“[I]t is not called divination, if a man foretells things that happen of necessity, or in the majority of instances, for the like can be foreknown by human reason: nor again if anyone knows other contingent future things, through divine revelation: for then he does not divine, i.e. cause something divine, but rather receives something divine. Then only is a man said to divine, when he usurps to himself, in an undue manner, the foretelling of future events: and this is manifestly a sin.” (Saint Thomas Aquinas, Summa Theologiae, 2a 2ae, q. 95, a1c)
“In things done for the purpose of producing some bodily effect we must consider whether they seem able to produce that effect naturally: for if so it will not be unlawful to do so, since it is lawful to employ natural causes in order to produce their proper effects. But, if they seem unable to produce those effects naturally… they come under the head of ‘compact by tokens entered into with the demons’… [I]f in addition there be employed certain characters, words, or any other vain observances which clearly have no efficacy by nature, it will be superstitious and unlawful.” (Saint Thomas Aquinas, Summa Theologiae, 2a 2ae, q. 96, a2c et ad1)
A Dogmatic Catechism, from the Italian of [Giuseppe] Frassinetti, revised and edited by the Oblate Fathers of St. Charles, with a Preface by the Archbishop of Westminster [Henry Edward Manning] (London: R. Washbourne, 1872). [N.B., The text appears to have been translated from the 6th Italian edition.] May be read online, and available in various formats (pdf, epub, mobi/kindle, etc.), at Internet Archive and Open Library. Also available at Hathi Trust Digital Library and Google Books (though the latter appears to require logging in).
‘Newman on Infallibility’, by Avery Dulles, S.J., Theological Studies, vol. 51, issue 3 (1990): pp. 434-449. Available in pdf format at Theological Studies.
‘He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. He spoke this openly. Then Peter took him aside and began to rebuke him. At this he turned around and, looking at his disciples, rebuked Peter and said, “Get behind me, Satan. You are thinking not as God does, but as human beings do.”‘ (St. Mark viii, 31-33, from the gospel reading for 16 September 2018)
Modernism, by Cardinal Mercier, Archbishop of Malines, translated from the French by Marian Lindsay (London: Burns & Oates, 1910) is available in various formats at Internet Archive and at Open Library.
“From that time onwards Jesus began to make it known to his disciples that he… must be put to death, and rise again on the third day. Whereupon Peter… began remonstrating with him; Never, Lord, he said; no such thing shall befall thee. At which he turned round and said to Peter, Back, Satan; thou art a stone in my path; for these thoughts of thine are man’s, not God’s…” (St. Matthew xvi, 13-19,21-24)
“The time will surely come, when men will grow tired of sound doctrine, always itching to hear something fresh; and so they will provide themselves with a continuous succession of new teachers, as the whim takes them, turning a deaf ear to the truth, bestowing their attention on fables instead. It is for thee to be on the watch, to accept every hardship, to employ thyself in preaching the gospel, and perform every duty of thy office, keeping a sober mind.” (I Timothy iv, 3-5)
“[K]eep that which is committed to thy trust, avoiding the profane novelties of words and oppositions of knowledge falsely so called. Which some promising, have erred concerning the faith.” (I Timothy vi, 20-21)
“Do not forget those who have had charge of you, and preached God’s word to you; contemplate the happy issue of the life they lived, and imitate their faith. What Jesus Christ was yesterday, and is to-day, he remains for ever. Do not be carried aside from your course by a maze of new doctrines” (Hebrews xiii, 7-9)
The Catholic Home, by Father Alexander, O.F.M., with a Foreword by the Bishop of Salford (London, Manchester, Birmingham, Glasgow: R. & T. Washbourne, 1914). With Imprimatur. May be read online, and available in epub, mobi, pdf, and other formats at Internet Archive.
Posted on the Feast of Saints Louis Martin and Marie-Azélie Guérin.
“Husbands, love your wives, as Christ also loved the Church, and delivered himself up for it, that he might sanctify it, cleansing it by the laver of water in the word of life, that he might present it to himself a glorious church, not having spot or wrinkle, nor any such thing, but that it should be holy and without blemish.
“So also ought men to love their wives as their own bodies. He that loveth his wife, loveth himself. For no man ever hated his own flesh: but nourisheth and cherisheth it, as also Christ doth the church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother: and shall adhere to his wife, and they shall be two in one flesh.
“This is a great sacrament: but I speak in Christ, and in the church.” (Ephesians v, 25-32)
The Glories of Divine Grace: a free rendering of the original treatise of P. Eusebius Nieremberg, S. J, by Matthias Joseph Scheeben, translated from the fourth revised German edition by a Benedictine Monk of St. Meinrad’s Abbey, Ind., with the consent of the author and the permission of the superior (New York, Cincinnati, St. Louis: Benziger Brothers; London: R. Washbourne; Dublin: M.H. Gill & Son, 1886). With Imprimatur for the original and approbation for the translation. Available at Open Library and Internet Archive.
See also:
The Catholic Doctrine of Grace, by George Hayward Joyce (London: Burns Oates & Washbourne, 1920). With Imprimatur. Available at Open Library and Internet Archive.
The Catholic Doctrine on Justification: Explained and Vindicated, by the Right Rev. Francis Patrick Kenrick (Philadelphia, Eugene Cummiskey, 1841). Available in various formats (pdf, epub, mobi/kindle, etc.) at Internet Archive and Open Library.
“But How ARE Catholics Saved?” from the Catechism of the Catholic Church,
“Salvation from the Perspective of the Early Church Fathers” by Chris Erickson,
“Justification By Faith” by Dr. William Marshner,
“NOT By Faith Alone” by James Akin, and
“Faith Alone, Faith and Works, or Is It Something Else?” by Marcus C. Grodi
Dogmatic Theology VII. Grace, Actual and Habitual: A Dogmatic Treatise, by Joseph Pohle, translated by Arthur Preuss (St. Louis, Mo.: Herder, 1919). With Imprimatur. Available in PDF, Full Text and DjVu at Internet Archive. Another copy of the 1919 edition with Imprimatur is available in PDF, Full text, and EPUB formats at Internet Archive and Project Gutenberg. [NB, These are the best PDF copies online.] Still another copy of the 1919 edition is available in mutiple formats at Open Library and Internet Archive. The 1915 edition with Imprimatur is available in various formats at Open Library and Internet Archive.
Outlines of Dogmatic Theology, 2nd edition, in 3 volumes, by Sylvester Joseph Hunter, S.J. (London, New York, Bombay, Calcutta: Longmans, Green, and Co., 1909). With Imprimatur. Volume III (Actual Grace, Justification, the Sacraments, the Last Things) is available at Internet Archive and Open Library.
The Sacraments Explained According to the Teaching and Doctrine of the Catholic Church; with an Introductory Treatise on Grace, by Arthur Devine (London: R. & T. Washbourn, 1918). With Imprimatur. Available at Open Library and Internet Archive.
On the Feast of Saint Prosper of Aquitaine; and on the anniversary of publication of the Augsburg Confession expounding the Lutheran heresy.
“He that hath my commandments, and keepeth them: he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him… If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him…
“I am the vine: you the branches: he that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing. If any one remaineth not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth…
Spiritual Conferences on the Mysteries of Faith and the Interior Life, by Rev. Henry Collins (London: R. Washbourne, 1875). With Imprimatur. May be read online, and available in pdf, mobi, epub, and other formats, at Internet Archive; and also available at Google Books and Google Play Store.
Spiritual Conferences, by Rev. Henry Collins, edited by Rev. Joseph Degen, with an Introduction by Bishop John Keily (London, Manchester, Birmingham, Glasgow: Burns Oates & Washbourne, 1920). With Imprimatur. May be read online, and available in pdf, mobi, epub, and other formats, at Internet Archive.
On the Feast of the Nativity of Saint John the Baptist in the Roman Rite.
“He said: I am the voice of one crying in the wilderness: Make straight the way of the Lord, as the prophet, Isaias, said… I baptize with water: but there hath stood one in the midst of you, whom you know not. The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.” (St. John i, 23, 26-27)
On the Memorial of the Third Ecumenical Council at Ephesus in the Maronite church.
“[O]ur Lord Jesus Christ is true God and true man, perfect in his divinity and perfect in his humanity, consubstantial with the Father and consubstantial with us in all things but sin. His divinity and his humanity are united in one person, without confusion or change, without division or separation. In him has been preserved the difference of the natures of divinity and humanity, with all their properties, faculties and operations. But far from constituting “one and another”, the divinity and humanity are united in the person of the same and unique Son of God and Lord Jesus Christ, who is the object of a single adoration.” (Common Christological Declaration between the Catholic Church and the Assyrian Church of the East, 11 November 1994)
The Divine Trinity: A Dogmatic Treatise, by the Rev. Joseph Pohle, Ph.D., D.D., authorized English version with some abridgment and numerous additional references, by Arthur Preuss. With Imprimatur. Volume II of the Dogmatic Theology series of Professor Joseph Pohle and Arthur Preuss.
Conferences on the Blessed Trinity, by the Rev. Dr. J.J. O’Connell, O.S.B. (New York: Catholic Publication Society, 1882). With Imprimatur. May be read online, and available in pdf, epub, kindle/mobi, Daisy, djvu, and txt formats at Open Library and Internet Archive.
On the Solemnity of Blessed Trinity (Trinity Sunday), 2018.
“And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. Going, therefore, teach ye all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world.” (St. Matthew xxviii, 18-20)
The Spirit of Catholicism is a work of high theology written for a lay audience, eschewing technical terms for lucid and often beautifully poetic language. It is widely acknowledged to be one of the best introductions to Catholic Christianity available today; even George Orwell, non-believing but fair-minded (unlike many nowadays, alas), praised it in his own snarky way. Thus, it comes highly recommended by leading lay evangelists like Scott Hahn, a convert from Protestantism, and Dave Armstrong, who describes it as “perhaps the best book written about the Catholic Church in the 20th century. Must reading for Catholic and non-Catholic alike”.
In The Spirit of Catholicism, Karl Adam presents a panoramic view of the Catholic Faith from the perspective of the Incarnation, the revelation that God the Son became man in Jesus Christ for humanity’s salvation. The Incarnation shows that, even as salvation is entirely a Divine act, it is carried out through human freedom and cooperation: God the Son saved man by living and dying as a man; He shares this salvation with humanity through a community of human beings, the Church; and He supernaturally joins individuals to Himself through means appropriate to our spiritual and material life, which are called sacraments. In Chapter VII, Adam writes:
“The Catholic cannot think of the good God without thinking at the same time of the Word made Flesh, and of all His members who are united to Him by faith and love in a real unity. The God of Catholicism is the transcendent, absolute God, who became Man for us in His Son, and therefore no solitary God, but the God of angels and saints, the God of fruitfulness and abundance, the God who with a veritable divine folly by the incomprehensible decree of His most free Will takes up into Himself the whole creation that culminates in human nature, and in a new, unheard of supernatural manner, “lives in it,” “moves” in it, and in it “is” (cf. Acts XVii, 28).”
Adam shows the essence of salvation to be communion, a share in the supernatural life of Christ that is given to us through the Church, “which is His body, the fullness of Him who fills all in all” (Ephesians 1:22-23), which baptizes us into the body of Christ (1 Corintians 12:12-13) and shares with us His life through sacraments like the Eucharist (John 6:52). Nor is salvation a solitary relationship between God and the individual; rather, it is the Christian’s adoption into a family of love, among fellow-children of the Father who, being in the body of Christ, share in His Sonship. Adam writes in Chapter VIII:
“As our Lord, in the great prayer which He taught His disciples, joined all who pray into a single unity and directed them to appeal out of this unity to their common Father, and as St. Paul especially enjoined prayer for one another (Rom. xv, 30; 2 Cor. i, 11; Eph. i, 15, etc.), so the Church prays, not in the name of any individual, nor as the mere sum of all individuals, but as a fellowship, as a priestly unity, as the visible priesthood of Christ.
“It is not I and you that pray, but the mystical Christ…”
This emphasis on the role of the Church as the whole Christ would become the ecclesiology of the encyclical Mysticum Corpus Christi (1943). Although it was downplayed after the “people of God” imagery of the 1960s returned the emphasis to the juridical, rather than the mystical, nature of the Church, Adam’s ecclesiology remains influential; and we ourselves think that it helped pave the way for the rise of modern covenant ecclesiology and for Pope Benedict XVI’s emphasis on communion as the nature of the Church.
“These things Jesus spoke, and lifting up his eyes to heaven, he said; Father, the hour is come, glorify thy Son, that thy Son may glorify thee… I have manifested thy name to the men whom thou hast given me out of the world. Thine they were, and to me thou gavest them: and they have kept thy word… Sanctify them in truth. Thy word is truth. As thou hast sent me into the world, I also have sent them into the world… And not for them only do I pray, but for those also who through their word shall believe in me.
“That they all may be one, as thou, Father, in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me: And the glory which thou hast given me, I have given to them: that they may be one, as we also are one. I in them, and thou in me: that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me.” (St. John xvii, 1, 6, 17-18, 20-23)
