Saints and Devotionals
Catechetics and Religious Instruction
Originally published in 1892, with the Imprimatur of John Cardinal McCloskey of New York, this beautiful little volume contains copious high-quality wood cut illustrations of the major highlights of the Old and New Testament, as well as short, concise, little stories of the Bible, aimed at inspiring an early devotion to the Sacred Scriptures, and fostering an interest in further reading as a child grows more mature. When read to a child by a parent or grandparent, each little story provides a base from which to elaborate further, based on the child’s age, on the story at hand. Richly illustrated and in large, easy-to-read type, this is a perfect book to sit down with the children for five or ten minutes and read from it to them, showing the pictures and meditating together on the simplicity yet wonder of how God has shown Himself to His people throughout the Bible.
The stories found in Bible Stories for Children focus on the Scriptural events surrounding salvation history. Beginning with Creation and the Fall, continuing through the Deluge, Patriarchs, Exodus and the Ten Commandments, Samuel and David, Prophecies of the Messiah and a short summary of the end of the Old Testament World. Part II begins with the chief events of the New Testament, from the Annunciation to Our Lady and Christ’s birth, through His public ministry and ultimately his Passion. The book concludes with the Ascension of Christ.
This wonderful volume focuses only on the events of Scripture and does not engage in commentary or modern opinion that would be unsuitable for small children.
The present treatise on prayer was first of all printed privately in the French language, and was intended exclusively for the instruction of the daughters of St Benedict. All souls, however, who are aiming at perfection may derive profit and edification from its pages. The spirit of the venerable Abbot Gueranger breathes through the whole work. What this distinguished man thought on the all-important subject of prayer, what he expressed in his conferences, and what he wrote in many parts of his classical work, “The Liturgical Year,” is found here systematically arranged. Some of the chapters are real masterpieces.
-Mgr. Paul Leopold Haffner, Bishop of Mayence, September 10, 1896.”
Spiritual Life and Prayer according to the Monastic Tradition, is a spiritual treatise on the soul’s journey to God. Carefully considering the spiritual life as lived among the trials of the world, the Sacraments, the author considers who are the true worshipers of God and how we become such based on the testimony of Sacred Tradition and the Holy Fathers. Though it is a century old, being based on such timeless testimony it has not lost its luster.
This work is a beautiful and orthodox treatise on spirituality that is not just for monks, but for anyone serious about living a true spiritual life. This book has been completely reprinted and reformatted in conformity with the original, it is not a facsimile reprint.
Mediatrix Press is pleased to Present it’s Fisher-More sale!
E.E. Reynolds was a first rate historian in the 20th century who utilized the best available primary sources from state and church archives as well as letters and early manuscripts. His biographies of St. Thomas More occupy a place on the bibliography of every subsequent work on St. Thomas More, while his biography of St. John Fisher is the best and most complete in existence.
Throughout the month of November, Mediatrix Press will offer a special 25% off for both books together! Purchase today!
Normally $50.00; now! $37.00
Fr. Simeon Lourdel: Planting the Faith in the Furthest Africa, tells the story of a tall and imposing missionary with a heart of gold. Lourdel, a French missionary priest, became the Apostle of Uganda. In his short life, Fr. Lourdel had transformed the landscape of the entire country. The charity, the tact and prudence of the missionary were taxed to the utmost. When after years of patient toil, he had the consolation of reaping the first fruits of his conquests for Christ, behold—a cruel and sudden persecution visited the newly established Christian Community, and in an instant, he had the untold sorrow of seeing his mission swept by fire and drenched in blood. Midst this awful upheaval, the faith and the charity of the apostle waxed the stronger; at the peril of his life, the good shepherd remained close to his flock, encouraging them by day and by night, preparing them for the crown of martyrdom that was soon to be theirs. He hoped too that he would be allowed to share the sufferings of his children and to die with them in testimony for the Faith. But though repeatedly threatened with death and suffering, imprisonment twice—his cross—and could a heavier one be imagined?—was to witness the oppressing, and the slaying of his beloved neophytes. Mother F.A. Forbes tells the story of Uganda’s first Apostle in a beautiful yet simple to read account that will inspire as well as uplift.
The Capuchin Chronicle is a translation of a 16th century account of the first Capuchin Franciscans: their trials, tribulations and holiness as they went on to become a great religious order in the Church. It is attributed to Fra Ruffino da Siena, with sections added from the chronicle of Fra Bernadino Colpetrazzo.
The Chronicle, though anonymous, is attributed to Fra Ruffino da Siena, and begins with a review of previous reforms, laying the ground for the turbulent period of the 1530s and the struggle with the regular Franciscans to establish their first houses. Students of the discalced Carmelite reform will see here similar attitudes and obstacles to overcome to establish reform. It also chronicles great figures who guided the reform at a critical time, such as Fra Bernadino d’Asti, and apostates who lurked within and caused great destruction, such as Ochino who abandoned the order and became a Protestant. It covers how the order was affected by the Council of Trent, and what it is to live the true spirit of a Capuchin Franciscan, embracing the primitive rule of St. Francis.
This chronicle, while near contemporary and a great source for information on the order, is also a spiritual treatise of first rank, on the virtues which the men of that age felt were necessary to not only wear the habit of St. Francis, but truly embrace the spirit of their founder. This should rank as a quintessential Franciscan work.
In the De Controversiis, St. Robert Bellarmine defends the doctrines and teaching of the Church against all comers, starting from Scripture, the Church Fathers and also reason. His work was widely read and commented on by both Catholics and Protestants and quickly became one of the standard texts in Catholic theology for centuries.
In On Purgatory, Bellarmine defends what is one of the more difficult doctrines to understand in his characteristic style beginning with Scripture and the Fathers, stopping at every step of the way to answer the objections of all the major Protestants of his day, not only Luther and Calvin, but also those less known to us such as Brenz and Peter Martyr.
Dividing his work into two books, Bellarmine shows that there is such a place as Purgatory by copious exegesis on Old and New Testament passages, and the clear consensus of the Church Fathers who witness the fact that prayer was made for the dead in the early Church.
Then, in book 2, he examines questions about the specifics of Purgatory, what souls there suffer, where it is located, how the faithful can assist the souls of Purgatory, and other questions.
This treatise, translated into English for the first time, is the best and most in depth treatise on this subject available, and is just as relevant today as when it was first penned.
Book II, ch. 9, How long will Purgatory Endure?
NOW on the time, in which Purgatory will remain, there are two extreme errors. The first error is that of Origen, who extended the times of Purgatory beyond the day of the resurrection, so that he has in homily 14 in Luke: “I think that even after the resurrection from the dead we need the sacrament to wash and cleanse us, for no man can rise again with filth.” Nevertheless, this error has been explored, for St. Augustine (lib. 21 de civitate Dei, cap. 16) says: “We suppose that there will be no Purgatorial punishments except before that last and tremendous judgment.” And the reason is, because the Lord says that in the judgment there will be only two ranks of men, one of the blessed, the other of the damned (Matth. 25).
But someone will say: The soul alone did not sin, but once with the body, therefore it should be purged then with the body, hence, after the resurrection men will be purged. I respond: if that would conclude the argument, it would also prove that the soul cannot be separated to be punished in hell, nor enjoy the delights of heaven, which is against the Gospel, “I am tortured in this flame” (Luke 16:24), and “Today you will be with me in paradise” (Luke 23:43).
Therefore, I say the soul is duly punished even by itself, because it is the subject and efficient cause of sin; for there are certain human acts which cannot be done except from the whole composite, nor received except in the whole composite, such as all those which are done by organic potencies, e.g. to speak, see, hear, etc., and such things, after the dissolution of the composite, are no longer found. And if indeed such were a sin, it would clearly conclude the argument. But it is not so, for sin is an act of free will, and therefore properly said to come into being by the will alone and found formally in the will alone. Consequently, after the dissolution of man, the whole sin is only found in the will, and by that fact, in the soul, but not in dead flesh; moreover, it ought to be punished or purged in that place where it is found.
Add also, that the flesh is punished in its mode; for as the separated soul is punished with the penalty of loss, because it lacks the vision of God, and the punishment of sense, because it is tortured in fire, so the flesh is punished by the fire of loss, because it lacks life and the punishment of sense, although improperly, because it rots little by little and is reduced to ash; nevertheless, the first answer is better, for even the bodies of the saints that do not need purgation suffer this.
The second error is of Luther, who on the contrary makes Purgatory too short. He would have it that anyone who dies in faith has the remainder of his sins purged by the sorrow of death, and so there is no further Purgatory than death itself. This error can be easily refuted. By the remaining sins, either the fomes are understood, or bad habits that were contracted, or the undergoing of temporal punishments and venial sins. These alone, and all others can remain in a man that has been justified, which pertain to sin and hence can be said to be the remainder of one’s sins. First, the fomes is certainly abolished in death, because then sensuality is extinguished, but we do not constitute Purgatory due to the fomes, otherwise even baptized infants that die would need to suffer the punishments of Purgatory, since Baptism does not wash away the fomes. But Augustine, in the cited passage of City of God, teaches precisely that children of this sort do not suffer any purgatorial punishments. Now in regard to bad habits, those which exist in the will are not necessarily extinguished by death, seeing that they are in the powers that are not bound to an organ. Nevertheless, on account of habits of this sort we constitute Purgatory since otherwise it would follow that adults who are baptized after they have contracted bad habits, and immediately die, or certainly are killed for Christ, could not be saved except by Purgatory because neither Baptism nor Martyrdom dissolves habits of this kind. We see the baptized still have these same wicked inclinations which they had before, and it is necessary for them to abolish habits of this sort little by little with contrary acts.
Therefore, it is believable that all these habits are abolished by the first contrary act of the separated soul, which it elicits immediately from the separation. For, even if this habit, contracted in one act, cannot be destroyed by many acts nevertheless, there it will be able to be because that act will be much more forceful, seeing that then the soul will be more powerful in regard to spiritual acts and it will not have the contrary fomites and resistance as it has here.
Thus, it remains to speak of suffering punishment and venial sin, which can properly be called the remainder of sin, which is the reason why Purgatory exists. Moreover, it is certain that sometimes these remnants are purged in death, and at other times it is certain they are not, whereas, at other times there is a doubt as to whether this happened and it is very probable that it was partly purged and partly not.
I will prove these individually. For the first, a violent death received for Christ, which is called martyrdom, without a doubt cleanses all remnants of this sort. Cyprian clearly says that all sins are cleansed in passion (lib. 4 epist. 2); that he is not speaking about mortal sins is obvious because in the same place he says that without charity martyrdom is of no benefit whatsoever. St. Paul taught this before Cyprian in 1 Cor. 13. Therefore, the Church never prays for martyrs, because, as St. Augustine says on the words of the Apostle: “It is an injury to pray for a martyr, to whose prayers we ought to be commended.”
I prove the second: Those who die against their will or without the use of reason, such as the insane, those who die in their sleep and those who die instantly cannot be purged by that death in any mode; for either death itself absolutely purges, or by reason of some voluntary concomitant act itself. Not the former because death is, according to what it is, natural, at least after the sin of our first parents. This is why it is common to both the good and the bad, nay more to men and beasts; but by natural things which necessarily must come about we do not merit or lose merit, nor can we dissolve debts contracted voluntarily, so if death purges, it happens by reason of a voluntary concomitant act. But we are speaking in this place about those men who die without any act of this sort. Besides, we often see the best men suffer a very hard death, and those that are not good suffer a very light one. But if in death the remnants of sin should be purged, then necessarily the contrary ought to happen.
I prove the third: There are many who bear death with equanimity, whose patience without a doubt helps to make satisfaction, but whether those sufferings are equivalent to the debts contracted from sin, nobody can know for certain.
Apart from these errors there was an opinion of Domingo de Soto that no one in Purgatory remains beyond ten years (4 Sent. dist. 19 quaest. 3, art. 2). His reasoning is that if here on earth we can be freed from all punishments in a short time by certain punishments, why not more quickly in Purgatory since those punishments are infinitely more serious punishments and more intense than the former? Besides, here punishments are extended because they cannot be very intense or they would destroy the subject; but after this life they can be as intense as possible, because the subject is incorruptible. Thus, it is believable that God purges those souls gasping for glory in the shortest time by the most intense punishments. But these reasons do not conclude the matter.
To the first it can be said that here is the time of mercy and there is the time of justice.
To the second I say, God can compensate extension with intension, but he refuses; otherwise it would follow that souls do not remain in Purgatory for one hour, because God can, by increasing the intensity, redirect the punishments of ten years to one hour.
Besides, his opinion is opposed to approved visions of the Saints. Bede writes that the punishments of Purgatory were shown to a certain man, and it was said to him that souls which abide in Purgatory are all going to be saved on the day of judgment, although some will be assisted with prayers and almsgiving of the living, and above all the sacrifice of the altar, so that they will be freed even before the day of judgment (lib. 5 hist. cap. 13). There, he clearly shows some men that already died will remain in Purgatory even to the day of judgment. We can advance many similar visions from Dennis the Carthusian and others.
The custom of the Church is also opposed to this opinion, which celebrates an anniversary Mass for the dead, even if it is certain they died a hundred or two-hundred years ago. Certainly the Church would not do that if she believed that souls are not punished beyond ten years. Consequently, the matter is still uncertain and cannot be defined without temerity.
St. Norbert is perhaps one of the greatest, yet today unknown, saints of the middle ages. Above all he was a great reformer.
Born of nobility, and living in luxury with royal favor, St. Norbert suddenly had a conversion, and embarked to be a new St. Paul, throwing away his rich garments, and preaching to the faithful as a beggar.
Led further, and provided with papal approval, Norbert makes a foundation in the valley of Prémontré, whence his order gets its name. The preaching of St. Norbert and his order restored faith in the Eucharist, badly shaken by heretics, and for this he was long remembered in northern European cities badly affected by heresy such as Antwerp. His life dominated the 12th century where, as a friend of St. Bernard, he worked to reform Church life and to defend the independence of the Papacy.
The great project of St. Norbert was to combine the active and the contemplative life, by establishing canons who lived by the maxims of monastic life, to both work in the world and retire for prayer. In this he anticipates Sts. Francis and Dominic by a century.
Premonstratensian abbeys dotted the landscape of Europe until the revolutions of the 16th-18th centuries.
Fr. Kirkfleet, relying on the best histories and the most accurate primary sources, provides the most complete biography of this great saint in English.
The Mediatrix Press edition has added numerous woodcuts of the life of Norbert to beautify the work. The reprint is unchanged from the original apart from font and page sizes.
This wonderful book shows that the Holy Spirit raises up saints to defend and build up the Church in every age when they are needed, and provides us with the enduring witness of the love of the Church and the love of the Holy Eucharist to be found in the saints.
NB: Hardcover and Kindle coming soon!
*Raffle details below*
*Raffle Ends on Sept. 17th*
As we announced earlier on our Facebook, we are having an old fashioned-style raffle (as in, no fancy apps or anything: we are literally writing your names down on strips of paper and putting them into a bucket, from which one of our children will draw the winning names).
The purpose of the raffle is to raise money for us to be at the Catholic Answers conference this year in San Diego to sell books.
Here are the prizes: the Grand Prize is a $150 shopping spree from the Mediatrix Press online bookstore, PLUS, your choice of one of the beautiful brown scapulars from Mantle of Mary (photos and links in the comments).
The Runner up Prize is a $50 shopping spree from the Mediatrix Press online bookstore, and since Mantle of Mary was so kind and generous as to donate TWO scapulars for our raffle, the runner up winner will also get to choose a scapular from the choices offered in the photos.
~~~~We will be adding some wonderful Catholic surprise items to the raffle as the month goes on, so pay attention to our updates~~~~
How do you get a raffle “ticket”? For every five dollars you donate to our fundraiser, you get your name written down once. Yes, that means if you donate $200, you will have 40 slips of paper with your name on them put into the bucket.
~Everyone who has already contributed to our fundraiser is being automatically added to this raffle~Thank you!
Where do you donate? You may either donate to the GoFundMe page directly (our preferred method), OR you may donate via PayPal (send money to firstname.lastname@example.org) and note that it is for the raffle, OR you may mail us your donation to: Mediatrix Press Raffle Entry,
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God bless and good luck! We thank you for your support and include all of you in our daily rosary intentions.
Scapulars, provided by Mantel of Mary
St. Charles of Sezze was a Franciscan mystic and stigmatist of the 17th century.
Although he was quite unlettered, still, through the ever increasing influence of the Holy Spirit he wrote books that number in size, and content make him one of the greatest mystical writers of the Church, ranking with St. John of the Cross and St. Teresa of Avila. In his own times this mystical doctrine, illustrated in this Autobiography, served as a powerful counterweight to fatal Quietism and Jansenism.
The canonization of St. Charles after his having remained unknown for several centuries should serve to indicate that his life and writings carry a message for modem man. His complete obedience rebukes the present-day lust for self-determination; his humility, its pride and boastfulness; his poverty, its precipitate rush after material pleasures. What he suffered at the hands of the demons also carries a lesson for modem times. It is that the devil is very much in existence, and deliberately to close our mind against the thought of him will only serve to give him greater power. St. Charles teaches us the way to oppose the devil and all the fallen angels in their incessant warfare against our souls. Very few will ever be asked to suffer bodily harm from the devil, but all must suffer, and overcome, his temptations to pride, lust and ambition.
St. Charles’ autobiography is more than just history, it is a spiritual treatise of development of the Holy Spirit in the soul through obedience, prayer and love. This is not a work to be missed!
In Wilderness Cathedral: The Story of Idaho’s Oldest Building, historian and Coeur d’Alene resident Jake Eberlein writes with relish as he tells the story of the Old Sacred Heart Mission and its significance to Cataldo and the larger Pacific Northwest region. Eberlein correctly points out that although this is a history of a single building, the story he tells is really the history of the region. Wilderness Cathedral makes important contributions to our understanding of Idaho’s history but it also offers a valuable lesson on why communities should strive to preserve our historical landmarks for future generations to appreciate.
-Mark Ellis, PhD Professor of History University of Nebraska at Kearney
While much is written about religious buildings such as the California Missions or St. Patrick’s Cathedral, until this book precious little has been written about Sacred Heart Mission in Cataldo, ID. Historian Jake Eberlein traces the founding of the mission in the 19th century, the struggles and conflicts in building the mission, the changes it survived and the faith of the Native Americans and the Jesuits who served them which stood the passage of time. In fact, the Cataldo Mission can be said to be one of the foundational monuments integral to the establishment of the Pacific Northwest. Wilderness Cathedral is a pioneering historical effort that sheds light on one of America’s great monuments.
Jake Eberlein holds a master’s degree in history from the University of Nebraska. He currently resides in Idaho with his wife and children.