DOCSLIB.ORG

Dom Benoit Lambres, a Prolific Carthu- Sian Writer of the 20Th Century

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Dom Benoit Lambres, a Prolific Carthu- Sian Writer of the 20Th Century Many Carthusian writers entered the monastery dies. The Analecta has organized international from the university. congressesfor Carthusian studies, held to date at Folly's words concerning the Carthusians are Kóln, Aggsbach, and Trichelhausen, as well as a more applicable today than at the time they were congress on the spiritual tradition in general uttered: few have glimpsed Carthusian piety, and (Lilienfeld, 1982). The proceedings of these con- few know the order's enormous literature. Where- gresses are published in the Analecta. In 1982 as other orders have promoted the historical study James Hogg launched a project to edit the Acta of of their traditions, the Carthusi for ascetic the Carthusian General Chapter, an important reasons consistent with their spiritual principles source for the study of medieval monasticism. In and pertinent to the circumstances of modern this editorial task, Hogg is joined by'Michael Sar- society - have not pursued such scientific work. gent, whose studies of the transmission of spiritual Individual Carthusians such as D. Autore and A. texts in medieval England are seminal for those Stoelen have accomplished significant scholarly who study the English mystics. The Analecta has work, but collaborative efforts have been few. The published many important vernacular texts of the last of thesewould seem to be the edition, or rather English Carthusians; scholars of the Middle Eng- reprinting of the works of the doctor ecstaticus, lish mystics are especially grateful for the Dionysius Cartusiensis(42 vols. in 44, 1896-1913, Analecta'spublication of Phyllis Hodgson's revised 1935), inspired by Leo XIII's encyclical Aeterni version of her classic text, The Cloud of Unknowing Patris. and RelatedTreatises (1981). Doubtless modern culture will benefit most It is_evident that James Hogg's efforts have from the Carthusians'undistracted prayer, but it revived in our time the Carthusian literary tradi- would also benefit from a knowledge of Carthu- tion. The address of the Analecta is Dr. James sian teaching. Clearly, the burden of advancing Hogg, Institut frir Anglistik und Amerikanistik, this knowledge outside the Charterhouse rests on Universitát Salzburg, a-5020 Salzburg, Austria. the shoulders of secular scholars, who like the Theseare the things we wish bestowedon us by humanists before them admire Carthusian spir- thesaints: prayer,learning, example.These we ituality and literature. The recent organization of ako ought to bestowon others diligently and scholarly study of Carthusian tradition can be louingly. (Guigo I, Meditations, 238). attributed largely to one man, James Hogg, Uni- versitát Salzburg. In 1970, Hogg founded the Dom Benoit Lambres, A Prolific Carthu- Analecta Cartuiana, for the study of the history and sian Writer of the 20th Century spirituality of the Carthusian order. This publica- Although the spirit of the Carthusian Order, tion was immediately welcomed by historians of stressing retirement from the world and anonym- spirituality throughout the world. In the last ity, does not seem to encourage publication activi- twelve years, the Analecta has issued over eighty ties of its members, one nevertheless encounters volumes, including studies on Carthusian legisla- several Carthusians among the first-rate spiritual tion, the history of individual Charterhouses, stu- writers of the Christian tradition. Guigo I and II, dies and critical editions of the works of Carthu- Guigo de Ponte, Hugh of Balma, Ludolph of Sax- sian spiritual writers, and illustrated studies of ony and Dominic of Prussia, Henry Egher of Kal- Carthusian architecture. We cite here a few pub- kar and Denys of Ryckel, Surius and Lanspergius, lications in order to indicate the scope and variety Frangois de SalesPollien and Augustin Guillerand of the Arm,lecta:Michael of Prague, De quatuor uir- are names of great importance to students of the fuiíbus card,inalí\us pro eruditióne prinèípum, ed. W. history of spirituality. In their tradition stands the G. Storey (2 vols., L972); Nicolas Kempf, Tractatus Dutch Carthusian Dom Benoit Lambres (1898- demystica theologia,ed. K. Jellouschek, with intro. J. 1974),who is one of the most productive spiritual Barbet and F. Ruello (2 vols., 1973); Heinrich von writers in the 20th century. Kalkar, Theoria Metrica, Editio princeps, A. P. Dom Lambres was born in Utrecht (Nether- Orbán (1979); Guigo du Pont, De contemplatione, lands) on 2January, 1898. As a young man he was ed. P. Dupont, (to appear); Adam of Witham, De devoted to music, art, and literature. His early love quadripartito exercitiocellae, ed.J. Hogg (to appear); of these things influenced his later spirituality. W. Baier, Untersuchungen zu den Passionsbetrach- (Editor's note: it also probably influenced his tungen in der "Vita Christi" des Lu"dolf uon Sachsen: admiration for Hans Urs von Balthasar, who Ein quellenh,ritischer Beitra,g zu Leben und Werk emphasized the aesthetic as a path to God). In Lu^dolfs und zur Geschichteder Passionstheologie(3 several of his writings, Dom Lambres defends vols., 1977); R. B. Marks, The Medieual Maruncript beauty as a major Christian value and as a way to Library of the Charterhoue of St.Barbara in Cologne(2 God, and he also wrote several "musical medita- vols., l97{); A. Devaux, La Chartreusede SêIignac tions" and articles on poetry. After completing his (1975); H. Rossmann, Die Geschichtedcr Kartawe grammar-school, Dom Lambres entered the Aggsbach bei Melk in Niederósterreich (1976); G. Dominican Order in Holland. But soon he felt a Chaix, La Chartreuse de Cologne au XVI' siècle (3 strong desire for the contemplative and ascetic life vols., l98l); Heinrich Hallers Ubersetzungder "Imita- embodied in the solitary and common ideal of the tio Christi," ed. E. Bauer (1982). Volumes entitled Carthusian Order. In December, 1920, he joined Colle ctanea Cartuieruia contain article-length stu- 2 the Charterhouse atLaValsainte in the SwissAlps. His Carthusian aspirations proved well-founded, (The Minstrel of Prince Jesus). Under this name and in 1923 he made his solemn profession. In the he published a large number of edifying stories same year he wrote his first book, entitled Een boek and meditations for young people in youth- ouer Karthuizers ("A Book on Carthusians"), pub- reviLws, later collected in books, the first of which, lished anonymously a year later, and revised twice Prins Jesus Minstreel (1933), became very popular in 1937 and 1947. and was often reprinted. Other popular youth- In 1924, becauseof a shortage of cells at Val- books of Dom Lambres were Don Felice, de geluhs- sainte, Dom Lambres was sent to the English Ieer uan een Kartuizer ("D. F., The Doctrine of Charterhouse at Parkminster (Sussex).In 1930 he Happiness of a Carthusian," l94l), and the ltalian was removed to Calabria, whence he began a so- SandroArgentoaiuo (1948). In 1946 he anonymous- journ among Italian Charterhouses. In l93l he ly published a novel, entitle Het ziekauontuur aan went to Vedana, in 1934 to Pavia, and in lg45 to DesmondBowdry ("The Soul-Adventure of D. 8."). Florence. In 1946 he became Vicar of the Charter- The original version of this book seems to have house of Calci near Pisa, a community of Dutch been written in English. An Italian translation was Carthusians gathered to prepare the return of the published later, and the book was even awarded a Order to the Netherlands, where no Carthusians prize by an artists'society at Milan (which did not had lived since the suppression of the Roermond please his superiors). Among hs books two Dutch Charterhouse in 1783. In 1949 he went to the prayerbooks should also be mentioned, Noaa et Charterhouse of Farneta aÍ. Lucca and in l95l Vetera (1950) and In Christo (1962). The first of again to Florence. Dom Lambres'constant remov- these, which went through six editions, exercised al from one Charterhouse to another was caused great influence. by the impetuosity of his artistic character, which Dom Lambres' studies in the history of Car- did not fail to create tensions in contemplative thusian chant deserve special mention. Since he communities. In 1955Dom Lambres found rest in was extremely musical and was a Cantor the grea- the Charterhouse of his profession at La Valsainte, ter part of his monastic life, Dom Lambres de- where he spent the last twenty years of his life. On voted himself for more than thirty years to the 13 June, 1974, Dom Lambres died in his bed, restoration of Carthusian plainchant after the ex- where he was found at the time of the Night ample of the work done by the Benedictine monks Office. of Solesmes(France). At the request of the prior of In an article in the I{ew Catholic Encyclopedia the Grande Chartreuse Dom Lambres prepared a Dom Lambres described the chief purpose of the hymnal, revised in conformity with the oldest Carthusian way of life as "to lead men to union liturgical manuscripts. He was permitted some with God in contemplation, through liturgical visits to Solesmes and engaged in an extensive celebrations in choir and spiritual exercisesin the correspondence with several important. plain- silenceand solitude of the hermitages." Dom Lam- chant-scholars. In 1958 he completed his revised bres gave attention to both the liturgy and spiritual hymnal, and in 1963 he finished a revised gradual. exercises in an astonishing number of articles, To Dom Lambres'disappointment, his ideasabout mostly signed with his nom de plume "Benoit du the restoration of Carthusian plainchant found Moustier." Through Benoit du Moustier's writings only partial approval and realization within the many readers in the Low Countries, Italy, France, Order. Dom Lambres also published several arti- and in the English-speaking world became ac- cleson the history of Carthusian liturgy and plain- quainted with the Carthusian, or even the Chris- chant in the Swiss review Le Lutrin, the Dutch tian spiritual tradition. Dom Lambres published Gr eg oriw bla d and Litur gisc h W oor de nb o e k, the R ea ue more than twenty books and a great number of Belge de Musicologte,and the Etudes Gregoriennesof articles in more than thirty reviews.
Load more

Recommended publications
  • The Heart of the Good Shepherd and the Heart of a Priest 1St Edition Pdf, Epub, Ebook
    THE HEART OF THE GOOD SHEPHERD AND THE HEART OF A PRIEST 1ST EDITION PDF, EPUB, EBOOK Pope Francis | 9780809153473 | | | | | The Heart of the Good Shepherd and the Heart of a Priest 1st edition PDF Book Additional needs should be specified on the form such as a projector or a snack table, for example. The image of the Sacred Heart of Jesus was everywhere in evidence, largely due to the Franciscan devotion to the Five Wounds and to the Jesuits placing the image on the title-page of their books and on the walls of their churches. Download as PDF Printable version. Those who favour purity of rite are opposed to the devotion, while those who are in favour of the devotion cite it as a point of commonality with their Latin Catholic brethren. The Heart of the Good Shepherd tells us that his love is limitless; it is never exhausted and it never gives up. The wounds and crown of thorns allude to the manner of Jesus' death , while the fire represents the transformative power of divine love. She was born before the Protestant Reformation and died almost 20 years after the closing of the Council of Trent. In order to be a father, the priest has to be a son first; a son who commits mistakes and asks for forgiveness; a son who trusts and loves his father; a son who humbly accepts to be corrected; a son who responds with respect and love. Dear brother priests, let us ask the Lord Jesus for the grace to learn for ourselves something of the pastoral plan of Saint John Mary Vianney! In a humble yet genuine way, every priest must aim for a similar identification.
    [Show full text]
  • Mysticism and Emotional Transformation in a Seventeenth-Century English Convent
    Mysticism and Emotional Transformation in a Seventeenth-Century English Convent By Jessica McCandless A thesis submitted in fulfillment of the requirements For the degree of Doctor of Philosophy Department of History, Faculty of Arts, University of Adelaide. July 2020 Declaration I certify that this work contains no material which has been accepted for the award of any other degree or diploma in my name, in any university or other tertiary institution and, to the best of my knowledge and belief, contains no material previously published or written by another person, except where due reference has been made in the text. In addition, I certify that no part of this work will, in the future, be used in a submission in my name, for any other degree or diploma in any university or other tertiary institution without the prior approval of the University of Adelaide. I acknowledge that copyright of published works contained within this thesis resides with the copyright holder(s) of those works. I also give permission for the digital version of my thesis to be made available on the web, via the University’s digital research repository, the Library Search and also through web search engines, unless permission has been granted by the University to restrict access for a period of time. I acknowledge the support I have received for my research through the provision of an Australian Government Research Training Program Scholarship. Signed _ ____ Date _29 June 2020_________ i Acknowledgements Above all, I wish to thank Dr Claire Walker. Her scholarly prowess, tireless support and, most importantly, warm friendship has shaped me as an academic and a person.
    [Show full text]
  • A Sixteenth-Century Mystical Renaissance in the Eastern Netherlands
    BERNARD MCGINN A Sixteenth-Century Mystical Renaissance in the Eastern Netherlands It is only within the past decade that the existence of a sixteenth-century renaissance of mysticism in the Eastern Netherlands has begun to emerge as an important chapter in the history of Western spirituality.1 Considerable research has been devoted to the role of the Charterhouse of St. Barbara at Cologne in editing, translating, and publishing mystical texts, as well as the place of these Carthusians in the history of Catholic reform, but little had been written about the connection of the Carthusians with centers of mystical writing both by and for women in the Netherlands provinces of Brabant and Gelderland.2 What is now clear is that in the mid-sixteenth century the conversation between men and women that was a feature of much late medieval mysticism found a new home in the Low Countries, one in which the Carthusians at Cologne and the community of Augustinian canonesses at St. Agnes at Arnhem formed two important foci.3 As the historian Jean Dagens once put it, “La Chartreuse de Cologne n’est pas moins important pour l’histoire religieuse que la Fraternité obscure où ­Thomas a Kempis a médité les livres de l’Imitation.”4 This may seem exagger- ated, but when we look at the activities of the Cologne community in editing, translating, and printing late medieval theological and spiritual writings, it becomes less extreme. This publishing effort was part of a program of reform centered at Cologne, a distinctive German attempt at countering the split in ¶ Much of the material in this essay appeared in a slightly different form in Chapter 5, “A Mys- tical Renaissance in the Eastern Netherlands,” in Bernard McGinn, The Varieties of Vernacular Mysticism, 1350-1550 (New York: Crossroad-Herder, 2012), 141-75.
    [Show full text]
  • AUGUSTINE BAKER, O.S.B. Towards a Re-Assessment
    J.P.H. CLARK AUGUSTINE BAKER, O.S.B. Towards a Re-Assessment Recent editorial work has opened the way to a new appreciation of a very sig- nificant figure in the English contemplative tradition, whose influence contin- ues not only through his writings, but through the living witness of the direct successors of the religious community for which in his life-time he provided guidance and inspiration. Augustine Baker, O.S.B. (1575-1641) is known above all through Holy Wis- dom (Sancta Sophia), the digest of his teaching published in 1657 by his con- frère Serenus Cressy under the authority of the General Chapter of the English Benedictine Congregation.1 The foundations for all modern studies of Fr. Baker were laid by Abbot Justin McCann, O.S.B., who not only provided editions of the biographical material, but also listed all the manuscripts of Fr. Baker’s unpublished works that were accessible to him, and is credited with being the only person in mod- ern times to have read them all through.2 Some thirty years ago Dom Placid Spearitt recognised the desirability of critical editions of Fr. Baker’s writings,3 but monastic duties prevented him from bringing this about. More recently, the nuns of Stanbrook Abbey have produced an edition of Fr. Baker’s Substance of 1 For the successive editions of Holy Wisdom, see Michael Woodward, ‘Bakerdata: An Anno- tated Bibliography of Published Tests and Secondary Sources’, in: M. Woodward (Ed.), That Mysterious Man: Essays on Augustine Baker, O.S.B., 1575-1641, Abergavenny-Salzburg 2001, 261 (Analecta Cartusiana 119:15).
    [Show full text]
  • "There Is a Threeness About You": Trinitarian Images of God, Self, and Community Among Medieval Women Visionaries Donna E
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 8-31-2011 "There is a Threeness About You": Trinitarian Images of God, Self, and Community Among Medieval Women Visionaries Donna E. Ray Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Ray, Donna E.. ""There is a Threeness About You": Trinitarian Images of God, Self, and Community Among Medieval Women Visionaries." (2011). https://digitalrepository.unm.edu/hist_etds/65 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. “THERE IS A THREENESS ABOUT YOU”: TRINITARIAN IMAGES OF GOD, SELF, AND COMMUNITY AMONG MEDIEVAL WOMEN VISIONARIES BY DONNA E. RAY B.A., English and Biblical Studies, Wheaton College (Ill.), 1988 M.A., English, Northwestern University, 1992 M.Div., Princeton Theological Seminary, 1995 S.T.M., Yale University, 1999 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy History The University of New Mexico Albuquerque, New Mexico July, 2011 ©2011, Donna E. Ray iii DEDICATION For Harry iv ACKNOWLEDGMENTS I would like to thank my committee members, Dr. Timothy Graham, Dr. Nancy McLoughlin, Dr. Anita Obermeier, and Dr. Jane Slaughter, for their valuable recommendations pertaining to this study and assistance in my professional development. I am also grateful to fellow members of the Medieval Latin Reading Group at the UNM Institute for Medieval Studies (Yulia Mikhailova, Kate Meyers, and James Dory-Garduño, under the direction of Dr.
    [Show full text]
  • Stigmatine Devotions ===2===
    SSTTIIGGMMAATTIINNEE DDEEVVOOTTIIOONNSS The Holy Espousals of Mary and Joseph and the Sacred Stigmata of Our Lord Jesus Christ: the main devotions of St. Gaspar Bertoni Rev. Joseph Henchey, CSS Paluch Lecture University St. Mary of the Lake Mundelein Seminary April 30, 2008 Paluch 6 Stigmatine Devotions ===2=== STIGMATINE DEVOTIONS 1 Joseph C. Henchey, CSS PALUCH LECTURE April 30, 2008 OUTLINE Page [A] Balanced, Integral Devotions 3 [B] St. Gaspar Bertoni – November 4, 1816 – A Creative Synthesis of Realism 7 and Hope [C] The Pierced One – The Sacred Stigmata – In the Writings of St. Gaspar 24 Bertoni Bibliography 127 1 www.st-bertoni.com Paluch 6 Stigmatine Devotions ===3=== [A] BALANCED, INTEGRAL DEVOTIONS Presentation [1] It has been said that years of study without prayer could make a person proud – and the converse: prayer without study, might make a person ‘funny.’ 2 St. Gaspar Bertoni’s insistence on a balance between his ideal of intense spirituality and true and fervent devotion 3 – is what enables his idea of Contemplata tradere [CF # 49 ] he hoped for more than ordinary knowledge. [a] CF # 59 . A special and careful program is to be set up for those who are dedicated to studies, both so that their health may experience no harm, and also so that their necessary comfort might not be lacking. As a result, the Superior should be vigilant so that they might have decent food and clothing, as well as the necessary recreation. He is to see to it that the students might be free from all concern and solicitude about these matters, so that they might the more easily bear the burden of their studies, and be content in religious moderation .
    [Show full text]
  • 1 \ Our Lady of Victory Parish
    1 | Our Lady of Victory Parish MASS PROGRAM FIRST READING Ex 24:3-8 When Moses came to the people as peace offerings to the LORD, Moses took half and related all the words and ordinances of the of the blood and put it in large bowls; LORD, they all answered with one voice, the other half he splashed on the altar. "We will do everything that the LORD has told us." Taking the book of the covenant, he read it Moses then wrote down all the words of the aloud to the people, who answered, "All that the LORD and, rising early the next day, LORD has said, we will heed and do." he erected at the foot of the mountain an altar Then he took the blood and sprinkled it on the and twelve pillars for the twelve tribes of Israel. people, saying, "This is the blood of the covenant Then, having sent certain young men of the Isra- that the LORD has made with you in accordance elites to offer holocausts and sacrifice young bulls with all these words of his." RESPONSORIAL PSALM Psalm 116:12-13, 15-16, 17-18 I will take the cup of salvation, and call on the name of the Lord. SECOND READING Heb 9:11-15 Brothers and sisters: so that their flesh is cleansed, how much more When Christ came as high priest will the blood of Christ, who through the eternal of the good things that have come to be, Spirit offered himself unblemished to God, passing through the greater and more perfect cleanse our consciences from dead works tabernacle not made by hands, that is, not be- to worship the living God.
    [Show full text]
  • Little Manual of the Sacred Heart
    This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com -i 'Son, Give Me Thy Heart." ''The amiable Heurt of Jesus baa an infinite desire to be known and loved by its creatures, in which it -wishes to establish its reign, as the source of every good, in order to provide for all their wants." (Blessed Margaret Jlfary.) LITTLE MANUAL OF THE SACRED HEART. A COLLECTION OF INSTRUCTIONS, PRAYERS, HYMNS, AND VARIOUS PRACTICES OF PIETY, IN HONOR OF THE SACRED HEART OF JESUS. 'Enlarged Edition. "I mil speak to his heart and from it obtain what aver I shall desire."— ST. BOHAVENTUKE. NEW YOKK : J. SCHAEFEK, PUBLISHES, 60 Barclay Street. 1887, IMPBIMATUR, ^, JOHN OABDINAL MC OLOSK.ET, Archbishop of New York. COPYRIGHTED BT JOSEPH ScHiEEBK. 1886. A. ii. D. a. TO THE MERCIFtrLLY LOVING AND THBICE HOLY HEART OF JESUS, TO WHOM BE HONOR & GLORY FOR EVEE & EVEK, THIS MANUAL OF THE SACKED HEABT IS WITH DEEPEST GRATITUDE AND UOUNIU.I .x'- OONFIDBN01, HUMBLY DEDICATED. CONTENTS. PAGE Introduction ili Pro raises of Our Lord to Blessed Margaret Mary. ... 10 Act of Consecration to the Sacred Heart 11 The Little Chaplet of the Sacred Heart 12 TheLitany of the Sacred Heart 18 Ejaculation 21 G-uard of Honor of the Sacred Heart 22 Office of the Sacred Heart 29 Dwelling in the Sacred Heart 87 Prayer to the Sacred Heart 42 Ejaculation 48 Hymn to Jesus 44 Visit to a picture of the Sacred Heart 45 Feast of the Sacred Heart 46 Month of the Sacred Heart 45 Novena in Honor of the Sacred Heart 46 A Devout Aspiration to the Sacred Heart 51 Rosary of the Sacred Heart 52 Act of Consecration to the Sacred Heart, approved by the Congregation of Rites 53 Perpetual Lamp 57 Hymn to Jesus 58 Devotion to the Agonizing Heart of Jesus 69 Litany of the Most Holy Name of Jesus 62 Month of June 65 Devotion to the Blessed Sacrament 90 Devotion to the Most Holy Trinity 99 Jesus Crucified.
    [Show full text]
  • The Significance of Devotion to the Sacred Heart in 17Th Century France
    The Significance of Devotion to the Sacred Heart in 17th Century France Dr Gareth Leyshon 6th January, 2004 Wonersh Internal Church History Course Word count: 3197 Devotion to the Sacred Heart in 17th Century France Gareth Leyshon The Significance of Devotion to the Sacred Heart in 17th Century France Introduction St Margaret Mary Alacoque (1647-1690)1 is popularly credited with introducing the practice of devotion to the Sacred Heart of Jesus into the devotional life of the Church. She was not, in fact, the first to popularise such a devotion, but her association with it bears witness to the reception of this practice in her culture and era. We can therefore ask, as a historical question, what message the devotion, in the form which she proposed, offered to the Catholics of her time. The Devotion Taught by St Maragaret Mary Alacoque Our starting point must be a clear understanding of the devotion which St Margaret Mary herself sought to promote. Here we prescind from the matter of the origin of the devotion – whether it was directly revealed by God, or the invention of a nun’s fervent prayer life, is a question for spiritual theologians, not historians. The attribution of the devotion to a private revelation, however, must surely have affected the way it was received by the faithful. The cult proposed by St Margaret Mary, which she attributed to revelations received in 1673-75,2 included the following elements:3 ♥ Blessings were promised to any family or community which honoured Jesus by reverently displaying an image of His Sacred Heart, or honouring Him by this title.4 ♥ A feast day should be kept on the Friday after the octave of Corpus Christi, on which devotees should receive communion 1 M.
    [Show full text]
  • The Sacred Heart of Jesus
    The Sacred Heart of Jesus BY SAINT JOHN EUDES Translated by DOM. RICHARD FLOWER, O.S.B., MA. OF THE PORTSMOUTH PRIORY PORTSMOUTH, R. 1. With an Introduction by THE REVEREND GERALD B. PHELAN PRESIDENT OF THE PONTIFICAL INSTITUTE OF MEDIEVAL STUDIES TORONTO, CANADA NEW YORK P. J. KENEDY & SONS Imprimi potest: A. D'Amours, C.J.M. Praepositus Provincialis Laval-des-Rapides, P.Q. die 2' octobris 1944 Nihil obstat: Arthur J. SCANLAND, S.D.). Censor Librorum Imprimatur: Francis J. SPELMAN, D.D. Archbishop, New York September 26, 1944 COPYRIGHT 1946 P. J. KENEDY & SONS, NEW YORK MADE IN U. S. A. Numérisé par [email protected] GENERAL PREFACE ST. JOHN EUDES has been called "the wonder of his age." Missionary, founder, reformer of the clergy, he crowded into a life of seventy-nine years so many and such varied accomplishments that one marvels how a single man could achieve so much. In addition to the activities of an incessant and many-sided apostolate, he wrote a number of valuable books, which rank him among the most prolific ascetic writers of the seventeenth century. For many years the devotional works of St. John Eudes were practically unknown.(1) Occasionally a volume was discovered in the library of some seminary or religious house. Many others preserved in manuscript form were lost in the chaos of the French Revolution(2) At the beginning of the present century the sons of St. John Eudes united in a tribute of filial piety to bring out a complete edition of the works of their spiritual father, seeking them in public and private libraries throughout the world(3) About twenty volumes were found and edited in 1905 by the late Fathers Charles Lebrun, C.J.M., and Joseph Dauphin, (1).Before the French Revolution the works of St.
    [Show full text]
  • Life of *Blessed Margaret Mary Alacoque of the Sacred Heart
    St. Patrick s Sodality Library Book No. This Book --the property of the St. Pat rick s Sodality of the Children of Mary is loaned out subject to the following Rules, regulatiug the loaning of their books. For one or two weeks at a time at two cents per week; and subject to a charge of two cents per week, if kept over such time. The time may be extended if it be brought back to the Library at the end of two weeks The book is not to be sub-lent, and any injury to it must be compensated for by the borrower. NIHIL OBSTAT GEORGIUS CANONICUS MULLAN Censor deputatus. IMPRIMATUR ^ HENRICUS G. GRAHAM Epus Tipasitanus. EDIMBURGI die 14 Jan. 1919. The picture of the Sacred Heart which is here reproduced as Frontispiece is a copy of the original picture used by President Garcia Moreno. It has been officially adopted for use in the devotion of the Enthronement and blessed by His Holiness, Pope Benedict XV. {Reproduced by kind permission of^the Rev. HlotJier Superior of the Convent of the Sacred Hearts, U eymouth.} LIFE OF BLESSED MARGARET MARY ALACOQUE RELIGIOUS OF THE VISITATION AT PARAY-LE-MONIAL 1647-1690 BY SISTER MARY PHILIP OF THE BAR CONVENT, YORK PREFACE BY THE RIGHT REV. THE BISHOP OF LEEDS W. E. BLAKE & SON, LIMITED CATHOLIC CHURCH SUPPLIES 123 CHURCH ST. TORONTO, CANADA IQI9 TO THE MOST SACRED HEART OF OUR DIVINE LORD, KING AND CENTRE OF ALL HEARTS. i ittBAfiYMRKDSOfi HOLYttDtt^LIBW^ 4 ONE cannot compare Saints, or declare that this one is holier than that this would be ridicu one can missions.
    [Show full text]
  • © in This Web Service Cambridge University
    Cambridge University Press 978-1-107-03979-7 - Reading and Writing During the Dissolution: Monks, Friars, and Nuns 1530–1558 Mary C. Erler Index More information Index abbesses versus prioresses, Woodford on, 173 Copeman, Albert, and, 61 Act of Supremacy (1534) death of (1537), 4 , 14 confl ict within individual houses following, as last anchorite in London, 14 5–6 Rheno-fl emish devotional tradition, infl uence exile community in Europe and, 107 of, 26 , 136 Fortescue, Sir Adrian, and, 83 St. Augustine Pappey, London, association Greyfriars Chronicle on, 7 with fraternity for aged priests at, 25 , 34 , 148 passage of, 1 Syon, possible connection with, 23 , 27 , 28 Acton, Joyce, 93 , 163 will of (1537), 4 , 34–35 , 52 , 148–49 Acton, Sir Robert, 93 , 163 see also Fruyte of Redempcyon Adriaensens, Adriaan, 120 Arnold’s Chronicle , 4 0 Aides, Th omas, 58 Arrows of Divine Love (Pharetra divini amoris ; alabaster carvings, 17 Lanspergius, 1536), 135 Albert the Great, 124 , 136 Arundel, Th omas (Archbishop of Canterbury), Aldrich, Robert (provost of Eton), 48 3 , 28 All Hallows London Wall anchorites, 14 , Assertio septem sacramentorum aduersus M. 15–24 , 144–46 , see also Appulby, Simon Lutherum (Henry VIII, 1521), 133 anchorites and anchorholds Audeley, Sir Th omas, 34 at All Hallows London Wall, 14 , 15–24 , 144–46 Augustinian Rule, Whitford’s translation and as city institution, 15 commentary on (1518/25), 130 , 131 , 137 , community function of, 36 141 , 143 disappearance of, 36 Augustinians as repositories for valuables, 21 Holy Trinity priory, Aldgate, London, 16 , 25 , secular patronage, former anchorholds 33 , 34 used for, 14 , 35 , 146 Woodford, Elizabeth (canoness at St.
    [Show full text]