New! On Canonizations by St. Robert Bellarmine

Now available!

On the Canonization and Veneration of the Saints
By St. Robert Bellarmine
$20

Hardcover $35

In our continuing work to translate St. Robert Bellarmine’s Opera Omnia, we are pleased to announce the coming publication of On the Canonization of the Saints, which is book 1 of On the Church Triumphant. Later in the year we plan on releasing the other books, which are on Relics, Images and Churches.

In this work, Bellarmine meets the attack of Protestantism against Catholic teaching on the saints, firstly on their own ground with sound Scriptural Exegesis, backed up by the witness of the Greek and Latin Church.

The great counter-reformation doctor begins the work with a treatise on whether the souls of the saints receive a particular judgment and go to heaven or await for the end of time suspended as it were in some hidden place; then what canonization is, who does it and what is its authority; then lastly, whether the saints may be venerated and invoked.

NB: If you’ve donated to the Bellarmine project, you can expect to receive this on ebook or in hardcover depending on your donation.

St. Albert the Great

St. Albert the Great is especially known as the teacher of St. Thomas, or an important figure in the 13th century, which is filled with saints, reformers and other great men and events. What is often forgotten, however, is his modernity. Although truly medieval, in as fine a sense as Dante and St. Francis, he none the less projects himself into our century and from many points of view might be considered a modern of moderns.
We live in a mechanized age, but mechanical invention and the designing of automatic devices were familiar tasks with him. In the popular imagination they even caused him to be regarded as endowed with magic.
Science too, is looked upon as peculiarly the prerogative of our times. But scientific study and experimentation were favorite preoccupations with St. Albert. He was gifted with a keen instinct for scientific investigation and research. He was a born naturalist and experimentalist. Natural phenomena engaged his attention from early youth; he probed into their secrets and arrived at startlingly accurate conclusions. Laboratory research, no less, was congenial to him and from all sides he gathered details of medical facts for practical application.
Education, once more, is a passion with men of our day. Most unreasonable claims are not seldom made in its regard. Albert was an expert teacher, a great schoolman, a guide and director in the most advanced problems of university development in that heyday of progressive university life. But more than all this, he himself undertook the herculean task of collating and interpreting the philosophic lore of the ages—Classical, Arabic, and Christian—gathering the vast masses of unrelated and scattered material, arranging and adapting it so that other hands might ultimately fit it in its proper place within the loftiest system of human thought.
But it was perhaps the greatest of Albert’s educational achievements that out of his own classroom went forth, to blaze his way across the world and through the far reaches of time, that shining luminary and brilliant genius in the realm of constructive thought, St. Thomas Aquinas? To the same fountain too—in the poet’s words—other suns repaired, lesser luminaries, yet splendors of no mean magnitude, and in their urns drew golden light. But if Augustine cannot be thought of without Ambrose, neither should Thomas be mentioned without Albert.
Thomas Schwertner’s fine account of St. Albert, written with florid prose and redolent with piety, will give you:
a vivid and detailed account of St. Albert’s life and importance;
his study into so many areas;
his work as a provincial and a bishop;
and his love of Jesus Christ which made him a saint.

This is not a work to miss!

St. Albert the Great
St. Albert the Great
$20.00

St. Albert the Great - Hardcover
St. Albert the Great - Hardcover
$35.00

Mariology, in 3 volumes

We are pleased to announce our republication of Mariology, edited by Fr. Juniper Carol, OFM. This was published in three volumes and constituted one of the very finest works of Marian theology prior to the Second Vatican Council, begun during the Marian Year in 1954.

Volume I deals with the history and sources of Mariology. The unique competence of Fr. Carol, first president of the Mariological Society, as well as the extensive theological background of the contributors guarantee the order and soundness of the selected essays … This volume can be a good refresher-course for the priest-theologian and a newly opened mine of information for the layman. The introductory volume offers treatises on: Mary in the documents of the Magisterium; Mary in the Old Testament; Mary in the New Testament; Mary in Eastern and Western Patristic Thought; Mary in the Liturgy; and many more subjects, heavily footnoted and wonderfully presented.

Order Mariology vol. 1 today! $25. If you pre-ordered it is being processed right now.

Volume II as a whole maintains the scholarly character of the first volume, delving into Mariology as such. Namely, the principal doctrines in the theology of Mary. This considers the key doctrines of the Immaculate Conception, Perpetual Virginity, Assumption, Mediation, etc. With essays from 13 scholars of international repute, volume II explains in scientific detail the heart of Mariology, its nature in preserving authentic teaching about the person of Jesus Christ, and the sources deep within the tradition from the Fathers, the Scholastics, Baroque theology and contemporary understanding enlightened by the Magisterium. Order Mariology vol 2 Today! $30 

Volume III treats the world-wide phenomenon of devotion to Mary from its beginnings to the present day. Specifically, the subject is considered by: feasts, days, months dedicated to our Lady; in prayers, especially the Rosary; in the Scapular, De Montfort, Immaculate Heart, and other prominent devotions; in the religious orders, congregations, confraternities, associations, sodalities dedicated to her; in the societies, centers, libraries, publications, congresses devoted to the study of her prerogatives. Order Mariology vol 3 Today! $25 

This work is an indispensable reference that has been out of reach for too long. Mediatrix Press has taken the time to completely and accurately reproduce the text, as well as to restore the original order of the essays intended by Fr. Carol. Below we have the table of contents for the original volumes to give the sense of the breath of subjects covered in the work.

Pre-order the entire set!

 When you purchase the entire set you can save $10! If you ordered the set in December or early January, volume 1 was shipped to you, and volumes 2 and 3 will ship soon. If you order the set now, you can get the set discount

$80 $75!

***Hardcover Update***

We have finally got our hardcover proof and pricing.

Volume 1 will be $40, volume 2 $50 and volume 3 $40.
So, our set discount will save you $10!

Mariology 3 volume set pre-publication sale!
$130 $120!

New! Blessed Elizabeth Canori Mora

Blessed Elizabeth Canori Mora
Blessed Elizabeth Canori Mora
$18.00

Elizabeth Canori Mora was born in 1774, in Rome. Raised in a devout but poor household, she was given an excellent education by religious sisters. Her life changed dramatically when she was married to Christopher Mora, a local lawyer and son of a famous doctor. The marriage began happy but turned sour as her husband changed from becoming possessive of her to the point of preventing her communication with her relatives, to abandoning her and taking up a mistress.

Yet Elizabeth turned to God and prayed for his conversion, taking solace in her two surviving daughters and raising them in the faith.

The story of Elizabeth Canori Mora is one both familiar, and unique. The story of a wronged wife, celebrated on her wedding day but whom we ought rather to mourn for if we could foresee the great sufferings she will undergo in wedlock; and unique in that her heroic virtue, fidelity and love excels that of so many that end up in this all too familiar state.

For her fidelity and love of Christ, Elizabeth received many revelations from God, and merited that her husband would turn from his wicked ways and become again devout—to the point that after her death he became a Franciscan cleric.

In this work, you will discover what you rarely see in so many lives of monks, abbots and missionaries, a married saint, a wife who should be the patron of wronged and long-suffering wives. The reprinted work of Mary Elizabeth Herbert has been revised for modern English and has pictures added for the benefit of the reader, with new typesetting in an easy to read font.

New! Moral Theology of St. Alphonsus, Volume II! (with sample chapter)

Moral Theology Vol. II
Moral Theology Vol. II
$35.00
Moral Theology Vol. II Hardcover
Moral Theology Vol. II Hardcover
$55.00

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Mediatrix Press is pleased to announce the release of Volume 2 of St. Alphonsus Liguori’s Moral Theology, which will cover the Precepts of the Decalogue, 1-6. In this monumental treatment, St. Alphonsus examines specific questions on various aspects of the Commandments and cites nearly all the moral writers up to his time, examining nearly every question and issue that might come to the mind. This excellent treatment is an magnificent resource for Confessors, to aid them in reverently hearing confessions. While some are of the opinion that treatments such as Alphonsus’ exist to provide loopholes for people to get out of sin, rather, it is to help the penitent correctly identify and avoid.

St. Alphonsus’ Moral Theology steers the course between rigor and laxity to lead the way to Christ’s mercy. In dealing with the first Commandment, St. Alphonsus deals with sins such as apostasy, idolatry and superstition; then in the second he takes up sins of blasphemy, violation of oaths, etc.; in the third he takes up all the considerations involved in the precept to attend Mass on Sundays and Feast days.
In the fourth commandment, obedience in general; in the fifth, murder and all its species, including questions on abortion, the death penalty and just war; in the 6th adultery, rape and lust.

If you can, in your charity, please review the main project page for the Moral Theology translation project here and donate.

***Sample Chapter***

157.—III. The penitent, being asked by the confessor about a sin already confessed, does not need to mention it by understanding in addition, “that which he has not confessed.” (Cardenas diss. 19, n. 48, Salm. tr. 17 c. 2 punct. 8 § 3 n. 118, Sanchez, lib. 3 cap. 6 n. 14; Sporer de 2. praec. cap. 1 n. 105). But this must be understood as unless the confessor would justly ask to know the state of the penitent, from number 58 of the propositions condemned by Innocent XI.
158.—IV. A needy man can respond to a judge about goods hidden for his subsistence that he has nothing (Salm. ibid. § n. 140). Equally, an heir who, without discovery hides goods, if he is not held to make satisfaction to creditors from them, he may respond to a judge that he has hidden nothing, understanding in addition “from the goods which he would be held to make satisfaction”. (Salm. loc. cit. and Roncaglia, c. 4, reg. 2 in praxi.
159.—V. Someone that takes out a loan, but later satisfies it, can deny he has taken up a loan, understanding in addition: “such that he ought to pay.” (Salm. cit. n. 140, and Sporer de 2. praec. c. 1 n. 122, with Suarez, Navarre, Azor, Laymann, Cov. and others). So equally, if anyone were coerced to matrimony, they can assert to the judge even with an oath that they did not contract it, viz. freely, as is just. (Toletus, lib. 4 c. 21; Laymann, c. 14 n. 8; Navarre, in c. Humanae aures, caus. 22 q. 5; Sporer loc. cit.). Sporer says the same thing about someone who entered into an invalid betrothal. Equally, one who promised matrimony, but then would not be held to it, can deny the promise, viz. that he was held by it, as the Salamancans say (ibid.). Someone is not held to a duty can respond that he does nothing viz. from which he owes a duty. (Cardenas n. 77, Salm. ibid.; Sporer loc. cit. n. 121 with Ledesma). One who comes from a place falsely thought to be infected by plague can deny he came from it, viz. a pestilential one, because this is the mind of the guards. (Salm. ibid. n. 141; Lessius, c. 42 n. 47, Sanchez Dec. l. 3 cap. 6 n. 35; Sporer loc. cit. n. 140, with Toletus, Navarre, Suarez, Henriquez, Rodriguez, etc.). Nay more, Toletus and Lessius admit this as well as many others cited by Sporer, even if he quickly passed through an infected place, provided it were certain he did not contract the plague, because it could be understood he did not come so that danger would not be feared from him; but I do not altogether acquiesce to this. The Salamancans (n. 141) admit this, with Busembaum, because if someone were forcefully obliged by a thief to promise money with an oath, he could understand in addition: “I will give, if I owe you without an oath”; because they say that promise from circumstances can admit such an ambiguity. Equally a wife, for whom it is certain the marriage is null, can promise with an oath to the judge or confessor, who would not otherwise wish to absolve her, that she will cohabitate with her husband, even if she does not intend, understanding from that licit cohabitation. (Salm. loc. cit.).
160.—VI. Someone asked by a judge whether he spoke with a guilty man can deny it, understanding he did not speak so as to cooperate with him. A canon lawyer, obligated to a secret, can swear he manifested nothing, if he manifested none of those things which he is held to conceal sub gravi. The Salamancans agree (ibid. n. 142) who assert that all these are obvious to all authors. Equally Lessius, c. 52 n. 48, with Alex, Bart. etc. One who is going to be chosen for an office, being asked whether he had some impediment can deny it if it is really not such a thing that would impede him in the exercise of office.
Equally, if anyone were summoned and asked whether the food is good, which really is insipid, he can respond it is good, viz. for mortification. (Cardenas, diss. 19 n. 74). So also Cardenas (n. 76) and la Croix (lib. 3 p. 1 n. 302) say ceremonies can licitly be advanced, “I kiss my hand,” etc. “I offer myself as a servant,” etc. because from common use they are received as material words advanced only for honor. It is also licit to conceal the truth with cause, e.g. if someone asked you for money, you can respond: “Would that I had it!” or “I would be glad to have some”, etc. (Cardenas, diss. 19 n. 53).
161.—Quaeritur 1: Could a creditor assert from an instrument with an oath that nothing was paid to him, if really a part has been paid but he had a credit from another person, which he could not prove? It is answered that he can, provided he did not swear the quantity due to him by that instrument, lest it be inferred he suffered loss from other previous creditors. Salm. tr. 17, cap. 2 punct. 8 § 6 n. 143, with Sanchez, Palaus, Leander, etc.
162.—Quaeritur 2: Could an adulteress deny the adultery with a man, understanding that will reveal him otherwise? She can equivocally assert she did not break a marriage which truly persists. And if she had sacramentally confessed the adultery, she can respond: “I am innocent of this crime,” because by confession it has been taken away. So thinks Cardenas, diss. 19 n. 54, who still adverts that she could not affirm it with an oath, because probability of the fact suffices to assert something, but to swear an oath certitude is required. But the response is made that moral certitude would suffice to swear an oath, as we said above in dubium 3, n. 148, with the Salamancans (tr. 17 c. 2 punct. 5 § 1 n. 42), Lessius, Sanchez, Suarez, Palaus and the common opinion. Such moral certitude of the remission of the sin can indeed be held when someone morally disposed receives the sacrament of penance.
But in regard to the question, the Salamancans (ibid. punct. 8 § 6 n. 144) with de Soto say a woman cannot deny the adultery because it would be a pure mental reservation. Still, Cardenas (n. 60) admits that in danger of death it is permitted to use a metaphor which is common in scripture where adultery is taken for idolatry, as in Ezechiel 23:37: “Because they committed adultery … and fornicated with idols.” Nay more, if the crime is truly secret, according to the probable opinion of the authors a woman can deny it with an oath and say: “I did not commit it”; in the same mode in which a guilty man can say to a judge that does not legitimately ask him, “I did not commit the crime,” by understanding he did not commit to the extent he is held to manifest it. (Busembaum, below, and Lessius, Trull, ibid. and Sanchez, lib. 3 dec. c. 2 n. 42, with de Soto, Sayre and Arag., as Tamburinus holds ex comm. c. 4 § 3 n. 1 and 2, as well as Viva q. 7, art 4 n. 2).
163.—Quaeritur 3: Could someone requested to make a loan swear that he did not have any money when he really has some, by understanding that he has no money to furnish a loan? The Salamancans (loc. cit. n. 145, with de Soto, Henriquez) deny this. The reason is because that reservation cannot be perceived from the circumstances. But this must be understood, if the truth can in no way be perceived; for if it could be thrown out there from some circumstance, namely of poverty or neediness of the lender, one could rightly understand “I have nothing superfluous that I could lend”. So think Roncaglia (de 2 praec. c. 4 reg. 2 in praxi), Viva (q. 7 a. 4 n. 2) with Sanchez, Bonacina, Sylvius, etc. Cardenas (diss. 19 n. 48) with Suarez and de Lugo, who so teaches: “One that has one loaf necessary for himself truly responds that he has nothing for one that asks for bread to be loaned to him, because he has nothing which he could loan which is the only thing the other man asks.” (de poenit. disp. 23, sess. 4 n. 74). And Cardenas says the same thing (n. 73) on money that is sought, if it is necessary to the owner.
164.—Quaeritur 4: Could merchants swear their merchandise costs more than others, by combining the reckoning with other merchandise? Some affirm this, but the Salamancans (dict. n. 145) rightly deny it. Still, Croix, with Gobat. says that it is probable he can when they do not understand such things about the price of the thing, but compute it in expenses for taxes, for the storehouse, etc. (Croix l. 3 p. 1 n. 301).
165.—Quaeritur 5: Could a servant at his master’s command deny he is at home? Cardenas (diss. 19 n. 75) admits that he can fasten a stone to his foot and answer “he is not here,” because it is not a mental reservation; but I do not assent to this unless the other man could by no means notice it. I would rather more concede he could say “he is not here,” viz. not here at the door, or at the window, or (as the Continuator of Tournely says, de relig. part. 2 cap. 3 art. 5, in fine): “he is not here,” insofar as he can be seen. Cardenas says likewise, that he can respond, “he has left the house,” by understanding in the past; for we are not held, as he says above with Lessius, to respond to the mind of the one asking the question if a just cause is present. It would be otherwise if he were asked, did the Lord go out this morning, as Croix says (lib. 3 p. 1 n. 284). So even Cardenas says (n. 72) about a nobleman who is in bed, the servant can respond that he is outside, viz. he is not to be seen, as it is usually understood from the common manner of speech.
166.—Quaeritur 6: Could those that are going to take up a doctoral degree swear with an equivocation the requisite condition that is not true, viz. to have freed himself up for that science for so many years, etc., if they were equally suitable as other doctors? See Tamburinus, Dec. lib. 3, cap. 2, who affirms it and says then there is a just cause for so swearing, lest they be rejected who are worthy. But whatever about this, it seems to me more probable that those who are going to get their doctorates at Naples, who by the usual custom write in their own hand on taking up their registrations: “Dico con giuramento essere il primo anno institutista, etc., when it is really not so. The reason is because that verb “giuro” or “dico con giuramento,” as we said above (dub. 1 n. 136) with Salm. (tr. 17 c. 2 punct. 3 n. 24), Bonacina, Sanchez, Suarez, is not of itself an oath, unless questioning would precede about an oath; but this questioning at Naples is either altogether not done or is not done from a true oath, but only on that written material which seems from the common use not to take up a true oath.

***

New! Moral Theology of St. Alphonsus, Volume II! (with sample chapter)

Moral Theology Vol. II
Moral Theology Vol. II
$35.00
Moral Theology Vol. II Hardcover
Moral Theology Vol. II Hardcover
$55.00

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Mediatrix Press is pleased to announce the release of Volume 2 of St. Alphonsus Liguori’s Moral Theology, which will cover the Precepts of the Decalogue, 1-6. In this monumental treatment, St. Alphonsus examines specific questions on various aspects of the Commandments and cites nearly all the moral writers up to his time, examining nearly every question and issue that might come to the mind. This excellent treatment is an magnificent resource for Confessors, to aid them in reverently hearing confessions. While some are of the opinion that treatments such as Alphonsus’ exist to provide loopholes for people to get out of sin, rather, it is to help the penitent correctly identify and avoid.

St. Alphonsus’ Moral Theology steers the course between rigor and laxity to lead the way to Christ’s mercy. In dealing with the first Commandment, St. Alphonsus deals with sins such as apostasy, idolatry and superstition; then in the second he takes up sins of blasphemy, violation of oaths, etc.; in the third he takes up all the considerations involved in the precept to attend Mass on Sundays and Feast days.
In the fourth commandment, obedience in general; in the fifth, murder and all its species, including questions on abortion, the death penalty and just war; in the 6th adultery, rape and lust.

If you can, in your charity, please review the main project page for the Moral Theology translation project here and donate.

***Sample Chapter***

157.—III. The penitent, being asked by the confessor about a sin already confessed, does not need to mention it by understanding in addition, “that which he has not confessed.” (Cardenas diss. 19, n. 48, Salm. tr. 17 c. 2 punct. 8 § 3 n. 118, Sanchez, lib. 3 cap. 6 n. 14; Sporer de 2. praec. cap. 1 n. 105). But this must be understood as unless the confessor would justly ask to know the state of the penitent, from number 58 of the propositions condemned by Innocent XI.
158.—IV. A needy man can respond to a judge about goods hidden for his subsistence that he has nothing (Salm. ibid. § n. 140). Equally, an heir who, without discovery hides goods, if he is not held to make satisfaction to creditors from them, he may respond to a judge that he has hidden nothing, understanding in addition “from the goods which he would be held to make satisfaction”. (Salm. loc. cit. and Roncaglia, c. 4, reg. 2 in praxi.
159.—V. Someone that takes out a loan, but later satisfies it, can deny he has taken up a loan, understanding in addition: “such that he ought to pay.” (Salm. cit. n. 140, and Sporer de 2. praec. c. 1 n. 122, with Suarez, Navarre, Azor, Laymann, Cov. and others). So equally, if anyone were coerced to matrimony, they can assert to the judge even with an oath that they did not contract it, viz. freely, as is just. (Toletus, lib. 4 c. 21; Laymann, c. 14 n. 8; Navarre, in c. Humanae aures, caus. 22 q. 5; Sporer loc. cit.). Sporer says the same thing about someone who entered into an invalid betrothal. Equally, one who promised matrimony, but then would not be held to it, can deny the promise, viz. that he was held by it, as the Salamancans say (ibid.). Someone is not held to a duty can respond that he does nothing viz. from which he owes a duty. (Cardenas n. 77, Salm. ibid.; Sporer loc. cit. n. 121 with Ledesma). One who comes from a place falsely thought to be infected by plague can deny he came from it, viz. a pestilential one, because this is the mind of the guards. (Salm. ibid. n. 141; Lessius, c. 42 n. 47, Sanchez Dec. l. 3 cap. 6 n. 35; Sporer loc. cit. n. 140, with Toletus, Navarre, Suarez, Henriquez, Rodriguez, etc.). Nay more, Toletus and Lessius admit this as well as many others cited by Sporer, even if he quickly passed through an infected place, provided it were certain he did not contract the plague, because it could be understood he did not come so that danger would not be feared from him; but I do not altogether acquiesce to this. The Salamancans (n. 141) admit this, with Busembaum, because if someone were forcefully obliged by a thief to promise money with an oath, he could understand in addition: “I will give, if I owe you without an oath”; because they say that promise from circumstances can admit such an ambiguity. Equally a wife, for whom it is certain the marriage is null, can promise with an oath to the judge or confessor, who would not otherwise wish to absolve her, that she will cohabitate with her husband, even if she does not intend, understanding from that licit cohabitation. (Salm. loc. cit.).
160.—VI. Someone asked by a judge whether he spoke with a guilty man can deny it, understanding he did not speak so as to cooperate with him. A canon lawyer, obligated to a secret, can swear he manifested nothing, if he manifested none of those things which he is held to conceal sub gravi. The Salamancans agree (ibid. n. 142) who assert that all these are obvious to all authors. Equally Lessius, c. 52 n. 48, with Alex, Bart. etc. One who is going to be chosen for an office, being asked whether he had some impediment can deny it if it is really not such a thing that would impede him in the exercise of office.
Equally, if anyone were summoned and asked whether the food is good, which really is insipid, he can respond it is good, viz. for mortification. (Cardenas, diss. 19 n. 74). So also Cardenas (n. 76) and la Croix (lib. 3 p. 1 n. 302) say ceremonies can licitly be advanced, “I kiss my hand,” etc. “I offer myself as a servant,” etc. because from common use they are received as material words advanced only for honor. It is also licit to conceal the truth with cause, e.g. if someone asked you for money, you can respond: “Would that I had it!” or “I would be glad to have some”, etc. (Cardenas, diss. 19 n. 53).
161.—Quaeritur 1: Could a creditor assert from an instrument with an oath that nothing was paid to him, if really a part has been paid but he had a credit from another person, which he could not prove? It is answered that he can, provided he did not swear the quantity due to him by that instrument, lest it be inferred he suffered loss from other previous creditors. Salm. tr. 17, cap. 2 punct. 8 § 6 n. 143, with Sanchez, Palaus, Leander, etc.
162.—Quaeritur 2: Could an adulteress deny the adultery with a man, understanding that will reveal him otherwise? She can equivocally assert she did not break a marriage which truly persists. And if she had sacramentally confessed the adultery, she can respond: “I am innocent of this crime,” because by confession it has been taken away. So thinks Cardenas, diss. 19 n. 54, who still adverts that she could not affirm it with an oath, because probability of the fact suffices to assert something, but to swear an oath certitude is required. But the response is made that moral certitude would suffice to swear an oath, as we said above in dubium 3, n. 148, with the Salamancans (tr. 17 c. 2 punct. 5 § 1 n. 42), Lessius, Sanchez, Suarez, Palaus and the common opinion. Such moral certitude of the remission of the sin can indeed be held when someone morally disposed receives the sacrament of penance.
But in regard to the question, the Salamancans (ibid. punct. 8 § 6 n. 144) with de Soto say a woman cannot deny the adultery because it would be a pure mental reservation. Still, Cardenas (n. 60) admits that in danger of death it is permitted to use a metaphor which is common in scripture where adultery is taken for idolatry, as in Ezechiel 23:37: “Because they committed adultery … and fornicated with idols.” Nay more, if the crime is truly secret, according to the probable opinion of the authors a woman can deny it with an oath and say: “I did not commit it”; in the same mode in which a guilty man can say to a judge that does not legitimately ask him, “I did not commit the crime,” by understanding he did not commit to the extent he is held to manifest it. (Busembaum, below, and Lessius, Trull, ibid. and Sanchez, lib. 3 dec. c. 2 n. 42, with de Soto, Sayre and Arag., as Tamburinus holds ex comm. c. 4 § 3 n. 1 and 2, as well as Viva q. 7, art 4 n. 2).
163.—Quaeritur 3: Could someone requested to make a loan swear that he did not have any money when he really has some, by understanding that he has no money to furnish a loan? The Salamancans (loc. cit. n. 145, with de Soto, Henriquez) deny this. The reason is because that reservation cannot be perceived from the circumstances. But this must be understood, if the truth can in no way be perceived; for if it could be thrown out there from some circumstance, namely of poverty or neediness of the lender, one could rightly understand “I have nothing superfluous that I could lend”. So think Roncaglia (de 2 praec. c. 4 reg. 2 in praxi), Viva (q. 7 a. 4 n. 2) with Sanchez, Bonacina, Sylvius, etc. Cardenas (diss. 19 n. 48) with Suarez and de Lugo, who so teaches: “One that has one loaf necessary for himself truly responds that he has nothing for one that asks for bread to be loaned to him, because he has nothing which he could loan which is the only thing the other man asks.” (de poenit. disp. 23, sess. 4 n. 74). And Cardenas says the same thing (n. 73) on money that is sought, if it is necessary to the owner.
164.—Quaeritur 4: Could merchants swear their merchandise costs more than others, by combining the reckoning with other merchandise? Some affirm this, but the Salamancans (dict. n. 145) rightly deny it. Still, Croix, with Gobat. says that it is probable he can when they do not understand such things about the price of the thing, but compute it in expenses for taxes, for the storehouse, etc. (Croix l. 3 p. 1 n. 301).
165.—Quaeritur 5: Could a servant at his master’s command deny he is at home? Cardenas (diss. 19 n. 75) admits that he can fasten a stone to his foot and answer “he is not here,” because it is not a mental reservation; but I do not assent to this unless the other man could by no means notice it. I would rather more concede he could say “he is not here,” viz. not here at the door, or at the window, or (as the Continuator of Tournely says, de relig. part. 2 cap. 3 art. 5, in fine): “he is not here,” insofar as he can be seen. Cardenas says likewise, that he can respond, “he has left the house,” by understanding in the past; for we are not held, as he says above with Lessius, to respond to the mind of the one asking the question if a just cause is present. It would be otherwise if he were asked, did the Lord go out this morning, as Croix says (lib. 3 p. 1 n. 284). So even Cardenas says (n. 72) about a nobleman who is in bed, the servant can respond that he is outside, viz. he is not to be seen, as it is usually understood from the common manner of speech.
166.—Quaeritur 6: Could those that are going to take up a doctoral degree swear with an equivocation the requisite condition that is not true, viz. to have freed himself up for that science for so many years, etc., if they were equally suitable as other doctors? See Tamburinus, Dec. lib. 3, cap. 2, who affirms it and says then there is a just cause for so swearing, lest they be rejected who are worthy. But whatever about this, it seems to me more probable that those who are going to get their doctorates at Naples, who by the usual custom write in their own hand on taking up their registrations: “Dico con giuramento essere il primo anno institutista, etc., when it is really not so. The reason is because that verb “giuro” or “dico con giuramento,” as we said above (dub. 1 n. 136) with Salm. (tr. 17 c. 2 punct. 3 n. 24), Bonacina, Sanchez, Suarez, is not of itself an oath, unless questioning would precede about an oath; but this questioning at Naples is either altogether not done or is not done from a true oath, but only on that written material which seems from the common use not to take up a true oath.

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The Dominican Revival in the 19th Century

The Dominican Revival in the 19th Century
The Dominican Revival in the 19th Century
$15.00

The wars and upheavals of the 17th and 18th centuries had created a situation where by the 19th century, political control was exercised over the Church not only in England and Germany but even in Catholic countries such as Austria, France, and Spain. The new ideas of Febronianism, Jacobism, and the French Revolutionary ideologies spread throughout Europe had done their utmost to bring discredit on the old asceticism and its principal representatives in the mendicant orders, such as the Dominicans. Cardinal Newman thought that the Dominican Order was a “great idea, now extinct.”

Fortunately, not long afterward, the great Jean-Baptiste Henri Lacordaire sought to revive the ancient spirit of St. Dominic in France. Nor was he alone; for when Fr. Jandel (whom Lacordaire inspired to become a Dominican) received his commission from Pope Pius IX to restore the old discipline and abolish the customary relaxation of the day, then new life began to reverberate through the order, and the primitive fervor of its holy founder was brought back to life.

“The Dominican Revival in the Nineteenth Century” vividly recounts the career of Fr. Alexander Vincent Jandel, from his days as a secular priest to a Dominican and then the 23rd Master General of the Order. Then it continues on the subsequent activity of the good Father, the cooperation he met with from his brethren and the splendid success that crowned his efforts and which had brought the order of St. Dominic once more to the forefront as a defender of the interests of Jesus Christ, and His Church.

This edition has been beautifully re-typeset while preserving the original text with exactitude. A great resource for the Church in general, and the Dominicans in particular during the troubled days of the 19th century.

On Purgatory by St. Robert Bellarmine

On Purgatory: The Members of the Church suffering
On Purgatory: The Members of the Church suffering
$18.00

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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.

Sample Chapter

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.

The History of St. Norbert

History of St. Norbert
History of St. Norbert
$25.00
History of St. Norbert Hardcover
History of St. Norbert Hardcover
$40.00

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!

Wilderness Cathedral: The Story of Idaho’s Oldest Building

Wilderness Cathedral
Wilderness Cathedral
$23.00
Wilderness Cathedral Hardcover
Wilderness Cathedral Hardcover
$45.00

Also available on Kindle!

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.

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