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Saint Cajetan (Paperback)
George Herbert Ely; Edited by Brother Hermenegild Tosf; R. De Maulde De Claviere
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R390
Discovery Miles 3 900
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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.
This book was compiled from four lectures given by Henry Cardinal
Manning in 1861 on the present crisis of the Catholic Church. He
correctly saw that a grave crisis was approaching and described the
theological basis of the Great Apostasy and the more common
speculations of the Fathers and Doctors of the Church on this most
important subject. Further in several places he cites the Universal
Agreement of the Fathers of the Church, which we know to be an
infallible guide in discerning the truth in doctrinal matters. This
book is even more appropriate today, when many of these prophecies
appear to be being fulfilled. This book is even more important
today, when many fear the advent of Antichrist. Saint Pius X said:
"Who can fail to see that society is at the present time, more than
in any past age, suffering from a terrible and deep-rooted malady
which, developing every day and eating into its inmost being, is
dragging it to destruction? You understand, Venerable Brethren,
what this disease is-apostasy from God... When all this is
considered there is good reason to fear lest this great perversity
may be as it were a foretaste, and perhaps the beginning of those
evils which are reserved for the last days; and that there may be
already in the world the "Son of Perdition" of whom the Apostle
speaks." (E Supremi, Encyclical On the Restoration of All Things in
Christ, n. 3, 5; October 4th, 1903) However, there is hope as Saint
John Eudes tells us: "All the holy Fathers agree that after the
death of antichrist the whole world will be converted, and although
some of them assert that the world will last but a few days after
his death, while others say a few months, some authorities insist
that it will continue to exist many years after. St. Catherine of
Sienna, St. Vincent Ferrer, St. Francis of Paula, and a number of
other saints have predicted this ultimate universal conversion." A
small chapter has been added on the authority of the Fathers, when
they are in unanimous agreement, as Manning cites them thusly on
several occasions. Cardinal Manning says: "Next, the Fathers
believed that Antichrist will be of the Jewish race. Such was the
opinion of St. Irenaeus, St. Jerome, and of the author of the work
De Consummatione Mundi, ascribed to St. Hippolytus, and of a writer
of a Commentary on the Epistle to the Thessalonians, ascribed to
St. Ambrose, of many others, who add, that he will be of the tribe
of Dan: as, for instance, St. Gregory the Great, Theodoret, Aretas
of Caesarea, and many more. Such also is the opinion of Bellarmine,
who calls it certain. Lessius affirms that the Fathers, with
unanimous consent, teach as undoubted, that Antichrist will be a
Jew." And further on: "The holy Fathers who have written upon the
subject of Antichrist, and of these prophecies of Daniel, without a
single exception, as far as I know, and they are the Fathers both
of the East and of the West, the Greek and the Latin Church-all of
them unanimously, -say that in the latter end of the world, during
the reign of Antichrist, the holy sacrifice of the altar will
cease. In the work on the end of the world, ascribed to St.
Hippolytus, after a long description of the afflictions of the last
days, we read as follows: "The Churches shall lament with a great
lamentation, for there shall be offered no more oblation, nor
incense, nor worship acceptable to God. The sacred buildings of the
churches shall be as hovels; and the precious body and blood of
Christ shall not be manifest in those days; the Liturgy shall be
extinct; the chanting of psalms shall cease; the reading of Holy
Scripture shall be heard no more.""
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.
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.
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Sermon Matter (Paperback)
Brother Hermenegild Tosf; Ferreol Girardey
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R589
Discovery Miles 5 890
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Ships in 10 - 15 working days
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