PART III.

PERSONAL.

To Innocent, Bishop of Rome.[26]

To my most reverend Lord, and the most religious Bishop Innocent, John sends greeting in the Lord.

I think that before the reception of our letters your Piety will have heard of the iniquitous deed which has been attempted here; for the enormity of the evil has allowed scarcely a part of the world to be in ignorance of this direful tragedy. Report, carrying news of what has taken place to the farthest extremities of the earth, has everywhere called forth much wailing and lamentation. Since, however, it is not a question of tears alone, but of setting things straight and trying to find out how this most cruel tempest inflicted on the Church is to be stayed, I deem it necessary to urge my most honoured and reverend lords and bishops Demetrius, Pansophius, Pappo, and Eugenius to give up their own affairs, to brave the seas, and to set out on a long journey, and to hasten to your Charity, so that, when you have been clearly informed of all things, a remedy may be more speedily applied. With these we shall send the most esteemed and beloved of the deacons, Paul and Cyriacus. And I myself in the shape of a letter will inform your Charity briefly of what has taken place. Theophilus, being bishop of Alexandria, and certain men setting our most religious emperor against him, he was ordered to come here alone. Accompanied by not a few Egyptian bishops, he makes his appearance, as if wishing from the first to show that he comes to war and to fight us. Then, when he had arrived at great and heaven-favoured Constantinople, he did not come to the cathedral according to custom and old-established usage, nor did he visit us, nor did he take part in sermon, prayer, or communion, but on disembarking he passed by the vestibule of the church and established himself at a distance from the city, although we repeatedly invited him and those with him to stay with us, for lodgings and everything else needful for him were in readiness; neither they nor he would hear of it. Seeing this, I was much perplexed, not being able to imagine the cause of this unjust enmity. Still, we did our part and what was incumbent on us for them, and continually invited him to meet us and to say why he had thus made a quarrel with us from the very first and brought discord into so great a city. As he would not explain the reason, and as his accusers were urgent, our most religious emperor summoned us. He ordered me forthwith to go to the place where Theophilus was, and to hear the case against him. His accusers were urging assaults, and slaughterings, and numberless other things. We, however, who know the laws of our fathers, and reverence and honour the man, and having his own letters, too, to show that causes should not be carried out of their proper jurisdiction, but that matters concerning the province should be concluded in the province, did not accept the task of judging him, but declined with much firmness. He, on the contrary, adding to his previous conduct, summoned our archdeacon most peremptorily, as if the church were already widowed and without a bishop, and through him gained all the clergy to his side. So the churches became deserted, abandoned in each case by the clergy, who were preparing to take action against us and to accuse us. This done, he sent to summon us into court, though he had not cleared himself from the charges made against him, which was manifestly against every canon and every law. Now, we, knowing perfectly well that we were invited, not to a court of justice, or we would have gone a thousand times over, but to a foe and an enemy, as subsequent events, no less than what had already taken place, have proved, sent to him Demetrius, bishop of Pessinus, Eulysius, bishop of Apamea, and Lupicinus, bishop of Appiaria, and the priests Germanus and Severus, who made careful answer as befitting us, saying that we refused not judgment, but an outspoken enemy and a declared foe. For how is the man who, without receiving a charge against me, has so acted from the first, and held himself aloof from church communion and prayers, and incited accusers, who has gained the clergy to himself and emptied the cathedral, how is he fit to mount the judge’s throne which is not his in any sort of way? For it does not belong to Egypt to sit in judgment on Thrace, when, too, he of Egypt is under accusation and a declared enemy. Yet he showed no regard to us, being bent on carrying out his own purposes, though we showed that we were equal to defend ourself before a hundred or a thousand bishops, and to prove ourself innocent, as we are; but he would not abide it. Now, in our absence, while we were demanding a synod and seeking judgment, not avoiding a hearing but open enmity, he received accusers, absolved those excommunicated by me, and took information from those very men who had not cleared themselves of charges, and had it written down officially, all which acts are against the ordinary course of custom and canon law. Why need I go on? He left nothing untried until he had cast us out with a high hand both from the city and the Church, and this late in the evening, all the people pressing after us. I was taken and carried off by the _curiosus_[27] in the midst of the city, thrown into a ship, and I sailed through the night, all this because I had demanded a synod for my just hearing. Who could listen to all this with dry eyes, however stony his heart? But, as I said, we need not only to grieve for the evil accomplished, we must also remedy it, and therefore I appeal to your Charity to stand by us and sorrow with us, and to do everything you can that it may go no further. For their illegal proceedings did not stop here, but were aggravated by others besides their former ones. When our most religious emperor turned them out of the church which they had shamefully usurped, and many bishops present seeing their iniquity, and flying from their approach as from a fire consuming everything, retired into their own dioceses, we at last were recalled to the city, and to the church from which we had been impiously cast out: more than thirty bishops brought us back, our most religious emperor sending a notary for the purpose, but he (Theophilus) took immediate flight. For what reason? Because, when we came back, we entreated our most religious emperor to call a synod to avenge what had taken place. Conscious, therefore, of his deeds, and fearing to be convicted, the imperial letters having been sent to all parts, calling all together, he threw himself in the dead of the night into a little boat, and thus escaped, taking all his party with him. But we in the security of our conscience did not desist from entreating our most religious emperor as before, who with a kindness worthy of him sent for him again from Egypt, and for those with him, that they might give an account of what had taken place, and that he might not suppose the iniquitous attempt made by a party in our absence, in the face of all canon law, should be a sufficient excuse for himself. Yet he did not heed the imperial letters, but stayed at home, alleging the sedition of the people, and the untimely zeal of some who, forsooth, were opposing him, although before the imperial letters this same people had rained down accusations against him. However, we will not now enter into these things, but we have said this much, wishing to show that he was caught in the act of plotting. Moreover, after this, we did not rest, but demanded a judgment founded on enquiry and answer, for I said we were prepared to show ourself free from blame, and them most guilty. For certain Syrians who had been with him at that time were left here, and they had taken part in all his proceedings. These we approached in our readiness for judgment, and often repeated our demand, asking for the documents or heads of accusation, or to be told the nature of the grievance against us, or who the accusers are. We could obtain none of these things, and again we were thrust out of the see. How shall I narrate what then happened—an unequalled tragedy? What words will suffice? What ear will listen untroubled? Whilst we made the same offer, as I was saying, a great military force collected on the great Sabbath[28] itself, and we going into the church as the evening was drawing on, they tore by force all our clergy from our side, and surrounded the sanctuary with armed men. The women in the sacred building, who had undressed for baptism at that very time, fled away without their clothes in fear at this terrible invasion. Nor were they allowed to cover themselves as much as womanly decency would require, but many of them were wounded and thrust outside, the fonts were filled with blood, and the sacred waters polluted. Yet the evil did not stop even here. Proceeding to where the holy elements were reserved, the soldiers, amongst whom some were known to me as not Christians,[29] looked at everything within the veil (τὰ ἔνδον), and as it happens in a great tumult, the most sacred Blood of Christ was spilt upon those soldiers, and as in a barbarian captivity, everything was dared. The people fled into solitude, and the multitude passed their time outside the city, and the churches at so great a feast became empty, and more than forty bishops, our companions, with people and clergy, went into hiding for no cause. The sighs and groans and bitter tears called forth by these misfortunes filled marketplaces, and houses, and deserts, and every part of the city. Through the extreme wickedness of the deed, not the sufferers alone, but also those who were not sufferers in this way, sympathised with us: not the orthodox alone, but heretics, and Jews, and heathens. There was everywhere trouble, and agitation, and grief, as if the city had been taken by storm. And these things were attempted against the intention of our most religious emperor, at nightfall, by the machinations of bishops, who, in many instances, led the troops, and were not ashamed to have the attendance of civil officers instead of deacons. When day came the whole city was transported beyond the walls, under trees, and in valleys, finishing the feast like straying sheep.

You will be able to surmise the rest, for, as I said, it is impossible to repeat word for word what has taken place in each case. What is so grievous is that evils so great and crying have not yet come to an end, and that there is no hope of liberation. On the contrary, they increase day by day, and we have become a laughing-stock to many. Or rather, no man laughs, however unrighteous he may be, for all men are in tears, as I have said, at this recent iniquity, which is the climax of misfortune. What if we were to speak of the troubles of the other churches?—for the evil was not restricted to Constantinople, but spread to the East. For just as inflammation which begins in the head corrupts all the members, so now iniquities arising from the fountainhead, as it were, of this great city, have opened the door to a general agitation. Everywhere priests are against bishops, bishops against bishops, and people divided against themselves, whilst others are brooding sedition: badness is growing apace, and the whole world is overturned. When you learn all this, my most honoured and religious Lord, show forth a courage and zeal befitting you, that so great a flood of iniquity against the churches may be stemmed. For if this custom should obtain, and anyone who wishes it should be allowed free ingress into the dioceses of others at so great a distance, to thrust out those whom he chooses, to act on his own authority, as it pleases himself, understand that all things will be dissolved, that the whole world will be involved in irremediable war, every man fighting everyone else. Now, in order that so great a destruction should not overwhelm all things under the sun, I beseech you to enjoin by letter that what has been iniquitously perpetrated against us in our absence, and by one party, whilst we did not refuse judgment, may have no force, as indeed it has none by its very nature, and that those who are thus convicted may be subjected to the penalty of ecclesiastical laws. With regard to ourself, who have been neither condemned nor convicted, we ask you for the continued benefit of your letters and of your charity, and of everything else which we previously enjoyed. If they who have been so guilty would even now allege charges by reason of which they iniquitously cast us out, not telling us of the accusations nor making charges against us, the accusers not appearing, let us have an impartial judge, and we will submit ourselves to his sentence and prove ourself guiltless of what is brought against us, as indeed we are. Their recent deeds are against all propriety and every law and ecclesiastical canon. And why do I speak of ecclesiastical canon? Not even in secular tribunals have such things been ever attempted, nay, not amongst barbarians: neither Scythians nor Sauromites have ever given sentence for one party alone, in the absence of the accused, who was refusing, not judgment, but hatred, demanding a thousand judges, declaring himself innocent, ready to clear himself from charges in the face of the world, and showing that he is blameless in everything. Considering all this, and learning things more clearly from my lords and most religious brethren, the bishops, I beseech you show us that zeal which becomes your office. Thus you will rejoice not us alone, but all churches in general, and you will be rewarded by God, Who does all things for their peace. Farewell, and pray for me, most honoured and holy Lord.

Letter addressed to some Imprisoned Bishops and Priests, a.d. 404. (_Benedictine Edition_, cxviii., t. iii., p. 689.)

You are dwelling in a prison and are in chains, and are shut up with unclean and filthy men: who could be more blessed than you on this account? Who wears on his head so noble a golden crown as he whose right hand is fettered for God? What dwelling-place so vast and splendid as a prison full of gloom, and dirt, and ill smells, and tribulation for the same cause? Rejoice, therefore, exult, you are crowned, be glad that these sad occurrences are the means of procuring you immense riches. This is the seed full of unspeakable promise; this is the combat which is secure of victory and reward; this is the voyage productive of a rich return. With these things in your minds, my most honoured and religious lords, rejoice and be of good cheer, cease not to give praise to God in all circumstances. You are inflicting severe blows on the devil, and laying up to yourselves a great reward in heaven. _For the sufferings of this time are not worthy to be compared to the glory to come which shall be revealed in you._ Pray write to me often. I desire most earnestly to receive letters from men who are in chains for God’s sake, telling me of your sufferings, and even in a strange land I shall be greatly consoled by their perusal.

To the Priests and Monks Theodotus, Nicholas, and Cherea. Written from his Exile at Kucusus, a.d. 405. (_Benedictine Edition_, cxlvi., t. iii., p. 685.)

You allege the incursion of the Isaurians as the cause of your absence, but I look upon you as present and myself as with you, and see no obstacle in this against your arrival. For such are the wings of charity that they fly swiftly and with great alacrity in every direction, in spite of a thousand impediments. But if I am deprived of your bodily presence, cease not from prayer, and our merciful God will grant it us. Since I too, bearing you constantly in my mind, long for a sight of you in the flesh, and I know that I shall have this too, as you are earnestly beseeching Him Who can do all things to break up the winter and to establish peace everywhere. Now, to gladden you with news of myself, I am enjoying much quiet and leisure. And although many things disturb my health, as, for instance, the absence of physicians and the want of necessaries (for there are no shops here and no drugs), a bad climate (for the summer tries me no less than the winter, by its excessive heat as opposed to the cold), a siege severe and constant, with perpetual fears of incursions from the Isaurians,—in spite, I say, of all this and much more which is undermining my strength whilst recovering from that great danger and severe illness, I am fairly well. Do not fail to write to me often, and to tell me how you yourselves are. For I view your affection as a great consolation and encouragement, as a treasure producing a multitude of good things. And whenever I think about your own state, your steadfast heart, your strong and enduring love, I cannot put it out of my mind. I take refuge in the thought as in a spacious and calm harbour away from the surging waves of tribulation.

To some Priests and Monks in Phœnicia, who were Instructing Heathens. (_From Kucusus_, A.D. 405. cxxiii., t. iii., p. 663.)

Pilots, when they see the ocean stirred up from its depths, and a heavy storm and disturbance, not only do not desert the vessel, but show greater industry and more willingness by watching themselves and rousing the others. And physicians, too, when they see that the fever is active and very high, not only do not leave the sick man to himself, but then especially do all they can, and show a greater diligence and readiness both through others and through themselves so as to overcome the disease. Why do I say this? That no one of you through the disturbance which has taken place should desire to leave Phœnicia and to come here for quiet. The more the trials, the angrier the waves, the heavier the trouble, the greater the reason for your staying in readiness, and watchfulness, and diligence, showing forth more eagerness, so that your fine house may not fall, nor your labour be in vain, nor the fruits of your agriculture disappear. For God is able to quell the disturbance and to reward your patience. When things run smoothly our reward is not so great as it is for you now when there is much difficulty, great agitation, and when many are scandalised. Considering, therefore, the work done, and the labour surmounted, and the good works which you have accomplished, and that by the grace of God you have conquered impiety to a certain extent, that things in Phœnicia had come to improve, that your reward and crown are now greater, that God will remove obstacles before long and give you many compensations for your patience, stand fast and endure. Even now you should not want for anything, but it was my command that you should have the same plenty and abundance, whether in clothes, or shoes, or food, as the brethren. If I, who am in so much tribulation and affliction in a solitude of Kucusus, take your good deeds so much to heart, how much should you, who are enjoying great plenty, do your part, as far as necessity allows you. I repeat, then, let no one frighten you, for things gave good promise, and this you may ascertain from the answers sent by his Reverence the priest Constantine. If you remain, be there a thousand obstacles, you will overcome them all. There is nothing equal to patience and endurance; it is like a rock. In truth, those disturbances and plottings against Churches are like waves beating against a rock, dissolving in their own foam. Consider what the blessed Apostles suffered, both from their own people and from strangers; how during all their time of preaching they passed through temptations, and dangers, and plottings, and were consumed by prisons, and chains, and stripes, and hunger, and nakedness. Still, dwelling in those very prisons, they did not relinquish the stewardship entrusted to them. Blessed Paul, in his prison, scourged, covered with blood, fastened to the wood, in the midst of all this suffering, gave instruction, baptised his jailor, and left nothing unturned. Pondering on all this, according to my counsel, stand bravely and without flinching, with your hope on God and on His help, which is before everything, and be careful to let me have a detailed answer. On this account I have sent the priest John, that he may quiet your minds, and not suffer you to be disturbed by anyone. I have done my part, encouraging you by words, exhorting you by advice, and offering you plenty of necessaries, so that you may want for nothing.

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To Studius, the Prefect of the City, on the Death of his Brother. (_From Kucusus_, A.D. 404. _Benedictine Edition_, cxcvii., t. iii., p. 710.)

I know that you have understanding and can reason, and that before my letter reaches you you will have heard in meekness of your happy brother’s departure, for I would not call it death. Now, since we, too, must do our part, I invite you, my most honoured Lord, to show yourself as you are at this time; not that you should not grieve, for this is impossible, being a man clothed in flesh and looking in vain for such a brother, but that you should restrain your sorrow. You know the perishableness of human things, how worldly business is like flowing rivers, and how we should call blessed only those who depart this life with good hope. They go not to death, but from combat to rewards, from wrestlings to crowns, from a storm-tossed sea to a calm harbour. Pondering on these things, be consoled, since my own grief is not small, and we have a sovereign consolation in it—his goodness, which, I think, must offer you true solace. If the departed had been bad and full of evil, we ought to weep and mourn for him; but being what he was, after a life of mildness and goodness, as all the city knew it to be, fearing what was just, showing a fitting courage, independence, and fortitude, despising present things, a stranger to worldly cares, we should rejoice with him and with you that you have sent before you _this_ brother, who may place the treasure which was his on his departure in a sure and safe place. Do not, then, my most honoured Lord, have any thoughts unworthy of yourself, or be broken by grief, but show now what you are, and let me see for my comfort that even _my_ letter has done something for you. So, at our great distance from each other, I shall be proud to have overcome much of your sadness by a mere letter.

To Malchus on the Death of his Daughter. (Μαλχῳ, lxxi., t. iii., p. 632.)

Do not be sad; do not put down the beautiful death of your happy daughter to your sins. She has reached the waveless shore and come to everlasting life. Removed from the troubled waters of this present life, she stands upon the rock, and whatever good things she has gathered together, those she holds as a most secure treasure. You should rejoice and exult and be glad that, like an intelligent gardener gathering the ripe fruit, you have offered her soul to the common Lord of all. Applying the remedy of such thoughts as these to yourself and to my most honoured lady, her mother, increase the reward reserved to you under these circumstances, so that not only on account of her excellent early training, but also for humbly and thankfully bearing her happy departure hence, you may receive a great crown from our merciful God.

To Olympias, A.D. 404. (_On the Virginal Life_, ii., t. iii., p. 542.)

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Virginity is so great a thing, and requires so much labour, that when Christ had come down from heaven in order to make men angels, and to sow the heavenly life on earth, He did not venture even then to enjoin it or to make a law of it, but He _did_ teach death to self, than which there is nothing harder. He taught men to crucify themselves, always to do good to their enemies, yet He did not make a law of virginity. He left it to the free-will of His hearers, saying, _Let him who can, take it._ It is a weighty undertaking: it has arduous wrestlings with the sweat of combat, and its path is rugged and precipitous. This is plainly shown by those in the Old Law, who were full of good deeds. For Moses, that great man who summed up the prophets in his person, the intimate friend of God, who enjoyed so much favour with Him as to be able to snatch six hundred thousand from the chastisement of a divine stroke, and was so great as to command the sea, who parted the ocean, drew water from the rock, and transformed the atmosphere, who changed the Nile’s waters into blood, who opposed Pharaoh with an army of frogs and locusts, and changed the whole face of creation, and worked a thousand other wonders, and many virtuous deeds,—for he was remarkable in every way,—yet he could not even look at _these_ wrestlings, but needed marriage and the society of his wife, with its security. He dared not launch himself on the ocean of virginity fearing its waves. Then there was the patriarch who immolated his son and was strong enough to tread upon the most tyrannical of nature’s feelings. He had courage to sacrifice his son, that son being Isaac, in the bloom of his age, in the very flower of his youth, his own and only-begotten son, vouchsafed to him contrary to all hope, and full of righteousness, his one stay in his old age. He it was who led this son forth to the mountain for that consummation, and prepared the altar and laid the wood upon it, who placed the victim in readiness, and drew the sword and held it to his son’s neck. For he who was of adamant, or rather harder than adamant, both held him for slaughter and drew the knife. He who was thus firm by nature increased his natural fortitude by the mortification of his will, and gave proof of angelical calmness in his deeds. Yet the man who could encounter so great a battle, and go beyond nature itself, dared not face the combats of virginity. He also dreaded its wrestlings, and took to himself the comfort of marriage.

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The Blessedness of Suffering. (_To Olympias_, A.D. 404 or 405. Ὀλυµπίαδι, xvii., t. iii., p. 604.)

Nothing strange or out of the way is happening to you, but it is extremely fitting and proper that the strength of your spirit should be increased by constant temptations, and your fervour and power in combat become greater, and that you should reap therefrom much sweetness. It is the nature of tribulation, when it encounters a brave and ardent soul, to bring about these results. And as the fire refines gold by its action, so does tribulation purify and refine golden souls. Therefore Paul says, _Tribulation worketh patience and patience probation_. Hence, I too am in joy and gladness, and in this vast solitude am consoled by this fortitude of yours. Therefore, even if thousands of wolves hem you in and endless evil plottings, I have no fear; but it is my prayer that present temptation may pass away and that you may not encounter others, thus fulfilling the divine law, which bids us pray not to fall into temptation. And if, perchance, it should happen again, I have confidence in your soul of gold, and in the great riches which you would gain for yourself. With what threat will they who act against their own interests be able to frighten you? By loss of money? But this, I know well, is like smoke in your eyes, and is accounted more worthless than mud by the way. Is it by exile from home and country? But you are able to live in great and populous cities as well as in deserts, and to pass your time in peace and quiet, and to put away worldly visions. Or do they threaten you with death? This, too, has been always in your thoughts, and if they should drag you to execution they will find a dead body in their hands. Why need I say more? No one will be able to do anything to you which you have not already borne with much patience. You, who have ever walked on a steep and thorny path, have accustomed yourself to all these things; you, who have shown consummate skill under training, now appear more radiant in the combat: not only are you not troubled by what has taken place, but you are soaring above the earth and rejoicing. You are glad to have a part now in those combats for which you had prepared yourself, and this in your woman’s body, which is weaker than a spider’s web. Whilst men are raging and gnashing their teeth, you are treading their madness under foot in much cheerfulness, and you would be ready to suffer many more things than they could prepare against you. Blessed and thrice-blessed are you by reason of the crowns to come, or rather by those very wrestlings. For these struggles, even before the reward, and in the oppression of the fight, have their present rewards, and compensations, and sweetness; they have contentedness, and fortitude, and steadfastness, and patience in making you invincible, unconquerable, far above all; they so exercise you that you can suffer no evil from anyone, and make you stand upon the rock in spite of angry waves, and bear a furious ocean with great peacefulness. These are the rewards of tribulation, even before the kingdom of heaven. I know that, already, you account yourself divested of the body, on the wings of sweetness, but that if called upon you would put it off more easily than others do the clothes which they wear. Rejoice, then, and be glad both over yourself and over those who die the blessed death, who die not in their bed, not in their houses, but in prisons, and chains, and torments. Grieve only for the doers of these things, and weep for them: this is worthy of your virtue. Since you wish to hear about my bodily health, I have so far got rid of the illness which troubled me and am better now, if only winter when it comes does not affect my weakness of stomach. We are also in perfect security from Isaurian invasions.

To Olympias. (_From Arabissus_, A.D. 406. Ὀλυµπίαδι, xv., t. iii., p. 601.)

Would you, who have given proof of so much mortification from your youth upwards, and have trodden human pride under foot, expect to live a quiet life without combat? How should this be? For if men who are fighting other men receive a thousand wounds in combats and wars, you who have been armed against principalities, and powers, and the lords of darkness in this world, against spiritual forces of wickedness, who have fought thus valiantly, and set up victorious trophies, and thus vexed the devil,—how should you hope to lead a peaceful and untroubled life? Therefore you should not be disquieted because battles, and agitation, and fears assail you on every side. You should wonder, on the contrary, if none of these things came to pass. Labour and peril are the lot of goodness. You knew this well enough before my letter, and do not need to learn it from others. I write this, then, since I am not instructing one who is ignorant. For we know that neither banishment from our country nor the loss of money, though insupportable to most men—neither contempt nor any other suffering of the kind, will be able to disturb you. For if the companions of those who have suffered these things have become enviable, how much more those who are actually suffering them? Therefore, on both accounts, Paul proclaims believers amongst the Hebrews, saying: _Call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions, and on the one hand, indeed, by reproaches and tribulations, were made a gazing-stock, and on the other became companions of them that were used in such sort._ Therefore, there is no need for _me_ to write a long letter. No man, indeed, goes to offer assistance to a conqueror who holds a splendid trophy of victory in his hands, but only praise. I, too, know how much interior spirit you have shown in what has befallen you. I account you blessed, and admire you for your patience in the present, as well as for the rewards which it will bring to you. I am well aware, however, that you wish to hear how I am getting on, for I have been silent for a very long time. I have thrown off the violence of my illness, but still feel its effects. I have had excellent physicians, yet the want of necessaries destroys the good of my cure. For not only are there no remedies here, and no one of the things required for a suffering body, but both famine and pestilence are imminent.

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To Pœanius. ‘Glory be to God in all things.’ (A.D. 404. Παιανιῳ, cxciii., tom. iii., p. 708.)

You greatly refreshed me and made me rejoice, when, in telling me of your misfortunes, you added the word, which we should always say in everything befalling us: ‘Glory be to God in all things’. This is a stroke which hits the devil in the right place; this is great security and happiness in every danger to the man who utters it. In giving voice to it, dark despondency vanishes. Cease not, then, from saying it and from teaching it to others. Thus a destructive storm, even should it increase in fury, will be changed into peace; thus the storm-tossed will reap a greater reward, whilst they are also removed from evils. This it was which crowned Job; this word overthrew the devil, and made him retire in confusion; this removes all anxiety. Continue, therefore, to use it on all occasions. Let no one be in trouble about this place. For if Kucusus be indeed a solitude, I enjoy much quiet there, and I have been able to cure a large part of the no small infirmity contracted through weakness on my journey, by sitting constantly in the house.

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Vanity of Vanities. (_Homily on Eutropius_,[30] _Benedictine Edition_, tom. iii., p. 381.)

At all times, but especially now, it is pertinent to say, _Vanity of vanities, and all is vanity_. Where is now that splendid consulship, those magnificent torches and applauding assemblies, those balls and banquets and stately feasts? Where are those crowns and curtains, those gatherings of a whole city, the cheerings of amphitheatres, the flatteries of crowded houses? All these things have vanished: a mighty gale has blown down the leaves, and shown us a naked tree, one shaken from its foundations. Such has been the force of the wind that, after sapping the tree’s life, it threatens to tear it up by the roots. Where are now those false friends, and those drinking parties and banquets? Where are those swarms of parasites, that wine which never ceased flowing all day long, those wonderful dishes produced by the cooks, those servants of the consulate,—all those who spoke and acted to curry favour? They were a night’s dream, and they vanished with the daylight; they were spring blossoms scorched by summer heat: they were passing shadows, dissolving smoke, bubbles which have burst, a cobweb torn away. Therefore I would put before you the frequent use of those spiritual words: _Vanity of vanities, all is vanity_.

These are words which should be engraved on walls, on clothes, on the market-place, in dwelling-houses, by the wayside, on doors and thresholds, and, most of all, in the conscience of each one of us, which we should regard through everything, since trickery and masks and hypocrisy seem to be truth amongst the majority of men. These are words which every man should speak to his neighbour both at the morning and the evening meal, and at meetings, and which he should hear from others: _Vanity of vanities, and all is vanity_. Was I not always telling you that riches are fleeting? You would not believe me. Did I not tell you that wealth is an arrogant companion? You would not be persuaded. Now, a personal experience has shown you that it is not only fleeting, not only arrogant, but also murderous, for it has caused your fear and trembling at this hour. Did I not tell you, when you so often reproached me for speaking the truth to your face, that I loved you better than your flatterers? Am not I, your reprover, in greater trouble about you than those who fawned upon you? Did I not add to these words that the wounds inflicted by a friend are more to be trusted than the kisses of enemies? If you had borne my wounds those kisses of theirs would not now have brought forth death, for _my_ wounds work health, whereas their kisses prepared a fatal disease! Where are now your cup-bearers? Where are those who cleared the market-place before you, and who were full of your praises in the crowd? They have fled, and given up your friendship; they provide for their own safety at the cost of your agony. It is not so with us, but we would not be rebuffed even when you did not want us, and now that you have fallen we stand by you and protect you. That Church, which was warred upon by you, has opened her heart to receive you; whereas those fostered theatres, which you often fought us about, have delivered you up to destruction. Still we ceased not to say, ‘Why do you act thus? You rage against the Church and are walking towards a precipice,’ and you heeded nothing. Yet the races, those squanderers of your wealth, have sharpened their sword against you, whilst the Church, the object of your unseemly wrath, hastens to meet you, wishing to rescue you from their wiles.

I say these things now, not desiring to insult the fallen, but in order to increase the security of those who have not fallen: not to tear open the sores of the wounded, but to maintain in sound health those who are not wounded: not to shipwreck the man tossed by the waves, but to warn those who are sailing in calm seas so that they may avoid sinking. How can this be done? By taking to heart the vicissitudes of human things. For if _this_ man had feared a change of fortune, it would not have come upon him, but neither his own lot nor that of others improved him: now do you who are nursing your riches gather your lesson from this man’s misfortune, for nothing is more insecure than human things. Consequently, if a man were to call them neediness itself, he would say less than the truth, whether he liken them to smoke or mire, or a dream, or spring blossoms, or anything else, so perishable are they, and so less than nothing. That nothingness has indeed much that is insecure is evident from this: who was ever a mightier man than he? Did he not surpass the whole world by his wealth? Did he not rise to the height of honours? Did not all men hold him in fear and awe? Yet see, he is more miserable than slaves, and more to be pitied than menials, in greater want than the poor who are pinched with hunger, having before his eyes day by day swords pointed at him, and dungeons and executioners, and the road leading to death. Nor does he enjoy the memory of his past pleasure, nor is he conscious even of the light; but in the midst of day, as if in darkest night, encompassed by anguish, he is deprived of his sight. Try as I will, however, I cannot measure that suffering by words, which delivers him up to an hourly expectation of death. But what need is there of our words since he bears them distinctly written on himself for us, as if engraven on a statue? For yesterday men came to him from the imperial court, wishing to drag him away by force, and he took refuge amongst the sacred vessels: he looked already nothing better than a dead man, his teeth were chattering, his whole body shivering and trembling, his voice was broken, his tongue faltering, and he himself as if the life in him had turned to stone.

I say these things, not in scorn nor in reproach at his misfortune, but in the wish to soften your judgment, and to enkindle your pity, and to persuade you to be satisfied with the chastisement already inflicted. For there are amongst you many inhuman men who would even reproach me for receiving him at the sanctuary. I should desire to soften their cruelty by dwelling on the sufferings of this man. Why do you reproach me, beloved brethren? Because, you say, he who warred incessantly against the Church has found shelter in it. For this very reason you should have praised God the more for allowing him to fall into a need so great as to learn both the power and the kindness of the Church: the power, on the one hand, to outlive so overwhelming a reverse inflicted by his enemies, and the kindness with which she who was persecuted extends her shield, and covers him with her own wings, putting him in perfect security, and bearing no memory of former things, but opening her heart to him with the most tender love. This is more wonderful than any trophy, this is a magnificent victory: by this the heathen is converted and even the Jew put to shame: this it is which shows forth the brightness of her countenance; that, taking her foe captive, she spares him; that whereas all men forsake him, she alone, as a tender mother, hides him in her own sanctuary curtains, and encounters imperial wrath, an angry populace, a boundless hatred, on his account. This is the altar’s adornment. What adornment is it, you ask, that the man who is abominable, and avaricious, and cursed, should touch the altar? Speak not thus, since the harlot too touched the feet of Christ, and she was indeed full of sin and impurity, yet it was no reproach to Jesus, but a great wonder and song of praise, for she who was unclean did not defile the Holy One; on the contrary, He, the Good and the Pure, made that abandoned harlot clean through His touch. Do not bear malice, O man. We are servants of Him Who was crucified, and Who said, _Forgive them, for they know not what they do_. ‘But,’ you say, ‘it was he who, by various laws and regulations, cut off flight to the altar.’ Consider, then, that experience has taught him the value of his own action, and he himself has been the first to break the law which he made. He has become a spectacle to the world, and in his silence he raises a voice of warning to all men, ‘Do not likewise, that you may not suffer in like manner’. Through his misfortune he has become a teacher, and through it the altar sends forth a great radiance. It is now especially terrible, and evident to all men, because it holds the lion in chains. The royal statue would be greatly adorned, not so much by depicting the king as he sits on the throne, clothed in purple, and wearing his crown, as by barbarians under the royal feet, with their hands tied behind them and their faces to the ground. You yourselves, in your eagerness to come here, can testify that he has spoken no word, for indeed the spectacle before us to-day is noteworthy, and I see here as many people collected together as in the holy Easter festival. He in his silence has called them; his deeds have spoken louder than the voice of a trumpet. You have come here, virgins from your chambers, women from your drawing-rooms, men leaving the marketplace deserted, that you may contemplate human nature convicted, and see the perishableness of earthly things laid bare, the shameful spectacle of that which was yesterday, and but lately so brilliant. So much for the success born of avarice, which is more shamefaced than any old woman’s blotches: the change of fortune has passed over it like a sponge, and wiped away both paint and titles.

Such is the power of this catastrophe: it has made him who was conspicuous and illustrious now appear more miserable than all. If the rich man come in, he will be taught much, for, contemplating him, who had the whole world at his command, thrown down from so mighty a height, trodden under foot, fallen lower than a hare or a frog, fastened without chains to this pillar, and done to death by fear in his anguish though unfettered, he restrains his wrath, humbles his pride, and draws that lesson of wisdom which it behoves him to draw, from human things, and so goes away, learning by facts what the Scripture speaks of in the words, _All flesh is grass, and all human glory as the flower of the field_, that the grass has been burnt up and the flower thrown away: that man shall be burnt up as swiftly as grass, and trodden under foot as quickly as the flower of the field: that our days are like smoke, and so on. In his turn, the poor man comes in, and, gazing at this spectacle, he does not despair of himself, nor is he afflicted at his own poverty, but he is thankful to his neediness for providing him with a place of refuge, and a calm harbour, and a wall of strength. And often, seeing these things, he would prefer to remain where he is, rather than to have all things for a short time, and then to be in danger of his life. See you how this man’s flight hither is no small advantage to the rich and poor alike, to small people and great people, to bondsmen and freemen? See how each one has gone away with his own lesson drawn from the sight alone? Now, have I succeeded in softening your passion and putting an end to your anger? Have I extinguished your inhumanity and enkindled sympathy within you? Indeed, I think so, for your faces show it, and your tears. If, then, your stony hearts have been softened and mellowed, put forth also the fruit of alms-giving, and, showing the ear of sympathy, let us solicit the emperor, or rather let us call upon our merciful God to mitigate the emperor’s wrath, and to make him kind, so that he may grant us a full pardon. Already, indeed, since the day of his flight, there has been no small change; for when the emperor learnt that he had taken refuge in this place, in the presence of the soldiers who were incited against his crimes and preparing to put him to death, he made a long speech. In it he quieted their anger, alleging not only this man’s delinquencies, but giving him credit for whatever good he had done, and calling upon them to show him mercy in the one case, and in the other to pardon him as a man. Upon their again urging him to avenge the insulter of the emperor, crying out, stamping with their feet, threatening him with death, and brandishing their spears, he drew floods of tears from the driest eyes, and, reminding them of the sacred table to which he had fled, he put an end to their anger.

Let us, then, do our part also, for what excuse would you have if the emperor, when insulted, bears no malice, and you who are not insulted should be thus angry? How, when this spectacle is removed, would you approach the mysteries and recite that prayer in which we are commanded to say, ‘Forgive us our trespasses as we forgive those who have trespassed against us,’ whilst you are calling for revenge against _your_ trespassers? Did he commit great injustice and look down upon all? I do not deny it, but this is no time for judgment, this is the time for mercy; not for chastisement, but for kindness; not for examination, but for concession; not for strict justice, but for pity and kindness. Therefore, let no man be wrathful nor discontented; rather let us supplicate our merciful God to grant him a period of life, and to snatch him from impending death, so that he may redeem his transgressions. Let us go together to our merciful emperor, entreating him, by the Church and by the altar, to release that one man who is seeking refuge at the sacred table. If we do this, the emperor too will approve, and God will ratify the emperor’s decision, and He will give us a great reward for our mercy. For in proportion as He turns away from the hard and inhuman man, and hates him, so does He protect and cherish the kind and merciful man. If he be a just man also, God holds brighter crowns in reserve for him: if he has sinned, He overlooks his iniquities, and gives him this great reward for his kindness to his fellow-man. _I desire mercy and not sacrifice_, He says. And everywhere in the Scripture you find Him seeking for this and saying that it is the remission of sins. So, then, we shall make Him merciful to ourselves, and atone for our own sins. Thus we shall adorn the Church, and win the applause of our merciful emperor, as I was saying, and all the people will rejoice: the ends of the earth will be in admiration at the kind and gentle spirit of our city, and throughout the whole world those who hear what has taken place will sing our praises. In order that we may enjoy these goods, let us fall down on our knees in supplication, entreat, beseech; let us shield the captive from danger, from flight, from death, so that we ourselves may enjoy lasting goods by the grace and mercy of our Lord Jesus Christ, to Whom be glory and might, now and for ever and ever. Amen.

FOOTNOTES

[1]Card. Newman.

[2]Palladius, _Life of St. Chrysostom_, in his works, vol. xiii., pp. 39, 40.

[3]In writing the above sketch, Nirschl’s _Lehrbuch der Patrologie und Patristik_ has been used, and Cardinal Newman’s notice of the Saint quoted once or twice, and everywhere borne in mind.

[4]Translated from the Greek Oxford and Cambridge Edition

[5]Translated from the Greek Oxford Edition.

[6]Compare ἀλλ’ ἤτοι µὲν ταῦτα Θεῶν ἐν γούνασι κεῖται (Ἰλιαδος P. 514).

[7]St. Chrysostom here refers from memory to the _Acts_, where Peter and _John_ are spoken of as “illiterate and ignorant men” (c. iv., v. 13).

[8]Translated from Greek Benedictine Edition in folio, tom. ii., p. 2.

[9]I have ventured to change ἐννατήν into _another_. It is part of a long argument.

[10]δεκάτην αἰτίαν.

[11]Compare with St. Augustine, _Da amantem et sentit quod dico_.

[12]Translated from the Greek Benedictine Edition in folio.

[13]Compare with St. Augustine: Unde temporibus eruditis, et omne quod fieri non potest respuentibus, sine ullis miraculis nimium mirabiliter incredibilia credidit mundus?—_De Civitate Dei_, l. xxii., c. viii.

[14]Μὰλλον δὲ οὐκ αὐτοὶ µόνοι, ἀλλὰ καὶ ὁ πάντων κορυφαῖος Πέτρος.

[15]Ὅµιλια προ τῆς ἐξορίας. Benedictine Edition. There is a doubt about the authenticity of the latter part of this Homily, which has not been translated.

[16]Ἐκκλησίας δὲ σάρκα ἀνέλαβε.

[17]Translated from the Greek German Edition, Περὶ Ἱερωσυνῆς. Leipzig, 1872.

[18]See Ezekiel, c. xxxiii., v. 6.

[19]Benedictine Edition, t. xii., p. 167.

[20]Greek Oxford Edition.

[21]Ἀλλ’ αὐτὸς ὁ σταυρωθεὶς ὑπὲρ ἡµῶν Χριστός.

[22]... µεταῤῥυθµίζει τὰ προκείµενα.

[23]The single word _altar_ has to stand for the Greekβωµός and θυσιαστήριον, the former meaning the altar on which a bloody offering is made, the latter the altar on which the sacrifice after the order of Melchisedec is offered.

[24]P. 295 of the same Homily.

[25]Blessed Thomas More’s words to his wife will here occur to many: ‘How long, thinkest thou, I might still live?’ and when she replied, ‘Full twenty years, if it so pleases God,’ answered, ‘Should I give up eternity for twenty years?’

[26]Benedictine Edition, tom. iii., p. 515. St. Chrysostom wrote this letter, A.D. 404, before his second exile, from which he never returned. Copies of it were sent to the Archbishops of Milan and Aquileia.

[27]The _Curiosi_ were officers whose business it was to pursue crime and treason of all kinds, and to summon and denounce the guilty to the emperor.—_Benedictine’s note._

[28]Holy Saturday.

[29]Uninitiated (ἀµύητοι ἦσαν), to speak the language of that day.

[30]Eutropius, the eunuch, the unworthy minister of the emperor, who had attempted to take away the right of asylum from the Church, fell suddenly, and fled for refuge to the altar of the cathedral. On this occasion Chrysostom defended him from the angry people and the soldiers sent to apprehend him.

THE END.

INDEX.

A Abraham, sacrifice of, 290. Alexander, thirteenth god, 266; his tomb obscure, 268. Altar, radiance of, 301; fruitfulness of, 233. Almsgiving, by words, 65; value of, 70; interest of, 71. Angels of the mysteries, 211. Antioch, John of, 1; surnamed Golden Mouth, 2. Anthusa, St., mother of St. Chrysostom, 1. Apostles, condition of, 102; victory of, 103; mines of, 109; glory of, 96. Arcadius, emperor, 6; death of, 14. Argument, an irrefutable, 98. Arsacius, intruded into see of Constantinople, 12.

B Basil, friend of Chrysostom, 3. Bond of new Covenant, 219, 220. Blood of Our Lord, 242; drunk by Himself, 221. Bread, one for all, 244.

C Charity not consumed, 31. Chastisement here, 123, 124. Children, witness of, 50. Christ, our High Priest, 214; His Pasch, 229. Christians, responsibility of, 62. Chrysostom, government of, 8; expulsion of, 11; appeal to Pope, 12; at Comana, 13; death of, 14; his body translated to Constantinople—to Rome, 15; character of his works, 17; summary of, 18, 19, 20; his letter to Pope Innocent, 272; unjustly summoned into court, 275; thrust out of his see, 277; in exile, 283. Church, invincible, 90, 190; brighter than sun, 190; heaven made for it, 192; soul’s remedies in, 194; olives of, 240; vengeance of, 298; generosity of, 300. Cities, strong walls of, 151. Clothing Christ, 69. Conquering by contraries, 141, 142. Community life, 149. Conscience, tribunal of, 122. Constantine the Great, where buried, 269. Crucified ever living, 267; power of, 144.

D Departed at the mysteries, 250, 254. Diodorus, bishop of Tarsus, 3. Dispositions for the mysteries, 215, 216, 238, 247.

E Eucharist, union of, 243; makes earth heaven, 246. Eternity, proved by suffering, 131. Eudoxia, empress, 9; statue to, 11; death of, 14. Eusebius, bishop of Nicomedia, 5. Eutropius, fall of, 296; anguish of, 299; spectacle to all men, 302.

F Feast of the martyrs, what, 259. Flavian, bishop of Antioch, 4; election of, 7. Forgiveness as we forgive, 304. Friendships, spiritual, 48; worldly, 47.

G Gallic Rufinus, 8. Gifts of God through senses, 237. Gladness in tribulation, 126, 127. God, good by essence, 42; His instruments, 146; His kindness, 179; His paradoxes, 32; in visible things, 120; not to be encompassed, 166. Golden heart, 68. Goodness, a beacon, 58, 60; voice of, 56, 57; peace of, 81. Gospel, propagation of, 89; announcement of, 101, 104. Gregory Nazienzen, St., 6.

H Heathen, argument with, 97. Holiness everywhere possible, 78, 80. Holy Spirit, gifts of, 34. Holy tears, 249. Human glory, vanity of, 296, 297. Humble, abode of, 148. Humility in labour, 150.

I In chains for Christ, 153, 154.

J Jews, dispersion of, 181. Jewish sacrifice ceased, 231. Jona, son of, 183. Joy for faithful departed, 287. Judas, communion of, 218. Judgment, proved by suffering, 25. Jurisdiction, each province its own, 274.

K Kindness, reward of, 305.

L Loss of a daughter, 288. Love, true, 46, 140.

M Magi, faith of, 245. Man made for eternity, 168; the man not the state, 79, 82. Marriages of old, 106; money marriages, 107. Martyrs, voice of, 261, 263; shrines of, 264, 265. Martyrdom, the blessed death, 293. Matthias, election of, 189. Meletius, bishop of Antioch, 3; death of, 7. Ministering to Christ, 75. Miracles, spiritual, 86, 88, 175. Mites, spiritual, 100. Money, tyranny of, 41, 43. More, Blessed Thomas, 262. Mortification, happiness of, 121.

N Nature, good, 28. Nova Roma, see of, 9.

O Oak, Synod of the, 10. Olympias, 293; fortitude of, 294.

P Paschal Lamb, a figure, 230. Patience, more than alms-giving, 135; a rock of strength, 285. Paul and Plato, 95. Paul, humility of, 115; chains of, 155; voice of, 223; heart of, 224, 225; Peter’s companion, 227; apostolate in prison, 286. Persecution for justice, 282. Peter’s prerogatives, 27, 184, 185; Peter scandalised, 186; before and after Resurrection, 176, 178, 187; temptation of, 196; sin of, 197; at Jerusalem, 188. Pilots, necessity of, in storm, 284. Plato, achievements of, 143. Pope Innocent, protest of, 12. Poverty, 40; voluntary, 44, 45. Power of holy bodies, 270. Priesthood, 202. Priests, 195; sinners not angels, 198; spiritual generators, 201, 203; responsibility of, 205; purity required of, 206; snares of, 207, 208; rulers of the world, 209. Priscilla and Persis, 105. Privilege of servant, 156. Probation, 133, 137. Prosperity, vanity of, 303.

R Resurrection, proved in nature, 159, 160; by creation, 163; by human things, 165; confirmed by signs, 169, 170, 174; by faith of world, 177; same body in, 161, 162. Riches and poverty, whence, 35, 39. Rome, why blessed, 222.

S Sacrifice of new law, 199, 200, 210; for the dead, 251, 255. Salt and light, 55. Signs of Apostles, a testimony, 173; greatest of, 52, 53. Socrates, end of, 145. Sojourners, 72. Sorrow, false, 253. Soul, worth of, 99. Stilicho, 8. Strength in weakness, 83. Sufferings of just, 134, 137; suffering its own reward, 292.

T Table of peace, 235, 236. Teacher’s example followed, 92. Teaching by life, 77, 91, 93. Temple, buyers and sellers in, 49. Thanksgiving, 128, 129, 136, 138, 295. The truth and the figure, 213. Theodosius, death of, 4; reign of, 6. Theophilus, patriarch of Alexandria, 5, 273, 276; enmity of, 9; summoned to Constantinople, 10; instigator of sacrilege, 278, 279. Time and eternity, 33. Timothy, 110; infirmities of, 111; advice to, 112, 113; diligent in fasting, 114; his zeal, 116. Tongue, a hand, 64. Touch of faith, 66.

U Unleavened bread, 256.

V Vespasian and Titus, 180. Virginity not commanded, 289.

W Way, truth, and life, 23. Wickedness, way to unbelief, 167. Why Our Lord ate after Resurrection, 172. Wine, gift of God, 258; drinking, 117, 118. Working for eternity, 139.

Z Zebedee, sons of, 26.

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CASWALL, FATHER.

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CATHOLIC BELIEF: OR, A SHORT AND Simple Exposition of Catholic Doctrine. By the Very Rev. Joseph Faà di Bruno, D.D. Sixth edition Price 6d.; post free,

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(_See Quarterly Series._)

DEHARBE, FATHER JOSEPH, (S.J.)

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History of St. Catherine of Siena and her Companions. A new edition in two vols 0 12 6

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King, Prophet, and Priest: or, a Course of Lectures on the Catholic Church. Cloth 0 6 6

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FRANCIS DE SALES, ST.: THE WORKS OF.

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Catholic Church and Christian State. On the Relation of the Church to the Civil Power. From the German. 2 vols., paper 1 0 0

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The Divine Teacher: A Letter to a Friend. With a Preface in Reply to No. 3 of the English Church Defence Tracts, entitled “Papal Infallibility.” Fifth edition. Cloth 0 2 6 Sixth edition. Wrapper 0 1 0 Mary Magnifying God. May Sermons. Fifth edition 0 2 6 Other Gospels; or, Lectures on St. Paul’s Epistle to the Galatians. Crown 8vo, cloth 0 4 0 The Written Word; or, Considerations on the Sacred Scriptures 0 5 0 Mr. Fitzjames Stephen and Cardinal Bellarmine 0 1 0 Suarez on the Religious State: A Digest of the Doctrine contained in his Treatise, “De Statû Religionis.” 3 vols., pp. 1200. Cloth, roy. 8vo. 1 10 0

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Edward the Sixth: Supreme Head. Crown 8vo 0 10 6

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LIGUORI, ST. ALPHONSUS.

New and Improved Translation of the Complete Works of St. Alphonsus, edited by the late Bishop Coffin:— Vol. I. The Christian Virtues, and the Means for Obtaining them. Cloth elegant 0 4 0 Or separately:— 1. The Love of our Lord Jesus Christ 0 1 4 2. Treatise on Prayer. (_In the ordinary editions a great part of this work is omitted_) 0 1 4 3. A Christian’s rule of Life 0 1 0 Vol. II. The Mysteries of the Faith—The Incarnation; containing Meditations and Devotions on the Birth and Infancy of Jesus Christ, &c., suited for Advent and Christmas. 0 3 6 Cheap edition 0 2 0 Vol. III. The Mysteries of the Faith—The Blessed Sacrament 0 3 6 Cheap edition 0 2 0 Vol. IV. Eternal Truths—Preparation for Death 0 3 6 Cheap edition 0 2 0 Vol. V. Treatises on the Passion, containing “Jesus hath loved us,” &c. 0 3 0 Cheap edition 0 2 0 Vol. VI. Glories of Mary. New edition 0 3 6 With Frontispiece, cloth 0 4 6 Also in better bindings.

MANNING, CARDINAL.

Blessed Sacrament the Centre of Immutable Truth. A new revised edition. 0 1 0 Confidence in God. Fourth edition 0 1 0 England and Christendom 0 10 6 Eternal Priesthood. Seventh Edition 0 2 6 Four Great Evils of the Day. Fifth Edition. Paper 0 2 6 Cloth 0 3 6 Fourfold Sovereignty of God. Third edition. Paper 0 2 6 Cloth 0 3 6 Glories of the Sacred Heart. Fourth edition. 0 6 0 Grounds of Faith. Seventh edition. 0 1 6 Holy Gospel of our Lord Jesus Christ according to St. John. With a Preface by His Eminence. 0 1 0 Religio Viatoris. Third Edition. Wrapper. 0 1 0 Cloth. 0 2 0 Independence of the Holy See. Second Edition. 0 5 0 Internal Mission of the Holy Ghost. Fourth edition 0 8 6 Love of Jesus to Penitents. Seventh edition 0 1 6 Miscellanies. 2 vols. (Vol. III. is in preparation.) 0 15 0 Office of the Holy Ghost under the Gospel 0 1 0 Petri Privilegium 0 10 6 Praise, A Sermon on; with an Indulgenced Devotion. 0 1 0 Sermons on Ecclesiastical Subjects. Vols. I. II. and III. each 0 6 0 Sin and its Consequences. Sixth edition 0 6 0 Temporal Mission of the Holy Ghost. Third edition 0 8 6 Temporal Power of the Pope. Third edition 0 5 0 The Office of the Church in Higher Education 0 0 6 True Story of the Vatican Council. Second Edition. 0 5 0

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Life of the Curé of Ars. New edition, enlarged. 0 4 0

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Letter Books of Sir Amias Poulet, keeper of Mary Queen of Scots. Demy 8vo 0 10 6 Troubles of our Catholic Forefathers, related by themselves. Second Series. 8vo, cloth. 0 14 0 Third Series 0 14 0 The Life of Father John Gerard, S.J. Third edition, rewritten and enlarged 0 14 0 The Life and Martyrdom of St. Thomas Becket. Second and enlarged edition. In one volume, large post 8vo, cloth, pp. xxxvi., 632, 0 12 6 or bound in two parts, cloth 0 13 0

MURPHY, J. N.

Chair of Peter. Third edition, with the statistics, &c., brought down to the present day. 720 pages. Crown 8vo 0 6 0

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NEWMAN, CARDINAL.

Annotated Translation of Athanasius. 2 vols. each 0 7 6 Apologia pro Vitâ suâ 0 6 0 Arians of the Fourth Century, The 0 6 0 Callista. An Historical Tale. 0 5 6 Difficulties of Anglicans. Two volumes— Vol. I. Twelve Lectures 0 7 6 Vol. II. Letter to Dr. Pusey and to the Duke of Norfolk 0 5 6 Discussions and Arguments 0 6 0 Doctrine of Justification 0 5 0 Dream of Gerontius 0 0 6 Essay on Assent 0 7 6 Essay on the Development of Christian Doctrine 0 6 0 Essays Critical and Historical. Two volumes, with Notes each 0 6 0 Essays on Miracles, Two. 1. Of Scripture. 2. Of Ecclesiastical History 0 6 0 Historical Sketches. Three volumes each 0 6 0 Idea of a University. Lectures and Essays 0 7 0 Loss and Gain. Ninth Edition 0 5 6 Occasional Sermons 0 6 0 Parochial and Plain Sermons. Eight volumes each 0 5 0 Present Position of Catholics in England. 0 7 0 Sermons on Subjects of the Day 0 5 0 Sermons to Mixed Congregations 0 6 0 Theological Tracts 0 8 0 University Sermons 0 5 0 Verses on Various Occasions. 0 5 6 Via Media. Two volumes, with Notes each 0 6 0

NORTHCOTE, VERY REV. J. S. (D.D.)

Roma Sotterranea; or, An Account of the Roman Catacombs. New edition. Re-written and greatly enlarged. This work is in three volumes, which may at present be had separately— Vol. I. History 1 4 0 Vol. II. Christian Art. 1 4 0 Vol. III. Epitaphs of the Catacombs 0 10 0 The Second and Third Volumes may also be had bound together in cloth 1 12 0 Visit to the Roman Catacombs: Being a popular abridgment of the larger work. 0 4 0 Mary in the Gospels 0 3 6

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Life of St. Philip Neri, Apostle of Rome. From the Italian of Alfonso Capecelatro. 2 vols 0 15 0

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QUARTERLY SERIES (Edited by the Rev. H. J. Coleridge, S.J.)

Baptism of the King: Considerations on the Sacred Passion. By the Rev. H. J. Coleridge, S.J. 0 7 6 Christian Reformed in mind and Manners, The. By Benedict Rogacci, of the Society of Jesus. The Translation edited by the Rev. H. J. Coleridge, S.J. 0 7 6 Chronicles of St. Antony of Padua, the “Eldest Son of St. Francis.” Edited by the Rev. H. J. Coleridge, S.J. 0 3 6 Colombière, Life of the Ven. Claude de la 0 5 0 Dialogues of St. Gregory the Great: an Old English Version. Edited by the Rev. H. J. Coleridge, S.J. 0 6 0 During the Persecution. Autobiography of Father John Gerard, S.J. Translated from the original Latin by the Rev. G. R. Kingdon, S.J. 0 5 0 English Carmelite, An. The Life of Catherine Burton, Mother Mary Xaveria of the Angels, of the English Teresian Convent at Antwerp. Collected from her own Writings, and other sources, by Father Thomas Hunter, S.J. 0 6 0 Gaston de Ségur. A Biography. Condensed from the French Memoir by the Marquis de Ségur, by F. J. M. A. 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RAWES, THE LATE REV. Fr., Edited by.

_The Library of the Holy Ghost_:— Vol. I. St. Thomas Aquinas on the Adorable Sacrament of the Altar. With Prayers and Thanksgivings for Holy Communion. Red cloth 0 5 0 _Little Books of the Holy Ghost_:—