The Autobiography of St. Charles of Sezze

Autobiography of St. Charles of Sezze
Autobiography of St. Charles of Sezze
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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!

St. John Fisher, Reformer, Humanist Martyr: Sample Chapter

The following is from St. John Fisher: Reformer, Humanist, Martyr by E.E. Reynolds, the only complete biography of St. John Fisher currently in print! View a glimpse of the excellent historical work that makes this book a must have! If you like what you see here don’t forget to order at the links below!

 

CHAPTER VIII
THE BISHOP IN HIS DIOCESE—I

CAMBRIDGE affairs were only part of the business that occupied John Fisher’s days and thoughts. He was summoned to the Parliaments and Convocations of 1510, 1512 and 1515. Nothing is recorded of the part he played on those occasions. We get glimpses of him at great functions; thus on 15th November 1515 he was crosier to Archbishop Warham at Westminster Abbey when Wolsey received the Cardinal’s hat, “in so solemn wise,” wrote George Cavendish, “as I have not seen the like unless it had been at the coronation of a mighty prince or king.” In the following year, the Bishop of Rochester christened the son of Mary, the king’s sister, who was now Duchess of Suffolk after having been Queen of France.
Pope Leo X urged the princes of Europe to war against the Turks who were threatening to carry their power north of the Danube. He proposed in 1518 to send Cardinal Campeggio as his legate to England to advance this intention. Henry and Wolsey objected that it was contrary to English practice to receive a cardinal legate; this difficulty could be overcome, however, if Wolsey were granted the same powers as Campeggio. So on 17th May Wolsey became cardinal a latere, an exceptional appointment that he skillfully made permanent. Campeggio was kept waiting at Calais until further, and more profitable, concessions were granted to Wolsey. John Fisher was one of the prelates who received Campeggio at Canterbury on 23rd July 1518, and, no doubt, joined the cardinal’s train as far as Rochester.
Shortly afterwards, Wolsey called a synod of the clergy; in this way he demonstrated that his new powers were greater than those of the Archbishop of Canterbury. The early biographer of John Fisher gives an account of this synod which needs to be read with the caution that it does not report speeches verbatim, but as historical reconstructions. The words he puts into the mouth of John Fisher no doubt expressed the bishop’s real opinions though it may be questioned if he would have used some of the phrases given to him.

This council was called by my lord Cardinal rather to notify to the world his great authority and to be seen sitting in his pontifical seat, than for any great good that he meant to do, which this learned and wise prelate [Fisher] perceived quickly. Wherefore having now good occasion to speak against such enormities as he saw daily rising among the spirituality, and much the rather for that his words were among the clergy alone, without any commixture of the laity, which at that time began to hearken any speaking against the clergy. He there reproved very discreetly the ambition and incontinency of the clergy, utterly condemning their vanity in wearing of costly apparel, whereby he declared the goods of the Church to be sinfully wasted and scandal to be raised among the people seeing the tithes and other oblations given by the devotion of them and their ancestors to a good purpose so inordinately spent in indecent and superfluous raiment, delicate fare and other worldly vanity.
Which matter he debated so largely and framed his words after such sort that the Cardinal perceived himself to be touched to the very quick. For he affirmed this kind of disorder to proceed through the example of the head and thereupon reproved his pomp, putting him in mind that it stood better with the modesty of such a high pastor as he was, to eschew all worldly vanity, specially in this perilous time, and by humility to make himself conformable and like to the image of God. “For in this trade of life,” said he, “neither can there be any likelihood of perpetuity with safety of conscience, neither yet any security of the clergy to continue, but such plain and imminent dangers are like to ensue as never were tasted or heard of before our days.”
“For what should we,” said he, “exhort our flocks to eschew and shun worldly ambition, when we ourselves, that be bishops do wholely set our minds to the same things we forbid in them? What example of Christ our Saviour do we imitate, who first exercised doing and after fell to teaching? If we teach according to our doing, how absurd may our doctrine be accounted? If we teach one thing and do another, our labour in teaching shall never benefit our flock half so much as our examples in doing shall hurt them. Who can willingly suffer and bear with us in whom (preaching humility, sobriety and contempt of the world) they may evidently perceive haughtiness in mind, pride in gesture, sumptuousness in apparel and damnable excess in all worldly delicates? Truly, most reverend fathers, what this vanity in temporal things worketh in you I know not; but sure I am that in myself I perceive a great impediment to devotion and so have felt a long time, for sundry times when I have settled and fully bent myself to the care of my flock committed unto me, to visit my diocese, to govern my church, and to answer the enemies of Christ, straightways hath come a messenger for one cause or another sent from higher authority by whom I have been called to business and so left of my former purpose. And thus by tossing and going this way and that ways, time hath passed and in the meanwhile nothing done but attending after triumphs, receiving ambassadors, haunting of princes’ courts and such like, whereby great expenses rise that might better be spent many other ways.”

That last passage may well have been spoken from the heart of one who regarded himself first as a bishop and to a less degree as a statesman.
The early biographer went on to lament that “few were persuaded by his counsel. . . . So that (excuses never wanting to cover sin) this holy father’s words spoken with so good a zeal were all lost and came to nothing for that time.”

As Rochester lay on the road from Canterbury to London, visitors of distinction who were travelling from or to Dover would expect to be received by the Bishop of Rochester.
The letter he received from the Council in 1514 when the sword and cap presented by Leo X to Henry VIII arrived in England, is typical of others.

. . the prior of Christ’s Church of Canterbury shall meet with the said ambassador and . . . shall conduct him to some place convenient between Sittingbourne and Rochester, where the king hath appointed that your lordship, the Master of the Rolls, and Sir Thomas Bolyn shall meet with him and so conduct him to London.

So too in 1522 when Charles V came to England, the Bishop of Rochester had to be at Canterbury with the archbishop to meet him, and, on the way to London, to entertain the emperor at Rochester during a Sunday.

The early biographer said that “if any strangers came to him, he would entertain them according to their vocations with such mirth as stood with the gravity of his person, whose talk was always rather of learning or contemplation than of worldly matters.”
John Fisher could easily have allowed affairs of state and the prestige and allurements of court life to draw him more and more away from the care of his diocese, nor would anyone have thought this surprising; he was peculiar in that he never allowed secular matters to overwhelm his primary duty to the Church as a bishop. William Rastell recorded the opinion of a young contemporary.

He was in holiness, learning and diligence in his cure and in fulfilling his office of bishop such that of many hundred years England had not any bishop worthy to be compared unto him. And if all countries of Christendom were searched, there could not lightly among all other nations be found one that hath been in all things like unto him, so well used and fulfilled the office of bishop as he did. He was of such high perfection in holy life and strait and austere living as few were, I suppose, in all Christendom in his time, religious or other.

The diocese of Rochester, it has already been noted, was the smallest in the kingdom, but it was even smaller than a map suggests; there were thirty-four parishes belonging to Canterbury and forming the deanery of Shoreham; these therefore did not come under the jurisdiction of the Bishop of Rochester.
There were two episcopal palaces and several manors belonging to the bishop. In those days of horseback travel and of bad, and, in winter, sometimes impassable roads, it was necessary for the bishop to have several centres from which he could carry out his duties. This also met the problem of supplies as the produce of each manor could be used in turn. The palace of Rochester, which had been built during the previous century, was between the monastery (the present cathedral) and the river. The site today seems more removed from the Medway mud than Erasmus suggested, but the banks of the river have been built up and there may have been inlets up which the tide could wash. There are no substantial remains of the buildings.
The bishop’s London palace was by Lambeth Marsh adjoining the archbishop’s palace to the east, so it was simple for John Fisher to hurry off to show William Warham the complimentary passages in the Novum Instrumentum. From the Register we learn that John Fisher built a brick wall round the palace and repaired the buildings. It ceased to be a palace of the Bishops of Rochester in 1540; after many changes of use and occupation it was demolished in 1827.
There were manors at Hailing (between the church and the river), at Bromley, at Stone (near Dartford), and at Trottescliffe (near Wrotham), but John Fisher does not seem to have used the last two.
The Register for the period of John Fisher’s episcopate has been preserved; so too has the Act Book of his Consistory Court.
Unfortunately the records of his visitations have not survived. The first began on 15th May 1505. The early biographer gives us:

And first, because there is small hope of health in the members of that body where the head is sick, he began his visitation at his head church of Rochester, calling before him the priors and monks exhorting them to obedience, chastity and true observation of their monastical vows; and where any fault was tried, he caused it to be amended. After that he carefully visited the rest of the parish churches within his diocese in his own person; and sequestrating all such as he found unworthy to occupy that high function, he placed other fitter in their rooms; and all such as were accused of any crime, he put to their purgation, not sparing the punishment of simony and heresy with other crimes and abuses. And by the way he omitted neither preaching to the people, nor confirming of children, nor relieving of needy and indigent persons; so that by all means he observed a due comeliness in the house of God.

During the first half of his episcopate, he carried out visitations in 1508, 1511, 1514 and 1517. His archdeacon no doubt shared this important work but to what extent we cannot now determine.

From the Register we can follow the bishop’s movements about the diocese from year to year. Occasional intervals of a month or two indicate when he was away on state or university business but without giving information of what occupied him.
A survey of one year, 1513, will give a typical record of his official acts. There is much more we should like to know, but these bare facts add something to the picture.
The first entry is dated 5th March; it records an abjuration of heresy before the bishop in his chapel at Hailing. Henry Potter of West Mailing was accused of saying publicly that he would not believe in the Last Judgment “till I see it.” He promised to avoid suspect persons in the future, also books of Scripture in English, and to give information about them as soon as possible. The bishop absolved him from excommunication and ordered him as penance to walk in procession in his parish church with the faggot on his back, and to do so again in the cathedral on the following Sunday unless dispensed from this by the bishop. In addition he was to see that no harm came to those who had testified against him. Finally he was not to leave the diocese for two years, during each of which he must present himself to the bishop. Henry Potter made his cross on the record.
On 12th March, also at Hailing, the bishop ordained a deacon. He was at Rochester on 4th April when he collated one priest and admitted another to vicarages. On the same day he confirmed the election of the new abbot of Lesnes, William Ticehurst, formerly Prior of Bilsington. The bishop, vested in pontificals, received the profession of obedience of the abbot elect. There is a long account of the proceedings, including testimonies that William Ticehurst was of legitimate birth, and discreet and circumspect. On 27th June at Lambeth, the bishop admitted a cleric to a vacancy in Cobham College in conformity with the king’s wishes.
The bishop collated three priests to livings on 20th August at Bromley, and on 7th October, two others at the same place. There is then a copy of a letter from the bishop instituting Richard Clarke to the vicarage of Hailing vacant by the deprivation of John Cotton. Here the Acts of the Consistory Court explain the circumstances. On 17th September at Hailing the bishop had dealt with five cases of correction of his clergy. One of these was John Cotton who had again fallen into adultery; he said, “I would my lord had put me in prison when he commanded Joan Hubbard to prison.” The investigation took several sittings and was not concluded until 27th September.
There is also the copy of a letter dated 1st October. This is from the bishop to the Barons of the Exchequer stating what arrangements he was making to collect the four-tenths ordered by the king. The Augustinian canons of Tonbridge and of Lesnes, and the prior of Rochester were to be responsible for making the collection by stated dates. A list of nearly forty benefices follows which he described as too poor to be taxed.
This summary of one year of the Register shows the pattern of the normal diocesan business. A similar account could be given for any one of the other years of John Fisher’s long episcopate, the only noticeable variation being that in the later period he seems to have spent more time at Rochester; this may have been due to declining health.
Some particular entries may be noted from the other years for the first half of his rule. One instance of an abjuration has been given. Two earlier cases give other examples of heretical opinions before the onset of the full tide of Lutheranism.

The first is dated May 1505. John Mores (or Wener) of St. Nicholas Parish, Rochester, was accused of saying, in addition to expressing “divers doubts concerning Scripture”:

1. that Christ did not die in perfect charity on Good Friday because he did not die to redeem Lucifer as well as Adam and Eve;
2. that our Lady “is butt a sakk”, and the Son of God desired the Father to come to middle earth to take a sack upon his back.

It is impossible to make sense of the last statement. Mores made his cross to a document in which he promised to have no further dealings with heretics, nor to use any suspect books of Scripture in English, and to denounce such books and persons as soon as possible.
The abjuration was made in the Lady Chapel of the Cathedral before the bishop. Mores was freed from excommunication and had to do penance in the usual form. He was not to leave the diocese for seven years. He made his cross on the record.
Another case of heresy was brought before the bishop in 1507. This concerned a Richard Gavell of Westerham who said that:

1. the feast of St. Thomas the Apostle [sic: of Canterbury?] should not be observed;
2. it was not necessary to take holy water “of the priest’s hand”;
3. offerings and offering days were only ordained by priests and curates “by their own covetous minds and singular avayles [advantages]”; on one such day he had caused Joan Harries to withhold her offering “to the evil example of the people”.

It was further stated that:

1. he often left church and went to the alehouse rather than hear a sermon;
2. he had spoken against the priest while he was in the pulpit, saying “Now the priest standeth in the pulpit and he doth nothing but chide and travail for I look more on his deeds than of his words whatsoever he saith”;
3. he despised the authority of the Church saying that the Church’s sentence had no effect, only that of God who was not in the power of priests and bishops;
4. after being accursed by the Archbishop of Canterbury and so openly by my curate demanded now of late in the church of Westerham”, he replied, in the presence of divers persons, “Sirs, though my lord of Canterbury has accursed me, I am, I trust, not yet accursed of God, and pray, sirs, fear ye not to company or eat and drink with me for all that.”;
5. he had a bad reputation for heresy.

The usual penance of going in procession was imposed; he was not to leave the diocese for four years, and during those years, he was to present himself annually to the bishop. Richard Gavell made his mark. The penance was to be carried out at Bromley and at Rochester, but he was dispensed by the bishop from appearing in the cathedral.
The problem of heresy must be dealt with more fully later in these pages; here it may be noted that the penances imposed by the bishop were of the customary character.
Some further examples from the Register will indicate the scope of the bishop’s activities.
On 17th July 1508 in the chapel of St. Blaise at Bromley, the bishop received the profession of William Temple, “singleman”, as a hermit. He gave him the eremetical habit with his blessing. The hermit promised before God and the Saints to direct his conduct and conversation according to the rule of St. Paul the first hermit; he was to live in the hermitage built in honour of St. Catherine at Dartford. All this was written down and the hermit made his cross.
There is one example of the bishop’s desire to have a better instructed clergy. On 29th November 1508, Hugh Taylor of Foot’s Cray came before the bishop with letters of presentation from the canons of St. Mary Overy, Southwark, to that benefice. The bishop examined him but was not satisfied with his attainments. Hugh Taylor was therefore told that he must spend a year in a grammar school, and if, after that, he had made sufficient progress, he would be admitted. Meanwhile a curate would be put in charge. Hugh Taylor made good use of his twelve months and was then able to satisfy the bishop.
On 21st April 1511, the bishop received the vow of chastity of Elizabeth Fitzwaren, a widow of Beckenham. She undertook “to be chaste of my body and truly and devoutly shall keep me chaste from this time forward as long as my life lasteth after the rule of St. Paul [the hermit].”
The bishop presided at a synod of his clergy on 6th October 1518. After a Mass of the Holy Ghost had been sung, he preached a sermon; this was followed by the reading of the constitutions, provincial and legatine, against concubinage.
The Acts of the Consistory Court do not add much to out knowledge of the bishop’s work. The court was held in the churches of parishes conveniently situated for the cases to be heard. Thus in December 1511 the itinerary was West Mailing, Strood, Gravesend, Dartford, Trottescliffe and Swanscombe, dealing with over a hundred cases in all. The bishop himself rarely presided, but from time to time he was present for more serious cases; thus on 17th March 1511 at Lambeth he absolved a priest from his contumacy (the nature of which is not stated), but suspended him from saying Mass in his parish or elsewhere in the diocese.
The Register records one royal intervention in the work of the court. A letter from the king, 13th February 1520, ordered the bishop not to proceed with the action brought by William Rogers, vicar of Plumstead, for tithes against William Goldwyn, gent. The vicar had denounced Goldwyn in the church at Woolwich and declared him excommunicate in defiance of the decision of the civil courts.
The Acts of the Consistory Court and the Register do little more than tell us of the normal duties of a bishop; the unusual feature for the times was that John Fisher carried out these duties himself as far as other responsibilities would allow.
The early biographer adds life to the bare facts of these records.

Wheresoever he lay, either at Rochester or elsewhere, his order was to inquire where any poor sick folks lay near him, which, after he once knew, he would diligently visit them. And where he saw any of them likely to die, he would preach to them, teaching them the way to die, with such good persuasions, that for the most part he never departed till the sick persons were well satisfied and contented with death. Many times it was his chance to come to such poor houses as for want of chimneys were very smoky and thereby so noisome that scant any man could abide in them. Nevertheless himself would there sit by the sick patient many times the space of three or four hours together in the smoke, when none of his servants were able to abide in the house, but were fain to tarry without till his coming abroad. And in some other poor houses where stairs were wanting, he would never disdain to climb up by a ladder for such a good purpose. And when he had given them such ghostly comfort as he thought expedient for their souls, he would at his departure leave behind him his charitable alms, giving charge to his steward or other officers daily to prepare meat convenient for them (if they were poor) and send it unto them. Besides he gave at his gate to divers poor people (which were commonly no small number) a daily alms of money, to some 2d., to some 4d., some 6d., and some more after the rate of their necessity. That being done, every one of them was rewarded likewise with meat, which was daily brought to the gate. And lest any fraud, partiality, or other disorder might rise in the distribution of the same, he provided himself a place whereunto immediately after dinner he would resort and there stand to see the division with his own eyes.

To this may be added William Rastell’s testimony:

He, like a good shepherd, would not go from his flock, but continually fed them with preaching of God’s word and example of good life. He, like a good shepherd, did what he could to reform his flock both of the spirituality and temporality, when he perceived any of them to range out of the right way, either in manners or doctrine.

The first half of John Fisher’s episcopate was a period of steady work and quiet achievement. He had regulated his diocese and had gathered round him like-minded men such as Nicholas Metcalfe. He knew his small diocese as only a diligent bishop could know it. By 1520 the priests must have known him as a person and as a pastor to whom they could turn in times of difficulty. The example of his austere and devout life would be a reproach to the easy-going and an inspiration to the faithful. “All pastors and curates used him for their lantern, as one of whom they might perfectly learn when to use action and when contemplation; for in these two things did he so far excel that hard it were to find one so well practised and expert in any one of them, apart, as he was in both of them together.”
His work for his university had prospered; Christ’s College was established, and, in spite of all the obstacles, St. John’s had been well founded. His encouragement of sound learning and preaching, and of the study of Greek and Hebrew had helped to lead Cambridge out of the lethargy of the past into the more vigorous world of the new scholarship.
The second half of his episcopate was to prove more and more discordant; the rapid spread of heresy, not least in his own beloved university, and the increasing bitterness of anti-clericism, of themselves would have brought sorrow enough, but to these was to be added “the king’s great matter” and his subsequent claim” to be “the only supreme head in earth of the Church of England.”

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St. John Fisher: Reformer, Humanist, Martyr
St. John Fisher: Reformer, Humanist, Martyr
$23.00

St. John Fisher - Hardcover
St. John Fisher - Hardcover
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St. Thomas More

St. Thomas More
St. Thomas More
$20.00
St. Thomas More Hardcover
St. Thomas More Hardcover
$40.00

St. Thomas More, by E.E. Reynolds, is a complete life of the saint based on primary source accounts, state papers and contemporary registers. Reynolds leaves no written source uncovered in drawing together for us the man who became one of the most famous men not only in England, but even in Europe, who gave his life for the rights of the Church over the tyranny of the state.

Reynolds traces More’s life and environs, as well as More’s writings and poetry, to bring out the man and the hour in which he lived. There are lengthy studies of Richard III, Utopia, and The Dialogues which More wrote against heretics. Lastly, he concludes with a penetrating legal analysis of the reasons which brought More to the Tower and to beheading.

Throughout there are many crucial and important direct quotes from letters, speeches and of course, the words of More related by early authorities in court and at his trial. Thereby we see the warm relationship between More and great scholars like Colet and Erasmus, as well as his close relationship with his daughter Margaret (Meg) and his great strides to provide her an education which she took up brilliantly. This makes More come to life as a real person, with wit and joy and above all passion, not the plaster saint of a second nocturn variety. There is a reason why More is one of the few and best known laymen to be canonized and remembered through the ages.

This will be an excellent companion to Reynold’s Life of St. John Fisher, which is also available from Mediatrix Press.

The Life of Leo XIII

The Life of Pope Leo XIII
From an authentic memoir
by Bernard O’Reilly, D.D., L.D.

$26.99

The Life of Pope Leo XIII, written by the learned American Fr. Bernard O’Reilly, was written while that Pope was alive, and based on a memoir furnished to him by the Holy See. Thus, this work is nearly autobiographical, being based on the Pope’s life as he wished it to be written.
Fr. O’Reilly, making copious use of the Pope’s Italian memoir, presents to us Giacchino Pecci, the future Leo XIII, in the midst of the dramatic and revolutionary changes affecting the Church in both Italy and all Europe in the 19th century. In all events, Pecci as priest, Bishop, Cardinal and later Pope, fought courageously for the Universal Church with prudence, humility and care, and above all defending his priests and the sacrament of Marriage against the innovations of the revolutionaries holding the seat of government throughout Europe.

If you are amiss over the radical changes coming over society today, and want to see where they came from, this is the book for you. More than just learning about Leo XIII, you learn about his time, the troubled days after the French Revolution where, being exported to Italy, it reeked havoc through the regime of “liberty” and freemasonry, assaulting Catholic education, introducing civil marriage, undermining faith and morals from every angle. In this book you see the future Leo XIII as Archbishop Pecci, fight the revolution head on in unwavering support for Pope Pius IX. You will see how wrong the liberal view is that holds Mazzini and Garibaldi as heroes, and, moreover, how tyrannical the new Italian regime became in its persecution of the Church. This book is a tour de force, filled with many writings from Pope Leo XIII from his time as an Archbishop and Cardinal that have not been seen by English language audiences since this book was first published.

Written in 1887, the book concludes with another 16 years left to Pope Leo’s papacy, yet it covers in remarkable detail the lesser known life of the “Light from the Heavens”.

The Mediatrix Press edition has completely reprinted and re typeset it form the original, adding our famous font effects from the renaissance. The work will be available in hardcover and kindle very soon! Order today!

Sermons of the Curé d’Ars for the Sundays of the Year

Sermons of the Curé d’Ars
For all the Sundays of the Year
St. John Vianney
Reprinted from the 1901 edition

400 pages
$22.00

Mediatrix Press is pleased to provide a reprint of the 1901 edition of St. John Vianney’s Sermons! These sermons cover all the Sundays of the Year and all the principal feasts, combined with a few of the greater saints. It is almost 400 pages and unabridged from the original (whereas other editions by the same title have only 200 pages).

We have also have taken a great deal of time to provide the layout with the beautiful effects that you have come to expect from Mediatrix Press:

  • Easy to read layouts with large font;
  • Beautiful dropcaps and floral effects
  • Balanced margins that provides an easy reading experience

The difference between this edition and other editions of this in print is it has all 85 of the extent sermons of St. John Vianney, and several additional sermons distributed to cover all the Sundays of the Year as well as the principal feasts (as they were in 1901). There is a lot more here to find spiritual nourishment.

This wonderful work by the patron of parish priests should be in every home!

The Autobiography of St. Robert Bellarmine!

The Autobiography of St. Robert Bellarmine:
Along with A Guide to Composing Sermons
Sermons on the Annunciation
Translated by Ryan Grant
With a Foreword by Fr. Philip Wolfe, FSSP

$18.00

The Autobiography of St. Robert Bellarmine
Along with: A Guide to Composing Sermons, Sermons on the Annunciation
by St. Robert Bellarmine, S.J.
Translated by Ryan Grant
Foreword by Fr. Philip Wolfe, FSSP

Kindle $7.50

We are proud to present St. Robert Bellarmine’s autobiography for the first time in English.
Bellarmine never set out to compose any writings, but always did so out of obedience. He wrote his autobiography for 2 of his brother Jesuits out of courtesy for their request to have an account of his life. Though he never intended it for any eyes but theirs, it was discovered and published in the 18th century, and became a great success. It is a brief and simple account of the life and travails of a great soul that loved Jesus Christ above all things.
It has value both as the only account of his life currently in English and to researchers who do not have command of Latin to read the original. We have added several footnotes and appendixes to help fill in information that everyone in Bellarmine’s time knew, and as such he felt no need to elaborate on, but today is not so well known. Bellarmine was in the thick of very serious historical events, such as the Sixth War of Religion in France, or his stormy relationship with the imperious Pope Sixtus V.
Nevertheless, to compensate for the shortness we have added another treat, St. Robert Bellarmine’s Guide to Composing Sermons and evidence of this in action, his Sermons on the Annunciation given in Italy. Neither of these have been translated before, and the sermons have scarcely ever been seen in Latin except by a few researchers.
These sermons explore the depths of the mysteries contained in the Annunciation made by the Archangel Gabriel to the Blessed Virgin, which were preached in Italy while he was a Cardinal in Rome. These explore subjects as diverse as Greek and Hebrew etymology, Angelology, Mariology and the fulfillment of the Old Covenant in Christ. We have also added pictures of the places and people St. Robert mentions when relating his life!
During another chaotic time in the Church, St Philip Neri used to tell his directees that he didn’t care what they read, as long as the author’s name began with the letters ST. That advice is just as helpful today as it was then, and with his Bellarmine Project, Ryan Grant is making the writings of one such author, the great Doctor of the Church St Robert Bellarmine, available to the English speaking public. -Fr. Philip Wolfe, from the Foreword
Excerpts:bellarmine_autobiography_front
WHILE N. [St. Robert refers to himself with the letter “N”] was still a boy, I think of five or six years, he used to speak publicly, and, on a footstool turned upside down, clothed with a string, he began to speak on the Lord’s passion. He had no subtle and lofty genius, but was accommodated to all things that he should be equally adept to take on all disciplines. In youth, he began to love poetry, and consumed a great part of the night in reading Vergil, with whom he has such familiarity that he used no word in his poems that was not Vergilian.
The first poem he wrote was on virginity, and the capital letters rendered it, Virginitas. When he was only a youth of 16, he wrote an eclogue on the death of Cardinal De Nobili, which was recited publicly. He wrote at the same time many poems in Latin and in Italian, and especially books which he did not bring to completion because they were obstacles which were strewn before him to prevent him from entering the Society of Jesus. He not only left these books, written in Vergilian style, unfinished but he even burned them because he was ashamed to have written on such matters.
Before he left Mondovì, or Mons Regalis, a humorous incident happened to him. He was a companion of Fr. Rector to visit the Dominicans. The Prior of the Dominicans invited the Rector to drink, and when he agreed, the Prior said about N., whom he did not know: “Well, your companion, this little brother here, will be glad of a drink.
The next day, that Prior came to the college and found N. carrying out the duty of the porter at the gate, and asked him to call the preacher. N. responded that the preacher could not come, but he would faithfully relate what message his Paternity would entrust. “No,” said the Prior, “I cannot tell you what I want, but take me to the preacher, or call him to me.” “I already said,” N. replied, “The preacher will not come,” and when the Prior insisted, N. was compelled to say, “I am whom you seek, and I cannot come, because I am here.” Then the prior blushed to remember the impertinent joke of the previous day, and humbly begged forgiveness, and asked if N. would preach on Christmas, when he would publish a Papal Bull containing indulgences for almsgiving, made for the support of the general chapter of the Dominicans that was going to be held, which N. promised he would do, and did.

St. Therese and the Faithful

St.Therese_frontSt. Therese and the Faithful
By Benedict Williamson
270 Pages
ISBN-13: 978-0692320167
$13.00

 

St. Therese and the faithful is a practical manual which makes this great saint and doctor’s little way applicable to those living in the world.

Benedict Williamson shows, in this wonderful work, that the spirituality of St. Therese is not just for religious, just as sainthood is not for religious only, but is for everyone. The home, just as truly as the convent, can be the school of sanctity, and St. Therese leads the way.

This is a reprint from the original 1935 edition, not a facsimile reprint. For more titles like this, visit Mediatrix Press, at www.mediatrixpress.com

The Life of St. Philip Neri

The Life of St. Philip Neri
Anne Hope
238 pages
ISBN-13: 978-0692381250
$18.50

The Life of St. Philip Neri
Anne Hope

$7.00 Kiindle (Purchase on Amazon)

“He used often to say to them: “Throw yourselves boldly on God, for if He wishes for anything from you, He will fit you in all things for the work in which He is pleased to use you.” He advised them not to ask God for afflictions, but rather to pray Him to give them patience to bear their daily trials. He warned them not to put themselves into the way of temptation, saying that he feared less for one who, though tempted, is careful to avoid the occasions of sin, than for those who are not tempted, but run headlong into danger. He therefore advised them to say frequently with their whole heart: “Lord, do not trust me, for I shall certainly fall if Thou dost not come to my aid.” He also especially recommended them never to say, in times of temptation: “I am resolved not to say or to do” so and so; but rather to say with deep humility: “I know what I ought to do, but I know not whether I shall do it.” -Pg. 119

Life_of_Philip_neri_2_frontSt. Philip Neri lived in the most important century for the history of Western Europe, and in the Catholic Church. Yet, he figures very little into its main events. Rather, he is present in the background, hearing confessions for hours a day, always at prayer, directing penitents in all orders of life, from nobles to homeless peasants. He directed great intellectuals like Cardinal Baronius, or the future Pope Clement VIII, as well as very simple souls and young boys.

This work, originally published in 1859, is largely a translation of Vita di S. Filippo Neri, written by Pietro Bacci, and is based on and augmented from documents in the Canonization process.

The work is an excellent and beautiful biography of St. Philip’s deep prayer life, his gift of prophecy, and how he worked tirelessly in obedience to Christ to lead all to Him, no matter what their state. It is a beautiful testimony of God’s providence at work to reform his Church.

The Mediatrix Press version of this reprint contains numerous pictures (including Churches where he lived and preached) as well as being beautifully laid out. This is a reprint, not a facsimile copy, that has been carefully edited. We have worked very hard to make this text beautiful and easy to read.

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