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.