> [[at-sl-37|← About the Author]] | [[at-spiritual-life-toc|TOC]] | [[at-sl-39|Copyright →]] # Bibliography The authors consulted are listed in their chronological instead of alphabetical order. They are further arranged methodically and, beginning with the Middle Ages, grouped according to schools of mysticism. This was thought of greater service for the reader. Only the most important authors are mentioned. For a complete survey of the field see Rev. P. POURRAT: Christian Spirituality, E. tr. Mitchell and Jacques, 4 vols. New York, 1922–1930. Works of non-Catholics should only be read with required permission and due caution. I. — THE PATRISTIC AGE During the age of the Fathers the elements of a theory of spiritual life come progressively to light and mature into a valuable body of teaching with the work of Cassian in the West and that of St. John Climacus in the East. 1\. THE FIRST THREE CENTURIES. St. Clement of Rome, Epistle to the Corintians, written c. 95 to restore peace in the church of Corinth. Gr.-Lat.: P. G. i[1]; Gebhardt and Harnack: Patr. Apost. i, Leipzig, 1876, edit. min. 1877; Funk: Patr. Ap. i. Tübingen, 1890. Gr.-Eng: J. B. Lightfoot: St. Clement of Rome, 2 vols. 2d edit. London, 1890, the best text and discussion; K. Lake: Apostolic Fathers, i (in Loeb Clas. Lib.) New York: Putnam. Eng. tr. A. C. Coxe in ANF. i; A. Menzies in ANF. ix[2]; H. E. Hall in Christian Classics, Lond. R. T. S.; J. A. F. Gregg in Early Church Classics, Lond. S. P. C. K.; W. Burton in Ancient and Modern Library of Theological Literature, London: Griffith. Hermas, The Shepherd (140-155), in which are described at length the conditions for true penance. Gr.-Lat. PG. ii. 891-1012; Gebhardt, Harnack and Zahn: Patr. Apost., iii. 1-272; Funk: Patr. Apost., i. 334-563; a more recent edition of the Greek text according to the Cod. Petropolit. was given out by K. Lake, Oxford, 1911. Gr.-Eng. K. Lake: Apostolic Fathers ii, in Loeb Clas. Lib. Eng. tr. F. Crombie in ANF., ii; W. Burton: Apost. Fathers, pt. I, in Anc. and Mod. Lib. of Theo. lit., London: Griffith; C. Taylor: The Shepherd of Hermas, 2 vols. in Early Church Classics, London: S. P. C. K. Clement of Alexandria, The Instructor (Pædagogus), written after 195, describes the spiritual progress of a true gnostic. The best Greek text is that of O. Stählin: Clemens Alexandrinus, i. 89-292, Leipzig, 1903. Gr.-Lat. PG. ix. 247-794, reproduces with additions the Oxford edition of 1715. Eng. tr. W. Wilson in ANF. ii. 209-298; P. M. Barnard in Early Church Classics, London: S. P. C. K., 1901; R. Ornsby (selections) in The Month, xix 1873; cf. E. G. Sihler: From Augustus to Augustine, Cambridge, 1923. St. Cyprian, (200-258), De habitu virginum, De dominica oratione, De opere et eleemosynis, De bono patientiæ, De zelo et livore, De lapsis. PL. iv[3]; Hurter: SS. Pat. Opusc. select., i; the best text is that of W. Hartel: S. Thasct Cæcilii Cypriani opera omnia, 3 vols., Vienna, 1868-71. Eng. tr. J. H. Newman, Oxford, 1839 in LF.[1]; E. Wallis in ANF., v; T. N. Bindley: St. Cyprian on the Lord’s Prayer, London: S. P. C. K. 2\. — THE FOURTH TO THE SEVENTH CENTURY A\) In the West: St. Ambrose, (333-397), De officiis ministrorum, De virginibus, De viduis, De virginitate. PL. xvi. 25-302, reprints the editions of J. du Frische and N. Le Nourry, first issued, Paris, 1686-90; J. G. Krabinger has edited separately the De officiis ministrorum, Tübingen, 1857. Eng. tr. Rev. H. De Romestin: Some of the principal works of St. Ambrose, in NPNF. 2d series vol. x, New York, 1896[2]. St. Augustine, (354-430), Confessiones, Soliloquia, De doctrina christiana, De civitate Dei, Epistola ccxi, etc. St. Augustine’s works contain the elements of a complete theology of asceticism and mysticism. His teaching supplements and corrects that of Cassian. For an exposition of it see Pourrat, op. cit. I, c. viii. The Latin text of the works listed above is found in PL. xxxii, xxiv, xli, reprinting the edition of the Maurists Blampin and Constant. A better text is given by the Corpus Script. Eccles. Latin., Vienna: Confessionum libri xiii ed. P. Knöll, 1896; Epistolæ xxxi-cxxiii, ed. A. Goldbacher, 1898; De civitate Dei, ed. E. Hoffmann, 1900. Also, The Confessions of St. Augustine ed. J. Gibb and W. Montgomery, (Cambridge Patristic Texts) 1908, 2d edit. 1927; De civitate Dei, ed. J. E. C. Welldon, 2 vols., London: Macmillan, 1924; De doctrina christiana, St. Louis: Concordia Publish. House; Soliloquiorum libri ii, ed. P. E. Tourscher, Phila: Reilly, 1922. Confessions ed. and tr. by W. Watts (Loeb Clas. Lib.) New York: Putnam, 1912; Eng. tr. in NPNF. 1st Series: Confessions by J. G. Pilkington and Letters by J. G. Cunningham, vol. i, City of God and Christian Doctrine by M. Dods and J. F. Shaw, vol. ii, Soliloquies by C. C. Starbuck, vol. vii, 219-593. Also, Confessions tr. W. Hutchings, London: Longmans, 1883; C. Bigg (Library of Devotion) London: Methuen; J. Healy (Temple Classics) New York: Dutton, 1903; E. B. Pusey (in LF. i, and Everyman’s Lib.) New York: Dutton, 1907; Tobie Matthew revised by Dom R. Huddleston, New York: Benziger; City of God, tr. Healy (Temple Classics) 1903; F. R. M. Hitchcock (Early Church Classics) London: S. P. C. K.; M. Dods, New York, Benziger; Letters, tr. W. J. Sparrow Simpson (Handbooks of Christian Lit.) London: Macmillan, 1920; sel. and tr. Mary H. Allies, London: Burns and Oates, 1890. cf. also, Mary H. Allies: Leaves from St. Augustine, London: Washbourne, 1900; E. L. Cutts: St. Augustine (Fathers for English Readers) London: S. P. C. K. cf. Hewitt: Studies in St. Augustine, New York, 1868; E. C. Butler: Western Mysticism, New York; Dutton, 1923; A. Hatzfeld: St. Augustine (tr.) 3d ed. London: Burns Oates and Washbourne, 1924. Cassian, (360-435), Collationes xxiii recens. M. Petschenig, Vienna, 1886; De institutis cænobiorum et de octo principalium vitiorum remediis libri xii. — De Incarnatione Domini contra Nestorium libri vii recens. M. Petschenig, Vienna, 1888. The older and less critical edition by Gazet is found in PL. xlix-1. The works of John Cassian tr. by E. S. S. Gibson in NPNF. 2d Series vol. xi. Cassian’s Conferences sum up the spiritual doctrine of the first four centuries as practiced in monasteries, and they became a storehouse from which all subsequent writers on spiritual life have drawn. St. Leo I, the Great, Pope 440-461, Sermones. The discourses of St. Leo for the principal feasts of the year are full of piety. The Church has borrowed from them for her liturgy; 96 of the sermones current under his name are genuine. Quesnel’s edition, Paris, 1675, improved by P. and G. Ballerini, Venice, 1753-57, is reprinted in PL. liv. 158-458. Hurter: SS. Pat. opusc. sel. xiv, xxv, xxvi. Eng. tr. by Charles L. Feltoe in NPNF. 2d Ser. xii. cf. C. Gore ; Leo the Great (Fathers for English Readers) London: S. P. C. K. St. Benedict of Nursia, (480-543). His rule, brought from 66 to 73 chapters in its 2d edition, has become that of almost all the monks in the West from the 8th to the 13th century. It can be easily adapted to the conditions of any country and time and this is the key to its great success. The text of the Regula is available in L. lxvi, 215-932; better editions are those of E. Wölfflin: Benedicti regula monachorum, Leipzig, 1895; Dom O. Hunter Blair (with tr. and notes) London: Sands, 1906, 2d ed. St. Louis: Herder, 1907; Abbot C. Butler, London: Herder, 1912. Eng. tr. London, 1886 and 1896 in Thatcher and McNeal, Source Book, pp. 432-485; in Henderson, Documents, pp. 274-313; by D. O. H. Blair, cf. above; Rt. Rev. Paul Delatte, The Rule of St. Benedict: A Commentary, London: Burns Oates and Washboume. New York: Benziger, 1921; The Rule of St. Benedict translated with an introduction by Cardinal Gasquet, Oxford, 1925. Rt Rev. Ildephonsus Herwegen, O. S. B.: St. Benedict, A character study, translated by Dom Peter Nugent, O. S. B. London: Sands and Co., 1924. St. Gregory I, the Great, Pope, (540-604), Expositio in Librum Job, sive Moralium libri XXXV, Liber regulæ pastoralis curæ, Dialogorum libri IV. The edition of the Maurist Sainte-Marthe, Paris 1705, reprinted with additions by J. B. Gallicioli, Venice, 1768-76 is reprinted in PL. lxxv-lxxvii. The Dialogues have been often separately edited, particularly the 2nd Book on the Life and Miracles of St. Benedict. The Pastoral Rule also, cf. ed. Westhoff, Münster, 1860; Hurter S. J. in SS. Pat. opusc. sel. xx; A. M. Michelletti, Tournai, 1904; B. Sauter, Freiburg, 1904; Rt, Rev. J. C. Hedley: Lex Levitarum, New York: Benziger, 1905, St. Louis: Herder, with the Regula pastoralis of St. Gregory the Great. Bishop Hedley’s work is a set of lectures adapting the work of St. Gregory to the needs of our time. Eng. tr. The Morals of the Books of Job in three volumes in LF. Oxford, 1844-50. King Alfred’s West Saxon version of Gregory’s Pastoral Care ed. H. Sweet, London, 1871; The Book of Pastoral Care tr. J. Barmby in NPNF. 2d Series xii. An old English tr. of the Dialogues by J. W., Paris, 1608, was reprinted by H. Coleridge, S. J., London, 1874, and more recently reedited by E. G. Gardner with annotations by G. F. Hill, London: Macmillan, 1911. cf. Rt. Rev. Abbot Snow, O. S. B., St. Gregory the Great: His Work and His Spirit, 2d edition, London: Burns Oates and Washbourne, 1926. B\) In the East: St. Athanasius, (297-373), Life of St. Anthony gives an account of the spiritual doctrine of the great organizer of Egyptian monasticism. PG. xxvii. 838-976 reprints the edition of N. A. Giustiniani, Padua, 1777, based on that of the Maurists J. Lepin and B. de Montfaucon, Paris, 1627. Handy edition of the Greek by Maunoury, Paris, 1887 and 1890. The credibility of the work attacked by Weingarten: Der Ursprung des Monachtums im nachconstantinischen Zeitalter, Gotha, 1877 was defended by A. Eichhorn: Athanasii de vita ascetica testimonia collecta (inaug.-diss.) Halle, 1886; Mayer in Der Katholik, 1886, I. 495-516, 619-636, II. 72-86; Dom C. Butler: The Lausiac History of Palladius I, Text and Studies, Cambridge, 1898. Eng. tr. T. W. Allies in Monastic Life (vol. vii of Formation of Christendom) London, 1869-96; H. Ellershaw in NPNF. 2d Series iv. 188-221; J. B. McLaughlin: St. Anthony the Hermit, London: Burns, Oates and Washbourne, New York, Benziger, 1924. St. Cyril of Jerusalem, (315-386), in his Gatechetical Lectures portrays the life of a true Christian. PG. xxxiii reprints the ed. of the Maurist A. A. Touttée, Paris, 1720. A better edition is that of W. K. Reischl and J. Rupp 2 vols., Munich, 1848 and 1860. Eng. tr. J. H. Newman in LF. ii, Oxford, 1838; H. de Romestin: Mysteries and other Sacramental Lectures (the five catecheses on the Sacraments); E. H. Gifford in NPNF. 2d Series vii. 1-157. St. Basil the Great, (330-379), describes in his book On the Holy Ghost the workings of the Holy Spirit in a regenerated soul, and in his two works on the rules of monastic life, the fundamentals of asceticism. The 55 longer rules, Rules at length (Horoi kata platos) set forth the principles. The 313 shorter rules, Rules in abridgement (Horoi kat’ epitomen), their application to the daily life of a monk. These rules were universally received in the East and have survived to this day in the Greek Church. The best ed. of the works of St. Basil is still that of the Maurist J. Garnier, Paris, 1721 and 1730 in three vols., the last of them issued after the editor’s death by his colleague P. Maran. An excellent critical ed. of the treatise On the Holy Ghost is that of C. F. H. Johnston, Oxford: Parker, 1892. A Latin version of the work is found in Hurter: SS. Pat. opusc. sel. xxxi. Eng. tr. G. Lewis: Treatise on the Holy Spirit, London, 1888; B. Jackson: The Book on the Holy Spirit in NPNF. 2d Series viii. 1-50; E. F. Morison: St. Basil and his Rule, Oxford, 1913; W. K. L. Clarke: St. Basil’s Ascetical Works, London: Macmillan, 1925. St. John Chrysostom, (344-407), has left in his Homilies a vast storehouse of materials on both ethics and ascetics, and in his tract On the Priesthood, a stirring praise of the sacerdotal dignity. PG. xlviii-lxiv reproduces B. de Montfaucon’s edition, Paris, 1718-38, except for the Homilies on St. Matthew for which the text edited by Field, Cambridge, 1839, is given. J. A. Nairn, (Cambridge Patristic Texts) 1906, has brought out a separate edition of the tract On the Priesthood. Eng. tr. of the Homilies in LF. iv-vii, ix, xi-xii, xiv-xv, xxvii-xxviii, Oxford, 1842-52; in NPNF. 1st Series ix-xiv, New York, 1903-1906. On the Priesthood tr. B. H. Cowpers, Lond. 1866; W. R. W. Stephens in NPNF. New-York, 1903; P. Boyle, C. M., New York: Benziger, 1903; T. A. Moxon (Early Church Classics) London: S. P. C. K. 1907. Selections by Mary A. Allies: Leaves from Chrysostom, London: Burns and Oates, 1889. cf. A. Puech, St. John Chrysostom (tr.) 2d. edn. London: Washbourne, 1917. St. Cyril of Alexandria, († 444), Book of Treasures on the Holy and Consubstantial Trinity, his chief work on the subject, studies the relations of the soul to the Trinity. PG. lxxv reprints Canon J. Aubert’s ed. Paris, 1638, with Latin version by B. Vulcain, Basle, 1676. Cardinal Pitra has edited fragments of the work in Analecta Sacra and Classica, Paris, 1888. While St. Cyril’s works have received a great deal of attention on the part of modern scholars (cf. Bardenhewer-Shahan: Patrology, p. 367-368) this book has not been the object of recent study, nor has it been translated into English. Pseudo-Dionysius Areopagita, (c. 500), On the Divine Names, Ecclesiastical Hierarchy, Mystical Theology, has influenced considerably later writers on the subject. The best complete edition of his works is that of B. Cordier, S. J., Antwerp, 1634, often reprinted. It is reproduced from the Venice edition of 1755-56 in PG. iii-iv. It is based on only some of the numerous Greek mss. and makes no account of the Syriac, Armenian, and Arabic versions. A great deal remains to do for the criticism of the text. A separate edition of the Greek of the Ecclesiastical Hierarchy was issued by J. Parker, London, 1899. J. Parker’s translation of the works of Dionysius, London, 1897, is trustworthy. cf. A. B. Sharpe: Mysticism, its true Nature and Values, London: Sands and Co., St. Louis: Herder, 1910. St. John Climacus, († 649), Ladder to Paradise. PG. lxxxviii. 632-1164, reprints the editio princeps of the famous work by M. Rader, Paris, 1633. A more recent edition of the Greek is that of Sophronios Eremites, Constantinople, 1883. John the Scholastic or the Sinaite owes his surname Climacus to his book (Klimax) which contains a summary of ascetical and mystical theology. This work gained as much popularity in the East as Cassian’s Institutes in the West, and remained for centuries a classic on the subject of spiritual life. St. Maximus Confessor, (580-662), also known as the Theologian, or Maximus of Constantinople, developed the teaching of Pseudo-Dionysius on contemplation, but threw greater light on the part played in spiritual life by the sacred humanity of the Savior, our leader and model. His Scholia on Dionysius are reprinted in PG., iv, from the Venice edition of the works of the Pseudo-Areopagite. His Treatise on Asceticism, PG. xc. 912-956, in the form of a dialogue between an abbot and a young monk, and his Mystagogia, PG. xci. 657-717, a series of considerations on the symbolism of the Church and her liturgy, are reprinted from the edition of Fr. Combefis, O. P., Paris, 1675. The doctrine of St. Maximus is discussed by H. Weser: S. Maximi Confessoris præcepta de Incarnatione Dei et deificatione hominis, Berlin, 1869; A. Preuss: Ad Maximi Conf. de Deo hominisque deificatione adnotationes, Schneeberg, 1894; E. Michaud: St. Maxime le Confesseur et l’apocatastase, in Revue internationale de Théologie, 1902, pp. 257-272. The writers of the 8th and 9th centuries need not be mentioned. They contribute no element of importance to our subject. II — THE MIDDLE AGES. We shall indicate only the most noted writers of the principal schools of mysticism. 1\. THE BENEDICTINE SCHOOL: — In the Abbey of Bec, in Normandy: St. Anselm, (b. 1033, Archbishop of Canterbury 1089, d. 1109), one of the most attractive writers of the Middle Ages. His Meditations and Prayers are full of unction and doctrine, Liber Meditationum et Orationum, PL. clviii. 709-820, a reprint of the Venice, 1744, edition of St. Anselm’s works by the Maurist G. Gerberon, first issued Paris, 1675, the best as yet. Orationes, PL. clviii. 855-1016. Cur Deus homo., an important treatise replete with solid considerations on Christ’s atonement, PL. clviii. 359-432, or the separate edition by A. F. Fritzsche, Zürich: Schultes, 1894. Eng. tr. Meditations and Prayers with pref. by Card. Manning, London, 1872. Cur Deus Homo? tr. by Prout, London, 1887; S. N. Deane, with introd. and bibliography, Chicago, 1903. In the Abbey of Citeaux: St. Bernard of Clairvaux, (1090-1153), whose lofty piety and practical knowledge have deeply influenced the Middle Ages: Sermones de tempore, de sanctis, de diversis, in Cantica Canticorum; De consideratione; Tr. de gradibus et humilitatis et superbiæ; Lib. de diligendo Deo, ed. J. Mabillon, Paris, 1667, 1690, 1719. The 3d ed. is reprinted in PL. clxxxii-iv, and for the Sermones de tempore, de sanctis, de diversis in P. L. Janauchek: Xenia Bernardina, vol. i-ii, with variants from additional mss., and a bibliography of St. Bernard to the year 1890, vol. iii-iv, Vienna: Hölder, 1892. Selections from the Sermones in Cantica Canticorum ed. with notes by B. Blaxland; New York: Gorham. De diligendo Deo ed. with tr. and notes by E. G. Gardner; New York: Dutton, 1916; the same ed. W. W. Williams and De gradibus et humilitatis et superbiæ ed. B. E. W. Mills (Cambridge Patristic Texts) 1926. Eng. tr. S. J. Eales: Life and Works of St. Bernard, from the ed. of Mabillon, 4 vols. London, 1888-97 (contains letters and sermons only); Sermons on the Canticle of Canticles, tr. by a priest of Mount Melleray, 2 vols., Dublin: Browne and Nolan, 1920; Sermons for Seasons and Principal Festivals of the Year, id., 3 vols., ib. 1921-23-25. De consideratione tr, introd. and notes by G. Lewis, Oxford, 1908; by a Priest of Mount Melleray, Dublin: Browne and Nolan, 1921, St. Louis: Herder; De diligendo Deo tr. M. C. and M. Patmore, London: Paul, 1881; W. H. Van Allen, New York: Young, 1910. Vitis Mystica: the True Vine (tr.), London: Washbourne, 1884. The Virgin Mother (tr.), London, 1886. Cf. E. C. Butler: Western Mysticism, New York: Dutton, 1923; A. J. Luddy: Life and Teaching of St. Bernard, Dublin: M. H. Gill and Son, 1927. Sermons on Advent and Christmas, New York: Benziger; Some Letters selected by F. A. Gasquet, St. Louis: Herder, 1904. In the Monastery of Rupertsberg, near Bingen: St. Hildegarde, Abbess, (1098-1179), whose voluminous works are in need of further criticism. Her revelations entitled Scivias (scire vias Domini vel lucis) first ed. by Lefèvre d’Etaples, Paris, 1513 are reprinted in PL. cxcvii. 383-738 from the edition of Cologne, 1628. Her Liber divinorum operum simplicis hominis first edited by J. Mansi (in Baluze: Miscell. ii. 337) Lucca, 1761 reprinted in PL. cxcvii. 739-1058, is a contemplation of all nature in the light of faith. Her Liber vitæ meritorum, first edited by Card. Pitra in Analecta Sacra, viii, Monte Cassino, 1882, is a picturesque description of Christian life. cf. F. M. Steele: Life and Visions of St. Hildegarde, St. Louis, 1915. In the Monastery of Hefta (or Helpede) near Eisleben, Saxony: St. Gertrude the Great, (1250-1302-1311), a simple nun, not to be confused with the Abbess Gertrude von Hackeborn, The Herald of Divine Love. The German original of the work is lost. There remains its Latin version first printed by the Carthusian Johann von Lansperg, Cologne, 1536. The best edition of the Legatus divinæ pietatis is that of the Benedictines of Solesmes in Revelationes Gertrudianæ et Mechtildianæ, Paris, 1875-77. Eng. tr. Life and Revelations of St. Gertrude, London: Burns and Oates, 1892, New York: Benziger; The characteristic of St. Gertrude’s mysticism is devotion to the Sacred Heart cf. Dom Gilbert Dolan: St. Gertrude, London: Sands and Co., St. Louis: Herder, 1913; Love of the Sacred Heart illustrated by St. Gertrude, New York: Benziger, 1921; Exercises of St. Gertrude, same publisher; L. J. M. Cros, S. J.; The Heart of St. Gertrude, same publisher. St. Mechtilde (Matilda von Heckeborn-Wippra), a sister of the Abbess Gertrude von Hackeborn, and the teacher of St. Gertrude the Great, († 1298), Book of Spiritual Grace, shows the same concept of spiritual life and the same devotion to the Sacred Heart as her disciple, who took down, unknown to her at first, the revelations consigned in this book. The original German, Das Buch geistlicher Gnade, was first printed at Leipzig, 1503, and a Latin version of it at Würtzburg, 1510 with the title Speculum spiritualis gratiæ. A critical edition of this version is found in the Revelationes Gertrudianæ et Mechtildianæ, already mentioned. cf. Life of St. Mechtilde, St. Louis: Herder, 1900. St. Mechtilde (Matilda von Magdeburg) at first a Beguine in her native town, later a nun at Hefta, where she died in 1280, wrote down her revelations in Low German. They were translated into High German, then into Latin as Sororis Mechtildis lux divinitatis fluens in corda veritatis, and are found in the Revelationes Gertrudianæ et Mechtildianæ. The Divine Light flowing into hearts without guile is marked by the same characteristics as the revelations of the preceding saints. cf. Love of the Sacred Heart illustrated by St. Mechtilde with a foreword by the Lord Bishop of Salford, London: Burns and Oates, New York: Benziger, 1912; A. Kemp-Welch: Six Mediæval Women, London: Macmillan, 1913. In the Monastery of Vadstena, Sweden, the mother house of the Order of Saint Savior or Brigittines founded by her, St. Bridget, (1302-1373), whose Revelations describe with great realism the life and particularly the passion of Christ. These revelations translated freely from the Swedish into Latin were first printed at Lübeck, 1492, from the official mss. preserved at Vadstena. The Roman edition of 1628 is considered the best. Heuser has published an abridged edition, Revelationes selectæ, Cologne, 1851. cf. F. G. Partridge: Life of St. Bridget of Sweden, London: Burns and Oates, 1888; F. M. Steele: St. Bridget of Sweden, New York: Benziger, 1910. In the Monastery of Cassel, Palatinate, Germany: John of Cassel, 1410, De adhærendo Deo, De lumine increato. cf. Dom J. Huyben in Vie Spirituelle, Nov. 1922, p. 22 ss. Jan. 1923, p. 80 ss. 2\. THE SCHOOL OF ST. VICTOR. This school of mysticism which developed among the Augustinian Canons of the Abbey of St. Victor near Paris made most correct use of Platonism. Its main representatives are: Hugh of St. Victor, (1097-1141), the most influential theologian of the 12th century, who describes the progressive steps of the soul in the way to contemplation in his chief work De sacramentis Christianæ fidei, on the mysteries of the Christian faith. Among his other spiritual treatises must be mentioned: De vanitate mundi, Soliloquium de arrha animæ, De laude caritatis, De amore sponsi ad sponsam, De meditando, etc. The Rouen, 1648, edition of his works is considerably better than the editio princeps, Paris, 1518, but is hardly satisfactory. cf. Haureau: Hugues de St. Victor: nouvel examen de l’édition de ses æuvres, Paris, 1859. The Praise of Love has been tr. by J. Mc Sorley, New York: Paulist Press; the Explanation of the Rule of St. Augustine, by A. Smith, St. Louis: Herder, 1911. Richard of St. Victor, († 1173), Benjamin minor, seu de animi præparatione ad contemplationem, Benjamin major, seu de gratia contemplationis, Expositio in Cantica Canticorum, PL. cxcvi, are print of the best edition of his works by J. Bertelin, Rouen, 1650. cf. Von Hügel: The Mystical element in Religion, London, 1909. Adam of St. Victor, the most important liturgical poet of the Middle Ages, († 1177), Sequentiæ, PL. cxcvi. 1421-1534, a reprint of L. Gauthier’s ed., Paris, 1858. Eng. tr. D. S. Wrangham: The Liturgical Poetry of Adam of St. Victor, 3 vols., London, 1881. Julian: Dict. of Hymnology, New York, 1892. 3\.—THE DOMINICAN SCHOOL unites liturgical prayer and contemplation with the ministry of preaching, according to the maxim of its founder, “Contemplari et contemplata aliis tradere”[1]. St. Dominic, (1170-1221), the founder of the Dominican Order patterned his Constitutions after those of the Premonstratensian Canons. Life of St. Dominic by T. Alemany, New York: O’Shea, n. d. ; A. T. Drane, New York: Longmans, 1892: B. Jarret London: Burns and Oates, New York: Benziger, 1924. J. Guiraud (Eng. tr.) London-New York, 1901 and 1925; Jordan of Saxony (his first biographer, new translation) Columbus, O., Aquinas College, 1926. Albertus Magnus (Blessed Albert the Great, 1206-1280), for a time bishop of Ratisbon, no less zealous for piety than for scientific and theological studies, has left many writings touching upon spiritual life, Commentarii in Dionysium Areopagitam, In quatuor libros sententiarum, Summa theologiæ, De sacrificio missæ. His works were edited by P. Jammy, O. P., Lyons 1651, and A. Borgnet, Paris, 1890-99. Cf. P. de Loë, O. P., De vita et scriptis B. Alberti Magni in Analecta Bollandiana xix (1900) 257-316 xxi (1902) 301-371; J. Sighart (Eng. tr. by T. A. Dixon): Albert the Great, his life and scholastic labors, London, 1876; Dougherty: Albertus Magnus in Cath. World XXXVII (1883) p. 197 ff; Hewit: Albertus Magnus vindicated in Cath. World xiii (1871) p. 712 ff. The Paradise of the Soul: a Treatise on Virtues Suitable for Mental Prayer, by Blessed Albert the Great, edited by Raymond Devas, O. P., London: Burns Oates and Washbourne[2]. St. Thomas Aquinas, the Angelic Doctor, (1225-1274), has treated excellently all the important questions of asceticism and mysticism in various parts of his works, but more especially in his Summa theologica, Expositio omnium epistolarum D. Pauli, In Canticum Canticorum, In Evangelia, De perfectione vitæ spirilualis opusc. etc. and Officium de Corpore Christi, which he prepared in 1254 for Pope Urban IV. Among the many editions of his works the Leonine edition, begun in Rome under the patronage of Pope Leo XIII in 1882 and continued under the Master General of the Dominicans is no doubt the best, although somewhat unwieldy on account of its size. The texts relating to ascetical and mystical theology have been excerpted from St. Thomas’ works and arranged in a logical order by Th. de Valgornera: Mystica theologia D. Thomæ, Barcelona, 1665, Turin, 1889 and 1911. For an account of St. Thomas see D. J. Kennedy in Cath. Encycl. xiv (select bibliography pp. 675-676); R. B. Vaughan, O. S. B., Life and Labors of St. Thomas of Aquin, London, 1872; Cavanaugh: Life of St. Thomas Aquinas, London, 1890; Conway: St. Thomas Aquinas, London-New York, 1911; A. Whitacre: St. Thomas Aquinas, St. Louis, 1925. Eng.tr. The Summa theologica by the Dominicans of the English Province in 21 vols. and Index, London-New York, 1911-25. Under the title “Aquinas Ethicus” Jos. Rickaby, S. J., transl. The 2nd part of it in 3 vols. London-New York, 1892. A Compendium de Summa theologica was published in English by B. Bonjoannes, revised by W. Lescher, New York: Benziger, 1908. Of the minor works of the great Doctor the following are translated: Apology for Religious Orders, New York: Benziger, 1902; On the Lords’s Prayer, On the Commandments (both by H. A. Rawes) New York: Benziger; Religious State, Episcopate and Priestly Office (by J. Proctor) St. Louis: Herder, 1902; On Prayer and Contemplative Life (by H. Pope) New York: Benziger, 1914. Selections translated and adapted: Devout Commentary on the Epistle to the Ephesians, drawn chiefly from the works of St. Thomas Aquinas by B. A. H. Wilberforce, St. Louis: Herder, 1902; The Bread of Life, or St. Thomas Aquinas on the adorable Sacrament of the Altar arranged as meditations by H. A. Rawes, New York: Benziger; Jesus Christ, the Word Incarnate, gathered from St. Thomas Aquinas by R. Fredt, transl. from the Ital. by F. J. Sullivan, St. Louis: Herder, 1904; New Things and Old in Thomas Aquinas transl. with introd. by H. C. Neill, New York: Dutton, 1909. St. Vincent Ferrer, (1346-1419), De vita spirituali, a true masterpiece, a great favorite with St. Vincent de Paul. This little treatise was first printed at Magdeburg in 1493; it is found in the edition of the complete works of our Saint, Valencia, 1591, and in appendix to his Sermons, Augsburg, 1729. Separate editions, Mechlin, 1888; Paris, 1899 with French tr. by Rousset, O. P.; A. Pradel: St. Vincent Ferrer, his Life, Spiritual Teaching, and Practical Devotion (tr. from the French) London, 1875; Mary H. Allies, Three Catholic Reformers of the 15th Century, London, 1879; S. M. Hogan, St. Vincent Ferrer, London-New York: Longmans, 1911. St. Catherine of Siena, (1347-1380), The Dialogue, exalts particularly the goodness of God who has created us, sanctifies us, and shows us his mercy even in the punishments He sends. Best edition of Complete Works G. Gigli, Siena, 1707-26, of the Letters N. Tomasso, Florence, 1880. Eng. tr. The Dialogue by A. Thorold, London: Paul, 1898 and 1907; the Letters with a brief introduction to each in V. D. Scudder, St. Catherine of Siena as seen in her Letters, London: Dent, New York: Dutton, 1905. Life by Bl. Raymond of Capua, her confessor, tr. from the French, St. Louis: Herder, New York: Kenedy; A. T. Drane, London-New York: Longmans, 1880, 4th ed. 1914; A. T. Pierson, New York: Funk and Wagnalls, 1898; M. Roberts, New-York: Putnam; E. L. Aymé, New York: Benziger; F. A. Forbes, St. Louis: Herder 1914; C. M. Anthony ed. by B. Jarrett, O. P., St. Louis: Herder; Edmund G. Gardner, London: Dent, 1907, New York: Dutton, 1908 (the most elaborate and critical Bibliography). 4\.—THE FRANCISCAN SCHOOL, faithful to the spirit of its founder, is marked by a preference for affective spirituality, love of the Cross, and absolute poverty. For a more detailed bibliography of the Franciscan School see V. Mills, O. F. M., Bibliography of Franciscan Ascetical Writers in Franciscan Educational Conference, Washington, 1926, pp. 248-332. St. Francis of Assisi, (1181-1226), Opuscula, ed. crit., Quarracchi (near Florence) 1904. Eng. tr. P. Robinson, O. F. M., The Writings of St. Francis of Assisi newly translated, Philadelphia: Dolphin Press, 1906, St. Louis: Herder. Oldest and weightiest sources for the Life of St. Francis: the two Vita of Thomas of Celano (written 1228-9 and 1246-7) ed. Rosendale Lond.: Dent, New-York: Dutton, 1904, E. d’Alençon, Rome, 1906, tr. A. C. Ferrer Howell, London: Methuen, New-York: Dutton, 1908; The Speculum perfectionis of Leo of Assisi (written 1227), ed. Sabatier; Paris, 1898, tr. S. Evans, London, 1890, Countess de la Warr, ib. 1902, R. Steele (in Temple Classics) ib. 1903, New-York: Dutton: the Chronicon of Jordan of Giano (written about 1262) ed. Böhrner, Paris, 1908; the Legenda trium sociorum (Leo, Rufinus, and Angelus, written not later than 1270) ed. Faloci, Foligno, 1898, tr. Salter, London, 1902; the Sacrum commercium (anonymous of the year 1227) ed. E. d’Alençon, Rome, 1900, tr. M. Carmichael, Lond. 1901; the Legendœ duœ by St. Bonaventure (written after 1260) ed. Quarracchi, 1898 tr. Salter (Temple Classics) London: Dent, New-York: Dutton, 1904. The autobiography of Salimbene (1221-1388) throws much light on St. Francis’ times and indirectly on his life and the first developments of his work. It was translated under the title, From Francis to Dante, London: Nutt, 1906, 2d ed. 1907. Modern lives by Catholic writers: L. Le Monnier (tr. from the French) London: Paul; New-York: Benziger, 1894; J. Jörgensen (tr. from the Danish) London and New-York: Longmans, 1912; Fr. Cuthbert, O. S. F. C., New edition, London and New-York: Longmans 1921; Gilbert K. Chesterton, New-York: Dutton, 1924. Cf. also J. Herkless: Francis and Dominic and the Mendicant Orders, New-York: Scribners, 1901; Fr. Cuthbert: St. Francis and Poverty, New-York: Benziger, 1910; id. The Romanticism of St. Francis, LondonNew-York: Longmans, 1915; 2d edition 1924; D. H. S. Nicholson: The Mysticism of St. Francis, Boston: Small Maynard and Co. 1923. A. Linneweber, O. F. M., Asceticism and Mysticism of St. Francis of Assisi (Franciscan Educational Conference, Washington, 1926, pp. 37-96); H. Felder: The Ideals of St. Francis of Assisi (tr.), New-York: Benziger, 1926. For a short bibliography of St. Francis cf. P. Robinson: A Short Introduction to Franciscan Literature, New-York, 1907 and id. Art. Francis of Assisi in Cath. Encycl. The spirit of St. Francis is well illustrated by the exquisite compilation known as the Little Flowers of St. Francis of Assisi, I.at. original ed. Sabatier; Paris, 1902, Italian version considered the best by Cesare, Verona, 1822, often reprinted and translated into other languages; there are several Eng. tr. of the same v. g., T. A. Arnold, New-York: Stokes, 1926, T. Okey, New-York: Dutton, 1919, the first English translation (by Lady Georgina Fullerton, published 1864) rev. with introduction by D. Devas, New-York: Benziger, 1927 etc. St. Bonaventure, (1221-1274), has devoted a comparatively small part of his writings to mystical or ascetical theology. The many editions of his complete works are superseded by the critical edition of the Friars Minor, Quarracchi, 1881-1902. His ascetical treatises are gathered in vol. viii. Among them must be mentioned Soliloquium, Lignum vitœ, Vitis mystica, a work on the Passion, De perfectione vitœ, a treatise on religious perfection, but especially De triplici via, the shortest and most complete summary of his mysticism, and doubtless the first systematic exposition of the famous distinction between the three ways of the spiritual life: the purgative way, the illuminative way, and the unitive way. This excellent work in also known as Stimulus amoris, or Incendium amoris. His Breviloquium, one of the best expositions of dogmatics, and his Itinerarium mentis ad Deum, a tract on theodicy, contain also suggestive references to mystical theology. They are found, the former in vol. v, and the latter in vol. vii of the Quarracchi edition. The Soul’s Progress to God is available in English in Journal of Speculative Philosophy xxxi (1887). Other works in Eng. trns. Stimulus divini amoris tr. B. Lewis, edited by Phillipson, New-York: Benziger, 1927; De perfectione vitœ, tr. L. Costelloe edit. by Fr. Wilfrid, St. Louis: Herder, 1923; Franciscan view of the Spiritual and Religious Life, being three treatises of Bl. Bonaventure tr. by P. D. Devas, New-York: Benziger, 1920. On the Life and Writings of St. Bonaventure see Ignatius Jeiler in vol. x of the Quarracchi edition. Also, L. C. Skey, Life of St. Bonaventure, London, 1889, New-York: Benziger; L. Costelloe, St. Bonaventure, London-New-York: Longmans, 1911, and St. Louis: Herder; D. Dobbins, O. M. Cap.: Franciscan Mysticism; A Critical Examination of the Mystical Theology of the Seraphic Doctor, New-York: Joseph F. Wagner, 1927. The Meditationes vitœ Christi, for a long time attributed to St. Bonaventure, is a mystical biography of Christ, introducing many pious reflections in the narrative drawn from the Gospels and also from personal revelations. Its author was certainly a Franciscan of the 13th century and probably an Italian. It was done into English by N. Love in the 15th century. This translation has been edited by L. F. Powell, Mirrour of the blessed lyfe of Jesus Christ, Oxford: Clarendon Press, 1908; Life of Our Lord Jesus Christ, by St. Bonaventure, New-York: Benziger. Bl. Angela of Foligno, (1248-1309), the Umbrian penitent and mystical writer sets forth specially God’s transcendence and Christ’s sufferings in the Book of Visions and Instructions, which she dictated to her Franciscan confessor Fr. Arnold. The editio princeps of this work, known as The Theology of the Cross, Paris, 1598, remains the chief source for her life and teaching. It was reprinted at Cologne, 1601, B. Angela de Fulgineo Visionum et instructionum liber, and was reedited by Bollandus in Acta SS. I. Jan. 186-234. The work is available in English as Book of Visions and Instruction tr. Cruikshank, Derby, 1872 and New-York: Benziger, 1903, or Book of Divine Consolation tr. Steegmann, London, Dufifield, 1909, and Oxford: Clarendon Press. 1922. St. Catherine of Bologna, (1413-1463), Abbess of the Poor Clares of Bologna, an experienced master of the spiritual combat, has left in her Treatise on the Seven Spiritual Weapons, written in Italian in 1438, and translated into Latin by her first biographer Dionysius Paleotti, profound considerations on the ways of overcoming temptations. Her Life written by Paleotti appeared in 1502 and a fuller Life by Christopher Mansuetti was published in 1595. A Latin translation of both is included in the Acta SS. March II, 35-89. Leo: Lives of the Saints and Blessed of the Three Orders of St. Francis, Taunton, 1885, I, 394-437. 5\. —THE GERMAN SCHOOL OF MYSTICS is indebted for its theology to the theories of pseudo-Dionysius and to Neoplatonism. Cf. J. B. Dalgairns: The German Mystics of the Fourteenth Century, London, 1850. John Eckhart, O. P., († 1327), generally known as Meister Eckhart, may be considered as its founder. His last years were clouded by the accusation of heresy brought against him by the Archbishop of Cologne. Two years after his death 28 propositions drawn from his writings were condemned by Pope John XXII, March 27, 1329 (cf. Denziger’s Enchir., nos. 501-529). This has interfered with the preservation of his works, and renders it difficult now to form a correct estimate of his teaching. His Sermons in German were edited by Kachelouen at Leipzig in 1498, and at Basel in 1521 and 1522 by A. Petri. A more complete edition is that of Franz Pfeiffer in Deutche Mystiker der 14 Jahrhunderts, Stuttgart, 1857, but it is far from exhaustive. Additional material has been brought to light by Franz Jostes (Collectanea Friburgensis, ix, Freiburg, 1895), Sievers ( Z. f. d. A. xv. 73sqq. I56sqq. I72sqq.), Berlinger (Alemannia, iii. I5sqq.), and Bech (Germania, viii. 223sqq. x. 391sqq.). His Latin works bore the title Opus tripartitum. Portions of them have been recovered at Erfurt and edited by H. Denifte, Meister Eckharts lateinische Schriften in A. f. L. u. K. G. d. M., ii (1886) 417-615 and Supplement 616-640. Cf. R. A. Vaughan: Hours with the Mystics, 8th ed., London, n. d. Eckhart’s best known disciples were John Tauler and Bl. Henry Suso. John Tauler, O. P., († 1361), one of the greatest preachers and mystics of the Middle Ages, often called Doctor sublimis or Doctor illuminatus has left Sermons which rank among the finest monuments in the German language. Of the three early editions, Leipzig, 1498, Bazel, 1521, Cologne, 1543, the 2d and the 3d contain much that is spurious. The 3rd edition was translated or rather paraphrased into Latin by L. Surius, Cologne, 1548, whose work was translated into various modern languages, including a German retranslation, Cologne, 1660. The best edition of the original German is that of F. Vetter, Berlin, 1910, largely based upon the Engelbert manuscript, which represents substancially the collection as revised by Tauler himself. There are available in English: A. W. Hutton: The Inner Way, 36 Sermons for Festivals by John Tauler, London, 1911; History and Life of John Tauler, with 25 Sermons tr. by S. Winkworth, New-York, 1907; Conferences and Sermons of John Tauler, first complete trn. by V. Rev. W. Elliott, Washington, 1911. Tauler’s Opera Omnia edited by L. Surius, Cologne, 1603, contain additional works which are doubtfully genuine, or certainly spurious. The Medulla animœ and the Institutiones divinœ were compiled in part from his genuine writings. Though not his work, they fairly represent his doctrine. The Exercitia super vita et passione Christi, in English, Meditations on the Life and Passion of Our Lord Jesus Christ, tr. from the French by A. P. G. Cruicshank, with preface by B. Wilberforce, new edition, New-York: Benziger, 1925, though current under his name are almost certainly not his work. Blessed Henry Suso (Sus, Suse, or Seuse), also called Amandus, a name adopted in his writings, († 1366). His works were edited by F. Fabri, Ausburg, 1482, and A. Sorge, in 1512; L. Surius edited them in a Latin translation at Cologne in 1555. Modern editions of the original German are those of H. Denifle, Münich, 1880 and H. E. Bihlmeyer, Stuttgart, 1907. His chief work is Das Büchlein der ewigen Weisheit, composed probably in 1328, and translated into Latin, with some additions, by Suso himself under the title Horologium Sapientiœ. It is accessible in English in the translation made by C. H. McKenna, O. P., The Little Book of Eternal Wisdom, New-York: Benziger, 1889. Denifle calls this Book the most beautiful fruit of German mysticism, and places it next to the Homilies of St. Bernard and the Following of Christ. It was one of the favorite books of meditation in the Middle Ages. Cf. also The Life of Bl. Henry Suso written by himself, tr. from the German by T. F. Know, London, 1865. Blessed John Ruysbroeck (Jan van Ruusbroec)[1], one of the greatest mystics, surnamed Doctor Extaticus, (1293-1381). Despite the precision with which he was able to express the profoundest thoughts, his language is frequently obscure, through digressions, repetitions, and subtle divisions[2]. His works were translated into Latin by his disciples, and published by the Carthusian L. Surius at Cologne in 1552. The best Latin edition is that of Cologne 1609. The best edition of the original Flemish is that of J. B. David: Werken van Jan van Ruusbroec, 6 vols., Ghent: Annoot and Braekman, 1858-69. He was a prolific writer. Twelve of his treatises have come down to us. The most important are: The Mirror of Eternal Salvation or The Blessed Sacrament, The Book of the Enclosures, The Seven degrees of the Ladder of Spiritual Love, The Kingdom of the Lovers of God, The Adornment of the Spiritual Marriage. Are available in English: Reflections from the Mirror of a Mystic: being gleanings from the works of Ruysbroeck, tr. E. Baillie, London, 1905, New-York: Benziger, 1906; The Adornment of the Spiritual Marriage, The Sparkling Stone, The Book of Supreme Truth, tr. from the Flemish by Dom A. C. Wynschenk, ed. with an introduction and notes by Evelyn Underhill, New-York: Dutton, 1916; Love’s Gradatory tr. with preface by Mother St. Jerome, New-York: Benziger, 1915; The Kingdom of the Lovers of God, now tr. for the first time from the Lat. of L. Surius, with an introd. by T. A. Hyde, New-York: Dutton, 1919. Ruysbroek’s life written by Henry Pomerius is edited in Anal. Boll, iv (1885) pp. 263 sqq. Cf. also V. Scully: Short Account of the Life and Writings of the Blessed John Ruysbroeck, London, 1910; id. Mediœval Mystic New-York: Benziger, 1911; E. Underhill: Ruysbroeck, London-New-York: Macmillan, 1915: Wautier d’Aygalliers: Ruysbroeck the Admirable, authorized trn. New-York: Dutton, 1925. 6\. — THE FLEMISH SCHOOL is closely connected with the German School, but leaves aside pure speculation to concentrate on practical mysticism. Mysticism in the Low Countries is chiefly represented by the Brethren of the Common Life and the Canons Regular of Windesheim. Among them we may mention: Gerard Groot (Geert de Groote), (1340-1384), called Gerardus Magnus, the founder of the Brethren of the Common Life. His activity was predominantly pastoral. The complete list of his writings, some still unpublished, is given by Bonet-Maury: Gerard de Groote, Paris, 1878, p. 91 sqq., and A. Anger in Mémoires… publiés par l’Académie Royale de Belgique, xlvi (Brussels, 1892) pp. 266 sqq. His life written by Thomas a Kempis, in Founders of the New devotion, tr. J. C. Arthur, London and St. Louis, Herder, 1905. Florentius Radewyns (Florens Radewijns, (1350-1400), the head of the community of the Brethren of the Common Life after the death of Groote, left but few writings, which were collected by his disciples, Gerard de Zütphen and Thomas à Kempis. His principal work is Tractatulus devotus de extirpatione vitiorum et de acquisitione verarum: virtutum, ed. H. Nolte, Freiburg, 1862. His life by A Kempis in Founders of the new devotion, London and St. Louis: Herder, 1905. Gerard of Zutphen (G. Zerbolt van Ziitphen), (1367-1398), also a member of the community of the Brethren of the Common Life, left among other writings, some of disputed authorship, two works which established his fame, De reformatione animœ and De spiritualibus ascensionibus. His earliest life is by T. à Kempis: Founders of the new devotion, as above. A translation of the De Ascensionibus under the title, Spiritual Ascent, was issued by Benziger, New-York, 1908. Gerlach Petersen (or Peters), (1378-1411), a scholar of Radewyns and a canon regular at Windesheim, presents great similarity to the doctrine of the Imitation of Christ in his various writings, the principal of which is the Ignitum cum Deo soliloquium, first edited Cologne 1616, and by Strange ib. 1849. Eng. trn. The Fiery Soliloquy with God, New-York: Benziger. The text of his Breviloquium de accident. exterior., has been edited by W. Moll in Kerkhistorisch Archief, ii (Amsterdam, 1859) 179 sqq. An account of his activity is found in J. Busch: Chronicon Wendeshemense, ed. Grube, Halle, 1886, pp. 157 sqq. See also R. A. Vaughan: Hours with the Mystics, i, 356 sqq., London, 1879. The Fiery Soliloquy with God, by Rev. Master Gerlach Petersen of Deventer, London, Burns, Oates and Washbourne. Thomas (Hemerken) a Kempis, (1379-1471) owes the surname à Kempis to his birthplace, Kempen, in the Rhine Province. After studying under the Brethren of the Common Life at Deventer, he became an Augustinian at Mount St. Agnes, Zwolle, near Amsterdam. His writings are all of a devotional character, and include tracts, meditations, sermons, letters, the Life of St. Lydewine, and biographies of Groot, Radewyns and nine other Brethren of the Common Life. The first edition of his works, Utrecht, 1475, included 15 different titles, but not the Imitation of Christ. The last and best edition of the Opera omnia is by M. J. Pohl, in 7 volumes, with an 8th volume containing a dissertation on the Life and Writings of the author, Freiburg: Herder, 1903-1922. Are accessible in English: Alphabet of a scholar in the School of Christ; Garden of Roses and Valley of Lillies, Baltimore: Murphy; Golden Words, New-York: Benziger; The Little Follower of Jesus, N.-Y.: Kenedy; Lesser Imitation, New-York: Benziger; Meditations on the Incarnation of Christ, tr. V. Scully, St. Louis: Herder, 1907; Meditations on the Life of Christ, tr. Wright and Kettlewell, New-York: Dutton; Meditations on the Passion and Resurrection of Our Lord, New-York: Benziger; Prayers and Meditations on the Life of Christ, tr. W. Duthoit, St. Louis: Herder, 1904; Sermons to the Novices Regular, tr. V. Scully, St. Louis: Herder, 1907; True Wisdom, tr. F. Byrne, New-York: Benziger ; Acceptable Time, Daily Readings for Lent, Babe of Bethlehem, Daily Readings for Advent, Thoughts on Holy Week, New-York: Paulist Press; St.Lydwine of Schiedam, New-York: Benziger, 1912; Founders of the New Devotion: Lives of G. Groote, F. Radewein, and their Followers, tr. J. P. Arthur, St. Louis: Herder, 1905; Chronicle of the Canons Regular, of Mt. St. Agnes, tr. J. P. Arthur, St. Louis: Herder, 1906. On the author see: S. Kettlewell: Thomas à Kempis and the Brethren of the Common Life, London, 1882, 2 vols., abridged edition 1885; Dom V. Scully: Life of Thomas à Kempis, London and New-York: Benziger, 1901; J. E. De Montmorency: Thomas à Kempis, New-York: Putnam, 1906. The Imitation of Christ, first issued anonymously about 1418, is ascribed to Thomas à Kempis by a great number of critics, although it would appear that this authorship is not fully settled. For a sketch of the history of the fascinating controversy on the question see L. A. Wheatley: Story of the Imitation of Christ, London, 1891, and Pourrat, op. cit., ii. 262sqq. and Kettlewell: The Authorship of the Imitation of Christ, London: Rivington, 1877. John Mauburne (or Mombaer), Abbot of the Augustinian monastery of Livry, treats of the principal questions of ascetical theology, and in particular of the various methods of meditation, in his Roselum spirituale, Spiritual Rosebush, first printed at Basel in 1491. Cf. L. E. Du Pin, Bibliothèque des Auteurs ecclésiastiques du 15e siècle, Paris, 1698, p. 581. 7\. — THE CARTHUSIAN SCHOOL counts four main writers: Ludolf of Saxony, or the Carthusian, († Apr. 13, 1378), is commended to posterity by his two principal works, while many of his other writings whether tracts or sermons are either lost or doubtful. His Commentary on the Psalms, first edited in 1491 and more recently by the Carthusians of Montreuil in 1891, develops particularly the spiritual sense. His Life of Christ, repeatedly edited since it was first printed at Strasburg and Cologne in 1474, and translated into various languages, is less a history than a series of meditations on the Gospel narrative, together with instructions on dogmatic or ascetical subjects related to it. It has been sometimes called Summa Evangelica and has been very popular in the past. Ludolph the Saxon: Hours of the Passion (tr.), London: Burns and Oates, 1887. On Ludolf cf. Dorean: Ephemerides of the Carthusian Order, iv. 384-393, Montreuil, 1900. Dionysius (van Leeuwen) the Carthusian, the Ecstatic Doctor, (1402-1471), one of the most learned theologians of his time, is chiefly esteemed as an ascetical writer. His works include 187 titles in the catalogue issued by his first biographer, the Carthusian D. von Loher: D. Dionysii Cartkusiani, doctoris ecstatici, vita simul et operum ejus fidissimus catalogus, Cologne, 1532. The same is responsible for the first edition of Dionysius’ works, Cologne, 1530 and Paris, 1531. A more complete edition to be in 45 volumes, when finished, has been undertaken by the Carthusians of Montreuil in 1896, and is being continued at Tournai. Among Dionysius’ ascetical works may be mentioned: De arcta via salutis et de contemptu mundi, De gravitate et enormitate peccati, De conversione peccatoris, De remediis tentationum, De fonte lucis et semitis vitœ, the most complete and solid treatise of spiritual life, often reprinted separately, and translated into various languages. This treatise deals also at the same time with the mystical conceptions of the author. The same must be said of the De discretione spirituum, a much neglected work, which was only printed in 1620 at Aschaffenburg. The principal treatises of Dionysius on mystical theology have been separately edited under the title, Opuscula aliquot quœ ad theoriam mysticam egregie instituunt, Cologne, 1534, reprinted at Montreuil in 1894. The most remarkable of these treatises is the De contemplatione, in which the author seems to have been the first to make a formal distinction between active or ordinary and passive or extraordinary contemplation. His Commentaries on Pseudo-Dionysius Areopagita has two separate editions at Cologne in 1536. They appeared also in one volume with his simplification of Boethius and his explanation of the Ladder of St. John Climacus, Cologne, 1540. His tract De quatuor hominis novissimis with its appendix De particulari judicio has been reedited more than 40 times, and particularly commended by the Directorium on the Spiritual Exercises of St. Ignatius, approved by the general assembly of the Jesuits in 1549. The chief source for the biography of Dionysius is his Life by Dietrich von Loher, reprinted with annotations by the Bollandists in Act. SS., March, ii. 245-255. John Lansperg (Johann Gerecht von Landsberg), a Carthusian famous for his devotion to the Sacred Heart, († 1539). His teaching paved the way for St. Margaret Mary and her mission. To him is due the first Latin edition of the Revelations of St. Gertrude, Cologne, 1536. A new revised edition of his works in Latin has been issued in 5 quarto volumes by the Carthusians of Notre Dame des Prés, Tournai, 1890. His chief work, Alloquium Jesu Christi ad animam fidelem, Louvain, 1572, was translated into English by Philip Howard, Earl of Arundel, who died in the Tower under Elisabeth. This translation reached its 4th edition, London, 1867. Cf. Dom Boutrain: Lansperge le Chartreux et la dévotion au Sacré-Cœur, Grenoble, 1878. Laurentius Surius, (1522-1578), the hagiographer of the Carthusian school, translated into Latin many of the works of the German mystics. He is known chiefly by his Vitœ Sanctorum, 6 vols., Cologne, 1570-75, continued after his death by a Cologne Carthusian, and republished under the title De probatis Sanctorum historiis, Cologne, 1618. It was reprinted in 12 volumes at Turin in 1875. Surius followed in the footsteps of his older contemporary A. Lippomani, Bishop of Verona (1560), but greatly improved upon him. Although his historical sense is not unimpeacheable, the Bollandists have recognized Surius as the best predecessor of their work. 8\. — INDEPENDENT FROM THE PRECEDING SCHOOLS are: Peter d’Ailly, (1350-1420), Chancellor of the University of Paris and later Archbishop of Cambrai and Cardinal. His numerous works are as yet partly unpublished. His two tracts De falsis prophetis have been edited by Ellies Du Pin in the 1st volume of Gerson’s Opera omnia (pp. 499-603) Antwerp, 1706. His mystical writings, Tractatus and Sermones, printed at Strassburg in 1490, at Mainz in 1574, and at Douai in 1634, are of great merit despite some blemishes coming from his leanings to Nominalism. His Commentary on the Canticle of Canticles gives further proof that he deserves an honorable mention in the history of mysticism. Cf. Hurter: Nomenclator lit., iv. 6o1sqq., Innsbruck, 1899; L. Salembier: Petrus de Alliaco, Lille, 1886 (Bibliography). John Gerson, (1363-1429), whose patronymic was Le Charlier, has adopted the name of his birthplace as his surname. A disciple of Peter d’Ailly at the College of Navarre, he became his successor in the chancellorship of the University of Paris. His works, first printed at Cologne in 1483 in four volumes, have been more completely edited by Ellies Du Pin in five volumes at Antwerp in 1706, thus far the best edition. In vol. iii are gathered most of his mystical or ascetical writings. The most important of his mystical treatises are: De monte contemplationis, De theologia mystica speculativa et practica, De elucidatione scholastica mysticœ theologiœ, and several smaller tracts as De meditatione, De perfectione cordis, De simplicitate cordis, De directione cordis, Alphabetum divini amoris etc. In vol. i are found treatises on: De probatione spirituum, De examinatione doctrinarum, and De distinctione verarum visionum a falsis, which also belong with mystical theology. Gerson reacted against the exaggerations of some mystical writers and emphasised the fact that the mystical process culminated not in an actual, but in a close moral union of the soul with God. His ascetical writings are full of unction as well as doctrine. Among them may be mentioned: De vita spirituali animœ, De passionibus animœ, De oratione et suo valore, De tentationibus diaboli diversis, De consciencia scrupulosa, De oratione, De Sacramento Altaris, De exercitiis diversis devotorum siniplicium, etc. and written in French: Dialogue spirituel, Discours sur la virginité, Considérations sur St. Joseph and Conférences spirituelles. Gerson was one of the first promoters of the devotion to St. Joseph, and one of the great leaders in the field of catechetics. His little tract De parvulis ad Christum trahendis, Eng. trn. A Treatise on Bringing Children to Jesus Christ, St. Louis: Herder, is justly famous. His Ad Deum vadit has been edited by D. H. Carnahan, University of Illinois Studies in Lang. and Lit. vol. 3, n. 1, 1917. Cf. also, Jourdain: Doctrina Joannis Gersonii de theologia mystica, Paris, 1838; Reynolds: Early reprints for English readers: John Gerson, London, 1880; L. Salembier: The Great Schism of the West (tr.) New-York: Benziger, 1907; id. Gerson in Diction. de Théo. Cath. vol. vi, Paris, 1920; J. L. Connolly: John Gerson, Reformer and Mystic, Louvain: Uystpruyst, London and St. Louis: Herder, 1928. Walter Hilton, († 1396), an Augustinian monk at Thurgarton (Notting-shire), who exercised great influence in England in the 15th century. His mystical system is in the main a simplification of that of Richard of St. Victor. The most famous of his works is the Scala perfectionis printed in London in 1494, 1517, 1659, Eng. trn. by Fr. Guy, O. S. B., London, 1869, reprinted by Fr. Dalgairn, London, 1870, The Scale or Ladder of Perfection, New-York: Benziger. The Scale of Perfection modernized from the First Printed Edition with an Introduction by Dom M. Noetinger, London: Bums, Oates and Washbourne, 1927. His Letter to a devout man in temporal estate first printed in London in 1506 is generally appended to the Scala in later edition’s. His Song of Angels, first printed London, 1521, is properly mystical and deals with spiritual consolations. It is included in Gardner: The Cell of Self-Knowledge, London and New-York, 1909. A number of other works, most of them unpublished, are ascribed to Hilton, cf. list given by S. Autore in Dict. de Théo. Cath., vi. 2480-81, Paris, 1920. On Hilton consult Horstman: Richard Rolle of Hampole and his Followers, London, 1895 and W. R. Inge: Studies in English Mystics, New-York: Dutton, 1906. Juliana of Norwich, († 1442), probably a Benedictine nun, whose doctrine is clearly influenced by the teaching of W. Hilton recorded in her book, Sixteen Revelations of Divine Love, written about 1393, the mystical manifestations she had experienced some twenty years before on May the 8th or the 14th, 1373. Her book was first edited by S. Cressy, O. S. B., London, 1670. This was reprinted ib. 1845 and 1907. Other editions are by Collins, ib., 1877; G. Warrack, ib. 1901. 4th edn. New-York: Gorham, 1911; Tyrrell, London, 1902, new edn. New-York: Dutton, 1920. On the author see W. R. Inge, op. cit. Extracts from her writings in Meditations on the Litany of the Sacred Heart of Jesus culled from the Writings of Juliana of Norwich by F. A. Forbes, New-York: Benziger, 1921. St. Lawrence Justinian, (1380-1456), Bishop and first Patriarch of Venice, noted as a zealous reformer of religious orders and distinguished by his practical piety. His ascetical writings include: De compunctione et complanctu Christianœ perfectionis, De vita solitaria, De contemptu mundi, De obedientia, De humilitate, De perfectionis gradibus, De incendio divini amoris, De regimine prœlatorum (a treatise on pastoral theology). They were first published in 1506 at Brescia. Their best edition is in the 2nd volume of his Opera omnia, 2 vols., Venice, 1751. His biography was written by his nephew, Bernardino Giustiniani, Venice, 1574. It is reprinted in Act. SS., January, i. 501 sqq. St. Catherine of Genoa (Caterina Fieschi Adorno), (1447-1510), whose mystical experiences are described in her life written by her confessor, Miratolli, first edited by Genuti at Florence in 1551. This life is as much a treatise on mysticism as a biography, and its editions usually include the works of the Saint, which are: A Dialogue between the Soul and the Body; Self Love, The Mind and Humanity of Our Lord, and A Treatise on Purgatory. They are translated from the original Italian in Life and Doctrine of St. Catherine of Genoa, London, 1858, New-York, 1874; Life of St. Catherine of Genoa, New-York: Christian Press, n. d. The Treatise on Purgatory, new edition, with preface by Cardinal Manning, London: Burns and Oates, New-York: Benziger, n. d. Consult further F. von Huegel: The Mystical Element of Religion as Studied in St. Catherine of Genoa and her Friends, London: Dent, New-York: Dutton, 1909, 2nd edn., 1923. III\. MODERN TIMES The ancient schools continue to refine their doctrine, while under the influence of the Council of Trent and of the Counter-Reformation new-schools come into being and bring about a renewed spirituality. Hence one sometimes finds conflict in points of detail, but the doctrinal basis remains constant and rounds out through discussion. Three ancient schools keep on developing: the Benedictine, the Dominican and the Franciscan. 1\. The BENEDICTINE School holds to its tradition of affective and liturgical piety, adding to these certain refinements in doctrine. Blosius (Louis de Blois) (1506-1566), Abbot of Liesse, published a great many spiritual tracts the chief of which is his Institutio spiritualis, a synthesis of asceticism and of mysticism containing the substance of his other works. Besides the edition of his complete works published at Antwerp (1632), there is also Manuale vitœ spiritualis, Freiburg: Herder, 1907; this ed. unfortunately lacks the Institutio spiritualis. Eng. tr. Spiritual Works, 6 vols., New-York: Benziger, 1926, include the following: Book of Spiritual Instruction, Comfort for the Fainthearted, Mirror for Monks, Sanctification of the Faithful Soul, Paradise of the Faithful Soul. Cfr. Opera, ed. A. de Winghe, 2 fol., Cologne, 1633. Baker, D. A. (1575-1641) wrote several treatises which were condensed by S. Cressy in Sancta Sophia; Holy Wisdom, Cressy-Sweeney ed., London: Bums Oates and Washbourne, New-York: Benziger, n. d.; Contemplative Prayer, abgd. ed. of Sancta Sophia, Weld-Blundell, London: Washbourne, New-York: Benziger, c. 1908. Bona, Giovanni Cardinal (1609-1674), general of the Feuillants. Manuductio ad cœlum, Eng. tr. A Guide to Eternity, L’Estrange, London, 1900; Principia et documenta vitœ Christianœ; De sacrificio missœ, Eng. tr. Holy Sacrifice of the Mass, Cummins, St. Louis: Herder, 1903; De discretione spirituum; Horologium asceticum, etc. Many eds. have been published, particularly at Venice, 1752-1764; cfr. extracts in Opuscula ascetica selecta, Freiburg: Herder, 1911. Castaniza, John of, († 1598): De la perfección de la vida christiana; Institutionum divinœ pietatis libri quinque. Schram, Dominicus (1722-1797): Institutiones theologiœ mysticœ, a didactic treatise of asceticism and of mysticism with excellent advice for spiritual directors; 2 vols., ed. Paris, 1868; Little Manual of Direction for Priests, Eng. tr. H. Collins, London, 1882. Ullathorne, W. B., Bishop (1806-1889): The Endowments of Man, London, 1880; Groundwork of the Christian Virtues, 1882; Christian Patience, 1886. Guéranger, Dom P. (1805-1875): restorer of the Benedictines in France, he rendered an inestimable service to souls by his Année liturgique; The Liturgical Year, Eng. tr. Shepherd, Dublin, 1870 sqq., Worcester, Eng., 1895-1903, in 15 vols. Lehodey, Dom Vital, Abbot of Notre-Dame de Grâce: Les Voies de l'oraison mentale, 1908; Eng. tr. Ways of Mental Prayer, Dublin: Gill, 19243; Le saint abandon, 1919; Directoire spirituel à l'usage des Cisterciens réformés, 1910. These works are characterized by clarity, precision and sureness of doctrine. Abbess of Ste Cécile (C. J. Bruyére, Màdame Cecilia): Spiritual Life and Prayer (tr.), London, 1905. Marmion, Dom Columba, late Abbot of Maredsous, Belgium (1858-1923): Christ the Life of the Soul (tr.), London: Sands, St. Louis: Herder, 19252; Christ in His Mysteries, London and St. Louis, 19242; Our Way and Our Life (abgd. ed. of previous), St. Louis: Herder, 1927; Christ the Ideal of the Monk., London and St. Louis, 1926. Hedley, J. C., Bishop († 1915): The Holy Eucharist, London, 1923; A Retreat, 33 Discourses, ib., 189410; Spiritual Retreat for Priests, ib., Burns Oates and Washbourne, 19273; Spiritual Retreat for Religious, ib., Lex Levi-tarum or Preparation for the Cure of Souls, New-York: Benziger, 19282; Christian Inheritance set forth in Sermons, London, 1896; Our Divine Saviour, London, n. d., 7th ed.; Light of Life, London, 1899; Spirit of Faith, New-York, 1896. Gasquet, F. Aidan Cardinal (1846-1929): Religio Religiosi, New-York, 1923, on the purpose and end of the religious life; Monastic Life in the Middle Ages, ib., 1922. Chautard, Dom J. B.: L'Ame de tout apostolat, 19155; The True Apostolate, tr. Girardey, St Louis; Herder, 1918; also another tr., The Soul of the Apostolate, tr. Moran, S. M., London and New-York, 1926. Morin, Dom G.: The Ideal of the Monastic Life found in the Apostolic Ages, tr. Gunning, London. Butler, Dom E. C.: Western Mysticism, New-York: Dutton, 19272; Benedictine Monachism, London: Longmans, 19242. Cabrol, Dom F.: Liturgical Prayer, tr. Benedictine nuns of Stanbrock, London: Burns Oates and Washbourne, 1922. Louismet, Dom L.: Mystical Knowledge of God, London and New-York, 1917; Mystical Life, ib., 1916; Mysticism True and False, ib., 1919; Divine Contemplation for All, ib., 1920; Mystical Initiation, ib., 1923; The Burning Bush, a treatise on Ecstatic Contemplation, London, 1924. Doyle, Dom F. C.: The Teaching of St. Benedict, 1887; Principles of Religious Life, London: Washbourne, 18902. 2\. The DOMINICAN SCHOOL, deeply rooted in the teachings of St. Thomas, clearly and methodically explains and clarifies his doctrine on asceticism and contemplation. Cajetan, Thomas (1469-1534), in his profound commentary on the Summa. Louis of Granada (1504-1588), without attempting to write ascetical theology, treats with solidity and unction all the elements of Christian perfection. The Sinner’s Guide (tr.), New-York, 1889. Bartholomew of the Martyrs, Abp. of Braga (1514-1590): Compendium doctrinœ spiritualis, first published at Lisbon, 1582; other eds. at Madrid, Paris, etc., the last appearing in Venice (1711) under the title Compendium mystica doctrinœ with additions made by Ildephonso Manrique; cfr. Compendium spiritualis doctrinœ, ed. Fessler, New-York: Benziger, 1864; Lady Herbert, Dom Bartholomew of the Martyrs, London, 1880. John of St. Thomas (1589-1644) in his course of theology, which is partly a commentary on St. Thomas, treats in quite remarkable a manner of the gifts of the Holy Ghost. Thomas of Vallgomera († 1665): Mystica theologia D. Thomœ, latest ed. Turin, 1911. Here the complete teaching of St. Thomas on the three ways is gathered and classified. Contenson, V. (1641-1674): Theologia mentis et cordis, 2 vols., Cologne, 1722; at the end of each section the author draws certain ascetic conclusions or corollaries. Massoulié, A. (1632-1706): Traité de l'amour de Dieu; Traité de la véritable oraison; Méditations sur les trois voies. The writer explains the doctrine of St. Thomas in refutation of the errors of the Quietists. Piny, A. (1640-1709): L'Abandon à la volonté de Dieu; L 'oraison du cœur; La clef du pur amour; La présence de Dieu; Le plus parfait, and so on. The leading idea in these volumes is that perfection consists of conformity to God’s will and of holy abandonment. Rousseau, R. P.: Avis sur les divers états d'oraison 1710; ed. Paris: Lethielleux, 1913. Billuart, C. R. (1685-1757): Summa S.Thomœ hodiernis academiarum moribus accommodata, 1746-1751. Lacordaire, H. D. (1802-1861): Letters to Young Men, London and New-York, 19032; Conferences, London, 1851; Jesus Christ , 1869; God, 1870; God and Man, 1872 (3 last in 1 vol. Manchester: Robinson, London: Chapman, 19029); see especially Chocarne, Inner Life of Père Lacordaire (tr.), London: Burns and Oates, 192311; also, Thoughts and Teachings New-York, 19042. Meynard, A. M.: Traité de la intérieure, Clermont-Ferrand and Paris, 1884, 1899; an adaptation of the work of Thomas of Vallgomera. Froget, B.: The Indwelling of the Holy Spirit in the Souls of the Just, Eng. tr. and adap. Raemers, New-York: Paulist Press, 1921; a very solid theological study. Rousset, M. J., Doctrine spirituelle, Paris: Lethielleux, 1902; a treatise on the spiritual life and union with God according to Catholic tradition and the spirit of the saints. Cormier, P., Instructions des novices, 1905; Retraite ecclésiastique d'après l'Evangile et la vie des saints, Rome, 1903. Gardeil, P., Les dons du S. Esprit dans les saints dominicains, Paris: Lecoffre, 1903; in course of translation by Dominicans of Washington, D. C.; cfr. author’s article on the same subject in Dictionnaire de Théológie Catholique; also La structure de l'âme et l'expirience mystique, 2 vols., Paris, 1927. Hugueny, P. Et., Psaumes et cantiques du bréviaire romain, Brussels, 1921-1922. Janvier, M. A., Exposition de la morale catholique, Paris, Lethielleux; the conferences given at Notre Dame of Paris in which Christian morality and asceticism are eloquently expounded. Joret, R. P., La contemplation mystique, d'après St. Thomas d'Aquin Lille, 1923. Jarrett, Bede, The Abiding Presence of the Holy Ghost in the Soul, New-York: Catholic Library, 1918. Raymond, V., Spiritual Director and Physician, Eng. tr. Smith, London: R. and T. Washbourne, 19172. Naval, Theologiæ ascelicæ et mysticæ cursus,Turin, Marietti, 19252. Garrigou-Lagrange, R., Perfection chrétienne et Contemplation selon St. Thomas d’Aquin et St. Jean de la Croix, 2 vols., Paris, 19233. Ridolfi, N., A Short Method of Mental Prayer, Eng. tr. Devas, London: Burns Oates and Washbourne, 1920. Arintero, J., Cuestiónes misticas, Salamanca, 19202. Francis Raphael, Mother, Spirit of the Dominican Order, London and Leamington: Art and Book C°., 1896. Ollivier, M. J., The Friendships of Jesus, Eng. tr. Keogh, St. Louis: Herder, c. 1903. Capes, F. M., St. Catherine de Ricci, O. P., with treatise on the Mystical Life by Wilberforce, London, c. 1907. See also two Dominican reviews, La vie spirituelle (1919 sqq.) and La Vida sobrenatural (1921 sqq.). 3\. The FRANCISCSAN SCHOOL maintains its characteristics: evangelical simplicity, poverty joyfully endured, devotion to the Child Jesus and to the suffering Christ. Francis of Osuna (c. 1497-1540): Abecedario espiritual, 1528 sqq., the third volume of which was for a long time St. Teresa’s guide. St. Peter of Alcantara, († 1562), a director of St. Teresa, wrote a tract on prayer which has been translated into many tongues. Eng. tr. Treatise on Prayer and Meditation, New-York: Benziger, 1926. Alphonsus of Madrid, († c. 1529): Arte para servir a Dios, Alcala, 1578. John of Bonilla, († c. 1580): Tradado de la pay de l'alma, Eng. tr. Collins, London, 1876; also included in St. Peter of Alcantara’s Treatise on Prayer and Meditation (1926). Matthias Bellintani of Salo, (1534-1611): Pratica dell’ Orazione Mentale, Brescia, 1573. John of the Angels, (fl. 16th Cent.): Obras misticas, new ed. Madrid, 1912-1917. John Evangelist of Bois-le-Duc, (Balduke) (c. 1588-1635): The Kingdom of God in the Soul, Eng. tr. Salvin (1657), ed. Nuns of Stanbrook, introd. Cuthbert, London: Sheed and Ward, 1930. Joseph du Tremblay, (1577-1638), “l’Eminence grise”; Introduction a la vie spirituelle par une facile méthode d'oraison, ed. Le Mans, 1897, entitled Méthode d'oraison. Mary of Agreda, (1602-1665): Divine Life of Blessed Virgin Mary, abridgment of Mystical City of God (tr.), Philadelphia, 1872. Yves of Paris, († 1685): Progrés de l'amour divin, 1644; Miséricordes de Dieu, Paris, 1645. Bernardine of Paris, († 1672): L'esprit de St. François, ed. Paris, 1880. Peter of Poitiers, († 1680) ; Le jour mystique on Eclaircissement de l'oraison et théologie mystique, Paris, 1671. Louis Francis Yves d’Argentan, (1615-1680): Conférences théologiques et spirituelles, (three series), Paris, 1670-1674; Les exercices du chrétien intérieur, Paris, 1664. Brancati de Laurea Laurentius, (1612-1693): De oratione Christiana, Rome, 1675, a treatise on prayer and contemplation often cited by Benedict XIV. cfr. ed. by Carthusians of Montreuil-sur-mer, 1896. Maes, Bonifacius, (1627-1706): Theologia mystica, Ghent, 1668 (12 eds. since); Franciscan Mysticism, Eng. tr. Whelan, London: Sheed and Ward, c. 1929. Thomas of Bergano, (1563-1631): Fuoco d'amore, Augsburg, 1682. Ambrose of Lombez, (1708-1778): Peace of the Soul, (tr.), London, a classic for dealing with the scrupulous; also, Traité de la joie de l'âme, 1779; Lettres spirituelles, 1766. Didacus a Matre Dei, († c. 1713): Ars mystica, Salamanca, 1713. Louis Chaix de Besse, (1831-1910): The Science of Prayer (tr.), London: Burns Oates and Washbourne, New-York: Benziger, 1925; La science du Pater, 1904; Eclaircissements sur les æuvres mystiques de St. Jean de la Croix, Paris, 1893. Adolphus Kestens, (1863-1925), of Denderwindeke: Compendium theologiæ asceticæ ad vitam sacerdotalem et religiosam rite instituendam, 2 vols. Hong-Kong, China, 1921. A very well documented work in the second volume of which one may find a rich bibliography on each question treated. Devas, D., A Franciscan View of the Spiritual Life, New-York: Benziger, 1923; Franciscan Essays, 1924. Cuthbert, Fr., The Romanticism of St. Francis, London: Longmans, 19242. Vivès y Tuto, Joseph Galas, Cardinal (1854-1913) ; Compendium theologiœ ascetico-mysticœ, Barcelona, 1886, Rome, 19083; quite serviceable as a text-book. Dobbins, D., Franciscan Mysticism, New-York ; Wagner, 1927. Mills, V., A Bibliography of Franciscan Ascetical Writers in Franciscan Educational Conference Report, vol. viii, n° 8, 1926, pp. 248-332: very detailed, thoroughly scholarly, covering the complete field of Franciscan ascetical and mystical writing from the beginning to our own day. Five of the new schools are especially noteworthy. 1\.—The SCHOOL OF ST. IGNATIUS makes a specialty of active, energetic and practical spiritual life aiming at forming the will for personal sanctification and apostolic work. St. Ignatius (1491, 1495-1556): founder of the Society of Jesus; Excercitia spiritualia, new ed. Madrid, 1919. There are many English versions, for example those of Morris and of Joseph Rickaby. The Exercises comprise a method of procedure for reforming a soul and for transforming it to conformity with the divine model, Jesus Christ. “The work,” says Father Watrigant (Etudes religieuses, vol. cix, p. 134), “condenses a vast movement of spirit and of thought which had slowly been developed during the preceding centuries. It is the starting point of a flood of spiritual life that has since the sixteenth century been constantly rising, wave on wave, and it is likewise the point of convergence for diverse currents coursing through the Middle Ages and finding their beginnings in the earliest days of Christianity.” Fully to understand the spirit of St. Ignatius, one should read the Constitutions and Letters (Epistolœ, 12 vols., M. H. S. J., 1904-1918). Cfr. also Thompson, F., St. Ignatius Loyola, New-York, 1909; Rose, S., St. Ignatius Loyola, and the Early Jesuits, New-York, 18962; Pise, C. C., St. Ignatius S.J., New-York, 1845; Mariani, F., Life of St. Ignatius Loyola, Founder of the Jesuits, Eng. tr. Faber, 2 vols., London, 1848; Joly, H., St. Ignatius, (tr.), London; Washbourne, 1899; Bartoli, D., History of St. Ignatius of Loyola, 2 vols., New-York, 1855; also, life by Pollen, 1922; Sedgwick, H. D., Ignatius Loyola, London and New-York: Macmillan, 1923; Spiritual Exercises of St. Ignatius, Eng. tr. fr. Spanish, ed. Lattey, St. Louis: Herder, 1928; Spiritual Exercises tr. from the Autograph, Eng. tr. Mullan, New-York, 1814; Trans. and Commentary on Spiritual Exercises, Rickaby, J., London: Burns and Oates, 1915; Bernhardt, W., Die vier Zentralsideen des Exerzitiensbuches de hl. Ignatius, Ratisbon: Habbel, c. 1928; Codina, A., Los origenes de los Ejercicios de S. Ignacio de Loyola, Barcelona, 1926; Watrigant, H., La genèse des exercices de S. lgnace, Amiens, 1897, and La méditation fondamentale avant S.Ignace, Enghien, 1907; Brou, A., La spiritualité de S. Ignace, Paris: Beauchesne, 1914, and S. Ignace, Maître d’oraison, Paris: Ed. Spes, 1925; Spiritual Exercises of St. Ignatius of Loyola, Eng. tr. with Directorium and Commentary, Longride (Anglican), London: R. Scott, 1919; Redman, J., Soldier’s Companion to the Spiritual Exercises, London: Burns and Oates, c. 18822; Curtis, J., Way of Perfection in the Spiritual Exercises of St. Ignatius of Loyola, Dublin: Gill, c. 1882; Meditations on Life and Virtues of St. Ignatius of Loyola, Eng. tr. M. A. W., London: Burns and Oates, New-York: Catholic Pub. Soc., c. 1888. Lefevre, B. P. ; Memorial, a detailed account of one year of his life (June, 1542-July, 1543). It has been called “one of the jewels of ascetical literature.” Alvarez de Paz (1560-1620): De vita spirituali ejusque perfectione, 3 folio vols., Lyon, 1602-1612; a complete treatment of the spiritual life especially for religious; also, Opera spiritualia, ed. Vivès, 6 vols., Paris, 1875. Suarez, F., (1548-1617): De religione, in which one finds practically a complete treatise on spirituality, including such topics as prayer, mental prayer, vows and obedience to rules. Cfr. Humphrey, The Religious State: Digest of the Doctrine of Suarez, London: Burns and Oates, c. 1884. Lessius, Ven. L., (1554-1623): De summo bono, Eng. tr. Semple, Virtues Awakened, St. Louis: Herder, 1924; De perfectionibus moribusque divinis; De divinis nominibus, Eng. tr. Names of God, New-York: America Press, 1912. Bellarmine, Bl. R. (1542-1621): De ascensione mentis in Deum per scalas creaturarum, Eng. tr. The Mind’s Ascent to God, Milwaukee: Morehouse, 1925; also, Eng. tr. and ed. Broderick, New-York: Benziger, 1929; De œterna felicitate sanctorum; De gemitu columbœ sive de bono lacrymarum; De septem verbis a Christo in cruce prolatis; De arte bene moriendi. Cfr. recent ed. Opuscula ascetica, New-York: Pustet, 1925; also, Broderick, J., Life and Work of Bl. Robert Cardinal Bellarmine, 2 vols., London, 1928. Lancicius, N.: Select Works, Burns London: and Oates, 1884. Caraffa, V.-Bouix, School of Divine Love; or Elevation of the Soul to Goa (tr.), Dublin: Gill, 1887. Le Gaudier, († 1622): De perfectione vitœ spiritualis, a complete treatise of the spiritual life, 3 vols., new ed. 1857. Drexelius, J., (1581-1638): The Heliotropium: turning to Him, ed. Bogner, New-York: Devin-Adair, 1924. Alphonsus Rodriguez, († 1616): Exercicio de perfeción and virtudes religiosas, 3 vols., Barcelona, 1613; Practice of Christian Perfection, Eng. tr. Jos. Rickaby, Chicago: Loyola Univ. Press, 1929. This is an excellent work which, leaving aside all theorizing, deals only with the actual practice of virtues; many eds. in various languages. St Alphonsus Rodriguez, († 1617); a Jesuit brother who was raised to very high contemplation. Two of his tracts have been recently published in French (Desclée, de Brouwer, Lille). De la Puente, (De Ponte) († 1624): many works, of which in English there is available Meditations on the Mysteries of our Holy Faith, New-York: Benziger, 1916. He was a spiritual director of St. Teresa of Avila, being himself a contemplative. Binct, Stephen, (1569-1639): Les attraits tout-puissants de l’amour de Jésus-Christ; Le grand chef-d'œuvre de Dieu et les souveraines perfections de la Ste Vierge. Saint-Jure, J. B. de (1588-1657): Le livre des élus ou Jésus crucifié; L'homme spirituel; Treatise on the Knowledge and Love of Our Lord Jesus Christ, Eng. tr. Sister of Mercy, 3 vols., New-York; Union with Our Lord Jesus Christ in His Principal Mysteries (tr.), New-York: Sadlier, 18763. In some of his works Saint-Jure approaches the teachings of the French School of the seventeenth century. Godinez, M. (Wading) (1591-1644): Praxis theologiœ mysticœ, tr. de la Reguera into Latin, Paris: Lethielleux, 1920. Nouet, J., (1605-1680): Conduite de l'homtne d'oraison dans les voies de Dieu, 1674; Meditations on the Life of Our Lord for Every Day in the Year (tr.), 2 vols., Dublin: Browne and Nolan, 1892; Baltimore; Lucas, 1855. De la Colombière, Bl. C., (1641-1682); Journal de ses retraites, ed. Desclée, 1897; in this, see especially his Grande retraite in which there are indicated the graces and lights that God granted him during the retreat of 1674. In Eng., Sufferings of Our Lord Jesus Christ (tr.), London, 1876. Bourdaloue, L., (1632-1704); Sermons, in which Christian morality and asceticism are developed with fullness and solidity; see also his Retraite. Cfr. Œuvres complètes, 4 vols., Paris, 18805; also, Spiritual Retreat for Pastors of Souls (tr.), London, 1873; A Spiritual Retreat, Baltimore, n. d.; Sermons and Moral Discourses on the Important Duties of Christianity, Eng. tr. Carroll, Dublin: Duffy, 18553. Guilloré, F., (1615-1684): Maximes spirituelles; Les secrets de la vie spirituelle (ed. 1922). Cfr. Eng. tr. Self-Renunciation, introd. Carter, New-York: Longmans, 19022. Gallifet, J.: Adorable Heart of Jesus, mod. Eng. tr., New-York: 1899; Devotion to the Blessed Virgin (tr.), London: Burns and Oates, c. 1880. Petit-Didier, († 1756): Exercitia spiritualia tertio probationis anno a Patribus Societatis obeunda, ed. Clermont, 1821; one of the best commentators on the Spiritual Exercises. Bellecius, A., (1704-1752): in Eng., Solid Virtue (tr.), New-York: Benzieer. 1923: Spiritual Exercises. ibid., 1925. Lallemant, L., († 1635): his La doctrine spirituelle was published by Rigoleuc; it is a short, substantial work wherein the author shows how we may come to contemplation by frequent and affective recollection of God living in us, by purity of heart and by docility to the Holy Ghost. Eng. tr. Spiritual Doctrine of Father Louis Lallemant, ed. Faber, New-York: Sadlier, 1885. Cfr. especially Pottier, A., Essai de théologie mystique comparée: Le P. L. Lallemant et les grands spirituels de son temps, 3 vols.: I. La vie et la doctrine etc., II. L'école du P. Lallemant comparée avec les premiers représentants de l’école ignatienne française et avec St. François de Sales, III. La spiritualité bérullienne et les grands spirituels de la Compagnie Jésus à l’âge d’or de l’ascéticisme français, 1500-1650: Paris; Téqui, 1924-1929. Surin, J., († 1665): Catéchisme spirituel; Les fondements de la vie spirituelle; La guide spirituelle, and so on. In these Father Lallemant’s teaching is developed. Crasset, J.: Meditations, Eng. tr. Snow, 2 vols., London: R. Washboume, 1888; also, A Key to Meditation (tr.), London: R. and T. Washbourne, NewYork: Benziger, 1907; Christian Considerations (tr.), New-York, 1858; Devout Meditations, Eng. tr. Dorsey, New-York: O’Shea, 1906. Huby, V.: Retraite, 1690, Eng. tr. Spiritual Retreat, Philadelphia, 1795; Motifs d'aimer Dieu; Motifs d’aimer Jésus-christ A critical ed. of his work is being prepared by Bainvel. De Caussade, (1693-1751): Abandonment to Divine Providence (tr.), St. Louis: Herder, 1921; Progress in Prayer (tr.), ibid., 1904; Workings of Divine Will (tr.), London: Burns and Oates, New-York: Sadlier, 1881. Segneri, Paolo: Manna of the Soul, Meditations for a Year (tr.), 4 vols., London: Burns and Oates, 1879; Practice of Interior Recollection with God (tr.), Dublin: Gill, c. 1880; cfr. Moris, Lights in Prayer of Ven. Fathers della Puente, Colombière and Segneri, London: Burns and Oates, 1893. Nepveu, (1639-1708): Méthode facile d’oraison, 3 vols, Paris, 1826; in Eng., Like unto Him, tr. Fairbanks, New-York: Wagner, 19233; Hidden Life, London: Masters, c. 1869; Higher Paths in Spiritual Life, London: Richardson, 1851; Spirit of Christianity, New-York: Dunigan, 1859. Pinamonti, J. P. (1632-1703): Opere, Venice, 1762; in Eng., Art of Knowing Ourselves (tr.), London: Burns and Oates, 1877; Immaculate Heart of Mary, Philadelphia: Messenger, 1890; Mirror of Humility, Manresa Press, 1923. Scaramelli, G. B. (1687-1752): Direttorio ascetico; Direttorio mistico, the latter being among the most complete treatises on mysticism, though presenting the different forms of the same degree as distinct degrees of contemplation. Directorium asceticum, Eng. tr. and ed. Dublin: Kelly, 1869; London and New-York, 4 vols., 19025; abgd. ed., Manual of Christian Perfection, Msgr. Stockman ed., Los Angeles, 1921; cfr. also Directorium mysticum in compendium, ed. Voss, Louvain, 1881. Grou, J. N. (1731-1803): Spiritual Maxims (tr.), London: Th. Baker, 1902; Meditations on the love of God, Eng. tr. Butler, St. Louis: Herder, 1929; Manual for Interior Souls (tr.), New-York: Benziger, 1927; How to Pray (tr.), London: Baker, New-York: Benziger, 1909; Characters of Real Devotion, Eng. tr. Clinton, Dublin, 1895; Portraiture of True Devotion (tr.), Baltimore, 1832. His teaching in analogous to that of Lallemant. De Clorivière, P.: Considérations sur l’exercice de la prière, 1862, a brief explanation of ordinary and extraordinary prayer by the restorer of the Society of Jesus in France. Ramière, H. (1821-1884): his work, La divinisation du chrétien, marks a return to the traditional doctrines supplying the basis of the spiritual life. Cfr. Apostleship of Prayer, (tr.), New-York: Apostleship of Prayer Press. Boudreau, Happiness of Heaven, Baltimore: Murphy, 1871; God, Our Father, ibid., 1873. Coleridge, H. J. (1822-1893): a series of about 48 volumes on the Life of Our Lord, pub. London, Burns and Oates. Humphrey, The Divine Teacher, London: Burns and Oates, 1882; One Mediator, ibid.; Mary, Magnifying God. Morris, J., Meditation: instruction, Roehampton: Manresa Press, 1889; Journals of Retreat, ed. Pollen, London: Burns and Oates, 1894. Von Lehen, Way of Interior Peace (tr.), New-York: Benziger, c. 1889. Rossetti, J. C., De Spiritu Societatis Jesu, Freiburg: Herder, 1888. Clare, The Science of the Spiritual Life, New-York and London: Art and Book, 1898. Vercruysse, B., New Practical Meditations, 2 vols., New-York, Benziger. Chaignon, The Mass Worthily Celebrated (tr.), New-York: Benziger, 1897; Sacerdotal Meditations (tr.), New-York: Benziger, 1916. Medaille, Meditations on the Gospels, London: Burns and Oates, 1891. Olivaint, P., (1816-1871): Journal de ses retraites annuelles, 19118. Valuy, B.: Directorium spirituale, Guide for Priests in their Public and Private Life (tr.), Dublin: Gill, 19075. Terrien, J. B., La grâce et la gloire; La Mère de Dieu et la Mère des hommes. Gallwey, The Watches of the Sacred Passion, 2 vols., London: Herder, 1908. Lucas, In the Morning of Life, London: Sands, 1904; At Parting of Ways, Herder, 1906. De Maumigny, R., Practice of Mental Prayer (tr.), New-York: Kenedy, I9I5. Poulain, A., Les grâces d'oraison, a treatise of mystical theology (ed. Bainvel, 192210), Eng. tr. Graces of Interior Prayer, St. Louis: Herder, 1918. De Smedt, Ch., Notre vie surnaturelle: son principe, ses facultés, les conditions de sa pleine activité, Brussels, 1913. Eymieu, A., Le gouvernement de soi-même, Paris, 1911-1921. Bainvel, J. V., Devotion to the Sacred Heart (tr.), New-York: Benziger, 1924; also Le saint cœur de Marie, 1918; La vie intime du catholique, 1916. Meschler, M., Three Fundamental Principles of the Spiritual Life, St. Louis: Herder, 19122; Life of Our Lord Jesus Christ, the Son of God, in Meditations, Eng. tr. Sr. Margaret Mary, 2 vols., London and St. Louis: Herder, 19245; Garden of Roses of Our Lady, London: Burns Oates and Washbourne, c. 1907. Donnelly, F. P., Heart of the Gospel, New-York: Apost, of Prayer, 1911; Watching an Hour, New-York: Kenedy, 1914; Holy Our, ibid., 1917; Heart of Revelation; etc. Garesché, Your Neighbor and You, St. Louis: Queen’s Work Press, 1912; Your Soul’s Salvation, New-York: Benziger, 1918; etc. Hull, E. R., God, Man, Religion, Bombay: Examiner, 1914; Formation of Character, London, Sands. O’Rourke, Under Sanctuary Lamp; Fountains of the Saviour, On Israel’s Hills; Journeys with Our Lord, and so on: New-York, Apost. of Prayer Press. Russel, At Home with God, Longmans Green, 1912; He is Calling Me, London: Burns and Oates, 1912. Semple, Heaven open to Souls, New-York: Benziger, 1916. Longhaye, An Eight Day Retreat, Eng. tr. Wolferstan, London: Sands, 1928. Plus, R., adapts the fundamental teachings of the French School of the seventeenth century. Of his works, the following are in Eng. tr.: Christ in His Brethren, 1925; How to Pray Always, tr. Hernaman, 1926; In Christ Jesus, 19242; Living with God; Ideal of Perfection; How to Pray Well, 1929; God within Us; Folly of the Cross. Cfr. also La sainteté catholique, in series Bibliothèque Catholique de Sciences Religieuses, Paris: Blood and Gay, 1929; a series being published in English by Herder, St. Louis. O’Rahilly A., Father William Doyle, S. J., Spiritual Study, New-York and London: Longmans Green, 19255. Pesch, T., Christian Philosophy of Life, Eng. tr. McLaren, London: Sands, St. Louis: Herder, 1922. Renouvier, F., Conquest of Heaven: Perfect Charity and Contrition (tr.), Baltimore, 1924. Hill, O. A., Charity and Our Three Vows, St. Louis: Herder, 1925. Charles, P., Prayer for All Times, Eng. tr. Monahan, 2 vols., New-York: Kenedy, London: Sands, 1925: 3 vols. in French. Meyer, R. J.; The Science of the Saints, 2 vols., St. Louis: Herder, I. 19237, II. 19244. Moffatt, J. E., Thy Kingdom Come, New-York: Benziger, 1927; The Sanity of Sanctity, ib., 1929. Maréchal, J., Studies in the Psychology of Misticism, Eng. tr. Thorold, New-York: Benziger, 1928. Noldin, H., Devotion to the Sacred Heart (tr.), ed. Kent, New-York: Benziger, 1905. Walsh, N., Vetera et Nova, Dublin: Gill, 1902. De Heredia, C. M., True Spiritualism, New-York: Kenedy, 1924. Pardow, Life of Father Pardow, New-York. De Grandmaison, L., Personal Religion, Eng. tr. Thorold, London: Sheed and Ward, St. Louis: Herder, 1929. Blount, Leading Meditations of the Spiritual Exercises, New-York: Benziger, London: Burns Oates and Washbourne, 1928. Conroy, Early Friends of Christ, New-York: Benziger, 1925. D’Arcy, M., The Mass and Redemption, London: Burns Oates and Washbourne, 1926. Goodier, A., Abp., Crown of Sorrow; Meaning of Life; Some Hints on Prayer; Charity of Christ; Roehampton, Manresa Press. Public Life of Our Lord Jesus Christ, 2 vols., London: Burns Oates and Washbourne, 1930. Le Buffe, F. P. My Changeless Friend (14 Series), New-York, Apost. of Prayer Press. Husslein, J., The Reign of Christ, New-York: Kenedy, 1928; The Mass of the Apostles, ibid., 1930. Scott, M. J., God and Myself; Divine Counsellor, New-York: Kenedy, 1922; Holy Sacrifice of Mass. ibid., 1928. The America Press, New-York, prints many ascetical pamphlets for the various ecclesiastical seasons. Since 1920 this school has under the editorship of J. de Guibert been publishing a quarterly magazine, Revue d’ascétique et de mystique, at Toulouse, France. Its purpose is to study the more important questions of asceticism and mysticism from the threefold point of view of history, doctrine and psychology. 2\.—The CARMELITE SCHOOL, or the School of St. Teresa, insists that God is everything and man nothing. It urges complete detachment in order to come, God willing, to a state of contemplation and inculcates the practice of the apostolate by prayer, example and sacrifice. St. Teresa (1515-1582) of Avila is model and teacher of the highest sanctity. The Church in the Missal invites us to study and to put into practice her spiritual doctrine “so we way be fed with the food of her heavenly teaching and grow in loving devotion towards Thee.” Her works furnish us with the richest source on mystical states as well as the most orderly and lifelike classification. Critical ed., Obras de Sta Teresa, editadas y anotadas por el P. Silverio de St. Teresa, 6 vols., Burgos, 1915; also, selections, 1 vol., 1922. Cfr. also Letters of St. Teresa, Eng. tr. Benedictines of Stanbrook, London: Th. Baker, 1919 sqq.; Autobiography and Book of Foundations, ed. Burke-Elliott, NewYork: Columbus Press, 1911; Spirit of St. Teresa; tr. anon., London: Burns and Oates, 1885; Frassinetti, St. Teresa’s Pater Noster: Treatise on Prayer, Eng. tr. Hutch, London: Burns and Oates, c. 1887; Hoornaert, R., St. Teresa in Her Writings, Eng. tr. Leonard, London: Sheed and Ward, 1930. See Maréchal, Studies in the Psychology of Mysticism, Eng. tr. Thorold, etc., ut supra. St. John of the Cross (1543-1591): a disciple of St. Teresa. His four works make up a complete treatise on mysticism. Critical ed. Gerard, Toledo, Spain; Eng. tr. Lewis, ed. Zimmerman, London: Th. Baker, 1906 sqq: The Ascent of Mount Carmel, showing the steps to be taken to arrive at contemplation; The Dark Night of the Soul, describing the trials that go along with contemplation; The Living Flame, explaining its marvelous effects; The Spiritual Canticle in lyric style summarizing the teaching of the previous works. Cfr. Heriz, P., St. John of the Cross, Washington, 1919; other works in English are Precautions, Counsels and Maxims, Spiritual Letters, Poems. John of Jesus and Mary (1564-1615): Disciplina claustralis, 4 folio vols. in which one may find various ascetical tracts, among them the Via vita; cfr. also Theologia mystica, ed. Freiburg: Herder, 1911; De virorum ecclesiasticorum perfectione; Instruction of Novices, Eng. tr. fr. Latin, NewYork: Benziger, 1925. Joseph of Jesus and Mary (1562-1626): Subida del alma a Dios, Madrid, 1656, a treatise dealing with the soul’s ascent towards God. Bl. Mary of the Incarnation (Madame Acarie) (1599-1672), though she left no written work, may be understood from A. DUVAL’S: La vie admirable de Mlle Acarie, 1621, ed. 1893. Ven. Anne of St Bartholomew: Autobiography, Eng. tr. Carmelite of St Louis: Herder, 1916. Thomas of Jesus (1568-1627): De contemplatione divina libri VI, ed. Cologne, 1684; The Sufferings of Jesus (tr.), 2 vols., London, 1869; also eds. Dublin and Philadelphia. Nicholas of Jesus and Mary: called by Bossuet the most learned interpreter of St John of the Cross; Phrasium mystica theologia Ven. P. Joannis a Cruce… elucidatio. Philip of the Trinity († 1671): Summa theologiae mystica, 3 vols., ed. Brussels and Paris, 1874; a classic, clearly and methodically describing the three ways of perfection. Anthony of the Holy Spirit († 1677): Directorium mysticum, ed Paris, 1904. A manual like the preceding, but shorter and in one volume. Honorius of St. Mary (1651-1729): Tradition des Pères et des auteurs ecclésiastiques sur la contemplation, a work important in the history cf this subject. Joseph of the Holy Spirit: Cursus theologiœ mystico-scholasticœ, Seville, 1710-1740; med. ed. Bruges: Beyaert, c. 1923. St. Teresa of the Child Jesus (1873-1897): Sœur Ste Thérèse of Lisieux: Autobiography, Eng. tr. Taylor, NewYork: Kenedy; London: Burns and Oates; also, Martin, G., Little Way of Spiritual Childhood according to Bl. Thérèse, NewYork: Kenedy, 1923; Clarke, J. P., Her Little Way: Bl. Thérèse of the Child Jesus, NewYork: Little Flower Book Shop, 1923; Laveille, Msgr., St. Teresa of the Child Jesus, Eng. tr. Fitzsimmons, London: Burns, Oates and Washbourne, 1928; Petitot, H., St. Teresa of Lisieux, Eng. tr., NewYork: Benziger, 1927. A study by Trochu is soon to appear. Aurelianus a Ssmo. Sacramento; Cursus asceticus, 3 vols., Ernakulam, India, 1917-1919. Jerome of the Mother of God, La tradition mystique du Carmel, Bruges: Desclée, de Brouwer, 1929. Fr. Alphonsus, Practice of Mental Prayer and of Perfection, 4 vols., Bruges, 1910. Etudes carmélitaines, a quarterly founded in 1911, present editor Father Mary Joseph, publishes interesting articles on ascetical and mystical questions with a view to spread a right understanding of the teachings of St. Teresa and of St. John of the Cross. 3\.—The SCHOOL OF ST. FRANCIS DE SALES (1567-1622) is chiefly concerned with the teachings of the founder himself. His great service was to show that devotion and even high sanctity are practicable in every state of life. A perfect gentleman and a devout humanist, an apostolic man and director, he knew how to make piety lovable without taking from it the spirit of sacrifice. The Introduction to a Devout Life is fundamentally a treatise on asceticism introducing souls to the purgative and illuminative ways; the Treatise on the Love of God raises them to the unitive way. In the latter work, contemplation is explained with the exact knowledge of a theologian and the psychology of a man who has gone through the experience. His Conferences directly address his own Visitandines, but do good to all. His many Letters apply the general principles explained in his books to each individual soul; one finds in them a delicately refined psychology, a quite exceptioual tact, a good deal of frankness and of simplicity. Best French ed., Œuvres, Annecy. In English, Introduction to a Devout Life, many eds., among them esp. Ross, NewYork: Benziger, London: Burns Oates and Washbourne (Orchard Books), 1925; see also Library of St. Francis de Sales, 7 vols., 1908-1925. — Treatise on the Love of God, Letters to Persons in Religion, Letters to Persons in the World Catholic Controversy, Mystical Explanation of the Canticle of Canticles, Cc ferences. Cfr. Saudreau, A., Mystical Prayer according to St. Francis de Sales, Eng. tr. Swinstead, London: Sheed and Ward; NewYork: Benziger, 1930; Hamon, Life of St Francis de Sales, adapted by Burton, Eng. tr., NewYork: Kenedy, 1926-1929; Sanders, E. K., St Francis de Sales, NewYork: Macmillan, 1928; Bordeaux, H., St. Francis de Sales, (tr.) NewYork Longmans, 1929; Stackpoole-Kenny, L. M., St. Francis de Sales, London, 1924; de Margerie, A., St. Francis of Sales, 6th imp., London, 1923; Sidney Lear, H. L., St. Francis de Sales, London, 1898; Marsollier, Life of St. Francis of Sales, Bp. and Prince of Geneva, (tr.), London, 1812; cfr. also Bremond, H., Histoire littéraire, etc., (vols. 1 and 2), now in course of translation. Camus, J. P., a friend of St Francis de Sales and a prolific writer: Spirit of St Francis de Sales, Eng. tr. J. S., London, 1925 (in Library of St. Francis de Sales, VII), NewYork, Longmans. St Jane Frances de Chantal (1472-1641): Sa vie et ses œuvres, 7 vols., Paris, Plon, 1877-1893. In Eng., Selected Letters of St. Jane Frances Fremiot de Chantal, NewYork: Kenedy, 1918; Spirit of St. Jane Frances de Chantal, NewYork: Longmans, 1922; Sanders, E. K., St. Chantal, NewYork: Macmillan, 1918; The Spiritual Life, compiled from writings of St. Jane F. F. de Chantal, St. Louis: Herder, 1928; St. Jane F. de Chantal: Her Exhortations Conferences and Instructions, rev. ed., Chicago: Loyola Univ. Press, 1929; Bougaud, Msgr. St. Chantal and Foundation of the Visitation, Eng. tr. Visitandine, 2 vols., 1895; Saudreau, A., Mystical Prayer according to St Jane Chantal, Eng. tr. Swinstead, London: Sheed and Ward; NewYork: Benziger, 1930. De Chaugy, Mère: Mémoires sur la vie et les vertus de Ste Jeanne de Chantal, Paris: Plon, 1893. St. Margaret Mary Alacoque (1647-1693): Œuvres, ed. Msgr. Gauthey, 3 vols., Paris: Poussielgue, 1914; Languet, J. J., Life, Eng. tr. Faber, 2 vols., London, 1850; Tickell, G., Life, NewYork and London, 1869; Bougaud, Msgr., Life of St. Margaret Mary (tr.) NewYork: Benziger, 1920; Sr. Mary Philip, Life, St. Louis, 1919. Tissot, The Art of Profiting by our Faults, Eng, tr. McMahon, NewYork: Benziger, 1891; The Interior Life, Eng. tr. Mitchell, London: R. and T. Washbourne, NewYork: Benziger, 1813. Million, Manrèze salésien: meditations drawn from works of St. Francis. Chaumont, II. (1838-1896): a founder of three Salesian societies, this priest published or had published several tracts filled with the teaching of St Francis de Sales. Giraud, S. M., The Spirit of Sacrifice, Eng. tr. Thurston, NewYork: Benziger, 1905. 4\.—The French School of the seventeenth century: its spiritual teaching flows from doctrines of faith, above all from the dogma of the Incarnation. Since we have been incorporated into Christ through baptism and have received the Holy Ghost who dwells in us, we must glorify God in union with the Incarnate Word living in us, reproduce His virtues, and vigorously fight against the contrary tendencies of the flesh, of the old Adam: “Let this mind be in you which was also in Christ Jesus… putting off the old man and putting on the new.” The founder of the School was Cardinal de Bérulle. To it belong: the Fathers of the Oratory, St. Vincent de Paul, Father Olier and the Sulpicians, St. John Eudes and the Eudists, Bl. Grignion de Montfort, St. John Baptist de la Salle, Ven. F. M. Libermann and the Holy Ghost Fathers; de Renty, de Berniéres, Boudon and Bishop Gay. Càrdinàl de Bérulle (1575-1629): founder of the Oratory in France Œuvres complètes, ed. Bourgoing, Paris, 16572; also, Migne, Paris, 1856. His chief work is Discours de l’Estat et des grandeurs de Jésus, but for a full understanding of his teaching this must be supplemented by reading his smaller works. De Bérulle is the apostle of the Word Incarnate. For him to be a true Christian means to cling to Christ, to make Christ live in us by His virtues, to cut oneself off from creatures and from oneself. Cfr. Bremond, H., Histoire littéraire, etc., Literary History of Religious Thought in France, Eng. tr. Montgomery, London: S. P. C. K., (now in course of pub. and trans.); also, Pottier, ut supra, III. La spiritualité bérullienne et les grands de la Compagnie de Jésus à l’âge d’or de l’ascéticisme français, 1500-1650, Paris: Téqui, 1929; also, Sidney Lear, H. L., Priestly Life in France, London: Longmans, 1894. De Condren, C. (1588-1641): Œuvres complètes published after his death, first in 1668, later by Pin in 1857; see esp. his L’idée du sacerdoce et du sacrifice (Eng. tr. Priesthood and Sacrifice) and his letters. He completes de Bérulle’s doctrine by his teaching on the priesthood and sacrifice: Jesus Christ, having become the unique adorer of the Father, by His self-abasement offers a sacrifice worthy of the Father; we share in this by abasing ourselves with Christ. Cfr. Sidney Lear, H. L., Charles de Condren in Priestly Life in France. Bourgoing, F. (1585-1662): Vérités et excellences de Jésus-Christ… dispostes en méditations, ed. Ingold, Paris: Téqui, 189232. St. Vincent de Paul (1576-1660): founder of the Congregation of the Mission (Lazarists, Vincentians) and of the Sisters of Charity. Cfr. his Correspondance, Entretiens, Documents, ed. Coste, 1920 sqq. A disciple, but an original disciple, of de Bérulle, he in turn became a master whose prudence and sagacity really amount to genius. See Bougaud, Msgr., History of St. Vincent de Paul, Eng. tr. Brady, NewYork, 1908; Boyle, P., St. Vincent de Paul and the Vincentians, London: R. and T. Washbourne, 1909; Lavedan, H., Heroic Life of St. Vincent de Paul, (tr.), NewYork: Longmans, 1929; Leonard, J., St. Vincent and Mental Prayer, NewYork: Benziger, 1925; Sanders, E. K., Some Counsels of St. Vincent de Paul, London and St. Louis: Herder, 1914; de Broglie, I., St. Vincent de Paul, Eng. tr. Partridge, London: Burns and Oates, 1901; d’Agnel, A., St. Vincent de Paul, maître d’oraison, Paris: Téqui, 1929; St. Vincent de Paul, directeur de conscience, ibid., 1929. J. J. Olier (1608-1657): founder of the Society of St. Sulpice. Abbé Bremond says that he alone gives us the teaching of the French School in the full extent of its principles and applications (op. cit., vol. 3). Besides many manuscripts, Father Olier has left the following: Catéchisme chrétien pour la vie intérieure, in which he shows how by practicing the crucifying virtues we may arrive at intimate and habitual union with Jesus; Introduction à la vie et aux vertus chrétiennes, explaining in detail the virtues that perfect this union all through the acts and circumstances of our life; Traité des SS. Ordres,written to make the young cleric ready to become a religious man by his transformation in Jesus Christ, high priest, sacrificer and victim; his Letters complete this teaching, applying it to spiritual direction. The Pietas Seminarii S-Sulpilii gives a summary of all Sulpician devotions. In Eng., Catechism for an Interior Life, Baltimore (out of print). Blanlo,J. (1617-1657): The Childlike Spirit (tr.), Baltimore, 1892, a participation in the spirit and grace of the Infant Jesus, Word Incarnate; another ed., Sicut Parvuli, tr. and ed. St. Louis: Herder, 1910. Tronson,L. (1622-1700): Forma cleri, 1727, 1770; Particular Examens, Eng. tr. by an Anglican, is a work sketched by Fathers Olier and de Poussé, and completed by Father Tronson; the latest ed. in French is by Branchereau. See also the treatises on obedience and humility: Manuel du séminariste; also, for complete works, Migne, 2 vols., 1857; Conferences for Ecclesiastical Students and Religious, Eng. tr. Clare, London: Burns and Oates, Dublin: Gill, 1878. David, J. B. M. (1761-1841): The True Piety; A Spiritual Retreat of Eight Days; ed. Spalding, Louisville, Kentucky, 1864. Hamon, A. J. M. (1795-1874): Meditations (tr.), 5 vols., NewYork: Benziger, 1894. Renaudet, G. (1794-1880): Month of Mary for use of Ecclesiastics (tr.), Tournai: Desclée, 1911. Bacuez, N. L. (1820-1892): Divine Office, Eng. tr. Taunton, London: Burns and Oates, NewYork: Cath. Pub. Soc., 1888; Priestly Vocation and Tonsure, (tr.), NewYork: Cath. Lib. Associa., 1908; Major Orders, Minor Orders, Eng. tr. Nevins, London and St. Louis: Herder, 1913, 1912. Ribet, M. J.: La mystique divine distinguée des contrefaçons diaboliques et des analogies hurnaines, 1879; L’ascétique chrétienne, 19023; Les vertus et les dons dans la vie chrétienne, 1901. Guibert,J.: On Kindness (tr.); On Character; On Piety; all in Angelus Series, London: Burns Oates and Wasbourne. St. John Eudes,(1601-1680), a disciple of de Bérulle and de Condren, founder of the Congregation of Jesus and Mary (the Eudists) and of the Order of Notre Dame de Charité (Sisters of the Good Shepherd). He perfectly assimilated the spiritual teaching of de Bérulle, clearly, popularly and practically expounded it, and wove the practice of the spiritual life into the devotion to the Hearts of Jesus and Mary, so much so that in the bull of beatification he is called the “father,” the “teacher”, and the “apostle” of the devotion to these sacred Hearts. His work, reedited in 12 vols., Paris, 1905; among them the chief are: La vie et le royaume de Jésus dans les âmes chrétiennes: here he explains that the Christian life is the life of Jesus in us and how we may do all our acts in Jesus and for Jesus; Le contrat de l’homme avec Dieu par le saint baptême; Le Cœur admirable de la Mère de Dieu, the 12th book of which deals with devotion to the Heart of Jesus — really the most important work of the Saint. Also, Le mémorial de la vie ecclésiastiqtie; Règles et constitutions de la Congrégation de Jésus et de Marie: these rules are made up of Scriptural texts logically grouped together, while the Constitutions consist of a practical commentary on the rules. In Eng., Reign of Jesus, tr. and ed. Granger-Harding, London: R. and T. Wash bourne, NewYork: Benziger, 1911; Man’s Contract with God in Baptism, Eng. tr. Cullin, Philadelphia, 1859; O’Reilly, J., Bl. Jean Eudes, Halifax, 1909. Lamballe, P. E., La contemplation ou principes de théologie mystique, 1912. Bl. L. Grignion de Montfort (1673-1716): founder of the Missionaries of the Company of Mary and the Daughters of Wisdom. Initiated into the spiritual doctrine of de Bérulle at the Seminary of St. Sulpice, he later wrote clear, popular and forceful treatises. Cfr. Lettre circulaire aux amis de la croix, Tours, Mame, many eds.; and in Eng., True Devotion to the Blessed Virgin, tr. Faber, London: Burns and Oates, NewYork: Benziger, 190411; Secret of Mary, (tr.), London: Burns Oates and Washbourne; Secular Priest, Life of Blessed Louis Marie Grignion de Montfort, 2 vols., London: Art and Book Co., 1892; Life and Select Writings (tr.), London: Richardson, 1870; Denis, G., Reign of Jesus through Mary, Eng. tr. Somers, London: Burns Oates and Washbourne. St. John Baptist de la Salle (1651-1719): founder of the Brothers of the Christian Schools (Christian Brothers). Being trained at St. Sulpice (Paris), he adapted the spiritual teachings of de Bérulle to his new institution. Cfr. in Eng., Thompson, F., Life and Labours of St. John Baptist de la Salle, London: Burns and Oates, St. Louis: Herder, 1911; F. C. N., Life and Work of Ven. J. B. de la Salle, NewYork: Sadlier, 1878; Bro. Leo, Story of St. John Baptist de la Salle, NewYork: Kenedy, 1921; Mrs Wilson, Christian Brothers, their Origin and their Work, London, 1883; Burke, P., Thoughts of St. John Baptist de la Salle, etc., NewYork: Sadlier, 1868; Bro. Agathon, Virtues of a Good Master, etc., NewYork: O’Shea, 1907; Anon., Bl. de la Salle and his Educational Methods, Chicago, Flanagan; Bro. Philip, Meditation on the Passion of Our Lord Jesus Christ, NewYork: O’Shea, 1872; also, Considerations for Christian Teachers, Baltimore: Murphy, 1922. Libermann, Ven. F. M., (1803-1852), founder of the Congregation of the Sacred Heart of Mary which was later joined to the Society of the Holy Ghost He was trained at St. Sulpice and became an exponent of de Bérulle’s spirituality in his treatises on prayer, especially on affective prayer, on the interior life and humility; cfr. his letters. Goepfert, P., Life of Ven. Francis Mary Paul Libermann, Dublin: Gill, 1880; Lee, G., Life of Ven. F. Libermann, St. Louis: Herder, 1911; Spiritual Letters, Eng. tr., Grunnenwald, vol. I, Detroit: Bornmann, 1901; Constitution of the Society of the Heart of Mary, Winchester, 1890. De Renty, († 1649): his doctrine is given in the Life, by Saint-Jure, 1652; in Eng., Life of Baron de Renty or Perfection in the World Exemplified (tr.), London, 1873. Gay, Bp. (1816-1892): he received his training at St. Sulpice and wrote several works imbued with the teachings of Father Olier and those of St. Francis de Sales. In Eng., Christian Life and Virtues considered in the Religious State, tr. Burder, 3 vols., London: Burns and Oates, 1878; Religious Life and Vows (tr.), London, 19002. Hogan, J. B. Daily Thoughts, Boston, 1899. Grimal, J., S. M., Priesthood and Sacrifice of Our Lord Jesus Christ, Eng. tr. Keyes Philadelphia ; McVey, 1915; Avec Jésus formant en nous son prêtre, 2 vols., Paris and Lyon: Vitte, 1924. Bruneau, J., Our Priesthood, St. Louis: Herder, 19302; Our Priestly Life, Baltimore: Murphy, 1929. F. P. H., Meditation on the Passion and Eastertide, Washington: Sulpician Seminary Press, 1928. Farges, A., Msgr. Mystical Phenomena (tr.), London: Burns Oates and Washbourne, 1926; Ordinary Ways of the Spiritual Life (tr.), NewYork: 1927. Les écoles de spiritualité chrétienne, Liége: Pensée Catholique, 1928. 5\.—The SCHOOL OF ST. ATLPHONSUS LIGUORI is notable for its practical and intense piety. Being based on the love of God and of Our Redeemer, it stresses prayer and mortification as the means for arriving at this love. St. Alphonsus Liguori (1691-1787): a most prolific writer. Besides his works on dogmatic and moral subject, he wrote on nearly every phase of the spiritual life; for Christian perfection in general see his Complete Ascetical Works, Eng. tr. Grimm, Cent, ed., 22 vols., New-York: Benziger, 1886-1892. St. Alphonsus’ works are translated into French, German and English from the original Italian, the latest edition of which is that at Naples, 1840. Cfr. des Rotours, Angot, St. Alphonsus Liguori (tr.), New-York, 1916; Berthe, Life of St. Alphonsus Liguori, Eng. tr. Castle, 2 vols., St. Louis: Herder, 1906. Desurmont, P.: La charité sacerdotale, 2 vols., Paris, 1899, 1901; Le Credo et la Providence; La vie vraiment chrétienne, and so on, Paris, 11, rue Servandoni. Saint-Omer, P.: Pratique de la Perfection d’après St. Alphonse, Tournai, 1896; St. AIphonsus’ Prayer-Book: Selections, Eng. tr. Ward, New-York: Benziger, 1890. Dosda, J.: L’union avec Dieu, ses commencements, ses progrès, sa perfection, 1912. Schrijvers, Jos.: Les principes de la vie spirituelle, Brussels, 1922; Le don de soi; Le divin ami, Tournai et Paris: Casterman, 1927, Thoughts for a Retreat. Bouchage, F.: Pratique des vertus; Introduction à la vie sacerdotale; Catéchisme ascétique et pastoral des jeunes clercs, Paris: Beauchesne, 1916. Bridgett, T. E. (1829-1899): History of the Holy Eucharist in Great Britain, London: Burns and Oates, 1908. Bronchain, Meditations for Every Day, Eng. tr. Girardey, 2 vols., St Louis: Herder, 1910. Geiermann, Private Retreat for Religious, New-York: Benziger, 1909; and other works. Girardey, F.: Helps to a Spiritual Life, trans. from German of J. Schneider, S. J., New-York: Benziger, 1903; Meditations on Mysteries of Faith and Epistles and Gospels, 2 vols., St Louis: Herder, 1906; Conference Matter for Religious, 2 vols., St Louis: Herder, 1914; Prayer: Its Necessity, its Power, its Conditions, St Louis: Herder, 1920. Mueller, Blessed Eucharist, our Greatest Treasure, Baltimore: Kelly and Piet, 1868; Prayer, Key of Salvation, New-York: Pustet, 1909; Catholic Priesthood, 2 vols., New-York: Herder, Pustet, Benziger, 1885; and other books. Coyle,J. B.; Meditations and Readings from St. Alphonsus, 6 vols., New-York: Herder, Dublin: Talbot, 1923-1929. Miller, J. P., Retreat Discourses and Meditations for Religious, (J. P. Toussaint, author), St. Louis and London: Herder, 1929. Stebbing, The Redemptorists, New-York: Benziger, 1924. Warren, Spirit of St. Alphonsus, Boston: Mission Ch. Press, 1910; Spirit of St. Francis de Sales, ibid., 1910; School of Christian Perfection, ibid., 1912; Characteristics from Works of St Alphonsus, ibid., 1912. 6\.—OUTSIDE THE PALE OF THESE SCHOOLS, there ought also to be mentioned: Scupoli, L. (1530-1610): Spiritual Combat, Eng. tr. fr. Italian, a work justly esteemed as one of the best treatises on the spiritual life by no less an authority than St Francis de Sales. Many eds., among them Baltimore: Murphy; London: Burns, Oates and Washbourne. Marie de l’Incarnation, Ven. Mother (1599-1672): Autobiographie, to be found in DOM CLAUDE’S La vie de la V. M. Marie de l’Incarnation, 1677, a work based on her letters and other writings; Lettres de la V. M. Marie, etc., 1681; Méditations et retraites. Bossuet,J. B. (1627-1704): in addition to his polemical works against Quietism and his Sermons from which a treatise of ascetical theology might be drawn, he also published several tracts or opuscula of considerable worth: cfr. his Instruction sur les états d’oraison, containing the Christian principles on prayer, first ed. E. Levesque, Paris: Didot, 1897; also, Les Elévations sur les mystéres; Méditations sur l’évangile; Tr. de la concupiscence; other small works on abandonment, prayer of simplicity, and so on, have recently been gathered in Doctrine spirituelle de Bossuet, Paris: Téqui, 1908. Fisher, Bl. J. (1459-1535): Treatise of Prayer, ed. O’Connor, London: Burns and Oates, 1887; and his other works. Cfr. Wilby, Story of Bl. John Fisher, 1929. Fénelon, F., Abp. (1651-1715): besides his Maximes des Saints and other writings in the Quietist controversy, he wrote numerous letters of direction. His works, on account of Quietist tendencies, should be read with caution. Cfr. summary of his spiritual teaching in Druon’s Doctrine spirituelle de Fénelon, Paris: Lethielleux. In Eng., Treatise on the Education of Daughters, tr. Dibdin, Boston: Ewer, 1821; Christian Counsels on Divers Matters pertaining to the Inner Life, and Spiritual Letters, New-York: Dodd Mead, 1870; Spiritual Progress, etc. ed. Metcalf, ibid., 1853. Courbon, Familiar Instructions on Mental Prayer, Eng. tr. E. F. B., New-York, 1871. Benedict XIV (Prosper Lambertini) (1675-1758): De servorum Dei beatificatione et beatorum canonizatione, Venice, 1788; Heroic Virtue, Eng. tr. F. W. Faber, 3 vols., London, 1850, 1852; See also Canonisation of Saints by Mackin, Dublin: Gill, New-York: Benziger, 1909. Newman, J. H. Cardinal (1801-1890): Meditations and Devotions, 1908; see also his Sermons, and his answer to Pusey regarding the cultus of the cultus of the Blessed Virgin. Cfr. Works, with Index by Rickaby, 40 vols., London and New-York: Longmans, 1874-1921. Manning, H. E. Cardinal (1808-1892): Internal Mission of the Holy Ghost, London: Burns Oates and Washbourne, 10th ed.; Glories of the Sacred Heart, London: Burns and Oates, 1876; Eternal Priesthood, Baltimore: Murphy; also, Sin and Its Consequences; Love of Jesus for Penitent Sinners. Faber, F. W. (1814-1863) wrote very many ascetical works noteworthy for their unction and accurate psychology: All for Jesus; The Blessed Sacrament; The Precious Blood; At the Foot of the Cross; Creature and Creator; Growth in Holiness, Baltimore: Murphy, various eds. Rosmini, Ant., Maxims of Christian Perfection (tr.), London: Burns and Oates, 1887. Devine, A., C. P.: Manual of Ascetical Theology, London: R. and T. Washbourne, New-York: Benziger, 1902; Manual of Mystical Theology, ibid., 1903. Gibbons, J. Cardinal (1834-1921): Ambassador of Christ, Baltimore: Murphy, freq. repr. Beaudenom, L. (1840-1916): Spiritual Progress (tr.), London: Burns Oates and Washbourne; Path of Humility (tr.), ibid., 1920. Saudreau, A., Degrees of the Spritual Life (tr.), 2 vols., New-York, 1907; The Way that Leads to God, Eng. tr. and ed. Smith-Camm, London: R. and T. Washbourne, New-York: Benziger, 1911; Life of Union with God, Eng. tr. Strickland, New-York: Benziger, 1927; Mystical State, Eng. tr. D. C. M., London, New-York: Benziger, 1925. Lejeune, Msgr. Introduction to Mystical Life, Eng. tr. Levett, London: Burns Oates and Washbourne, 19242; Counsels of Perfection for Christian Mothers, Eng. tr. Ryan, St Louis: Herder, 1913; also, Holy Communion. Waffelaert, Méditations théologiques, Bruges and Paris: Lethielleux, 1919; L’union de l’âme aimante avec Dieu; La colombe spirituelle, ou les trois voies du chemin de la perfection, Desclée, 1919 Gouraud, Msgr.,Directoire de vie sacerdotale. Challoner, Bp. R. (1691-1781): many religious books, esp. meditations Think Well On’t, Garden of the Soul, Meditations for Every Day in the Year; cfr. work Challoner's Meditations, ed. Msgr. Virtue, London: Burns and Oates, New-York: Catholic Pub. Soc. 1879. Hay, Bp. G. (1729-1811): Works, ed. Strain, 5 vols., Edinburgh and London: Wm. Blackwood, Dublin: McGlashan and Gill, 1872; Boston: Noonan; comprising Sincere Christian, Devout Christian, Pious Christian. Wiseman, N. Cardinal (1802-1865) : Daily Meditations, Dublin: Duffy, c. 1869; Meditations on the Incarnation, Meditations on the Passion, 2 vols., London: Burns and Oates, New-York: Benziger, 1900. Dalgairns, J. B. (1818-1876): Devotion to the Heart of Jesus, London and Leamington: Art and Book Co., 1896; On the Spiritual Life of First Six Centuries, London: Richardson, c. 1867; The Holy Communion: Its Philosophy, Theology, and Practice, Dublin and London: Duffy, 18662; Essay on Spiritual Life of Mediœval England (pref. to Hilton’s Scale of Perfection). London: Philip, 1871. Lelong, Msgr., Le saint prêtre, being conferences on priestly virtues, 1901; Le bon pasteur, on the obligations of the pastoral cure, Paris: Téqui, 1893. Landrieux, Msgr., Sur les pas de S. Jean de la Croix dans le déseri et dans la nuit; Le divin Méconnu, ou les dons du Saint-Esprit. Mary Loyola, Mother: Child of God, First Confession Forgive Us Our Trespasses, First Confession Book for Little Ones, Simple Confession Book, First Communiony Soldier of Christ: Burns Oates and Washbourne, London. Chevrier,Ven. A., Le prêtre selon l’évangile, Lyon and Paris: Vitte, 1922. Maturin, B. W. Some Principles and Practices of the Spiritual Life, New-York, Longmans; Self Knowledge and SeIf-Descipline, ibid., 1922; Laws of the Spiritual Life, ibid., 1924. Stanton, A. J. F., Catholic Mysticism, London and Edinburgh: Sands, New-York: Benziger, 1929. Tonna-Barthet, A., O. S. A., The Christian Life, Compiled from the Works of St. Augustine Eng. tr. McGowan, New-York: Pustet, 1929. Miriam Teresa, Sister, Greater Perfection, ed. Demjanovich, New-York: Kenedy, 1928. Bellord, Bp. J., Meditations on Christian Dogma, 2 vols., London: C. T. S., 1906. --- ← [[at-sl-37]] | [[at-spiritual-life-toc|Table of Contents]] | [[at-sl-39]] → **Source:** [[maps/bibliography#^biblio-tan|Tanquerey, *The Spiritual Life*]] [[at-sl-fn-38|Fn: Bibliography]] --- ![[maps/bibliography#^biblio-tan]] > [[at-sl-37|← About the Author]] | [[at-spiritual-life-toc|TOC]] | [[at-sl-39|Copyright →]]