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.

With a Novena to the Holy Ghost and devotions for Mass, Holy Communion, etc. THE use of this book is fourfold: 1. It serves for short visits to Our Lord in the tabernacle. 2. It is designed to sene still better for long visits to the Blessed Sacrament. By means of it, half-hours and hours of adoration may be spent before the Tabernacle in the most fruitful and interesting manner; hence the sub-title has been affixed. It is indeed specially intended as a vade mecum for those pious souls who, as members of Eucharistic Leagues and Confraternities, are accustomed to keep the weekly or monthly Hour of Adoration. 3. It tends to inculcate and to foster devotion to the Holy Ghost, in connection with devotions to the Holy Eucharist. 4. It is finally a Prayer-Book for all ordinary occasions and devotions, especially for Mass and Holy Communion. Our little book follows the suggestions of Pere Eymard-the venerated and zealous Apostle of the Holy Eucharist- for making the hour of adoration. The pious adorer is never permitted to lose sight of the four ends of sacrifice or of the obligations we have to God, as our almighty Creator and supreme Master, viz.: 1. Adoration; 2. Thanksgiving; 3. Reparation; and 4. Prayer.

This work begins with the holy marriage of the Blessed Virgin Mary and Saint Joseph and proceeds to discuss the significance of her wedding ring. Several chapters are devoted to the Annunciation. The the trip from Nazareth to Bethlehem is considered. Then we consider all of the holy events at Bethlehem leading up to birth of our Divine Savior, Jesus Christ

The manuscript from which' this work of Eusebius has been at length recovered, after the lapse of several centuries, is that wonderful volume of the Nitrian CollectionS now in the British Museum, whose most curious and remarkable history I have already made known in the Preface to my edition of the Festal Letters of St. Athanasius. It is not necessary, therefore, for me in this place to give any further account of it than to state that it was transcribed fourteen hundred and fifty years ago, -as early as the year of our Lord four hundred and eleven. The several works contained in it are now all printed, and thereby rescued from the cbance of being lost for all future time. The first-a Syriac translation of the Recognitions of St. Clement, which I once intended to publish, and had transcribed the greater part of it for that purpose- has been edited by Dr. P. de Lagarde, to whom I gave my copy. The transcript w s completed by him, and compared with another manuscript of the same work, and afterward printed with that great care and accuracy which gives so much value to all the Syriac texts which he has edited. The second treatise in this manuscript is the book of Titus, Bishop of Bostra, or Bozra, in Arabia, against the Manicheans. Weare also indebted for the publication of this important work to Dr. de Lagarde. The third is the book of Etisebius on the Theophania, or Divine Manifestation of our Lord .... The text of this was edited by the late Dr. Lee, b who also published an English translation of it, C with valuable notes and a preliminary dissertation. The last is this history of the Martyrs of Palestine, also written by the same Author. In the eighth book of the Ecclesiastical History, upon the occasion of his giving a short account of certain Bishops and others, who sealed their testimony for their faith with their blood, Eusebius stated his intention of writing, in a distinct treatise, a narrative of the confession of those Martyrs with whom he had himself been acquainted. Up to the time of the discovery of this Syriac copy, no such work was known to exist in a separate form, either in Latin or Greek. There is indeed a brief history of those contemporaries of Eusebius who suffered in the persecution of the Christians in Palestine, found in several ancient Greek manuscripts, inserted as a part of it, and combined with the Ecclesiastical History: but it does not occupy the same place in all the copies of that work. In one it is placed after the middle of the thirteenth chapter of the eighth book; in two at the end of the tenth book; and in several, at the end of the eighth; while from two others, d as well as from the Latin version made by Ruffinus it is omitted altogeth

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?"

Studying the Lives of the Saints will help us imitate their virtues. Some may ask, why study the lives of the Martyrs? Their lives are extraordinary in that they suffered the cruelest of torments for the love of Jesus Christ, which we will not be called upon to suffer. There are many reasons to study the lives of the Saints. Saint Alphonsus tells us: "It maybe useful here to remark, with St. Augustine, that it is not the torture, but the cause, which makes the martyr. Whence St. Thomas teaches that martyrdom is to suffer death in the exercise of an act of virtue. From which we may infer, that not only he who by the hands of the executioner lays down his life for the faith, but whoever dies to comply with the divine will, and to please God, is a martyr, since in sacrificing himself to the divine love he performs and act of the most exalted virtue. We all have to pay the great debt of nature; let us therefore endeavor, in holy prayer, to obtain resignation to the divine will-to receive death and every tribulation in conformity with the dispensations of His Providence. As often as we shall perform this act of resignation with sufficient fervor, we may hope to be made partakers of the merits of the martyrs. St. Mary Magdalene, in reciting the doxology, always bowed her head in the same spirit she would have done in receiving the stroke of the executioner." And there is a further reason to study the lives of the Martyrs. Martyrdom is not something that is offered to the mediocre, but to the fervent Christian. Some martyrs lived a century of holiness prior to consummating their martyrdom. Martyrdom is a straight ticket to heaven, but it is a ticket that is often earned by a pious life. True there are those very few, who convert and then are immediately martyred. But many more lived a fervent Christian life, which was crowned with the grace of martyrdom. Althoguh we may not give our lives in the manner they did at the end, we can give our lives in the manner they gave their lives before called upon to make the ultimate sacrifice.

Father Faber begins: "Life is short, and it is wearing fast away. We lose a great deal of time, and we want short roads to heaven, though the right road is in truth far shorter than we believe. It is true of most men that their light is greater than their heat, which is only saying that we practice less than we profess. Yet there are many souls, good, noble, and affectionate, who seem rather to want light than beat. They want to know more of God, more of themselves, and more of the relation in which they stand to God, and then they would love Bnd serve Him better. There are many again who, when they read or hear of the spiritual life, or come across the ordinary maxims of Christian perfection, do not understand what is put before them." Faber laments the fact: "The teaching of spiritual books and the doctrines of perfection, as laid down by the most approved writers, do not recommend themselves to them. They consider that, unless they are under the vows of some monastic order, they should aim iLt nothing m(lre than the avoiding of mortal sin, and giving edification to those around them. They are good people. They go to mass; they aid or start missions; they countenance the clergy; they are kind to the poor; they say the rosary; they frequent the sacraments. Yet when anyone talks to them of serving God out of personal love to Him. of trying to be daily more and more closely united to Him, of cultivating the spirit of prayer, of constantly looking out to see what more they can do for God, of mortifying their own will in things allowable, of disliking the spirit of the world even in manifestations of it which are short of sin, and of living more consciously in the presence of God, they feel as if they were listening to an unknown language. They have a jealousy, almost a dislike, of such truths, quite irrespective of any attempt being made to force such a line of conduct upon themselves. If they are humble they are puzzled: if they are self-opinionated, the, are angry, critical, or contemptuous, as the case may be There are many others to whom such views are simply new, and who with modesty and self-distrust are shaken by them, and to some extent receive them. Still upon the whole such doctrines have a sound in their cars of being ultra and extravagant, or poetical and fanciful, or peculiar and eccentric." This work proceeds to explain why God loves us and how we can love Him back as He wishes. It is an excellent work on the subject of divine love.