DOCSLIB.ORG

Girdle of Truth

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Girdle of Truth THE GIRDLE OF TRUTH. ' Stand, therefore, having your loina girt about with, truth."—Eph. vi. VOL. V[. LONDON: G. MOEEISH, 24, WARWICK LANE, PATKUNOSIEK BOW. 1862. PB1NTBD BY C. MORBISH, 24, WARWICK I-ANE, PATERNOSTER ROW. CONTENTS. PAGE. A SERIES No. 1. The Condition of Man by Nature 289 2. Regeneration and its Character¬ istics 339 3. Adoption or Sonship ... 353 Aphorisms ... ... ... ... ... 349 Charity (1 Corinthians xiii.) 33 Communion... ... ... ... ... 129 Divine Intercourse ... ... ... 161 Divine Remedy for Earthly Hindrances and Discouragements ... ... ... 1 Extract 160 Fragments 29, 125, 158, 192, 318 God's Instruments for bringing His People through the Wilderness 47 Heaven ... ... ... ... ... 76 How the Believer is made Superior to Everything ... ... ... ... 19 How the Understanding is Enlightened ... 172 Intimacy with the Lord ... ... 182 IV CONTENTS. Notes on Psalm i ... 286,376 Notes on Revelation iv. ... ... 314 Peter 321 Philippians ii,, iii., J. N. D 300 POETBY The Golden Word 32 The Watchers 127 Our Hope 191 1 Corinthians xiii. 12 223 Farewell to Life .. 224 Desire ... 288 One thing I do 319 Retribution, Chastening, and Purging... 65 Sanctificatiou 202 The Assembly at Corinth and the Apostle Paul—a Contrast 362 The Law 97 The Path of Life 193 The Pre-eminence of Christ 273 The Resurrection 236 The Resurrection (continued) ... ... 257 The Success of Faith 225 The Walk of a Believer 140 The Walk of Faith 113 THE GIRDLE OF TRUTH. DIVINE REMEDY FOR EARTHLY HINDRANCES AND DISCOURAGE¬ MENTS. " Consider the Apostle and High Prisst of onr profession, Christ Jesus." (Read Hebrews i.—iii. 1—4.) THERE is only one divine way of raising the hearts of the children of God above the depressions that arise from the cir¬ cumstances of trial and sorrow, which are the necessary accompaniments of their journey through this world. It is to have their thoughts filled with Christ; or, as the apostle expresses it in Ephe- sians, (iii. 17,) " to have Christ dwelling in their hearts by faith." This changes the aspect of everything. The Hebrews were discouraged in their course through its varied trials VOL. VI. A Z THE GIRDLE OP TRUTH. and difficulties, and needed to be stimu¬ lated to a " patient continuance in well doing," that they might become " fol¬ lowers of them who through faith and patience inherit the promises." This is the practical bearing of the whole epistle; and is the occasion of its being designated, in its entireness, by the apostle, " the word of exhortation." (Chap. xiii. 22.) • Wonderful are its disclosures of the glory of Christ—of His person, His offices, His work—bvit wonderful and far-reaching as they are, they are, in their practical bearing, but the revela¬ tions of a God of grace to tried and beleaguered hearts, as a resource against the trials and exercises of their course. They are the basis of the exhorta¬ tions, and warnings, and encouragements, with which the epistle abounds, and which are designed in their effect to sustain the Hebrews in the position to which they had been introduced by grace and by a reception of the testi¬ mony of Christ. They had become, through Christ, " partakers of the EARTHLY HINDRANCES, ETC. 6 heavenly calling," and they needed sns- tainment against all that was contrary to it in their earthly path. They needed more, it is true. They needed to be raised, in faith and in soul, to the true apprehension of their calling in Christ Jesus; but then this, in its reflex, of necessity acted on their practical position, in detaching them from every claim of Judaism, and in raising them above the trials and temptations of the world by the moral leverage of an object of trust and confidence, and by resources of grace and help, without a limit and without a question, out of the world. They might have been exhorted on many grounds to patience under trials, and difficulties, and discouragements; but, in having the thoughts thus filled with Christ, they at once find the power of the displacement of them all. For what is it, I may ask, that occu¬ pies the two chapters of this epistle, of which this exhortation, " Consider the Apostle and High Priest of our pro¬ fession, Christ Jesus," forms the brief summing up? It is the glory of the 4 THE GIUDLE OF TRUTH. person of Christ. Bat how is this glory, in which we have so deep a stake and interest, and which is the only divine formative power of our hearts and hopes, our lives and characters, pre¬ sented? I know not how to speak of it. But as my eye rests on these heavenly pages—where I pray my reader to let his for a moment rest—I see this glory unfold and expand until the whole sphere of heaven and earth is imbathed with the brightness of its heavenly light. In the hands of God's Spirit it glows, and brightens, and extends, until time past, time present, and time future, with all eternity to boot, stand out gilded and irradiated with its wondrous beams! But there is no power in the thoughts of man, in his witless imagin¬ ings, to rise to the height of the glory of Christ! It is only by the rising of the sun itself that we can discover its glorious light! If I listen to the exhortation, " Con¬ sider the Apostle and High Priest of our profession, Christ Jesus," it is to no excogitation of tlie mind that I am EARTHLY HINDRANCES, ETC. 5 called; but with a reverent heart to con¬ template, as they are disclosed by the lightof a divine revelation, the lineaments of Him who, as " the word made flesh," is the central sun of the Christian system. Here I behold a divine Person, so truly man that the affections of the human heart can lay hold upon Him; and so truly God, that the mind through faith, can at all times and in all places be brought into direct contact with Him. Christ, the divine Man, is the great at¬ tractive centre — the sole gravitating point of a system which owes to Him all its coherence, and which would be but a chaos were He away. In " the Apostle and High Priest of our profession," it is true our thoughts are directed to the offices which the Lord sustains. But it must be remembered that his official glory hangs on the glory of His person as divine. His offices owe their proper dignity to Him by whom they are borne, and the value of His work results from the value of the person by whom it was accomplished. What he is imparts its character to what he does. 6 THE G1KDLB OF TBUTH. The bearing and importance of His offices are fully unfolded in the subse¬ quent parts of the epistle, but in these chapters (chap, i., ii.) His full personal glory is brought out. This, however, is taken up from the opposite point to that in the Gospel or the Epistle of John. It is not a state¬ ment of what He was from eternity, before He was manifested in time—what He was " In the beginning with God," before He was " the word made flesh and dwelt among us." He is here pre¬ sented simply as the continuator of God's communications to Israel, as of old time He had spoken to " the fathers by the prophets." He now in these last days has spoken to us by his Son, or, " in the Son." Having thus introduced Messiah as " the Son," he of necessity supersedes every other, inasmuch as His dignity and claims are paramount. As " the Son" He is at once presented to us as " heir of all things"—Lord and Possessor of that boundless universe which displays the wisdom and the eter¬ nal power of God. But this presents EARTHLY HINDRANCES, ETC. 7 Him only in the position of imparted glory. He is " appointed heir of all things." To this heirship and dominion He accedes through worthiness and humiliation and death; however His claims to it are based on the deep foundation that creation, in its widest extent, with all its suns and systems, its order and harmony, reaching out to the vast abysses of worlds and systems yet unexplored, owes its existence to that Messiah—" the Son"—by whom God was now speaking to the Hebrews! It is what He was that gives the only adequate foundation for what he was constituted. The mystery of His person must be known in order to understand the pos¬ sibility of His being the holder of these dignities. This is taken up in verse 3 and is expressed in a few brief words, which seem to dazzle by their brightness and overwhelm by their illimitable force. " By whom also he made the worlds ; who being the brightness of his glory and the express image of his person, and upholding1 all things by the word of 8 THE GIEDLE OF TRUTH. his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high." This is the condensed statement of what is un¬ folded in the remaining parts of the chapter. Beyond it no statement can go; but confirmation of its various parts is now to be drawn from those testi¬ monies which of old had been recognized by the Jews as the oracles of God. " God had spoken"—the Hebrews ad¬ mitted it—" to the fathers by the pro¬ phets," and now these declarations are given in attestation of the claims of Messiah and of His proper glory.
Load more

Recommended publications
  • Martin Luther
    \WORI(S, OF MARTIN LUTHER \ I •. ': •) WITH lNTRODUCTIONS AND NOTES THE PHILADELPHIA EDITION VOLUME SIX . e .MUHLEHBERG PRESS ~ Muhlenherg Press Philadelphia ' ''' 1,-,/ '! ,. ) COPYlllGtr.r, 1932, BY BoAllD or PuBuCATION, UNITJ:D LurlttaAM Cnuncx - IN A»ERIC,\ PRINTED JN USA FORMULA OF MASS AND COMMUNION. FOR THE CHURCH AT WITTENBERG [FORMULA MISSAE ET COMMUNIONIS PRO ECCLESIA WITTEMBERGENSIS] 1523 FORMULA MISSAE ET COMMUNIONIS 1523 INTRODUCTION Nicolaus Hausmann, pastor primarius of the Marien­ kirche at Zwickau and a most devoted friend of Luther, had written repeatedly to him requesting advice and direction in matters connected with church worship. One of these requests had been for an order for saying mass which would conform with the principles of the movement in which they both were so <leeply concerned. Luthre had replied more or less promptly to all of Haus­ mann's requests except the last, and only after repeated urg­ ing by letter, through Stephen Roth, who was studying theology at Wittenberg, and through other friends did Luther meet Hausmann's hope and plea. Luther sent Hausmann a copy of a pamphlet 011 another subject on November 13. 1523, and in the accompanying letter told him that he would send to him a copy of the form of mass which he proposed for the ttse of the Wittenberg church. This may have been ready for printing at the time of writing this letter, for a few weeks later, on December 4, Luther sent Hausmann a printed copy of the Formula mis­ sae et communionis pro ecclesia Wittembergensi. It reached him 011 December 11, and its arrival moved Hausmann to expressions of gratitude, joy, and satisfaction.
    [Show full text]
  • An Instructed Eucharist
    CHRIST CHURCH AN EPISCOPAL CHURCH IN THE DIOCESE OF EAST CAROLINA FOUNDED 1715, NEW BERN, NORTH CAROLINA Our Vision: To be a church that loves the way God Loves THE SIXTH SUNDAY AFTER PENTECOST July 21, 2019 - 10:00 AM An Instructed Eucharist When presented with an option to either “stand or kneel,” we hope you will choose the posture that is both comfortable and prayerful. Please be sure all cell phones are silenced. Restrooms are located in the Parish House, through the double doors at the front of the church and then to the left, between the kiosk and reception desk. Hearing assistance is available through our sound system on frequency 72.900mhz. Book of Common (BCP) and Hymnal pages are listed on the right. BCP: Book of Common Prayer (black), S or H: Hymnal 1982 (blue), WLP: Wonder, Love, and Praise (green), L: Lift Every Voice (red & black) Our weekly newsletter, the Messenger, is available at the entry doors. Please take one with you A NOTE ABOUT TODAY’S LITURGY… For 2,000 years, Christians of all ages have come together Sunday after Sunday (and sometimes other days of the week!) to worship God and to celebrate Jesus’ presence with us in the Holy Eucharist. Eucharist comes from a Greek word that means “thanksgiving.” Each week, we offer our thanks to God for all the things we have in our life and all the ways God loves us. The Eucharist is not something that only a priest does; it is something that we do together. It takes all of us here to help make the Eucharist happen.
    [Show full text]
  • Adam in the Argument of Romans — Synopsis
    RPM Volume 21, Number 10, March 3 to March 9, 2019 Adam in the Argument of Romans — Synopsis By Jonathan Gibson This paper discusses the degree of Adam’s importance in the argument of Romans. It commences with a presentation of the purpose and argument of the epistle, followed by a brief assessment of allusions to Adam in 1:18-23 and 7:7- 12, before focusing in on the connections of 5:21-21 to various parts of the letter. In doing so, the measure of Adam’s importance is explored in six sections of Romans: 1:18-4:25, 5:1-11, 5:12- 21, 6:1-8:39, 9:1-11:36 and 12:1-15:13. It is concluded that whilst scholars assert Adam’s importance in the letter, they do not deal explicitly with the degree of his importance, thus highlighting the need for further research in this area. This paper concludes that Adam is of foremost significance in the edifice of Paul’s argument to ensure a correct understanding of the gospel – and also the law – in order to bring unity to the church at Rome. The seventeenth century Puritan, Thomas Goodwin, said, ‘In God’s sight there are two men – Adam and Jesus Christ – and these two men have all other men hanging at their girdle strings.’1 Whilst most commentators assert Adam’s importance in the argument of Romans, this essay will explore the degree of his importance. We concur with Kreitzer that the Apostle Paul assumes Adam’s historicity2 and therefore this will not be our concern; neither will the issue of original sin.3 After presenting Paul’s purpose and argument, followed by a brief discussion on the passages concerning allusions to Adam, we will focus in on 5:12-21 and its connections to the argument of Romans.
    [Show full text]
  • The Holy Eucharist Rite One INTRODUCTION This Morning We Are Going to Depart from Our Usual Worship
    The Holy Eucharist Rite One INTRODUCTION This morning we are going to depart from our usual worship. As we celebrate the Holy Eucharist today, we are going to examine the different parts of the service and explain them as we go along. Our aim is to help us better understand the worship and help us to participate more fully in the Holy Eucharist. The Holy Eucharist is the principle act of Christian worship. As we proceed, we will pause for explanation of why we are doing what we are doing. There will be some historic and some theological explanations. This is a departure from our usual worship but hopefully it will help us all better appreciate and understand the richness of our liturgy. Vestments priest will vest as you talk The vestments the priest wears are derived from dress clothing of the late Roman Empire. The white outer garment is called an alb. It gets its name from the Latin word albus, which means white. It is derived from the commonest under garment in classical Italy, the tunic. It symbolizes purity, decency and propriety. It also represents being washed clean in the waters of baptism. The girdle or cincture is usually made of white linen or hemp. Functionally, it is for ease of movement when wearing the alb. Symbolically, it represents how we are all bound together in Christ. The stole was derived from a Roman ceremonial garland or scarf worn by Roman officials as an indication of his rank. Priests have worn the stole since at least the fourth century.
    [Show full text]
  • The Carthusian Liturgy by a Carthusian Monk
    THE CARTHUSIAN LITURGY: The Mass The Carthusian by a Monk of Parkminster Liturgy by a Parts Two and Three Carthusian Monk (Originally Published in 1940-1, in In a former article (Vol II. No. 12) an account was given of the sources of the Carthusian liturgy, of Magnificat: A Liturgical Quarterly) the mode of life which has formed its distinctive character, and of the spirit which has preserved it Source unaltered. The aim of the present article is to offer an impression of Mass in the Charterhouse, not so by Shawn Tribe much by a description of it, but rather by directing attention to its special mark of simplicity -- a I discovered this piece on the Carthusian liturgy by simplicity based on a definite simplification and way of a footnoted reference in Archdale King's The maintained by a continuity averse to either change Liturgies of the Religious Orders. The original three or addition. part article was published in the liturgical journal, Magnificat from the mid-20th century, being The Carthusian manner of offering Mass arose in written by an English Carthusian of Parkminster. this way: in the year 1084, St. Bruno and his six companions seeking to serve God in solitude were I wrote to Parkminster and a monk there very led by Him to the desert of La Chartreuse, in the kindly sent me a photocopy of the three journals in diocese of Grenoble. As was but natural, the little which the article was found and I thought I would Community began to offer Mass according to the take the time to transcribe the last two of three custom of the place, adapting the ritual to suit that parts which focuses on some of the specifics of the particular kind of monastic life to which they had Carthusian liturgy.
    [Show full text]
  • What They Wear the Observer | FEBRUARY 2020 | 1 in the Habit
    SPECIAL SECTION FEBRUARY 2020 Inside Poor Clare Colettines ....... 2 Benedictines of Marmion Abbey What .............................. 4 Everyday Wear for Priests ......... 6 Priests’ Vestments ...... 8 Deacons’ Attire .......................... 10 Monsignors’ They Attire .............. 12 Bishops’ Attire ........................... 14 — Text and photos by Amanda Hudson, news editor; design by Sharon Boehlefeld, features editor Wear Learn the names of the everyday and liturgical attire worn by bishops, monsignors, priests, deacons and religious in the Rockford Diocese. And learn what each piece of clothing means in the lives of those who have given themselves to the service of God. What They Wear The Observer | FEBRUARY 2020 | 1 In the Habit Mother Habits Span Centuries Dominica Stein, PCC he wearing n The hood — of habits in humility; religious com- n The belt — purity; munities goes and Tback to the early 300s. n The scapular — The Armenian manual labor. monks founded by For women, a veil Eustatius in 318 was part of the habit, were the first to originating from the have their entire rite of consecrated community virgins as a bride of dress alike. Belt placement Christ. Using a veil was Having “the members an adaptation of the societal practice (dress) the same,” says where married women covered their Mother Dominica Stein, hair when in public. Poor Clare Colettines, “was a Putting on the habit was an symbol of unity. The wearing of outward sign of profession in a the habit was a symbol of leaving religious order. Early on, those the secular life to give oneself to joining an order were clothed in the God.” order’s habit almost immediately.
    [Show full text]
  • Altar Guild Handbook, Rev
    HANDBOOK FOR ALTAR GUILDS Revised 2014 (Former versions entitled “Altar Guild Manual”) The Episcopal Diocese of Texas i The National Altar Guild Association (NAGA) The purpose of the National Altar Guild Association (NAGA) is to assist parish, diocesan, and provincial altar guilds through information, resources, and communication, including a quarterly newsletter—the EPISTLE www.nationalaltarguildassociation.org National Altar Guild Prayer Most gracious Father Who has called me Your child to serve in the preparation of Your Altar, so that it may be a suitable place for the offering of Your Body and Blood; Sanctify my life and consecrate my hands so that I may worthily handle Those Sacred Gifts which are being offered to You. As I handle holy things, grant that my whole life may be illuminated and blessed by You, in whose honor I prepare them, and grant that the people who shall be blessed by their use, May find their lives drawn closer to Him Whose Body and Blood is our hope and our strength, Jesus Christ our Lord. AMEN. Oh Padre bondadosa, que has llamado a tu hija(o) a sevir en la preparación de Tu Altar, para que sea un lugar digno para la Ofrenda de Tu Cuerpo y de Tu Sangre; Santifica mi vida y consagra mis manos para que de esta manera yo pueda encargarme dignamente de estos Dones Sagrados que te ofrecemos. Mientras sujeto estos santos objetos, concede que mi vida sea iluminada y santificada por Ti, en cuyo honor los preparo, y permite también que el pueblo bendecido por su participación, se una más a Él, Cuyo Cuerpo y Sangre son nuestra esperanza y nuestra fortaleza, Jesucristo nuestro Señor.
    [Show full text]
  • Stole, Maniple, Amice, Pallium, Ecclesiastical Girdle, Humeral Veil
    CHAPTER 8 Minor Vestments: Stole, Maniple, Amice, Pallium, Ecclesiastical Girdle, Humeral Veil Introduction vestment of a pope, and of such bishops as were granted it by the pope as a sign of their metropolitan status.4 The term ‘minor vestments’ is used here to signify a Mostly, but not exclusively, the pallium was granted by number of smaller items which are not primary dress, the pope to archbishops – but they had to request it for- in the sense that albs, chasubles, copes and dalmatics mally, the request accompanied by a profession of faith are dress, but are nevertheless insignia of diaconal and (now an oath of allegiance). It seems to have been con- priestly (sometimes specifically episcopal) office, given sidered from early times as a liturgical vestment which at the appropriate service of ordination or investiture. could be used only in church and during mass, and, in- Other insignia are considered in other sections: the mitre creasingly, only on certain festivals. In the sixth century (Chapter 1); ecclesiastical shoes, buskins and stockings it took the form of a wide white band with a red or black (Chapters 7 and 9), and liturgical gloves (Chapter 10). cross at its end, draped around the neck and shoulders The girdle, pallium, stole and maniple all have the in such a way that it formed a V in the front, with the form of long narrow bands. The girdle was recognised ends hanging over the left shoulder, one at the front and as part of ecclesiastical dress from the ninth century at one at the back.
    [Show full text]
  • 23 August 2020
    Processional Offertory Recessional 23 August 2020 Roman Missal First Reading Isaiah 22: 19-23 Divine Worship Thus says the Lord to Shebna, who is over the household: “I will thrust you from The Twenty-First Sunday in Ordinary Time your office, and you will be cast down from your station. In that day I will call my The Eleventh Sunday after Trinity servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and will Introit bind your girdle on him, and will commit your authority to his hand; and he shall be Introit Deus in loco sancto [Psalm 68: 5b, 6, 35, 1] Turn your ear, O Lord, and answer me; save the servant who trusts in you, a father to the inhabitants of Jerusalem and to the house of Judah. And I will place God in his holy habitation; it is he that maketh brethren to be of one mind in my God. Have mercy on me, O Lord, for I cry to you all the day long. on his shoulder the key of the house of David; he shall open, and none shall shut; an house: he will give the dominion and pre-eminence unto his people. Ps. V. Gladden the soul of your servant, for to you, O Lord, I lift up my soul. and he shall shut, and none shall open. And I will fasten him like a peg in a sure Let God arise, and let his enemies be scattered: let them also that hate him For you, O Lord, are good and forgiving, abounding in kindness to all who place, and he will become a throne of honor to his father's house.” flee before him.
    [Show full text]
  • Saints and Their Symbols
    Saints and Their Symbols ANCHOR. Sometimes three balls, or three S. Nicholas of Myra, 326. Patron saint of Russia, children in a tub. Bishop's robes. and many seaports; also of children. ANGEL or Man. S. Matthew, Apostle, Evangelist, M. ANGEL holding a book. Benedictine habit. S. Frances of Rome, 1440. ANGEL. Crown of red and white roses. Musical S. Cecilia, V.M., 280. Patron saint of music and instruments. Palm. musicians. ANGEL holding a flame-tipped arrow. Dove. S. Teresa of Avila, 1582. Patron saint of Spain. Carmelite habit. Foundress of the reformed Carmelites. ANGEL with pyx or chalice. Franciscan habit. S. Bonaventure, 1274. Cardinal's hat on a tree or at his feet. ANGEL holding fruit or flowers. Crown. Palm. S. Dorothy of Cappadocia, V.M., 303. ANGEL ploughing in the background. Spade. S. Isidore the Ploughman, 1170. Patron saint of agriculture. ARROW. Banner with a red cross. Crown. S. Ursula, V.M. Patron saint of young girls, and Sometimes surrounded by many virgins. Palm. women engaged in girls’ education. ARROWS, pierced by. Bound to a tree or column. S. Sebastian, M., 288. Patron saint against the plague and pestilence. AXE. S. Matthias, Apostle., M. BAG of money. Book. Pen and inkhorn. S. Matthew, Apostle and Evangelist, M. BALLS, three. Bishop's robes. S. Nicholas of Myra, 326. Patron saint of Russia, and many seaports; also of children. BANNER with black Imperial eagle. Royal robes. S. Wenceslaus of Bohemia, M., 938. Palm. BANNER, with red cross. Arrow. Crown. S. Ursula, V.M. Patron saint of young girls, and Sometimes surrounded by many virgins.
    [Show full text]
  • Caecilia V60n08 1933
    'lj. .35 .60 .80 .40 .60 .25 ... ~ . Tpe .Bruce PublishIng Cp., 524-544 ~. M.ilwaukeeSt;;,KliIw~~ke~, W~. Editor OTTO A. SINGENBERGER Professor of Gregorian Chant St. Mary of the Lake Seminary Mundelein, tllinois Manager WM. ARTHUR REILLY Chairman Boston School Committee Con~ributors LUDWIG BONVIN S.J. Buffalo, N. Y. GREGORY HUGLE, O.S.B. Conception Abbey Conception, Mo. JUSTIN FIELD, O.P. Diocesan Director of Church Music Alexandria, Onto SR. M. CHERUBIM O.S.F. Milwaukee, Wise. SR. M. GISELA, S.S.N.D. Milwaukee, Wisc. Founded A.D. 1874 by JOHN SINGENBERGER REMY ZADRA, D.D. Published by McLAUGHLIN & REILLY CO., 100 Boylston St., Boston, Mass. Jamestown, N. Y. M. MAURO-COTTONE Entered as second class matter. Oct. 20, 1931, at the post office at Boston, New York City Mass., under the act of March 3. 1879. Published monthly, except in July. Terms: Subscription price $2.00 per year. Canada and foreign countries PAUL C. TONNER Collegeville, Ind. $3.00 Payable in advance. Single copies 30 cents. Vol. 60 AUGUST 1933 No.8 irbiratinu TO 'THE VERY REVEREND GR.EGORY HUGLE O.S.B. Prior of Conception Abbey, Missouri. Contributor to the Church Music journals of America and many foreign countries, during the pa'stfifty years. Authority on Gregorian Chant. Humble and Beloved Priest. This issue is Respectfully Dedicated. 226 The Caecilia EDITORIAL Two years ago we began the policy of ded­ BIOGRAPHY icating the summer issue of CAECILIA to DOM GREGORY HU·GLE O.S.B. some living ...J\merican Catholic Church Mu­ sician of note, whose deeds and contributions Dom Gregory Hiigle was born in Lellwanr had won wide recognition in church music gen, in the archduchy of Baden, Germany, circles throughout this country and foreign September la, 1866.
    [Show full text]
  • The Ritual Unity of Roman Catholicism and Hinduism No
    Adyar Pamphlets The Ritual Unity of Roman Catholicism and Hinduism No. 54 The Ritual Unity of Roman Catholicism and Hinduism by C. Jinarajadasa Published in 1915 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India [Page 1] Two of the great religions today have as their fundamental theme the sacrifice of God for the sake of man. Hinduism clearly bases its sacrificial ritual on the sacrifice of Prajãpati, the Lord of Creatures, who created the universe by a dismemberment of his Person. In Christianity the idea appears slightly changed, but in the dogma of the Word made flesh, the Son of God sent to be crucified as an Atonement for man, we have fundamentally the same mystic root. Hindû ritual and that of the Roman Catholic Church have much in common, as both are intended to commemorate the sacrifice of the Deity. The Mass, as performed in the Roman Church, when studied in its occult aspects, leads us into deep mystic realms where we join hands on the one side with Hindûism, and on the other with Masonry. Many, especially non-Roman Christians, little understand ritual and symbolism. They have an idea that ritual is so much mummery invented by priesthoods to hypnotise ignorant worshippers, and has no [Page 2] part in any true worship of God. When a Theosophist has trained himself to put aside religious bias, his knowledge that there are many paths to God puts him in an attitude of sympathy with a form of worship that satisfies millions today. HIDDEN SIDE OF RITUALS The mystic truth underlying true rituals is that what is done on earth is only symbolic of what is eternally taking place in the heavens.
    [Show full text]