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."

This Book not only represents a past in which you are as much mixed up as with that other past six years ago, but, by God's appointment, it calls up associations, which, if they are less joyous, are on that very account more tender. That Will of God, which has laid you aside and given you, apparently for life, only pain and endurance for your portion in the work of His vineyard, has disappointed many hopes and frustrated many schemes, which were more dear to us than strangers can ever understand. Yet I trust that neither of us have, even so much as in thought, rebelled against it. The various ways of dividing or regarding the Life of our Blessed Lord have always interested you with a peculiar interest, and have indeed occupied you not a little. You sent me from the Holy Land a scheme of narrating His Life, in connection with the topography of Palestine, Egypt, and the Desert, which I once fondly hoped you would have been allowed to execute. Iwill now tell you what it is that I proposed to myself in this Book. There are several ways in which we may treat of the mysteries of the Three-and-Thirty Years of our dearest Lord. We may look at each of them singly as it is in itself, full of grace and beauty, and distinctively unlike any other. Secondly, we may

Note this work is by a non-Catholic, but will prove useful for those who wish to understand Ecclesiastical Latin. T HIS book is written to meet the needs of a special class of students, namely of those that desire to study Ecclesiastical Latin. Ecclesiastical Latin may be defined as the form which the Latin language assumed in the hands of the Fathers of the Western Church and of their successors up to the time of the revival of learning. The book is divided into two parts: first, a summary of such syntactical rules as are necessary for the understanding of the works of these writers, with an explanation of the points in which Ecclesiastical Latin differs from Classical Latin: secondly, a selection of passages taken from the works of some of the principal authors of the period with notes drawing the attention of the student to the appropriate sections of the syntax. The syntax has been treated on broad lines, and no attempt has been made to trace all the peculiarities of the conntless writers of Ecclesiastical Latin who represent so many different countries and degrees of culture. The examples are taken as far as possible from the Vulgate New Testament, because this is the most readily accessible book belonging to the period. It must not be assumed from the fact that the examples are taken from this source that the Vulgate is to be regarded as typical of Ecclesiastical Latin. It is a translation, and often a very literal translation, of a Hebrew or Greek original. The Vulgate is not a Latin Classic in the sense that the Authorised Version of the Bible is an English Classic. It will however be found that most of the constructions that commonly occur in Ecclesiastical Latin are to be found in the Vulgate, and, generally spea1.ing, examples have been given of these constructions only A very slight attempt has been made to deal with the great variety of curious distortions of Latin which the translators made use of in the attempt to represent literally obscure passages in the Hebrew.

Bishop Ullathorne interviewed both Melanie and Maximin and reproduces these interviews about the holy apparition. These interviews contain a complete account of the apparitions with the exception of the secrets, which are on the Index of prohibited books. IN the month of May, 1854, the writer of this book left England in company with three friends, to visit the Holy Mountain of La Salette. Though impressed already with all I had read or heard of an event, which had proved the source of conversion or of consolation to so many thousands of Catholics, I resolved to take no further impressions from books written on the subject, as an immediate preparation. By the Divine Mercy, I received consolations on that mountain which deepened the interest I had already taken in its mystery. I had the best opportunity of conversing with most of those persons who from the beginning, have been concerned with the subject, its history, and its investigation; and especially with those whose names are most before the public, or who have had the care and direction of the Children. I had interviews with the Children of the Apparition themselves. And, in the course of my enquiries, I more than once suspended my judgment, and cautiously revised the grounds of my conclusions. I spoke with able men who held various degrees of doubt, as well as with earnest believers. And for this purpose I had peculiar facilities afforded me. And ever since I left the Holy Mountain I have felt a strong desire urging me to impart to the Catholics of England more detailed information than they possess of this remarkable event of our times, -remarkable, if we do no more than consider the great spiritual results which have flowed from it. Mr. Northcote's pamphlet has done something, but it is little more than an introduction to a subject, at that time scarcely known in England beyond a few vague reports. My duties will not allow me time to draw out as full a statement, or to argue it as completely, as I could wish to do. But I will do something towards it. And for more ample information I must refer my readers to the able works already published in France. Of these books I have made considerable use.

Baltimore Catechisms one through four are a progressive presentation of the basics of the Catholic Faith. We are happy to be reproducing the original Baltimore Catechism series as prepared in the late 1800's. This is a textual reproduction of the original. No changes have been made, although a note on a relaxation of the Communion fast is placed in the appropriate section, while the original question and answer are retained unchanged from the original. It should be remembered that a catechism prepared in this manner represents part of the ordinary magisterium or teaching authority of the Church, emanating as it does with the approval of the Bishops. By order of the Second Council of Baltimore, a catechism was prepared for use in Catholic Churches in the United States. This was done by Father Kinkead and issued in four volumes for the various levels of study as the Baltimore Catechism. No. 1 for First Communion classes. No. 2 for Confirmation classes. No. 3 for two years' course for Post-Confirmation classes. No. 4 for Teachers and Teachers' Training classes. This is also known as An Explanation of the Baltimore Catechism and is numbered in harmony with Baltimore Catechism number 2. A chart of the 1950's fast laws has been added to the end of Baltimore number 4.

The state of affairs of Franciscan literature at the present day is such as to cause some . hesitation in the mind of any lover of St. Francis who may feel moved to add to Its already enormous bulk. Both the saint himself and the far reaching movement to which he gave rise have been treated from so many and so different Standpoints, and with so vast an expenditure of erudition and enthusiasm, that at first sight the field of research would seem to have been exhausted. And so far as actual biography-the consideration of the events of St. Francis' life and the general character that they evidence-is concerned, it is clear that the three great biographies of M. Sabatier, M. Joergensen, and Father Cuthbert have left unnoticed nothing of importance to our understanding of St. Francis and his times. They are authoritative in the best sense, in that they combine a sympathy for the personality of their subject with a precise and profound knowledge of the yet discovered facts concerning him. To have attempted another biography, therefore, would have been both impertinent and superfluous, and in preparing this Study of St. Francis' mysticism I have not attempted to cover again the well-explored ground. This being so, it may be well to prepare the reader for what I have attempted to do. It has long seemed to me that the literature which concerns St. Francis has been deficient in one respect, and that a respect which touches most deeply the reality of any presentation of him and therefore its value for the present day. At the side of the detailed biographies there have been offered to the reading public studies which show him from a countless number of Standpoints: he has been considered as an impassioned and far-sighted social reformer, as a great Statesman, as an obedient son of the Church, as a semi-rebel whose mission was to reform its more salient abuses, as a tender-hearted lover of animals and of all things that live, as an inspired poet, as a man deeply imbued with the knightly tradition, as a rather weak-minded if amiable enthusiast who did no great harm but certainly no great good, as a fanatic, as a mentally deranged neurasthenic; but, except for passing references, I have not been able to discover that he has been treated as a mystic. And yet, if mysticism Stand for the most real aspect of the individual, if it represent the relation between him and the Absolute, it is in this supremely that lies the key to his character and so to his actions. It will provide the clue to the main direction of his life as well as to its details, if it be once conceded that mysticism was a real and living force for him. It is in the belief that this was eminently the case with St. Francis that I have, with much diffidence, approached the subject. For those who are unable to believe that mysticism is a vital and fundamental thing, I shall seem to have added but one more to the many one-sided and partial Studies of St. Francis: to those for whom mysticism is, or is becoming, an indispensable part of life I would offer this consideration of one of the greatest: of those who have realized that all things are within.. For one of the peculiarities of man's search for God is that though the details of its method may vary, its essentials remain. unchanged throughout the centuries. The principles which guided St. Francis are as true for us now and as applicable to our needs as they were for him, and it is his amazing success in the sempiternal quest which constitutes his chief claim to value in the present. He has always been-perhaps vaguely at times-an inspiration: he may also be guide.

The Sources of Catholic Dogma is a translation of the Enchiridion Symbolorum. It contains dogmatic pronouncements and decisions of the Councils of the Church and the Roman Pontiffs. This is a valuable tool for anyone who wants to know what the Catholic Church truly teaches. This edition has been corrected, as some slight errors made it into the original English translation. These are noted on the pages and the correction page is appended at the end.