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Saint Cajetan (Paperback)
George Herbert Ely; Edited by Brother Hermenegild Tosf; R. De Maulde De Claviere
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R384
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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."
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.
This book is essential for anyone who wishes to learn Gregorian
Chant. Few words are necessary to introduce the present work to
English speaking students of plainsong. Such a handbook has long
been needed and is sure of its welcome. Neither the well known Stan
brook Grammar of Plainsong nor Madame Ward's valuable school
courses cover so much ground as Dom Gregory Sunol in his Spanish
"Metoda." The book first appeared in 1905, prefaced by a
commendatory letter from Dom Andre Mocquereau, the famous director
of the Solesmes School. Its author has many years of teaching
experience behind him, as well as sound theoretical knowledge of
his subject. His work has proved its popularity and practical
usefulness by going through a number of editions in the original
Spanish, besides being translated into French and German. Indeed by
compressing the Solesmes teaching within the narrow limits of a
general text book Dom Sunol has rendered good service to the
Gregorian cause. Not everyone has access to the monumental
publications of Solesmes, the Monographies gregoriennes or the
Paleographie Musicale, and countless students will be glad to find
the subject matter of this latter work, especially the important
seventh volume on Gregorian Rhythm, here summed up and analysed,
while the extensive quotations from Dom Mocquereau's Nombre Musical
gregorien, with which the Spanish author has enriched his later
editions, will make them desirous of seeing this fascinating
synthesis of the whole subject brought out in English. The French
translation of Dom Suf'lol's work was made by Dom Maur Sablayrolles
who tells us in his preface that he inserted a few additional
chapters and altered and developed his original here and there in
inconsiderable ways, always with the author's permission. The
present English version is a faithful rendering of the sixth French
edition, and except for some extension of the note on Latin
pronunciation, now embodied in the text, nothing of any importance
has been added. But the work has been prepared under the direct
supervision of the Solesmes Benedictine Fathers at Quarr Abbey who
have supplied invaluable help on almost every page, mainly in the
direction of ensuring greater accuracy, clearing up obscure.
passages, simplifying technical points and generally making the
book more accessible to the ordinary student of plainsong. The
Spanish handbook was placed under the patronage of our Lady of
Montserrat. In its English dress it is offered to our Lady of Quarr
with the prayer that she may everywhere bless the work of those who
are teaching the Catholic world to sing the praises of her Divine
Son.
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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