
imagine that the Saint was altogether unearthly, unfit for the
cares and troubles of life that all her time must have been spent
in holding sweet converse with her Beloved, and sighing for the
hour when she should be united with Him for ever, and that visions
and raptures must have engrossed all the powers of her soul.
Others, again, might fancy that the Saint must have been very
grave, austere, solemn, exceedingly scrupulous, and given to
melancholy. Some might also be inclined to believe that she was
quite an enthusiast, led away by the ardent temperament of her
character, or the vagaries of an unsteady imagination. But how
quickly are such erroneous ideas scattered, when we read her
admirable Letters. They soon convince us that the Saint possessed
what we call common sense" in a most remarkable manner that so fur
from being an enthusiast, she was endowed with a solidity of
judgment, and a prudence and sweetness in all her actions, which
won the admiration of everyone; that she was so careful to guard
against melancholy, as never to allow any one to enter the Order
who seemed to be the least infected with it. With regard to
herself, we shall see, by perusing her Letters, that she was
cheerfulness itself, even in the midst of her greatest trials and
afflictions, and withal exceedingly witty, lively, and jocose;
indeed, her naivetr is one of the greatest charms of her Letters.
These will show us, too, that her raptures and visions did not, in
the least, interfere with her ordinary duties, for she was an
excellent and most admirable woman of business. Considering her
numerous labours, duties, journeys, sicknesses, and infirmities, is
it not surprising how she could find time to carry on such an
extensive correspondence? Juan de Palafox, the celebrated bishop of
Osma, remarks, "that it was principally by her Letters the Saint
was enabled to effect the reform of the Carmelite Order."
The doctrine of hell is one of the four last things. Father
Schouppe gives a terrifying presentation of this doctrine that will
inspire people to avoid this horrible place and to save their soul.
We need to study this truth carefully so that we realize just how
important it is to become a Saint. Let us consider this story: The
following incident happened in 1837. A young under-lieutenant,
being in Paris, entered the Church of the Assumption, near the
Toilers, and saw a priest kneeling near a confessional. As he made
religion the habitual subject of his jokes, he wished to go to
confession to while away the time, and went into the confessional.
"Monsieur l'abbe," he said, "would you be good enough to hear my
confession?" "Willingly my son; confess unrestrained." "But I must
first say that I am a rather unique kind of a sinner." "No matter;
the sacrament of penance has been instituted for all sinners." "But
I am not very much of a believer in religious matters." "You
believe more than you think." "Believe? I? I am a regular scoffer."
The confessor saw with whom he had to deal, and that there was some
mystification. He replied, smiling: "You are a regular scoffer? Are
you then making fun of me too?" The pretended penitent smiled in
like manner. "Listen," the priest went on, "what you have just done
here is not serious. Let us leave confession aside; and, if you
please, have a little chat. I like military people greatly; and,
then, you have the appearance of a good, amiable youth. Tell me,
what is your rank?" "Under-lieutenant." "Will you remain an
under-lieutenant long?" "Two, three, perhaps four years." "And
after?" "I shall hope to become a lieutenant?" "And after?" "I hope
to become a captain." "And after?" "Lieutenant-colonel?" "How old
will you be then?" "Forty to forty-five years." "And after that?"
"I shall become a brigadier general." "And after?" "If I rise
higher, I shall be general of a division." "And after?" "After
there is nothing more except the Marshal's baton; but my
pretensions do not reach so high." "Well and good. But do you
intend to get married?" "Yes, when I shall be a superior officer."
"Well There you are married; a superior officer, a general, perhaps
even a French marshal, who knows? And after?" "After? Upon my word,
I do not know what will be after." "See, how strange it is " said
the abbe. Then, in a tone of voice that grew more sober: "You know
all that shall happen up to that point, and you do not know what
will be after. Well, I know, and I am going to tell you, After, you
shall die, be judged, and, if you continue to live as you do, you
shall be damned, you shall go and burn in hell; that is what will
be after." As the under-lieutenant, dispirited at this conclusion,
seemed anxious to steal away: "One moment, sir," said the abbe.
"You are a man of honor. So am I. Agree that you have offended me,
and owe me an apology. It will be simple. For eight days, before
retiring to rest, you will say: 'One day I shall die; but I laugh
at the idea. After my death I shall be judged; but I laugh at the
idea. After my judgment, I shall be damned; but I laugh at the
idea. I shall burn forever in hell; but I laugh at the idea ' That
is all. But you are going to give me your word of honor not to
neglect it, eh?" More and more wearied, and wishing, at any price,
to extricate himself from this false step, the under-lieutenant
made the promise. In the evening, his word being given, he began to
carry out his promise. "I shall die," he says. "I shall be judged."
He had not the courage to add: "I laugh at the idea." The week had
not passed before he returned to the Church of the Assumption, made
his confession seriously, and came out of the confessional his face
bathed with tears, and with joy in his heart.
Wherefore in our country, where aspirants to the priesthood must
make a goodly part of their training in colleges where the
influence is worldly rather than ecclesiastical, it is the
exception that has anything but a hazy notion of his calling. In
fact it is not of rare occurrence that the student learns of
Tonsure and the character of the clerical state for the first time
only after entering the seminary. The development of a true
clerical spirit is, however, of absolute necessity, and often this
means a radical change. Anything that will help to this is
certainly invaluable. This little book has a proven efficacy in
this work; for much depends on the preparation made for each
successive ordination. The aspirant who has a good understanding of
each Order he receives and is imbued with its spirit, is blessed
indeed. This book treats exhaustively of the first step in the
clerical career, both as to instruction and meditation, being the
ripe frui t of a rich experience. To be thoroughly impressed and
imbued with the truths of faith, prayer is indispensable. They must
be reflected upon at leisure, the reasons seriously weighed, the
consequences foreseen as far as possible, firm and definite
resolutions as to conformity of thought and act must be taken, and
finally fervent aspirations made in order to bring down upon one's
self the graces of Heaven, without which it is impossible to strive
for or maintain the perfection of the clerical life. For if it is
profitable to study and read, still more profitable is it to have
recourse to God, to invoke His Holy Spirit, and to render one's
self worthy of His communications. Pure and humble souls gain more
through prayer than study. A ray of God's illuminating grace which
brings a truth home to our souls, a word of that interior voice,
feebly uttered perhaps, but which comes from heaven to our groping
hearts, or a pious emotion making us to forget self and hasten to
God, gives us more light and strength and leads us farther on the
road to sanctification than all the tomes and treatises written.
Pope Pius XI wrote as follows in the Encyclical Letter, Divini
Redemptoris: "For them (the peoples of the Soviet Union) We cherish
the wannest paternal affection. We are well aware that not a few of
them groan beneath the yoke imposed on them by men who in very
large part are strangers to the real interests of the country. We
recognise that many others were deceived by fal1acious hopes. We
blame only the system with its authors and abettors who considered
Russia the best field for experimenting with a plan elaborated
years ago, and who from there continue to spread it from one end of
the world to the other." In this pamphlet, I have outlined some of
the historical evidence which goes to prove that those "strangers
to the real interests of Russia," who are experimenting with this
Marxian plan elaborated years ago, are members of the Jewish
nation, and that Communism is the latest and, up to the present,
the most decadent materialistic phase of the opposition of that
nation to the Supernatural Messias.
You have asked me, brother Godfrey, to expand and put in writing
the substance of the addresses 'On the Degrees of Humility which I
had delivered to the brethren. I admit that, anxious as I was to
give to this request of yours the serious answer that it deserved,
I was doubtful whether I could comply with it. For with the
evangelist's warning in my mind, I did not venture to begin the
work until I had sat down and calculated whether my resources were
sufficient for its completion. Then when love had cast out the fear
that I had entertained of ridicule for failure to complete my work,
it was replaced by misgiving of a different kind; for I was
apprehensive of greater danger from the credit that might attend
success than of the disgrace that might attach to failure. So I
found myself, as it were, at the parting of the ways indicated
respectively by affection and by fear; and I was long in doubt as
to which was the safer choice. For I was afraid that if I said
anything worth saying about humility. I might myself be found
wanting in that virtue, whereas if, on grounds of modesty, I
refused to speak, I might fail in usefulness. And I saw that,
though neither of these courses is free from peril, I should be
obliged to take one or the other. So I have thought it better to
give you the benefit of anything that I can say, than to seek
personal safety in the harbour of silence. And I earnestly trust
that, if I am fortunate enough to say anything which commends
itself to you, I may have in your prayers a safeguard against
pride, whereas ifas is more likely-I produce nothing worthy of your
attention, there will be no possible cause for conceit. THE TWELVE
DEGREES OF PRIDE TAKEN DOWNWARDS 1. Curiosity, when a man allows
his sight and other senses to stray after things. which do not
concern him. 2. An unbalanced state of mind, showing itself in talk
unseasonably joyous and sad. 3. Silly merriment, exhibited in too
frequent laughter. 4. Conceit, expressed in much talking. 5.
Eccentricity-attaohing exaggerated importance to one's own conduct.
6. Self-assertion-holding oneself to be more pious than others. 7.
Presumption-readiness to undertake anything. 8. Defence of
wrong-doing. 9. Unreal confession-detected when severe penance is
imposed. 10. Rebellion against the rules and the brethren. 11.
Liberty to sin. 12. Habitual transgression.
The first lecture, which he has entitled the war of Antichrist with
the Church and Christian Civilization, is intended to treat, in as
brief space as possible, the whole question of Secret, Atheistic
Organization, its origin, its nature, its history in the last
century and in this, and its unity of satanic purpose in a
wonderful diversity of forms. To do this with effect, it was
necessary to go over a large area of ground, and to touch upon a
great variety of topics. The writer was conscious that much of this
ground and many of these topics would be very much better known to
a large n umber of his readers than to himself. Nearly every matter
he had to speak about had been already very frequently handled ably
and exhaustively in our Catholic revews, magazines and newspapers.
But notwithstanding this fact, very few, if any, attempts have been
made in our language to treat the subject as a whole. Many articles
which he has seen, proposed to treat some one feature only of the A
theistic conspiracy-for example, Freemasonry; or the Infidel war
upon COhristian education and Christian InstItutions; or the
Revolution in Italy; or the efforts of sectaries against the
Temporal Power of the Pope, and ag inst the welfare of Christian
States generally. Several writers appeared to assume as known that
which was really unknown to very many; and few touched at all upon
the fact-a fact, no doubt, difficult to prove from the strict and
ably guarded secrecy which protects it-of the supreme direction
given to the universality of secret societies from a guiding,
governing, and even to the rank and file of the members of the
secret societies themselves-unknown and invisible junta ceaselessly
sitting in dark conclave and guiding the whole mass of the secret
societies of the world. The Holy Father, in his late celebrated
Bull, Humanum Genus, has, therefore, manifested his desire that the
bishops, the clergy, and even the laity of the Church should join
in exposing Freemasonry and other such societies. But without a
proper knowledge of the conspiracy as a whole that cannot be done.
The author attempts to give such knowledge; but he hopes that his
efforts may be improved upon by others more able than himself, and
that he may have the happiness before long of seeing some
compendium of the whole subject in English which might form a text
book for seminarists and others to whom the future fate of the
people of God in dangerous days is to be committed.
A VERY few words, it is trusted, will suffice to put the reader in
possession of the object of the present work, and also of the
method pursued in order to attain that object. It has been
asserted, that "THE STATUTES OF THE FOURTH GBNERAL COUNCIL OF
LATERAN" were first published, as such, in the year 1538, just
three hundred and twenty three years after the said Council was
held; the object of the following sheets is to shew that these
Statutes were well known, and. Recognized, AS "STATUTES OF THE
FOURTH GENERAL COUNCIL OF LATERAN," by successive Councils and
Synods, from the year 1223 down to the Council of Trent, which com.
menced its sessions in the year 1545, and which fully recognizes
the Statutes in question. Such is the object of the present work,
and in order to attain that object, the following method has been
pursued. In fairness to those who have taken a different view of
the case, the witnesses, upon whose testimony they rely for proof
that the Council passed no acts at all, have been brought forward,
and allowed to tell their own story; the reader will, probably, be
of opinion that, instead of invalidating the authenticity and
genuineness of the Statutes in question, these witnesses bear no
slight testimony in their favour, and that a cross examination of
their evidence was quite unnecessary. The evidence of Matthew Paris
can only be made available, to discredit the Canons of the Fourth
General Council of Lateran, by omitting his statement that the
Canons seemed pleasing to some, and burdensome to others of the
Fathers assembled in Council; and so also with regard to the
testimony of Platina and Nauclerus, from which a very important
qualification must be left out altogether; Du Pin is strongly in
favour of the Canons, and Collier's evidence is as clear as
evidence can be he states, and very truly, that the Mazarine copy
of the Canons is coeval with the Council in which statement he is
borne out by. Labbe and Cossart, no incompetent judges in this
matter. Collier is particularly mentioned as repudiating. the THIRD
CANON, and this merely on account of an unguarded expression,
respecting its not being found in the Mazarine copy that the
expression was unguarded, the reader will easily perceive, by
inspecting the Canon itself, which is given as it stands in the
work of Labbe and Cossart; so far, however, was Collier from
repudiating it, that it is one of the Canons which he selects to
lay before his readers, and he is, moreover, at some pains to
explain its several clauses. Rigordus, who has been mentioned as
ascribing the Canons to Innocent rather than to the Council, says
nothing about the matter at all.
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