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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
Discovery Miles 3 840
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Ships in 10 - 15 working days
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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."
This book is a translation, the only one from the Latin, of the
Preces Gertrudianae, a manual of devotions compiled in the
seventeenth century from the Suggestions of Divine Piety of St.
Gertrude and St. Mechtilde, nllns of the Order of St. Benedict. Of
this work Alban Butler says, in his life of St. Gertrude, that it
is perhaps the most useful production, next to the writings of St.
Teresa, with which any female saint ever enriched the Church. Care
has been taken to preserve, not only the substance, but, as far as
might be, the form, of the original prayers; and a few others, well
known and much valued, have been added as an Appendix. Let us
consider this advice: When you are distracted in prayer, commend it
to the Heart of Jesus, to be perfected by him, as our Lord Himself
taught St. Gertrude. One day, when she was nluch distracted in
prayer, he appeared to her, and held forth to her his Heart with
his own sacred hands, saying: Behold, I set My Heart before the
eyes of thy soul, that thou mayest commend to it all thine actions,
confidently trusting that all that thou canst not of thyself supply
to them will be therein supplied, so that they may appear perfect
and spotless in my sight. Remember always to say the Gloria Patri
with great devotion. The hermit Honorius relates that a certain
monk who had been accustomed to say his office negligently appeared
to another after his death and being asked what sufferings he had
to undergo in punishment of his carelessness, he said that all had
been satisfied for and effaced by the reverent devotion with which
he had always said the Gloria Patri.
Part of the Sabbatine Privilege is for those who can read to recite
daily the Little Office of Our Lady. And yet, this recitation can
be dry as dust without a proper understanding of these holy
prayers. Although this book has been written primarily for the use
of religious, I have borne in mind the wants of that everincreasing
number of the laity who prefer to find their devotion in the
Church's prayers, where all is staid and sober and short, rather
than in the utterances of private individuals, which are often the
reverse. In days gone by the Little Office in English was the
favourite devotion of our Catholic forefathers. Happy for England
when our prayers once more take such forms, and we build our
spiritual life on the simple direct spirit of Holy Mother Church,
instead of 011 those so-called devotions which the late saintly
Cardinal Manning was wont to count as some of the greatest evils of
the Church to-day. As to the book itself. I have divided the
treatise into three parts: - In the THEORETICAL part, I inquire
into the nature and excellence of Liturgical Prayer; and then
discuss the materials which compose the Little Office; lastly, I
give an historical account of the growth and development of the
Prayer as we have it to-day. In the PRACTICAL part, I consider the
best means of saying the Office with fruit and according to the
mind of the Church, and I also make various suggestions to this
end, and treat of some difficulties. The EXEGETICAL part consists
of a full and complete Commentary, drawn from the Fathers and great
mystical writers, on every verse of the Psalms, together with a
full explanation of the hymns, lessons, responsories, antiphons,
versicles, and prayers. To this is added by way of Appendix a
Ceremonial and the latest decrees of the Sacred Congregation of
Rites upon the subject. As to the use to be made of this book. It
is not intended to be read through once and then laid aside, as a
mere book of reference. But, as the Office is a daily work, so
should this treatise be made a daily handbook for reading and
studying now one part, and then another. I recommend that first of
all the book be read through, in order to grasp the general
subject. Then that portions of the Third Part be studied daily. On
retreat days, the First and Second Parts may be read with
advantage. Again, a verse of a Psalm with its commentary may be
usefully taken as the subject of mental prayer, and the lights
which are gained during the recitation will prove abundant food for
this time. And for spiritual reading, slow and thoughtful, what can
be better than a commentary on the Psalms; for here we have the
Holy Ghost speaking to us directly in the words of the Scripture i
and His saints explaining them to us. The main point I want to
arrive at with those who use this book is the value of the Public
Prayer above all private prayer, and the consequent necessity of
making a deliberate study thereof.
The Fathers of the Council of Trent showed at a very early date
that they were satisfied with none of the existing works, and that
they were fully alive to the need and necessity of preparing an
authoritative Catechism. The realisation of their desire, however,
was retarded for several years by events over which they had little
control; and when the work was finally taken in hand another idea
prevailed, resulting in the publication of a manual for the use of
the clergy, and not, as originally suggested, a Catechism for
children and uninstructed adults. Of the countless Catechisms that
continued to appear, two - those of Bellarmine and Canisius - have
steadily held their ground ever since, and to a large extent have
served as the models of nearly an subsequent compilations of the
kind. The influence of Canisius, however, has on the whole been
limited to Germany; whereas Bellarmine's Catechism, which was
written by command of Pope Clement VIII in 1597, has been copied in
almost every other country in the world. At an early date it was
translated into Arabic, Latin, Modern Greek, French, Spanish,
German, English, and Polish. It had the warm approbation of Clement
VIII, who prescribed it for use in the Papal States; of Urban VIII,
who directed it to be adopted in all the Eastern missions; of
Innocent XIII and Benedict XIV; particularly of the very important
Council of all Italy, held at Rome, in 1725, which made it
obligatory in all the dioceses of the peninsula; and finally of the
Vatican Council which indicated it as the model for a proposed
universal Catechism. Though Bellarmine's Catechism was largely
followed as a model all over the world, yet, owing to the
modifications introduced in diocesan editions, it came to pass in
the course of time that almost every diocese had its own Catechism,
differing in many respects from the Catechisms of other dioceses.
The obvious inconvenience of this bewildering multiplicity of
Catechisms occupied the attention of the Fathers of the Vatican
Council, the great majority of whom were agreed as to the
desirability of having a uniform small Catechism for the faithful
all over the world. Early during the sittings of the Council,
forty-one of the assembled Fathers devoted six sessions (February
10 to February 22) to an examination of the question; and the
report which they drew up occupied the attention of the whole
Council during the sittings of April 29 and 30. The question being
put to a vote on May 4, an immense majority was found to be in
favour of the compilation of a small uniform Catechism, to be
compiled in Latin, translated into every language, and made
obligatory in every diocese. But the approach of the Italian troops
towards the walls of Rome brought the Council to an untimely end
and there was no time to promulgate the constitution on the
proposed uniform Catechism, so that it has not the force of law.
The idea, however, has never been lost sight of. During the sitting
of the first Catechetical Congress in 1880, the then Bishop of
Mantua (later St. Pius X) proposed that the Holy Father be
petitioned to arrange for the compilation of a simple, plain,
brief, and popular Catechism for uniform use all over the world.
Shortly after his elevation to the Chair of Peter, Pius X at once
set about realising, within certain limits, his own proposal of
1880, by prescribing a uniform Catechism - the Compendium of
Christian Doctrine - for use in the dioceses of the ecclesiastical
province of Rome, at the same time indicating that it was his
earnest desire to have the same manual adopted all over Italy. The
text selected was, with slight modifications, that which had been
adopted for some years by the united hierarchy of Piedmont,
Liguria, Lombardy, Emilia, and Tuscany.
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?"
'Read Me or Rue It' and 'How to Avoid Purgatory' are accompanied by
several other useful instructions and several devotions for the
Poor Souls in Purgatory. The devotions include the 'Novena for the
Relief of the Poor Souls in Purgatory' and the 'Daily Pilgrimage to
Purgatory. The Office of the Dead is included for use with the
burial as well as for private devotion. 'How to Grieve for your
Dead' is also included to help those who have lost a loved one.
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