2023-11-30T15:39:51-04:00

Cover (555 x 834)

[book completed on 30 April 2014 and published at Lulu on 1 May 2014; 304 pages; 14 mystics or mystical works; from 22 books]

[cover design by Dave Armstrong]
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* * * * * for purchase information, go to the bottom  * * * * * 
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Cover photographs:  Bottom: Evening Glow, c. 1884. Top: A Moonlit Evening, 1880. Both painted by John Atkinson Grimshaw (English, 1836-1893). In the public domain and available at Wikimedia Commons.
 
MISC.
 
 
 
TABLE OF CONTENTS
 
 
Dedication (p. 3):
 
To the two female Doctors of the Church included in this volume: St. Catherine of Siena and St. Teresa of Ávila. We love you and profusely thank our Lord for the immeasurably wonderful gifts of your holiness and wisdom and writings.
 
Introduction (Evelyn Underhill) (p. 5)
 
Brief Biographical Portraits (p. 25) [link: read online]
 
Bibliography (p. 43) [see below]

Quotations (p. 47)

Index of Topics (p. ?)

 

 

EXCERPTS FROM MY FACEBOOK PAGE

St. Bernard of Clairvaux [1] [2] [3] [4] [5] [6]
St. Bonaventure [1] [2] [3] [4] [5]
Bl. John of Ruysbroeck [1] [2] [3] [4] [5] [6] [7]
Bl. Henry Suso [1] [2] [3] [4] [5] [6] [7]
Johannes Tauler [1] [2] [3] [4]
Walter Hilton [1] [2]

Julian of Norwich [1] [2] [3] [4] [5]

St. Catherine of Siena [1] [2] [3] [4] [5] [6] [7] [8]

The Cloud of Unknowing [1] [2]

Theologia Germanica [1] [2] [3]

Thomas à Kempis / The Imitation of Christ [1] [2] [3] [4] [5] [6] [7] [8]

St. Catherine of Genoa [1] [2] [3] [4] [5]

St. Teresa of Ávila [1] [2] [3] [4] [5] [6] [7] [8] [9] [10]

St. John of the Cross [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13]

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BIBLIOGRAPHY

 
[chronologically by author]
 *
[all books are in the public domain and available online: St. Bernard at Google Books; Evelyn Underhill at Internet Archive, all others at Christian Classics Ethereal Library]
 
 
St. Bernard of Clairvaux (1090-1153)
*
On the Love of God (translated by Marianne Caroline and Coventry Patmore; London: Burns and Oates, 2nd edition, 1884) [includes also, Fragments from a Fragment]
 
St. Bonaventure (c. 1217-1274)
 
The Mind’s Road to God (translated by George Boas; Indianapolis: Bobbs-Merrill Educational Publishing, 1953)
 
Blessed John of Ruysbroeck (c. 1293-1381)
 
The Adornment of the Spiritual Marriage (translated by C. A. Wynschenk; edited by Evelyn Underhill; London: J. M. Dent, 1916)
 
The Sparkling Stone (translated by C. A. Wynschenk; edited by Evelyn Underhill; London: J. M. Dent, 1916)
*
The Book of Supreme Truth (translated by C. A. Wynschenk; edited by Evelyn Underhill; London: J. M. Dent, 1916)
 
Blessed Henry Suso [“Suso”] (1295-1366)
 
A Little Book of Eternal Wisdom (“translated and published for the Catholics of England years ago”; London: Burns Oates & Washbourne Ltd., 1910)
*
The Life of Blessed Henry Suso by Himself (translated by Thomas Francis Knox, London: Burns, Lambert, and Oates, 1865)
 
Johannes Tauler (c. 1300-1361)
 
The Inner Way (translated by Arthur Wollaston, London: Methuen & Co.,2nd edition, 1909)
 
Walter Hilton (c. 1340/45 -1396)
 
The Scale [or, Ladder] of Perfection (English updated by Dom Serenus Cressy, O.S.B., 1659; New York: Benziger Brothers, 1901)
 
Julian[a] of Norwich (c. 1342-c. 1416)
 
Revelations of Divine Love (translated by Grace Warrack; London: Methuen & Co., 1901)
 
St. Catherine of Siena (1347-1380)
 
The Dialogue (translated by Algar Thorold; London: Kegan Paul, Trench, Trubner & Co., Ltd., London, 1907; abridged edition)
 
The Cloud of Unknowing: late 14th century anonymous work
 
The Cloud of Unknowing (translated and edited by Evelyn Underhill; London: John M. Watkins, 2nd edition, 1922)
 
Theologia Germanica: late 14th century work by an anonymous priest
 
Theologia Germanica (translated by Susanna Winkworth; edited by Dr. Peiffer; London and Glasgow: Collins’ Clear-Type Press: Golden Treasury Series, 2nd edition, 1893)
Thomas à Kempis (c. 1380-1471)
*
The Imitation of Christ (translated by Aloysius Croft and Harold Bolton; Milwaukee: Bruce Publishing Company, 1940)
*
St. Catherine of Genoa (1447-1510)
*
Spiritual Dialogue (translated by Charlotte Balfour; New York: Christian Press Association Publishing Co., 1907)
*
Treatise on Purgatory (unknown translator; New York: Christian Press Association Publishing Co., 1907)
*
 St. Teresa of Ávila (1515-1582)
 
Autobiography (translated by David Lewis; London: Thomas Baker / New York: Benziger Bros., 3rd edition, 1904)
 
The Way of Perfection (translated and edited by E. Allison Peers from the critical edition of P. Silverio de Santa Teresa, C.D., Garden City, New York: Doubleday Image Books, 1964)
 
The Interior Castle (translated by the Benedictines of Stanbrook; revised by Fr. Benedict Zimmerman, O.C.D., London: Thomas Baker, 3rd edition, 1921)
 
St. John of the Cross (1542-1591)
 
Ascent of Mount Carmel (translated and edited by E. Allison Peers from the critical edition of P. Silverio de Santa Teresa, C.D., Garden City, New York: Doubleday Image Books, 3rd revised edition, 1962)
*
Dark Night of the Soul (translated and edited by E. Allison Peers from the critical edition of P. Silverio de Santa Teresa, C.D., Garden City, New York: Doubleday Image Books, 3rd revised edition, 1959)
 
A Spiritual Canticle (translated by David Lewis, with corrections by Fr. Benedict Zimmerman, O.C.D., London: Thomas Baker, 1909)
***
INDEX OF TOPICS
[215] 

Absolution 47 Angels 47 Angels, Guardian, 49 Anger 49 Apostasy 50 Apostolic Succession 50 Aridity, Spiritual 51 Atonement, Universal 53 Baptism of Blood, Fire, or Desire 54 Baptismal Regeneration 54 Beatific Vision 55 Church and Doctrinal Truth 56 Church: Bride of God 57 Church: Obedience to 57 Company, Good 61 Concupiscence 61 Conscience 61 Contrition 61 Correction 63 Covenants; Testaments (Old and New) 63 Cross, The 64 Cross, Taking Up of 64 Crucifixes 68 “Dark Night of the Soul” 68 “Dark Night of the Spirit” 74 Death 78 Deification; Divinization; Theosis 80 Demons 93 Desires, Godly 95 Detraction 96 Devotion 97 Discipleship 98 Disposition, Interior 100 Dreams (as a Means for Visions) 101 Emotions 102 Envy 102 Eucharist 103 Eucharist and Grace 104 Eucharist and Irreverence 106 Eucharist and Salvation 106 Eucharist: Preparation for 107 Eucharistic Adoration 107 Evangelism 108 Faith 108 Faith and Works 110 Faults 110 Fear 111 Flesh, The 111 Forgiveness 111 Ghosts 112 Gifts, Spiritual 113 God, Devotion to 114 God: Goodness of 114 God: Immutability of (Unchangeability) 115 God: Impassibility of (No Changeable Emotions) 116 God: Incomprehensibility of 117 God: Love for Us 119 God: Man’s Love of 121 God: Mercy of 123 God: Omnipotence of 125 God: Omnipresence of 125 God: Outside of Time 125 God: Praise of 126 God: Presence of; Personal Relationship with 127 God, Providence of 127 God: Seeking of; Yearning After 128 God: Self-Sufficiency of 130 God, Trust in 131 God, Will of 131 Grace 131 Grace Alone (for Salvation) 133 Grace and Sin 135 Grace: Necessity of, for All Good Works 135 Grace: Quantifiable 138 Grace vs. Self-Reliance 139 Gratitude 139 Happiness 140 Heart: Indwelling by God 140 Heart, Purity of 143 Heaven 144 Hell 145 Heretics 152 Holy Spirit, Illumination of 152 Holy Water 153 Honor 153 Humility 153 Images and Icons 156 Inebriation, Spiritual 159 Jesus, Crucified, Visions of 159 Jesus: Devotion to; Personal Relationship with 160 Jesus, Glorified 163 Jesus, Imitation of 164 Jesus, Passion of 164 Jesus, Second Coming of 166 Jesus, Vision of 167 Joy 168 Judgment Day 169 Legalism 169 Levitation 169 Light, Divine 170 Locutions, Divine 170 Locutions, Satanic 171 Love; Charity 173 Love and Knowledge 176 Love, Fire of 176 Lust 177 Mary and Joseph: Vision of 178 Mary: Assumption of 178 Mary: Imitation of 178 Mary: Immaculate Conception of 179 Mary: Knowledge of Jesus’ Passion 179 Mary: Mediatrix 179 Mary, Meekness of 180 Mary: Queen of Heaven 180 Mary: Second Eve 181 Mary: Sinlessness of 181 Mary: Spiritual Mother and Intercessor 181 Mary, Veneration of 182 Mary, Vision of 183 Mass, Sacrifice of the 183 Meditation 183 Meekness 184 Merit 184 Mind, Carnal, and Seeing God 187 Miracles 188 Mortification 188 Mysticism / Mystical Theology 190 Opposition 193 Peace, Inner 194 Penance 197 Penance, Sacrament of (Reconciliation; Confession) 198 Perfection 199 Persecution and Forgiveness 201 Perseverance 201 Pilgrimages 202 Prayer 202 Prayer and Grace 206 Prayer and Salvation 207 Prayer, Answers to 207 Prayer, Contemplative 208 Prayer, Distraction in 215 Prayer, Informal or Spontaneous 217 Prayer: Listening to God 218 Preaching 219 Pride 220 Pride, Spiritual (“Pharisaism”) 221 Priests 222 Purgatory 224 Purity 230 Rapture; Spiritual Bliss; Ecstasy 231 Reason and Piety 233 Reason, Idolatry of 234 Redemption; Atonement 234 Relics 235 Repentance 235 Repentance, Deathbed 235 Reprobation; Damnation 236 Revelations 238 Riches, Excessive Desire for 238 Saints, Communion of 240 Saints, Invocation and Intercession of 242 Saints, Veneration of 243 Salvation 244 Salvation, Moral Assurance of 245 Sanctification 246 Satan 249 Satan and Hedonism 254 Satan and Prayer 255 Satan and Visions 255 Satan, Appearance of 256 Satisfaction 257 Scripture 257 Scripture and Spirituality 257 Scripture and Truth 258 Self-Examination 259 Self-Knowledge 260 Self-Love 260 Sensuality; Carnality 261 Servanthood 262 Sin 262 Sin: Fiery Purging of 264 Sin, Mortal 265 Sin, Original 267 Sin, Venial 268 Solitude 268 Soul, The 269 Spiritual Feelings 269 Spirituality 270 Submission 272 Suffering 272 Suffering and Joy 274 Suffering and Merit 275 Suffering and Reward 275 Suffering and Sanctity 276 Suffering and Trust in God 276 Suffering: Chastisement 279 Suffering and Redemption 280 Suffering with (and for) Christ 280 Temptation 284 Temptation and Holiness 286 Temptation and Prayer 286 Temptation and Satan 287 Thanksgiving 288 Tradition, Sacred 288 Trinity, Holy 288 Unbelief 289 Vices 289 Virtue(s) 290 Visions 292 Vocations; Callings 293 Will, Man’s 293 Working Together with God (Co-Laborers) 294 Works, Good 296

Last updated on 25 September 2020
2017-05-25T19:04:14-04:00

. . . with Source Information for Chapters 1-4
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[Lulu cover design by Dave Armstrong]

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(11-14-13)

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The Gospel According to
MARK
The beginning of the gospel of Jesus Christ, the Son of God;
2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. [Mal 3:1]
3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. [Is 40:3]
4 John was in the desert baptizing, and preaching the baptism of repentance unto remission of sins.
5 And there were going forth to him all the region of Judea, and they of Jerusalem, and they were all baptized by him in the river Jordan, confessing their sins.
6 John was dressed in camel’s hair, with a leather girdle round his loins, and he ate locusts and wild honey.
7 He announced, After me one who is mightier will come, and I am not fit to stoop and untie the string of his sandals:
8 I have baptized you with water, but he will baptize you with the Holy Spirit.
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan.
10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him;
11 and there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
12 At once the Spirit impelled him to go out into the desert,
13 and in the desert he remained for forty days, while Satan tempted him; he was in the company of wild beasts, but angels ministered to him.
14 And after the delivering up of John, Jesus came to Galilee, proclaiming the good news of the kingdom of God,
15 and saying, The time is fulfilled, and the kingdom of God is at hand: repent and believe in the gospel.
16 And passing by the sea of Galilee, he saw Simon and Andrew his brother of Simon, casting nets into the sea (for they were fishermen).
17 And Jesus said, Come and follow me, and I will make you fishers of men.
18 At once they left their nets and followed him.
19 Going on a little further, he saw James the son of Zebedee, and John his brother, who also were mending their nets in the ship.
20 And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went to follow him.
21 So they came to Capernaum, and on the next Sabbath he went to the synagogue and began to teach,
22 and they were astonished at his doctrine. For he was teaching them as one having power, and not as the scribes.
23 And there was in their synagogue a man with an unclean spirit; and he cried out,
24 What do you want with us, Jesus of Nazareth? Have you come to destroy us? We know who you are—the Holy One of God!
25 But Jesus reprimanded him, saying, Silence! come out of him.
26 So the foul spirit, after throwing the man into convulsions, came out of him with a loud cry.
27 And they were all so amazed that they kept asking, What is this? Strange teaching indeed! He gives his commands with authority even to the foul spirits, and they obey him!
28 And immediately his fame spread abroad throughout all the region round about Galilee.
29 And straightway, having come forth out of the synagogue, they went to the house of Simon and Andrew, with James and John.
30 Now Simon’s mother-in-law was lying ill with fever, and they at once told Jesus about her.
31 And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she began to wait upon them.
32 And evening having come, when the sun did set, they brought unto him all who were ill, and who were demoniacs,
33 and the whole city was gathered together near the door.
34 Then he healed numbers of people who were ill with various diseases, and he drove out many demons; not allowing the demons to speak, because they knew who he was.
35 And very early, it being yet night, having risen, he went forth, and went away to a solitary place, and was there praying;
36 and Simon and those with him went in quest of him,
37 and, when they found him, they exclaimed, Every one is looking for you!
38 But he said to them, Let us go into the neighbouring towns and cities, that I may preach there also; for to this purpose am I come.
39 And he preached in their synagogues throughout all Galilee, and cast out demons.
40 A leper came to him beseeching him on bended knee, saying, If you only choose, you can cleanse me.
41 Moved with compassion, Jesus put forth his hand and touched him, saying as he did so, I am willing; become clean.
42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed;
43 and then Jesus, after sternly warning him, immediately sent him away, and said to him,
44 Be careful not to say anything to any one; but go and show yourself to the priest, and make the offerings for your cleansing directed by Moses, as evidence of your cure.
45 But he went off and proceeded to proclaim it aloud and spread news of the affair both far and wide. The result was that Jesus could no longer enter any town openly; he stayed outside in lonely places, and people came to him from every quarter.
CHAPTER 2
And again he entered into Capernaum after some days, and it was heard that he was in the house;
2 and many came together, so that there was no room; not even at the door; and he preached the word unto them,
3 when there came a party of people bringing a paralytic—four men carrying him.
4 Finding themselves unable, however, to bring him to Jesus because of the crowd, they untiled the roof just over his head, and after clearing an opening they lowered the mat on which the paralytic was lying.
5 When Jesus saw their faith, he said to the paralytic, My son, your sins are forgiven.
6 But some of the Teachers of the Law who were sitting there were debating in their minds:
7 Why does this man speak like this? He is blaspheming! Who can forgive sins except God?
8 At once perceiving in his spirit that they were reasoning within themselves, Jesus asked them, Why do you thus argue in your minds?
9 Which is easier? —to say to this paralytic, Your sins are pardoned, or to say, Rise, take up your mat, and walk?
10 But that you may know that the Son of Man has power to forgive sins on earth—here he said to the paralyzed man—
11 To you I say, Get up, take up your mat, and return to your home.
12 The man rose, and immediately taking up his mat, went his way in the sight of all, so that they were all filled with astonishment, gave the glory to God, and said, We never saw anything like this.
13 And he went forth again to the sea side; and all the multitude came to him, and he taught them.
14 And as he passed by, he saw Levi the son of Alphaeus sitting at the tax-office, and said unto him, Follow me. And he arose and followed him.
15 When he was sitting at table in Levi’s house, a large number of tax-gatherers and notorious sinners were at table with Jesus and his disciples; for there were many such who habitually followed him.
16 But when the Scribes of the Pharisee sect saw him eating with the sinners and the tax-gatherers, they said to his disciples, He is eating and drinking with the tax-gatherers and sinners!
17 Jesus hearing this, said to them, They that are well have no need of a physician, but they that are sick. For came not to call the righteous, but sinners.
18 Now John’s disciples and the Pharisees were keeping a fast, and people came and asked Jesus. Why is it that John’s disciples and the disciples of the Pharisees fast, while yours do not?
19 Jesus answered, Can the bridegroom’s friends fast, while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast.
20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
21 No one mends an old garment with a piece of unshrunk cloth. Otherwise, the patch put on would tear away from it—the new from the old—and a worse hole would be made.
22 And no one pours new wine into old wineskins. Otherwise the wine would burst the skins, and both wine and skins would be lost. New wine needs fresh skins!
23 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
24 So the Pharisees said to him, Look! why are they doing what on the Sabbath is unlawful?
25 And he said to them, Have you never read what David did, when he had need and was hungry himself, and they that were with him?
26 He went into the house of God, under Abiathar the high priest, and ate the loaves of the Presence which no one except the priests is allowed to eat, and also shared them with his followers.
27 And he said unto them, The sabbath was made for man, and not man for the sabbath:
28 Therefore the Son of man is Lord also of the sabbath.

CHAPTER 3

And he entered again into the synagogue, and there was a man there who had a withered hand.
2 And they watched Jesus closely, to see if he would cure the man on the Sabbath, so that they might have a charge to bring against him.
3 And he said to the man who had the withered hand, Stand up in the midst.
4 And he asked them, Is it lawful to do good on the Sabbath, or to do evil? to save life, or to destroy? But they held their peace.
5 Grieved and indignant at the hardening of their hearts, he looked round on them with anger, and said to the man, Stretch out your hand. He stretched it out, and the hand was completely restored.
6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
7 But Jesus withdrew himself with his disciples to the sea; and a great multitude followed him from Galilee and Judea,
8 and from Jerusalem and Idumaea and from beyond the Jordan and from the district of Tyre and Sidon there came to him a vast crowd, hearing of all that he was doing.
9 And he said to his disciples that a little boat should wait on him, because of the multitude, that they may not press upon him.
10 For he had cured many of them, and so people kept crowding upon him, that all who were afflicted might touch him.
11 And whenever the unclean spirits saw him they fell down before him, screaming, You are the Son of God!
12 And he strictly charged them that they should not make him known.
13 Then he went up the hillside and summoned the men he wanted, and they went to him.
14 And he appointed twelve, that they might be with him, and that he might send them out to preach,
15 and to have power to heal sicknesses, and to cast out demons.
16 These twelve were Simon (to whom he gave the name of Peter),
17 James the son of Zebedee and John the brother of James (these two he surnamed Boanerges, that is, Sons of Thunder),
18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Canaanite.
19 and Judas Iscariot, the man who also betrayed him.
20 Then they went indoors, but the crowd gathered again, so that it was impossible even to have a meal.
21 Hearing of this, his relatives came to seize him by force, for they said, He is out of his mind.
22 And the scribes who had come down from Jerusalem said, He has Beelzebub, and, It is by the prince of demons that he casts out demons.
23 And after he had called them together, he said to them in parables, How can Satan cast out Satan?
24 And if a kingdom be divided against itself, that kingdom cannot stand.
25 And if a house be divided against itself, that house cannot stand.
26 And if Satan rise up against himself, and be divided, he cannot stand, but has an end.
27 No man can enter into the house of a strong man and rob him of his goods, unless he first bind the strong man, and then shall he plunder his house.
28 Amen I say to you, that all sins shall be forgiven unto the sons of men, and the blasphemies wherewith they shall blaspheme:
29 But he that shall blaspheme against the Holy Spirit, shall never have forgiveness, but shall be guilty of an everlasting sin.
30 This was said in reply to the charge that he had a foul spirit in him.
31 And his mother and his brethren came; and standing without, sent unto him, calling him.
32 There was a crowd sitting round Jesus, and some of them said to him, Look, your mother and your brothers are outside, asking for you.
33 And he answered them, saying, Who is my mother, or my brethren?
34 And looking round about on them who sat about him, he said, Behold my mother and my brethren.
35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
CHAPTER 4
And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
2 And he taught them many things in parables, and said unto them in his doctrine:
3 Hearken; Behold, the sower went out to sow.
4 And it came to pass as he sowed, some fell by the way side, and the birds of the air came and ate it up.
5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
6 But when the sun was up, it was scorched; and because it had no root, it withered away.
7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
8 And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred.
9 And he said unto them, He that has ears to hear, let him hear.
10 Afterwards, when he was alone, his followers and the Twelve asked him about his parables;
11 And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables:
12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. [Is 6:9f; 43:8; Jer 5:21; Ezek 12:2]
13 And he said to them: Are you ignorant of this parable? and how shall you know all parables?
14 The sower sows the word.
15 And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan comes and carries away the word that was sown in their hearts.
16 And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately receive it with joy,
17 and have not root in themselves, but are temporary; afterward tribulation or persecution having come because of the word, immediately they are stumbled.
18 And these are they which are sown among thorns; such as hear the word,
19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes unfruitful.
20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred.
21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
22 For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may at last come to light.
23 If any man have ears to hear, let him hear.
24 And he said unto them, Take heed what you hear: with what measure you shall mete, it shall be measured to you: and unto you that hear shall more be given.
25 For, to those who have, more will be given; while, from those who have nothing, even what they have will be taken away.
26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;
27 And should sleep, and rise night and day, and the seed should spring and grow up, he knows not how.
28 For the earth of itself produces the crop, first the blade, then the ear, afterwards the full corn in the ear.
29 But when the fruit is brought forth, immediately he puts in the sickle, because the harvest is come.
30 And he said: To what shall we liken the kingdom of God? or to what parable shall we compare it?
31 It is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth:
32 And when it is sown, it shoots up, and becomes greater than all herbs, and puts out great branches, so that the birds of the air may dwell under the shadow thereof.
33 And with many such parables, he spoke to them the word, according as they were able to hear.
34 And without parable he did not speak unto them; but apart, he explained all things to his disciples.
35 And he said to them that day, when evening was come: Let us pass over to the other side.
36 So, leaving the crowd behind, they took him with them, just as he was, in the boat; and there were other boats with him.
37 And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled.
38 But He Himself was in the stern asleep, with His head on the cushion: so they woke Him. They cried, Teacher, is it nothing to you that we are drowning?
39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
40 And he said to them: Why are you fearful? have you not faith yet?
41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
CHAPTER 5
And they came over unto the other side of the sea, into the country of the Gadarenes.
2 And as soon as he stepped out of the boat a man from the tombs came to meet him, a man with an unclean spirit
3 who had his dwelling in the tombs, and no man now could bind him, not even with chains.
4 For having been often bound with fetters and chains, he had burst the chains, and broken the fetters in pieces, and no one could tame him.
5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
6 But when he saw Jesus afar off, he ran and worshipped him,
7 shrieking aloud, Jesus, son of God most High, what business have you with me? By God, I adjure you, do not torment me.
8 (For he had said, Come out of the man, you unclean spirit.)
9 And he was questioning him, What is your name? and he answered, saying, Legion is my name, because we are many.
10 And they begged him earnestly not to send them out of the country.
11 And there was there near the mountain a great herd of swine, feeding.
12 And the spirits besought him, saying: Send us into the swine, that we may enter into them.
13 And Jesus immediately gave them leave. And the unclean spirits going out, entered into the swine: and the herd with great violence was carried headlong into the sea, being about two thousand, and were drowned in the sea.
14 The herdsmen fled and reported it to the town and the hamlets. So the people came to see what had happened,
15 and when they reached Jesus they saw the demoniac sitting down, clothed and in his right mind — the man who had been possessed by Legion, and they were afraid.
16 Then those who had seen it related to them all that had happened to the possessed man, as well as about the swine;
17 and they began to call upon him to go away from their borders.
18 And when he went up into the ship, the demoniac began to beseech him that he might be with him;
19 but he said, Go home to your own people, and report to them all the Lord has done for you and how he has had compassion on you.
20 So he went off and began to proclaim throughout Decapolis all that Jesus had done for him; and all were astonished.
21 Now when Jesus had crossed in the boat to the other side again, a large crowd gathered round him; so he remained beside the sea.
22 A president of the synagogue named Jairus came up, and on catching sight of him fell at his feet
23 with earnest entreaties, saying, My little daughter is at the point of death: I pray you come and lay your hands upon her, that she may recover and live.
24 And Jesus went with him, and a great multitude followed him, and they pressed round him.
25 And there was a woman who had had a hemorrhage for twelve years —
26 she had suffered a great deal under a number of doctors and had spent all her means but was none the better; but rather worse.
27 Hearing about Jesus, got behind him in the crowd, and touched his robe;
28 for she said, If I shall touch but his garment, I shall be whole.
29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned to the multitude, and said, Who touched my garments?
31 His disciples said to him, You see the crowd are pressing round you, and yet you ask, Who touched me?
32 But he kept looking round to see who had done it,
33 and the woman, knowing what had happened to her, came forward in fear and trembling and fell down before him, telling him all the truth.
34 And he said to her, Daughter, your faith has made you well; go in peace and be free from your disease.
35 He was still speaking when a message came from the house of the synagogue-president, Your daughter is dead. Why trouble the teacher any further?
36 But Jesus, overhearing what they were saying, said to the ruler of the synagogue, Be not afraid; only believe.
37 And he admitted not any man to follow him, but Peter, and James, and John the brother of James.
38 And they reached the house of the ruler of the synagogue; and he saw a tumult, and people weeping and wailing greatly,
39 and on entering he asked them, Why this confusion and weeping? The child is not dead but asleep.
40 And they laughed him to scorn. But he put them all outside and taking the father and mother of the child as well as his companions he went in to where the child was lying;
41 then he took the child’s hand and said to her, Talitha cumi — which may be translated, Little girl, rise, I tell you.
42 The girl got up at once and began to walk (she was twelve years old); and at once they were lost in utter amazement.
43 And he charged them strictly that no man should know it: and commanded that something should be given her to eat.
CHAPTER 6
And going out from thence, he went into his own country; and his disciples followed him.
2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Where did he get all this? and what wisdom is this that is given to him, that even such mighty works are wrought by his hands?
3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Judas, and Simon? and are not his sisters here with us? And they were offended at him.
4 And Jesus said to them: A prophet is not without honor, but in his own country, and in his own house, and among his own kindred.
5 And he could not do any miracles there, save that he laid his hands upon a few that were sick, and healed them.
6 And he marvelled because of their unbelief. And he went round about the villages, teaching.
7 And he called unto him the twelve, and began to send them forth two by two; and gave them power over unclean spirits;
8 And commanded them that they should take nothing for their journey, save a staff only; no bag, no bread, no money in their pockets:
9 But to be shod with sandals, and that they should not put on two coats.
10 And he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place.
11 And whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony against them.
12 And they went out, and preached that men should repent.
13 And they cast out many demons, and anointed with oil many that were sick, and healed them.
14 Now this came to the hearing of king Herod, for the name of Jesus had become well known; people said, John the Baptist has risen from the dead, that is why miraculous powers are working through him;
15 others said, It is Elijah, others again, It is a prophet, like one of the old prophets.
16 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.
17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias the wife of Philip his brother, because he had married her.
18 John had told Herod, You have no right to your brother’s wife.
19 Now Herodias laid snares for him: and was desirous to put him to death, and could not.
20 For Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly.
21 And when a convenient day was come, Herod made a supper for his birthday, for the princes, and tribunes, and chief men of Galilee,
22 at which Herodias’s own daughter came in and danced, and so charmed Herod and his guests that he said to her, Ask me for anything you please, and I will give it to you.
23 He even swore to her, Whatever you ask me for I will give you, up to half my kingdom.
24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
25 Then she hurried in at once and asked the king, saying, I want you to give me this very moment the head of John the Baptist on a dish.
26 The king was much distressed; yet, on account of his oath and of the guests at his table, he would not reject her.
27 But sending an executioner, he commanded that his head should be brought in a dish. And he beheaded him in the prison,
28 brought his head on a dish, and gave it to the girl; and the girl gave it to her mother.
29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.
30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
31 And he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat.
32 And going up into a ship, they went into a desert place apart.
33 However a number of people who saw them start and recognized them, got to the place before them by hurrying there on foot from all the towns.
34 And Jesus going out saw a great multitude: and he had compassion on them, because they were as sheep not having a shepherd, and he began to teach them many things.
35 And when the day was now far spent, his disciples came to him, saying: This is a desert place, and the hour is now past:
36 send them off to the farms and villages round about to buy some food for themselves.
37 He replied, Give them some food, yourselves. They said, Are we to go and buy ten pounds’ worth of food and give them that to eat?
38 He said, How many loaves have you got? Go and see. When they found out they told him, Five, and two fish.
39 Then he gave orders that they were to make all the people lie down in parties on the green grass;
40 so they arranged themselves in groups of a hundred and of fifty;
41 And when he had taken the five loaves, and the two fishes: looking up to heaven, he blessed, and broke the loaves, and gave to his disciples to set before them: and the two fishes he divided among them all.
42 And they all did eat, and had their fill.
43 And they took up twelve baskets full of the fragments, and of the fishes.
44 The number of men who ate the loaves was five thousand.
45 And straightway he constrained his disciples to get into the boat, and to go to the other side before to Bethsaida, while he sent away the people.
46 And when he had dismissed them, he went up to the mountain to pray.
47 And when it was late, the boat was in the midst of the sea, and himself alone on the land,
48 but when he saw them buffeted as they rowed (for the wind was against them) he went to them about the fourth watch of the night walking on the sea. He would have passed them by,
49 but when they saw him walking upon the sea, they supposed it had been a spirit, and cried out.
50 For they all saw him, and were troubled. And immediately he talked with them, and said to them, Be of good cheer: it is I; be not afraid.
51 And he got into the boat beside them, and the wind dropped. They were utterly astounded,
52 for they understood not concerning the loaves; for their heart was blinded.
53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
54 And when they had disembarked, the people at once recognized Jesus;
55 And running through that whole country, they began to carry about in beds those that were sick, where they heard he was.
56 And whithersoever he entered, into towns or into villages or cities, they laid the sick in the streets, and besought him that they might touch but the hem of his garment: and as many as touched him were made whole.
CHAPTER 7
And there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.
2 And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.
3 For the Pharisees, and all the Jews eat not without often washing their hands, holding the tradition of the ancients:
4 And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots, and of brazen vessels, and of beds.
5 Then the Pharisees and scribes put this question to him, Why do your disciples not follow the tradition of the elders? Why do they take their food with common hands?
6 He answered and said unto them, Well hath Isaiah prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.
7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.[Is 29:13]
8 For leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.
9 And he said to them: Well do you make void the commandment of God, that you may keep your own tradition.
10 For Moses said, Honour thy father and thy mother; [Ex 20:12; Dt 5:16] and, Whoso curseth father or mother, let him die the death: [Ex 21:17; Lev 20:9]
11 But you say that if a man tells his father or mother, This money might have been at your service, but it is Corban (that is, dedicated to God),
12 he is exempt, so you hold, from doing anything for his father or mother,
13 making the word of God of none effect through your tradition, which you have delivered: and many such like things you do.
14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:
15 Nothing outside a man can defile him by entering him; it is what comes from him that defiles him.
16 If any man have ears to hear, let him hear.
17 And when he was entered into the house from the people, his disciples asked him concerning the parable.
18 And he said to them, So are you also without knowledge? Understand you not that every thing from without, entering into a man cannot defile him?
19 It does not enter his heart but his belly and passes from that into the drain (thus he pronounced all food clean).
20 But he said that the things which come out from a man, they defile a man.
21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
23 All these evil things come from within, and defile the man.
24 Leaving there, he went away to the territory of Tyre and Sidon. He went into a house and wished no one to know of it, but he could not escape notice;
25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the demon out of her daughter.
27 But Jesus said unto her, Let the children first be filled: for it is not good to take the children’s bread, and to cast it unto the dogs.
28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.
29 And he said to her, Because of this word go; the demon has gone forth out of your daughter;
30 so she went home and found the child lying in bed and the demon gone from her.
31 He left the territory of Tyre again and passed through Sidon to the sea of Galilee, crossing the territory of Decapolis.
32 And a deaf man who stammered was brought to him, with the request that he would lay his hand on him.
33 So taking him aside from the crowd by himself, he put his fingers into the man’s ears, touched his tongue with saliva,
34 and looking up to heaven with a deep sigh he said to him, Ephphatha (which means, Be opened).
35 And the man’s ears were opened, and his tongue became untied, and he began to speak perfectly.
36 Jesus forbade them to tell anyone about it, but the more he forbade them the more eagerly they made it public;
37 they were astounded in the extreme, saying, How splendidly he has done everything! He actually makes the deaf hear and the dumb speak!
CHAPTER 8
In those days, when a large crowd had again gathered and when they had nothing to eat, he called the disciples and said to them,
2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:
3 And if I send them away fasting to their own houses, they will faint by the way: for some of them came from afar off.
4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?
5 And he asked them, How many loaves have you? And they said, Seven.
6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and broke, and gave to his disciples to set before them; and they set them before the people.
7 And as they also had a few small fish, he blessed them too and told the disciples to serve them out as well.
8 So the people ate and were satisfied, and they picked up seven baskets of fragments which were left over.
9 There were about four thousand of them. Then he sent them away,
10 and straightway he entered into a boat with his disciples, and came into the parts of Dalmanutha.
11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
12 And sighing deeply in spirit, he said: Why does this generation seek a sign? Verily, I say to you, a sign shall not be given to this generation.
13 So he left them to themselves, and, getting into the boat again, went away to the opposite shore.
14 Now the disciples had forgotten to take any bread with them, one loaf being all that they had in the boat.
15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.
16 And they reasoned among themselves, saying, It is because we have no bread.
17 He noted this and said to them, Why do you argue you have no bread? Do you not see, do you not understand, even yet? Are your minds still so slow of comprehension?
18 Having eyes, see you not? and having ears, hear you not? and do you not remember?
19 Do you not remember how many baskets full of fragments you picked up when I broke the five loaves for the five thousand? They said, Twelve.
20 And how many basketfuls of fragments did you pick up when I broke the seven loaves for the four thousand? They said, Seven.
21 And he said to them: How do you not yet understand?
22 Then they reached Bethsaida. A blind man was brought to him with the request that he would touch him.
23 Taking the blind man’s hand, Jesus led him to the outskirts of the village, and, when he had put saliva on the man’s eyes, he placed his hands on him, and asked him: Do you see anything?
24 And he looked up, and said, I see men as trees, walking.
25 After that again he laid his hands upon his eyes, and he began to see, and was restored, so that he saw all things clearly.
26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
28 And they answered, John the Baptist: but some say, Elijah; and others, One of the prophets.
29 So he inquired of them, And who do you say I am? Peter replied, You are the Christ.
30 Then he forbade them to tell anyone about him.
31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.
32 This statement he made openly. But Peter took Jesus aside, and began to rebuke him.
33 Jesus, however, turning round and seeing his disciples, rebuked Peter. He exclaimed, Out of my sight, Satan! For you look at things, not as God does, but as man does.
34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, shall save it.
36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
37 Or what shall a man give in exchange for his soul?
38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he shall come in the glory of his Father with the holy angels.
CHAPTER 9
And he said unto them, Verily I say unto you, That there are some of those standing here who shall not taste of death, till they have seen the kingdom of God come with power.
2 Six days afterwards Jesus took Peter, James and John, and led them up a high hill by themselves alone; in their presence he was transfigured,
3 and his clothes glistened white, vivid white, such as no fuller on earth could bleach them.
4 And there appeared unto them Elijah with Moses: and they were talking with Jesus.
5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for you, and one for Moses, and one for Elijah,
6 for he did not know what to say, they were so terrified.
7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.
8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.
9 And as they came down from the mountain, he charged them not to tell any man what things they had seen, till the Son of man shall be risen again from the dead.
10 And they kept the word to themselves; questioning together what that should mean, when he shall be risen from the dead.
11 And they asked him, saying: Why then do the scribes say that Elijah must come first?
12 And he answering said to them, Elijah does indeed come first and re-establish everything; and does not Scripture speak, with regard to the Son of Man, of his undergoing much suffering and being utterly despised?
13 But I tell you that Elijah has come, and people have treated him just as they pleased, as Scripture says of him.
14 And coming to his disciples, he saw a great multitude about them, and the scribes disputing with them.
15 And presently all the people seeing Jesus, were astonished and struck with fear; and running to him, they saluted him.
16 Jesus asked the scribes, What are you discussing with them?
17 A man from the crowd answered him, Teacher, I brought my son to you; he has a dumb spirit,
18 and whenever it seizes him it throws him down, and he foams at the mouth, grinds his teeth, and turns rigid; I told your disciples to cast it out, but they could not.
19 He answered them, O faithless generation, how long must I still be with you? how long have I to bear with you? Bring him to me.
20 So they brought the boy to him, and when the spirit saw Jesus it at once convulsed the boy; he fell on the ground and rolled about, foaming at the mouth.
21 Jesus asked his father, How long has he been like this? He said, From childhood;
22 it has thrown him into fire and water many a time, to destroy him. If you can do anything, have compassion on us, and help us.
23 And Jesus said to him, If you are able to believe! all things are possible to the one that is believing;
24 And immediately the father of the boy crying out, with tears said, I do believe, Lord: help my unbelief.
25 And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him, Deaf and dumb spirit, I command you, go out of him; and enter not any more into him.
26 So with a loud cry he threw the boy into fit after fit, and came out. The boy looked as if he were dead, so that most of them said he was dead;
27 But Jesus took him by the hand, and lifted him up; and he arose.
28 When he went indoors his disciples asked him in private, Why could we not cast it out?
29 He said to them, Nothing can make this kind come out but prayer and fasting.
30 Leaving there they passed through Galilee. He did not want anyone to know of their journey,
31 for he was teaching his disciples, telling them that the Son of man would be betrayed into the hands of men, that they would kill him, and that when he was killed he would rise again after three days.
32 But they did not understand what he said, and they were afraid to ask him what he meant.
33 Then they reached Capernaum. And when he was indoors he asked them, What were you arguing about on the road?
34 But they held their peace: for on the road they had been disputing about which of them was the greatest.
35 Then sitting down he called the twelve, and said to them,
If any man desire to be first, he must be last of all and servant of all.
36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,
37 Whosoever shall receive one of such children in my name, receives me: and whosoever shall receive me, receives not me, but him that sent me.
38 John said to him, Teacher, we saw a man casting out demons in your name; but he does not follow us, and so we stopped him.
39 Jesus said, Do not stop him; no one who performs any miracle in my name will be ready to speak evil of me.
40 He who is not against us is for us.
41 For whosoever shall give you a cup of water to drink in my name, because you belong to Christ, verily I say unto you, he shall not lose his reward.
42 And whoever is a hindrance to one of these little ones who believe, it were better for him to have a great millstone hung round his neck and be thrown into the sea.
43 If your hand should cause you to sin, cut it off: it would be better for you to enter into life maimed, than remain in possession of both your hands and go away into hell, into the fire which never shall be quenched.
45 If your foot is a hindrance to you, cut it off: better get into life a cripple, than keep your two feet and be cast into hell.
47 Or if your eye should cause you to sin, tear it out. It would be better for you to enter into the Kingdom of God half-blind than remain in possession of two eyes and be cast into hell:
48 Where their worm dieth not, and the fire is not quenched. [Is 66:24]
49 For everyone shall be salted with fire.
50 Salt is a good thing, but if the salt should become tasteless, what will you use to restore its flavour? Have salt within you and be at peace with one another.
[Verses 44 and 46 are not found in the best ancient manuscripts, and merely repeat verse 48]
CHAPTER 10
On leaving that place, Jesus went into the district of Judea on the other side of the Jordan. Crowds gathered about him again; and again, as usual, he began teaching them.
2 Presently some Pharisees came up and, to test him, asked, Has a husband the right to divorce his wife?
3 And he answered and said to them, What did Moses command you?
4 And they said, Moses permitted a man to write a bill of divorce, and to put away. [Dt 24:1]
5 Jesus said to them, Because of the hardness of your heart he wrote you that precept.
6 But from the beginning of the creation God made them male and female. [Gen 1:27; 5:2]
7 For this cause shall a man leave his father and mother, and cleave to his wife; [Gen 2:24]
8 And the two shall be one flesh: so then they are no more two, but one flesh. [Gen 2:24]
9 What therefore God has joined together, let not man put asunder.
10 And in the house again his disciples asked him concerning the same thing.
11 And he said, Any one who divorces his wife and marries another woman is guilty of adultery against his wife;
12 and, if the woman divorces her husband and marries another man, she is guilty of adultery.
13 Some of the people were bringing little children to Jesus, for him to touch them; but the disciples found fault with those who had brought them.
14 But Jesus was angry when he saw this, and he said to them, Let the children come unto me, and forbid them not: for of such is the kingdom of God.
15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
16 And he took them up in his arms, put his hands upon them, and blessed them.
17 And, as Jesus was resuming his journey, a man came running up to him, and threw himself on his knees before him, and asked him, Good Master, what shall I do that I may inherit eternal life?
18 And Jesus said unto him, Why do you call me good? there is none good but one, that is, God.
19 You know the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour your father and mother. [Ex 20:12-16; Dt 5:16-20]
20 And he answered and said unto him, Master, all these have I observed from my youth.
21 Jesus looked at him and loved him, and said to him, One thing you lack; go and sell all you have; give the money to the poor and you shall have treasure in heaven; then come, and follow me.
22 And he was sad at that saying, and went away sorrowful: for he had great possessions.
23 Jesus looked round and said to his disciples, How difficult it is for those who have riches enter into the kingdom of God!
24 And the disciples were astonished at his words. But Jesus said again, Children, how hard is it for those who trust in riches to enter into the kingdom of God!
25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
26 And they were more astounded than ever, saying among themselves, Who then can be saved?
27 And Jesus looking upon them said, With men it is impossible, but not with God: for with God all things are possible.
28 Then Peter began to say unto him, Behold, we have left all, and have followed you.
29 And Jesus answered and said, Verily I say unto you, There is no man that has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s,
30 But he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
31 But many that are first shall be last; and the last first.
32 They were on the way up to Jerusalem, Jesus walking in front of them: the disciples were in dismay and the company who followed were afraid. So once again he took the twelve aside and began to tell them the things that should befall him.
33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:
34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.
35 James and John, the sons of Zebedee, came up to him saying, Teacher, we want you to do whatever we ask you.
36 So he said, What do you want me to do for you?
37 They said unto him, Grant unto us that we may sit, one on your right hand, and the other on your left hand, in your glory.
38 And Jesus said to them, You know not what you ask. Can you drink of the cup that I drink of: or be baptized with the baptism that I am baptized with?
39 But they said to him: We can. And Jesus said to them, You shall indeed drink of the cup that I drink of: and with the baptism wherewith I am baptized, you shall be baptized.
40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to those for whom it is prepared.
41 And when the ten heard it, they began to be much displeased with James and John.
42 But Jesus calling them, said to them, You know that they who seem to rule over the Gentiles, lord it over them: and their princes have power over them.
43 But so shall it not be among you: but whosoever will be great among you, shall be your minister:
44 And whosoever will be first among you, shall be the servant of all.
45 For even the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many.
46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.
47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, Son of David, have mercy on me.
48 And many rebuked him, that he might hold his peace; but he cried a great deal the more, Son of David, have mercy on me.
49 Jesus stopped and said, Call him. Then they called the blind man and told him, Be of good comfort: arise, he is calling you.
50 And he, casting away his garment, rose, and came to Jesus.
51 Jesus spoke to him and said, What do you want me to do for you? The blind man said, Rabboni, I want to regain my sight.
52 Then Jesus said, Go, your faith has made you well; and he regained his sight at once and followed Jesus along the road.
CHAPTER 11
And when they were drawing near to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sent forth two of his disciples,
2 saying to them, Go to the village in front of you. As soon as you enter it you will find a colt tethered, on which no one has ever sat; untether it and bring it here.
3 If anyone asks you, Why are you doing that? Say that the Lord needs it, and he will send it back immediately.
4 So they went and found a young colt tied up at the front door of a house. They untethered it;
5 but some of the bystanders said to them, What do you mean by untethering that colt?
6 So they answered as Jesus had told them, and the men allowed them to go.
7 And they brought the colt to Jesus; and they lay their garments on him, and he sat upon him.
8 Then many spread their outer garments to carpet the road, and others leafy branches which they had cut down in the fields;
9 and both those in front and those who followed cried, saying, Hosanna; Blessed is he who comes in the name of the Lord. [Ps 118:26]
10 Blessed be the kingdom of our father David: Hosanna in the highest.
11 And he entered into Jerusalem, into the temple: and having viewed all things round about, it now being evening, he went out to Bethany with the twelve.
12 And the next day when they came out from Bethany, he was hungry,
13 and noticing a fig tree in leaf some distance away he went to see if he could find anything on it; but when he reached it he found nothing but leaves, for it was not the time for figs.
14 Then he said to it, May no one ever eat fruit from you after this! The disciples heard him say it.
15 Then they came to Jerusalem, and entering the temple he proceeded to drive out those who were buying and selling inside the temple; he overthrew the tables of the money-changers and the stools of those who sold doves,
16 and would not allow anyone to carry a vessel through the temple;
17 And he taught, saying to them: Is it not written, My house shall be called the house of prayer to all nations? [Is 56:7] But you have made it a den of thieves. [Jer 7:11]
18 This came to the ears of the scribes and high priests, and they tried to get him put to death, for they were afraid of him. But the multitude were all astounded at his teaching.
19 And when evening came he went outside the city.
20 And when they passed by in the morning they saw the fig tree dried up from the roots.
21 And Peter calling to remembrance said to him, Master, behold, the fig tree which you cursed is withered away.
22 And Jesus answered them, Have faith in God!
23 For verily I say unto you, That whosoever shall say to this mountain, Be taken up, and be cast into the sea; and shall not doubt in his heart, but shall believe that what he says shall come to pass; he shall have whatsoever he may say.
24 Therefore I say unto you, all things, whatsoever you ask when you pray, believe that you shall receive; and you shall have them.
25 And when you shall stand to pray, forgive, if you have anything against any man; that your Father also, who is in heaven, may forgive you your sins.
27 Once more they came to Jerusalem. And as he was walking within the temple the high priests and scribes and elders came
28 and asked him, What authority have you for acting in this way? Who gave you authority to act in this way?
29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.
30 What about the baptism of John? Was it from heaven or from men? Answer me that.
31 And they reasoned with themselves, saying: If we say, From heaven; he will say, Why then did you not believe him?
32 If we say, From men, we fear the people. For all men counted John that he was a prophet indeed.
33 And they answered and said unto Jesus, We cannot tell. And Jesus answering said to them, Neither do I tell you by what authority I do these things.
[the best manuscripts do not contain verse 26]
CHAPTER 12
And Jesus began to speak to them in parables: A man once planted a vineyard, put a fence round it, dug a wine-press, built a tower, and then let it out to tenants and went abroad.
2 At the proper time he sent a servant to the tenants, to receive from them a share of the produce of the vintage;
3 but they seized him, and beat him, and sent him away empty-handed.
4 A second time the owner sent a servant to them; this man, too, the tenants struck on the head, and insulted.
5 He sent another, but him they killed; and so with many others—some they beat and some they killed.
6 He had still one son, who was very dear to him; and him he sent to them last of all. He said, They will respect my son.
7 But those tenants said to one another Here is the heir! Come, let us kill him, and his inheritance will be ours.
8 So they seized him, and killed him, and threw his body outside the vineyard.
9 What will the owner of the vineyard do? He will come and put the tenants to death, and he will give
the vineyard to others.
10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: [Ps 118:22]
11 This was the Lord’s doing, and it is marvellous in our eyes? [Ps 118:23]
12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.
13 And they sent to him some of the Pharisees and of the Herodians; that they should catch him in his words.
14 These men came to him and said: Teacher, we know that you are an honest man, and are not afraid of any one, for you pay no regard to a man’s position, but teach the way of God in truth: Is it lawful to give tribute to Caesar, or not?
15 Should we pay, or should we not pay? Knowing their hypocrisy, Jesus said to them: Why are you testing me? Bring me a penny to look at.
16 They brought one; and he asked them, Whose is this likeness and this inscription? And they said unto him, Caesar’s.
17 And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him.
18 Then came to him a party of Sadducees, a sect which denies that there is any Resurrection; and they proceeded to question him.
19 Master, Moses wrote unto us, If a man’s brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. [Dt 25:5]
20 There were once seven brothers, the eldest of whom married a wife, but at his death left no family.
21 The second married her, and died, leaving no family; and the third did the same.
22 And so did the rest of the seven, all dying childless. Finally the woman also died.
23 At the Resurrection whose wife will she be? For they all seven married her.
24 And Jesus answering said unto them, Do you not therefore err, because you know not the scriptures, neither the power of God?
25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.
26 And as concerning the dead that they rise again, have you not read in the book of Moses, how in the bush God spoke to him, saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob? [Ex 3:6]
27 He is not the God of the dead, but of the living. You therefore do greatly err.
28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: [Dt 6:4]
30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. [Dt 6:5]
31 And the second is like to it: Thou shalt love thy neighbour as thyself. [Lev 19:18] There is no other commandment greater than these.
32 And the scribe said to him, Well, Teacher, in truth you have spoken that there is one God, and there is none other but he;
33 And that he should be loved with the whole heart, and with the whole understanding, and with the whole soul, and with the whole strength; and to love one’s neighbour as one’s self, is a greater thing than all burnt offerings and sacrifices.
34 And when Jesus saw that he answered discreetly, he said unto him, You are not far from the kingdom of God. And no man after that ventured to ask him any question.
35 And Jesus answering, said, teaching in the temple: How do the scribes say, that Christ is the son of David?
36 For David himself said by the Holy Spirit, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. [Ps 110:1]
37 David here calls him Lord. How then can he be his son? Now the mass of the people listened with delight to him.
38 And in the course of his teaching he said, Beware of the scribes! They like to walk about in long robes, to get saluted in the marketplaces,
39 to secure the front seats in the synagogues and the best places at banquets;
40 they prey upon the property of widows and for a pretence make long prayers: these shall receive greater judgment.
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich were putting in large sums,
42 but a poor widow came up and put in two little coins amounting to a halfpenny.
43 And he called his disciples and said to them, I tell you truly, this poor widow has put in more than all who have put their money into the treasury;
44 for they have all put in a contribution out of their abundance, but she has given out of her neediness all she possessed, her whole living.
CHAPTER 13
And as he was going out of the temple, one of his disciples said to him: Master, behold what manner of stones and what buildings are here.
2 And Jesus answering said unto him, You see these great buildings? there shall not be left one stone upon another, that shall not be thrown down.
3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?
5 And Jesus answering them began to say, Take heed lest any man deceive you:
6 For many shall come in my name, saying, I am Christ; and shall deceive many.
7 And when you shall hear of wars and rumours of wars, do not be troubled: for such things must needs be; but the end is not yet.
8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in various places, and there shall be famines and troubles: these are the beginnings of sorrows.
9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues you shall be beaten: and you shall be brought before rulers and kings for my sake, to testify to them.
10 And unto all nations the gospel must first be preached.
11 But when they shall lead you, and deliver you up, take no thought beforehand what you shall speak: but whatsoever shall be given you in that hour, speak: for it is not you that speak, but the Holy Spirit.
12 Now the brother shall betray his brother to death, and the father his son; and children shall rise up against their parents, and shall cause them to be put to death.
13 And you shall be hated by all men for my name’ s sake. But he that shall endure unto the end, he shall be saved.
14 But when you shall see the abomination of desolation, [Dan 9:27; 11:31; 12:11] spoken of by Daniel the prophet, standing where it ought not, (let the reader understand,) then let them that are in Judaea flee to the mountains:
15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house:
16 And let him that is in the field not turn back again to get his coat.
17 But woe to the women that are with child, and for those that are nursing infants in those days!
18 Pray, too, that this may not occur in winter.
19 For in those days shall be such tribulations, as were not from the beginning of the creation which God created until now, neither shall be.
20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he has chosen, he has shortened the days.
21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:
22 For false Christs and false prophets shall rise, and shall perform signs and wonders, to seduce, if it were possible, even the elect.
23 But be on your guard: behold, I have foretold you all things.
24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, [Is 13:10; Ezek 32:7; Joel 2:10, 21; 3:15]
25 And the stars of heaven shall fall [Is 34:4], and the powers that are in heaven shall be shaken.
26 And then shall they see the Son of man coming in the clouds [Dan 7:13] with great power and glory.
27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
28 Let the fig tree teach you a parable. As soon as its branches turn soft and put out leaves, you know summer is at hand;
29 so, whenever you see this happen, you may be sure he is at hand, at the very door.
30 Verily I say unto you, that this generation shall not pass, till all these things be done.
31 Heaven and earth shall pass away: but my words shall not pass away.
32 Now no one knows anything about that day or hour, not even the angels in heaven, not even the Son, but only the Father.
33 Take heed, watch and pray, for you know not when the time is.
34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.
35 Watch then, for you never know when the master of the house will come, in the late evening or at midnight or at cock-crow or in the morning.
36 Lest coming suddenly he find you sleeping.
37 And what I say unto you I say unto all, Watch.
CHAPTER 14
After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.
2 But they said, Not on the feast day, lest there be an uproar of the people.
3 Now when he was at Bethany, in the house of Simon the Leper, while he was at table, there came a woman with a jar of pure, sweet-scented ointment very costly: she broke the jar and poured the ointment over his head.
4 Some of those who were present said to one another indignantly: Why has the perfume been wasted like this?
5 for this could have been sold for more than three hundred denarii, and given to the poor; and they were murmuring at her.
6 But Jesus said, Let her alone. Why are you giving her trouble? She has done a beautiful thing to me.
7 For you have the poor with you always with you: and whensoever you will, you may do them good: but me you have not always.
8 She has done all she could — she has anticipated the perfuming of my body for burial.
9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she has done shall be spoken of in remembrance of her.
10 And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.
11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.
12 On the first day of unleavened bread (the day when the paschal lamb was sacrificed) his disciples said to him, Where do you want us to go and prepare for you to eat the passover?
13 So he sent two of his disciples with instructions, saying, Go into the city, and you will meet a man carrying a pitcher of water: follow him,
14 and whatever house he enters, tell the master of the house, The Master asks, Where is my room where I can eat the passover with my disciples?
15 And he will show you a large upper room furnished; prepare the passover for us there.
16 And his disciples went forth, and came into the city, and found as he had said unto them: and they prepared the passover,
17 and when evening fell he arrived along with the twelve.
18 And when they were at table and eating, Jesus said, Verily I say unto you, one of you who is eating with me shall betray me.
19 And they began to be sorrowful, and to say to him one by one, Is it I?
20 And he answered and said to them, It is one of the twelve, who is dipping into the same dish as I am.
21 The Son of man goes the road that the scripture has described for him, but woe to the man by whom the Son of man is betrayed! Better that man had never been born!
22 And as they did eat, Jesus took bread; and blessing, broke it, and gave to them, and said, Take, eat: this is my body.
23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.
24 And he said to them: This is my blood of the new testament, which shall be shed for many.
25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.
26 After singing a hymn, they went out to the Mount of Olives.
27 And Jesus said to them, You will be scandalized because of me this night: for it is written, I will strike the shepherd, and the sheep shall be scattered. [Zech 13:7]
28 But after my having risen I will go before you to Galilee.
29 And Peter said to him, And if all shall be stumbled, yet not I;
30 Jesus said to him, Verily I say unto you, to-day you will deny me three times, this very night, before the cock crows twice.
31 But he persisted, Though I have to die with you, I will never disown you. And they all said the same.
32 Then they came to a place called Gethsemane, and he told his disciples, Sit here till I pray.
33 But he took Peter and James and John along with him; and as he began to feel appalled and agitated,
34 he said to them, My soul is exceeding sorrowful unto death; stay here and watch, while I pray.
35 And when he was gone forward a little, he fell flat on the ground; and he prayed that, if it were possible, the hour might pass from him.
36 And he said, Abba, Father, all things are possible for thee; take away this cup from me: nevertheless not what I will, but what thou willest.
37 Then he came and found them asleep; so he said to Peter, Are you sleeping, Simon? Could you not watch for a single hour?
38 Watch and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.
39 And going away again, he prayed, saying the same words.
40 And when he returned, he found them again asleep, (for their eyes were heavy,) and they knew not what to answer him.
41 Then he came for the third time, and said to them, Sleep on now, and take your rest. It is enough, the hour is come: behold, the Son of man is betrayed into the hands of sinners.
42 Rise up, let us go. Behold, he that will betray me is at hand.
43 And immediately, while he was yet speaking, came Judas, one of the twelve, and with him a great multitude with swords and clubs, from the chief priests and the scribes and the elders.
44 And he that betrayed him, had given them a sign, saying: Whomsoever I shall kiss, that is he; lay hold on him, and lead him away carefully.
45 So when he arrived he at once went up to him and said, Master, master; and kissed him.
46 And they laid their hands on him, and took him.
47 And one of them that stood by, drawing a sword, struck a servant of the high priest, and cut off his ear.
48 And Jesus answering, said to them: Are you come out as to a robber, with swords and clubs to apprehend me?
49 I was daily with you in the temple teaching, and you did not lay hands on me: but the scriptures must be fulfilled.
50 And they all forsook him, and fled.
51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:
52 And he left the linen cloth, and fled from them naked.
53 And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.
54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.
55 And the chief priests and all the council sought for evidence against Jesus to put him to death; and found none.
56 For many bore false witness against him, and their evidences were not agreeing.
57 And some rising up, bore false witness against him, saying:
58 We heard him say, I will destroy this temple made with hands, and within three days I will build another not made with hands.
59 But even so the evidence did not agree.
60 So the high priest rose in their midst and asked Jesus, Have you no reply to make? What about this evidence against you?
61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Are you the Christ, the Son of the Blessed?
62 And Jesus said, I am: and you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven.
63 Then the high priest tore his clothes and cried, What more evidence do we want?
64 You have heard the blasphemy. What think you? And they all condemned him to be guilty of death.
65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him: Prophesy: and the servants struck him with the palms of their hands.
66 Now as Peter was downstairs in the courtyard, a maidservant of the high priest came along,
67 And when she had seen Peter warming himself, looking on him she said, You also were with Jesus of Nazareth.
68 But he denied, saying, I neither know nor understand what you mean. And he went forth before the court; and the cock crowed.
69 And a maid saw him again, and began to say to the bystanders, This is one of them.
70 A second time he repeatedly denied it. Soon afterwards the bystanders again accused Peter, saying, You are surely one of them, for you too are a Galilaean.
71 But he began to curse and to swear, saying, I know not this man of whom you speak.
72 At that moment the cock crowed for the second time. Then Peter remembered how Jesus had told him, Before the cock crows twice you will disown me thrice; and he burst into tears.
CHAPTER 15
And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.
2 And Pilate asked him, Are you the King of the Jews? And he answering said unto him, I am.
3 And the chief priests accused him of many things,
4 and once more Pilate asked him, Have you no reply to make? Look at all their charges against you.
5 But, to the astonishment of Pilate, Jesus answered no more.
6 Now on the feast day he was wont to release unto them one of the prisoners, whomsoever they demanded.
7 And there was one named Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder.
8 So, when the crowd went up and began to ask Pilate to follow his usual custom,
9 he answered: Do you want me to release the King of the Jews for you?
10 For he knew that the chief priests had delivered him up out of envy.
11 But the high priests stirred up the crowd to get him to release Barabbas for them instead.
12 Pilate asked them again, And what am I to do with your so-called King of the Jews?
13 And they cried out again, Crucify him.
14 Then Pilate said unto them, Why, what evil has he done? And they cried out the more exceedingly, Crucify him.
15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
16 And the soldiers led him away into the court of the palace, and they called together the whole band:
17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,
18 And began to salute him, Hail, King of the Jews!
19 They struck him on the head with a stick and spat upon him and bent their knees to him in homage.
20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
21 And they forced one Simon a Cyrenian who passed by, coming out of the country, the father of Alexander and of Rufus, to take up his cross,
22 and they led him to the place called Golgotha (which means the place of a skull).
23 They offered him wine flavoured with myrrh, but he would not take it.
24 Then they crucified him and distributed his clothes among themselves, casting lots to decide each man’s share.
25 It was nine in the morning when they crucified him.
26 And the superscription of his accusation was written over, THE KING OF THE JEWS.
27 They also crucified two robbers along with him, one at his right and one at his left.
29 Those who passed by scoffed at him, nodding at him in derision and calling, Ha! You were to destroy the temple and build it in three days!
30 Come down from the cross and save yourself!
31 In the same way the chief priests, with the scribes, said to one another in mockery, He saved others, but he cannot save himself!
32 Let Christ the king of Israel come down now from the cross, that we may see and believe. And those who were crucified with him reviled him.
33 When twelve o’clock came, darkness covered the whole land till three o’clock,
34 and at three o’clock Jesus gave a loud cry, Elôi, Elôi, lama sabachthani (which means, My God, my God, why hast thou forsaken me?) [Ps 22:1]
35 On hearing this some of the bystanders said, Look, he is calling for Elijah.
36 And one ran and filled a sponge full of sour wine, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elijah will come to take him down.
37 And Jesus uttered a loud cry and yielded up his spirit.
38 And the veil of the temple was rent in two, from the top to the bottom.
39 And the centurion who stood over against him, seeing that crying out in this manner he had given up the ghost, said, Indeed this man was the Son of God.
40 There were some women also watching at a distance, among them Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome,
41 women who had followed him when he was in Galilee and waited on him, besides a number of other women who had accompanied him to Jerusalem.
42 By this time it was evening, and as it was the day of preparation (that is, the day before the sabbath)
43 Joseph of Arimathaea, a councillor of good position who himself was looking for the kingdom of God, ventured to go to Pilate and ask for the body of Jesus.
44 Pilate was surprised that he was dead already; he summoned the captain and asked if he had been dead some time,
45 and on ascertaining this from the captain he gave the body to Joseph.
46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.
47 Now Mary Magdalene and Mary the mother of Joses noted where he was laid.
[verse 28 is not in the best manuscripts]
CHAPTER 16
And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?
4 And when they looked, they saw that the stone was rolled away: for it was very great.
5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were astonished,
6 but he said to them, Do not be bewildered. You are looking for Jesus of Nazareth, who was crucified? He has risen, he is not here. That is the place where he was laid.
7 But go your way, tell his disciples and Peter that he is going before you into Galilee: there shall you see him, as he told you.
8 But they going out, fled from the sepulchre. For a trembling and fear had seized them: and they said nothing to any man; for they were afraid.
9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons.
10 She went and reported it to those who had been with him, as they mourned and wept;
11 but although they heard he was alive and had been seen by her, they would not believe it.
12 After this he appeared in another form to two of them as they were walking on their way to the country.
13 They too went and reported it to the rest, but they would not believe them either.
14 At length he appeared to the eleven as they were at table: and he upbraided them with their incredulity and hardness of heart, because they did not believe those who had seen him after he was risen again.
15 And he said to them: Go into all the world, and preach the gospel to every creature.
16 He who believes and is baptized shall be saved; but he who refuses to believe will be condemned.
17 And these signs shall follow those who believe; In my name shall they cast out demons; they shall speak with new tongues;
18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands upon the sick, and they shall recover.
19 And the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat on the right hand of God.
20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
[some of the most ancient manuscripts do not contain verses 9-20]
* * * * *
I kept track of which versions I utilized (whole verses or most of a verse), for the first four chapters of the Gospel of Mark:

King James (AV): 41 verses (27% of 149 verses)
Rheims NT: 39 (26%)
Weymouth: 25 (17%)
20th Century NT 21 (14%)
Moffatt 13 (9%)
Young’s Literal Translation 10 (7%)

This shows clearly that I am drawing from all these sources, and seeking for the “best” renderings of each passage, according to stylistic considerations and the desire to retain the “feel” of “King James / Rheims” English, while updating awkward phrases and archaisms in it. A full 53% of the work (a majority of all passages) — at least in these chapters — remains King James / Rheims, with the remaining 47% is a revision of Elizabethan language in some fashion. I suspect that a similar ratio will pertain to the rest of the New Testament.
* * * * *
2017-06-03T13:12:38-04:00

Newman34

Painting of Cardinal Newman (c. 1876), by Jane Fortescue Seymour, Lady Coleridge [public domain / Wikimedia Commons]

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(8-20-13)

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The portion in regular black color below was part of my original 691-page manuscript, The Quotable Newman. That was trimmed down to 415 pages for the Sophia edition (Sophia decided not to include the Index, for space’ sake), leaving many of the citations for the second volume.

I didn’t want all this work to go to waste, and decided to add the data from Vol. II, to make it complete. Even though it isn’t included in either volume, it has, I think, some usefulness in finding persons whom Cardinal Newman wrote to often, and for the factual information of their birth and death dates and conversion data, where known.
* * * * *
[blue color = The Quotable Newman, Vol. II citation. All listings in black are from The Quotable Newman]
* * * * *
Lord Acton (John Emerich Edward Dalberg-Acton) [1834-1902]
19 July 1862 (Development of Doctrine)
19 July 1862 (Inquisition)
Lord Edwin Richard Windham Adare[1812-1871]
31 August 1846 (Development of Doctrine)
31 August 1846 (Papal Supremacy and Petrine Primacy)
Archdeacon John Allen [1810-1886]
8 January 1846 (Essay on the Development of Christian Doctrine)
12 April 1875 (Grace)
12 April 1875 (Scripture)
Thomas William (T. W.) Allies [1813-1903]
30 September 1842 (Fathers of the Church)
30 November 1879 (Liberalism and Nominalism; Theological)
30 November 1879 (Writing: His Own)
Mrs. Elizabeth Anstice [1807-1889]
18 December 1845 (Essay on the Development of Christian Doctrine)
18 December 1845 (Papal Infallibility)

20 December 1845 (Conversion and Converts)

Charles Appleton [1841-1879]

12 Jan. 1874 (Essay in Aid of a Grammar of Assent)

William Henry Archer [1825-1909]

25 Feb. 1878 (Oxford)

Arthur Arnold [1833-1902]
22 September 1872 (Papal Infallibility)
Matthew Arnold [1822-1888]
3 December 1871 (Communism)
3 December 1871 (Laity; the Faithful)
3 Jan. 1876 (Laity; the Faithful)
3 Jan. 1876 (Truth)
3 Jan. 1876 (Universities, Catholic)
Thomas Arnold [1823-1900; convert]
12 October 1862 (Fathers of the Church)
Edward Lowth Badely [1803-1868; Tractarian; received in 1852]
10 February 1842 (Heresy)
10 February 1842 (Lutheranism)
23 August 1844 (Conversion: His Own)
19 October 1845 (Conversion: His Own)
19 October 1845 (Essay on the Development of Christian Doctrine)
Bishop Richard Bagot of Oxford [1782-1854]
1841 (Baptism, Infant)
1841 (Church: “Roman Catholic”: Anglican View of)
1841 (Development of Doctrine)
1841 (Ecumenism; Non-Catholics)
1841 (Fathers of the Church)
1841 (Parochial and Plain Sermons)
1841 (Saints, Invocation of)
1841 (Tracts for the Times)
11 November 1841 (Denominationalism; Sectarianism)
George Sherston Baker [1814-1875]
9 March 1875 (Conscience)
Harmood W. Banner
8 November 1845 (Conversion: His Own)
George Slatyer Barrett [1839-1916]
13 October 1882 (Devotions)
Henry Spencer Kenrick Bellairs [b. 1840]
21 March 1882 (Science and Christianity)
Edward Bellasis [1800-1873; Tractarian; received in 1850]
16 February 1842 (Conversion: His Own)
5 August 1861 (Vocation: Calling)
20 August 1861 (Vocation: Calling)
Jan. or Feb. 1870 (Essay in Aid of a Grammar of Assent)
Mrs. Edward Bellasis [1815-1898]

4 Jan. 1875 (Letter to the Duke of Norfolk)Edward Bellasis, Jr. [1852-1922]7 Oct. 1874 [Conversion; His Own] 

Lady Constance Bellingham [d. 1891]

10 August 1877 (Papal Supremacy and Petrine Primacy)

Henry Bittleston [1816-1886]

14 June 1882 (Papal Infallibility)

 

John Rouse Bloxam [1837-1891]

18 Jan. 1876 (Conversion; His Own)
24 July 1877 (Oxford)

Eyton Bond
5 December 1884 (Hell)
12 December 1884 (Hell)
Sister Mary Gabriel (Susan) du Boulay [1826-1906; received in 1850]
25 June 1864 (Apologia pro Vita sua)
2 January 1870 (Essay in Aid of a Grammar of Assent)
2 January 1870 (Writing: His Own)
Henry Bourne
13 June 1848 (Conversion: His Own)
John William (J. W.) Bowden [1798-1844; Tractarian]
5 January 1840 (Conversion: His Own)
21 February 1840 (Conversion: His Own)
29 December 1842 (Oxford University Sermons)
21 February 1844 (Conversion: His Own)
Mrs. J. W. (Elizabeth) Bowden [1805-1896; received in July 1846]
1 March 1846 (Conversion: His Own)
1 March 1846 (Eucharist)
22 March 1846 (Conversion and Converts)
22 March 1846 (Conversion: His Own)
18 April 1846 (Conversion: His Own)
27 June 1846 (Providence)
24 November 1848 (Saints and Holiness)
Marianne Frances (Maggie) Bowden [1839-1926]
5 June 1866 (Conversion and Converts)
5 June 1866 (God’s Love)
Emily Bowles [1818-1905; received in 1843]
19 May 1863 (Papal Supremacy and Petrine Primacy)
1 May 1865 (Laity; the Faithful)
16 April 1866 (Conversion and Converts)
16 April 1866 (Theology and Theologians)
16 April 1866 (Writing: His Own)
11 November 1866 (Reform, Catholic)
8 January 1867 (Vocation: Calling)
30 April 1871 (Reform, Catholic)
5 January 1882 (Infidels)
15 June 1882 (Skepticism)
Lord Braye [1849-1928]
29 October 1882 (Old Age)
4 June 1884 (Vocation: Calling)
David Brown [1803-1897]
4 April 1874 (Science and Christianity)
14 Jan. 1875 (Ecumenism; Non-Catholics)
14 Jan. 1875 (Liberalism and Nominalism, Theological)
23 April 1878 (Writings; His Own) William Robert Brownlow[1830-1901]
25 October 1863 (Images)

13 April 1870 (Teleological Argument)

Miss Emily Buchanan

16 April 1875 (Conversion and Converts)

Reginald Buckler, O. P.[1840-1927; received in 1855]
15 April 1870 (Mary: Holiness and Immaculate Conception)
15 April 1870 (Papal Infallibility)
15 April 1870 (Theology and Theologians)
Frederick Capes [1816-1888]
2 December 1849 (Hell)
16 September 1850 (Science and Christianity)
14 November 1850 (Science and Christianity)
John Moore (J. M.) Capes [1812-1889; received in 1845, left the Church but later returned]
14 December 1848 (Protestantism; Evangelicalism)
14 December 1848 (Purgatory)
12 September 1872 (Papal Infallibility)
C. C. Catcliffe
6 January 1867 (Anglicanism)
Ulric Edmund Emmanuel Charlton [1855-1917]
2 October 1883 (Paganism and Christianity)
Lady Chatterton (Henrietta Georgiana Marcia Lascelles) [1806-1876]

26 May 1874 (Novels)
Mrs. Lydia Rose Christie [received in 1879]
5 November 1879 (Conversion and Converts)
29 December 1881 (Discussion; Argument)
Richard William (R. W.) Church [1815-1890; Tractarian]
24 December 1841 (Anglicanism)
24 December 1841 (Conversion: His Own)
25 December 1841 (Anglicanism)
23 April 1864 (Apologia pro Vita sua)
26 April 1864 (Apologia pro Vita sua)
2 May 1864 (Apologia pro Vita sua)
11 July 1865 (Music)
12 April 1875 (Ecumenism; Non-Catholics) 
11 March 1879 (Cardinalate: His Own)
Mrs. William Robinson Clark
22 Nov. 1875 (Conversion and Converts)
31 Dec. 1875 (Conversion and Converts) 
27 Sep. 1876 (Papal Infallibility)  Bishop William Joseph Hugh Clifford of Clifton [1823-1893]
3 October 1883 (Scripture)
Robert Aston (R. A.) Coffin [1819-1885; received in Dec. 1845]

27 October 1848 (Writing)

 

Sir Henry Cole [1808-1882]

23 Oct. 1877 (Paganism and Christianity; Classics)

Edward Coleridge [1800-1883]
12 November 1844 (Conversion: His Own)
16 November 1844 (Conversion: His Own)
3 July 1845 (Conversion: His Own)
5 Nov. 1877 (Writings: His Own)
Henry James Coleridge [1822-1893]
26 April 1867 (Papal Supremacy and Petrine Primacy)
13 March 1870 (Essay in Aid of a Grammar of Assent)
5 February 1871 (Essay in Aid of a Grammar of Assent)
5 February 1871 (Essay on the Development of Christian Doctrine)
5 February 1871 (Old Age)
John Coleridge [1820-1894]
18 March 1884 (Writings: His Own)


Sir William Henry Cope [1811-1883]

10 December 1871 (Papal Infallibility)
13 February 1875 (Apologia pro Vita sua)
13 February 1875 (Papal Infallibility)
William John Copeland [1804-1885; Tractarian]
19 April 1864 (Apologia pro Vita sua)
20 April 1873 (Discussion; Argument)
5 April 1874 (Writings; His Own)
Augustus Craven
13 April 1875 (Development of Doctrine)
A. H. Cullen
12 July 1877 (Church, Sinners in)
12 July 1877 (Judgment)
John Dobrée (J. D.) Dalgairns [1818-1876; Tractarian; received in Sep. 1845]
10 December 1845 (Essay on the Development of Christian Doctrine)
15 November 1846 (Essay on the Development of Christian Doctrine)
8 December 1846 (Essay on the Development of Christian Doctrine)

31 December 1846 (Papal Supremacy and Petrine Primacy)

 

Margaret Dalrymple 

10 April 1874  (Eucharist: Communion in One Species)

O’Neill Daunt
7 August 1870 (Papal Infallibility)
Shirley Day
27 September 1884 (Anglicanism)
William Dodsworth [1798-1861; received in 1850]
19 November 1839 (Conversion and Converts)
27 December 1841 (Conversion: His Own)
Sir James John Louis Donnet [1816-1905]
5 May 1883 (Witchcraft)
George T. Edwards
8 November 1882 (Eucharistic Adoration and Benediction)
8 November 1882 (Sacraments)
15 April 1883 (Atonement)
2 June 1883 (Gospel; Good News)
2 June 1883 (Salvation)
9 June 1883 (Crucifixes)

24 February 1887 (Ecumenism; Non-Catholics)

 

Thomas Edwards

15 April 1875 (Papal Infallibility)

Edgar Edmund (Canon) Estcourt [1816-1884; received in Dec. 1845]
2 June 1860 (Conversion and Converts)
Frederick William Faber [1814-1863; received in Nov. 1845]

4 October 1848 (Tractarianism)John Finlayson [1840-1906]

3 October 1874 (Essay on the Development of Christian Doctrine)
9 March 1875 (Theology and Theologians) 

John Cowley Fisher [1807-1887]

22 April 1875 (Ecumenism; Non-Catholics)


John Woulfe Flanagan [1852-1929]

10 February 1881 (Writing)

William Foran

16 Oct. 1876 (Papal Infallibility)

Henry Formby [1816-1884; received in Jan. 1846]

19 or 20 October 1848 (Liberalism and Nominalism; Theological)

Robert E. Forsaith

25 Dec. 1876 (Devotions) 
25 Dec. 1876 (Mary: Devotion to; Veneration of)

George Fottrell
10 December 1873 (Laity; the Faithful)
Mrs. William (Catherine) Froude [1809 or 1810-1878; received in 1857]
5 April 1839 (Papal Supremacy and Petrine Primacy)
9 April 1844 (Papal Supremacy and Petrine Primacy)
9 June 1844 (Conversion: His Own)
1 June 1845 (Essay on the Development of Christian Doctrine)
10 June 1845 (Essay on the Development of Christian Doctrine)
10 June 1845 (Writing: His Own)
16 June 1848 (Anglicanism)
16 June 1848 (Conversion and Converts)
16 June 1848 (Eucharistic Adoration and Benediction)
16 June 1848 (Saints, Intercession of)
27 June 1848 (Faith)
27 June 1848 (Faith and Works)
2 January 1855 (Devotions)
2 January 1855 (Mary: Devotion to; Veneration of)
8 August 1870 (Papal Infallibility)
March 1871 (Development of Doctrine)
March 1871 (Mary: Holiness and Immaculate Conception)
March 1871 (Papal Infallibility)
c. Oct. 1871 (Papal Infallibility)
9 July 1876 (Old Age)
Eliza Margaret (Isy) Froude [1840-1931]24 April 1875 (Church, Infallibility of) 
24 April 1875 (Papal Infallibility) 
28 July 1875 (Papal Infallibility) 
28 July 1875 (Perspicuity [Total Clearness] of Scripture [Falsity of])
15 March 1877 (God and Moral Law)
24 Nov. 1878 (Satire)
William Froude [1810-1879]
11 August 1851 (Confession)
16 April 1879 (Discussion; Argument)
29 April 1879 (Development of Doctrine)
29 April 1879 (Papal Infallibility)
29 April 1879 (Science and Christianity)
Lady Georgiana Fullerton [1812-1885]
21 October 1864 (Papal Infallibility)
10 Nov. 1874 (Old Age)
10 Nov. 1874 (Writing; His Own)
19 Jan. 1975 (Apologetics and Evangelism)
Charles Wellington (Canon) Furse [1821-1900]
2 May 1870 (Absolution)
29 August 1873 (Conversion: His Own)
Miss Maria Rosina (M. R.) de Giberne (Sister Maria Pia after 1863) [1802-1885; received in Dec. 1845]
7 November 1844 (Conversion: His Own)
8 January 1845 (Conversion: His Own)
30 March 1845 (Conversion: His Own)
28 January 1846 (Conversion: His Own)
2 February 1846 (Conversion and Converts)
11 February 1846 (The Church: Ecclesiology)
6 June 1848 (Papal Supremacy and Petrine Primacy)
10 February 1869 (Cardinalate: His Own)
10 February 1869 (Theology and Theologians)
25 July 1876 (Prayer)

22 January 1878 (Angels)

William Ewart Gladstone [1809-1898]

26 Feb. 1875 (Conversion; His Own] 

William Philip Gordon [1827-1900]

28 Feb. 1876 (Prayer)

Miss H.
31 December 1850 (Art)
Mother Margaret Mary Hallahan [1802-1868]
25 June 1864 (Apologia pro Vita sua)
Anthony John (A. J.) Hanmer [1817-1907; received in Dec. 1849]
11 December 1845 (Conversion and Converts)
10 February 1848 (Anglicanism)
10 February 1848 (Conversion and Converts)
10 February 1848 (Conversion: His Own)
10 February 1848 (Faith)
Thomas Norton Harper, S. J. [1821-1893]
18 February 1864 (Discussion; Argument)
John Hayes
13 April 1869 (Writing: His Own)
Lady Herbert of Lea [1822-1911]
29 June 1874 (Conversion and Converts) 
28 April 1875 (Conversion and Converts)
6 October 1879 (Skepticism)
Lady (Margaret) Heywood [received in 1876]15 Nov. 1875 (Conversion and Converts) 
8 March 1876 (Faith and Reason) 
8 March 1876 (Church, The [Ecclesiology])  Edmond G. A. Holmes [1850-1936]

13 Aug. 1875 (Scientism)

Miss Mary Holmes [c. 1815-1878; received in 1844]
15 August 1841 (Conversion and Converts)
15 August 1841 (Saints, Invocation of)
6 December 1841 (Eucharist)
1 August 1842  (Conversion and Converts)
8 February 1843 (Conversion: His Own)
7 April 1850 (Orthodoxy)
31 July 1850 (Grace)
31 July 1850 (Mary: Intercessor, Mediatrix, and Spiritual Mother)
18 November 1859 (Writing: His Own)
17 October 1861 (Purgatory)
2 March 1870 (Essay in Aid of a Grammar of Assent)
2 March 1870 (Writing: His Own)
15 May 1871 (Papal Infallibility)
7 August 1874 (Music)
24 Feb. 1875 (Salvation: Absolute Assurance of, Unattainable)
24 Feb. 1875 (Salvation, Moral Assurance of)
James Robert (J. R.) Hope (Hope-Scott after 1853) [1812-1873; received in 1851]
17 October 1841 (Conversion: His Own)
19 November 1841 (Conversion and Converts)
24 November 1841 (Conversion: His Own)
2 December 1841 (Conversion: His Own)
14 May 1845 (Conversion: His Own)
10 June 1845 (Conversion: His Own)
23 December 1845 (Providence)
2 May 1864 (Apologia pro Vita sua)

11 April 1867 (Papal Infallibility)

Hope-Scott, Mary Monica [1852-1920]

28 April 1875 (Old Age)

Gerard Manley Hopkins [1844-1889; received in 1866]
3 March 1887 (Ireland and Irishmen)
Vincent Joseph Hornyold, S. J. [1849-1929]
6 April 1879 (Providence)
Lord Edward Howard of Glossop [1818-1883]
27 April 1872 (Councils, Ecumenical)
27 April 1872 (Papal Infallibility)
27 April 1872 (Trent, Council of)
Baron Friedrich von Hügel [1852-1925]
15 Jan. 1875 (Writings; His Own)
12 July 1877 (Evil, Problem of)
Arthur Wollaston Hutton [1848-1912]
20 August 1879 (Writing: His Own)
Richard Holt Hutton [1826-1897]
12 October 1883 (Papal Sins, Limitations, and lack of Impeccability)
12 October 1883 (Reform, Catholic)
Père Hyacinthe
24 November 1870 (Papal Infallibility)
24 November 1870 (Schism)
R. W. Jelf
1841 (Anglicanism)
1841 (Apologetics and Evangelism)
1841 (Church: “Roman Catholic”: Anglican View of)
1841 (Images)
1841 (Saints, Invocation of)
1841 (Trent, Council of)
Robert Charles Jenkins [1815-1896]
25 Feb. 1875 (Papal Infallibility) 
2 Dec. 1875 (Papal Sins, Limitations, and Lack of Impeccability) 
2 Dec. 1875 (Rule of Faith)
24 July 1876 (Church, Indefectibility of) 
27 Feb. 1877 (Papal Supremacy and Petrine Primacy)
11 January 1879 (Mary: Assumption of)
James Jones, S. J. [1829-1893]
22 Jan. 1875 (Writing: His Own)
2 April 1881 (Writing: His Own)
John Keble [1792-1866; Tractarian]
24 October 1841 (Conversion: His Own)
26 December 1841 (Anglicanism)
14 March 1843 (Conversion: His Own)
4 May 1843 (Conversion: His Own)
4 May 1843 (Papal Infallibility)
18 May 1843 (Conversion: His Own)
20 August 1843 (Writing: His Own)
6 September 1843 (Conversion: His Own)
23 January 1844 (Conversion: His Own)
26 February 1844 (Idolatry)
8 June 1844 (Conversion: His Own)
13 June 1844 (Conversion: His Own)
21 November 1844 (Conversion: His Own)
15 August 1863 (Angels)

27 April 1864 (Apologia pro Vita sua)

Lady Henry Kerr [1811-1884]

4 Jan. 1875 (Letter to the Duke of Norfolk

James Knowles [1831-1908]

7 April 1875 (Papal Infallibility)

Mrs. Frederick George Lee [1838-1890]
2 April 1881 (Saints, Communion of; Veneration of)
William Leigh, Jr. [1829-1906]
24 November 1873 (Paganism and Christianity)
Pope Leo XIII [1810-1903; became pope in 1878]
August 1879 (Apologetics and Evangelism)
William Samuel (W. S.) Lilly [1840-1919]
23 Jan. 1875 (Ordination; Holy Orders) 
25 July 1876 (Science and Christianity)
7 December 1882 (Science and Christianity)
17 August 1884 (Tradition, Apostolic)
Ambrose Phillipps de Lisle [1809-1878]
April or May 1870 (Papal Infallibility)
24 July 1870 (Papal Infallibility)
6 Nov. 1874 (Papal Infallibility)
9 Jan. 1875 (Letter to the Duke of Norfolk)
12 February 1875 (Teleological Argument)
12 March 1875 (Church, The [Ecclesiology] )
21 May 1876 (Truth)
Richard Frederick Littledale [1833-1890]
9 March 1879 (Discussion; Argument)
Mrs. Alexander (Martha) Lockhart [c. 1798-1872; received in July 1846]
26 June 1846 (Conversion: His Own)
26 June 1846 (Ecumenism; Non-Catholics)
Frederick Lucas [1812-1855; received in 1839]
20 January 1848 (Anglicanism)
20 January 1848  (Discussion; Argument)
20 January 1848 (Englishmen)
William Rowe (W. R.) Lyall [1788-1857]

16 July 1842 (Anglicanism)

Archibald MacCall [1852-1926; received in 1875]

27 April 1874 (Anglicanism)
27 April 1874 (Conversion and  Converts)

Malcolm MacColl [1831-1907]

6 March 1875 (Councils, Ecumenical)

Henry Edward Cardinal Manning [1808-1892; received in 1851; bishop in 1865 and Cardinal in 1875]
14 October 1843 (Conversion: His Own)
25 October 1843 (Conversion: His Own)
24 December 1843 (Conversion: His Own)
William Maskell [1814-1890; received in June 1870]
15 February 1876 (Papal Infallibility)
15 February 1876 (Papal Supremacy and Petrine Primacy)
Mrs. Maskell
6 January 1877 (Liberalism and Nominalism; Theological)
Mr. McGhee
28 April 1842 (Discussion; Argument)
Charles Meynell [1828-1882]

27 July 1869 (Essay in Aid of a Grammar of Assent)

C. R. Miller

22 April 1875 (Perspicuity [Total Clearness] of  Scripture [Falsity of])

William Monsell [1812-1892; received in 1850 (later, Lord Emly)]
17 June 1863 (Church and State; Caesaropapism; Erastianism)
9 Oct. 1874 (Papal Infallibility)
30 April 1877 (Church, Indefectibility of)
Robert Monteith [1812-1884; received in 1846]

21 July 1848 (Anglicanism)

Edward Moore [1835-1916]

16 June 1878 (Purgatory)

Bishop David Moriarty [1814-1877]
Early 1870 (Essay on the Development of Christian Doctrine)

20 March 1870 (Papal Infallibility)

John Morley [1838-1923]

20 Nov. 1877 (Writings; His Own)

Anne Mozley [1809-1891; sister-in-law of Newman’s sisters]
30 Dec. 1874 (Conversion; His Own) 
25 April 1876 (Old Age)
6 July 1878 (Discussion; Argument) 
6 July 1878 (Essay on the Development of Christian Doctrine)
1 March 1879 (Cardinalate: His Own)
Harriett (Mrs. Thomas) Mozley [1803-1852; oldest of Newman’s sisters]
29 September 1843 (Conversion: His Own)
Henry Williams Mozley
25 July 1879 (Cardinalate: His Own)
James Bowling (J. B.) Mozley [1813-1878]
1 September 1843 (Conversion: His Own)
24 November 1843 (Conversion: His Own)
2 April 1845 (Conversion: His Own)
Jemima (Mrs. John) Mozley [1808-1879; Newman’s second eldest sister]
25 February 1840 (Conversion: His Own)
15 March 1841 (Writing: His Own)
16 November 1841 (Conversion and Converts)
28 August 1843 (Conversion: His Own)
22 September 1843 (Conversion: His Own)
21 May 1844 (Conversion: His Own)
24 November 1844 (Conversion: His Own)
December 1844 (Conversion: His Own)
22 December 1844 (Conversion: His Own)
11 February 1845 (Conversion and Converts)
15 March 1845 (Conversion: His Own)
17 August 1845 (Writing: His Own)
9 October 1845 (Conversion: His Own)
14 October 1845 (Conversion: His Own)
2 December 1848 (Papal Supremacy and Petrine Primacy)
18 May 1863 (Writing)
18 May 1863 (Writing: His Own)
John Rickards Mozley [1840-1931; son of John and Jemima Mozley; Newman’s nephew]
19 April 1874 (Church, Sinners in)
19 April 1874 (Science and Christianity) 
19 April 1874 (Scientism) 
1 April 1875 (Church and Social Change)
1 April 1875 (Evil, Problem of)
1 April 1875 (Faith and Reason) 
4 April 1875 (Atheism and Agnosticism)
4 April 1875 (Church, Sinners in)
4 April 1875 (Inquisition / Temporal Punishments)
4 April 1875 (Papal Sins, Limitations, and Lack of Impeccability)

21 April 1875 (Denominationalism; Sectarianism)
21 April 1875 (Church, Sinners in)
3 Dec. 1875 (Church, The [Ecclesiology])
3 Dec. 1875 (Paganism and Christianity; Classics)
10 Nov. 1877 (Materialism [Wealth for its Own Sake])
10 Nov. 1877 (Science and Christianity) 
10 March 1878 (Discussion; Argument)

26 February 1880 (Beatific Vision)
24 October 1881 (Ireland and Irishmen)
March 1884 (God’s Love)
Thomas Mozley [1806-1893]
7 March 1841 (Tracts for the Times)
Miss G. Munro [c. 1823-c. 1913; received in Nov. 1845]
11 February 1850 (Saints and Holiness)
J. J. Murphy
1 June 1873 (Ecumenism; Non-Catholics)
1 June 1873 (Total Depravity)
C. J. Myers

25 February 1844 (Conversion: His Own)

J. H. Willis Nevins 

19 June 1874 (Church, Infallibility of) 
25 June 1874 (Church, Infallibility of) 
25 June 1874 (Mary: Holiness and Immaculate Conception)

Francis William Newman [1805-1897; Newman’s youngest brother]
18 January 1860 (Atheism and Agnosticism)
18 January 1860 (Conversion and Converts)
Duke of Norfolk (Henry Fitzalan Howard) [1847-1917]
20 February 1879 (Cardinalate: His Own)
16 May 1879 (Angels)
1 January 1880 (Writing: His Own)
James Spencer Northcote [1821-1907; received in Jan. 1846]
8 February 1846 (Conversion: His Own)
8 February 1846 (Essay on the Development of Christian Doctrine)
20 Sep. 1874 (Doctors of the Church)
20 Sep. 1874 (Saints and Holiness)
John William Ogle [1824-1905]
 
4 January 1882 (Teleological Argument)
P. Sprague Oram
6 May 1884 (Grace)
Miss (Jane) Parker
9 October 1846 (Conversion: His Own)
Mrs. Pearson

1 April 1881 (Saints, Communion of; Veneration of)

William Goodenough Penny [1815-1885]
20 May 1878 (Scripture, Inspiration of)

A. P. Perceval

12 March 1841 (Tracts for the Times)

Alfred Reginald Perring
29 March 1879 (Conversion: His Own)
E. J. Phipps
3 July 1848 (Anglicanism)
3 July 1848 (The Church: Ecclesiology)
3 July 1848 (Conversion: His Own)
3 July 1848 (Discussion; Argument)
Sister Maria Pia

[see Miss Maria Rosina (M. R.) de Giberne]

Basil Montague Pickering [1835-1878]

23 Oct. 1877 (Papal Infallibility)

John Julius Plumer [1814-1875; received in 1846]
 

19 June 1846 (Ecumenism; Non-Catholics)

Alfred Plummer [1841-1926]

21 Feb. 1876 (Liberalism and Nominalism, Theological) 
17 Oct. 1876 (Discussion; Argument)
4 March 1878 (Oxford)

Charles John Plumptre [1818-1887]7 June 1874 (Englishmen)
Edward Hayes Plumptre [1821-1891]
14 September 1884 (Faith and Reason)

Mrs. John Podmore

12 Feb. 1875 (Papal Infallibility)

Mother Mary Imelda Poole [1815-1881]
25 June 1864 (Apologia pro Vita sua)
2 April 1866 (Mary: Devotion to; Veneration of)
Jan. or Feb. 1870 (Essay in Aid of a Grammar of Assent)
March 1879 (Cardinalate: His Own)
Simeon Lloyd (S. L.) Pope [1802-1855]
4 September 1842 (Anglicanism)
4 September 1842 (Conversion and Converts)
Edward Bouverie Pusey [1800-1882; Tractarian]
20 March 1841? (Creation; Nature)
16 October 1842 (Conversion: His Own)
19 February 1844 (Conversion: His Own)
25 February 1845 (Conversion: His Own)
14 March 1845 (Papal Supremacy and Petrine Primacy)
21 February 1846 (Conversion and Converts)
5 September 1865 (Essay on the Development of Christian Doctrine)
5 September 1865 (Mary: Devotion to; Veneration of)
17 November 1865 (Papal Infallibility)
23 March 1867 (Beatific Vision)
23 March 1867 (Doctrine; Dogma)
23 March 1867 (Galileo)
23 March 1867 (Papal Infallibility)
23 March 1867 (Papal Supremacy and Petrine Primacy)
23 March 1867 (Rule of Faith)
20 April 1874 (Writings; His Own)
4 January 1879 (Hell)
Peter le Page Renouf [1822-1897]
21 June 1868 (Papal Infallibility)
Samuel Rickards [1796-1865]
1 December 1841 (Conversion: His Own)
1 December 1841 (Writing: His Own)
Frederick Rogers (Lord Blachford after 1871) [1811-1889; Tractarian]
22 September 1839 (Conversion: His Own)
25 November 1840 (Conversion: His Own)
10 January 1841 (Discussion; Argument)
22 April 1864 (Apologia pro Vita sua)
1 May 1864 (Apologia pro Vita sua)
3 June 1874 (Apologetics and Evangelism) 
11 April 1875 (Letter to the Duke of Norfolk
11 April 1875 (Old Age)
7 Nov. 1875 (Skepticism) 
17 Nov. 1875 (Matter) 
11 Dec. 1877 (Skepticism)
Miss Rowe
21 June 1874 (Papal Supremacy and Petrine Primacy)
3 Sep. 1874 (Transubstantiation)
7 March 1875 (Temptation)
Charles William Russell [1812-1880]
13 April 1841 (Saints, Communion of; Veneration of)
20 February 1848 (Essay on the Development of Christian Doctrine)
12 April 1874 (Oxford) 
9 April 1875 (Theology and Theologians)
George Dudley Ryder [1810-1880; received in 1846]
22 July 1832 (Celibacy)
George Lisle Ryder [1838-1905; Newman’s godson]
20 March 1879 (Cardinalate: His Own)
Henry Ignatius Dudley Ryder [1837-1907]
25 April 1879 (Providence)
Mrs. George (Sophia Lucy) Ryder [1814-1850]
28 March 1848 (Mary: Devotion to; Veneration of)
Marquise de Salvo [b.c. 1815; received in Feb. 1846]
14 December 1845 (Conversion: His Own)
18 December 1845 (Conversion and Converts)
18 August 1846 (Apologetics and Evangelism)
18 August 1846 (Conversion and Converts)
11 June 1848 (Mary: Devotion to; Veneration of)

11 June 1848 (Rosary)

John Douglas Sandford [1832-1892; received in ?]

21 Oct. 1876 (Church, Infallibility of)
21 Oct. 1876 (Development of Doctrine)
21 Oct. 1876 (Ignorance, Invincible)
21 Oct. 1876 (Mary: Holiness and Immaculate Conception)
21 Oct. 1876 (Purgatory)
21 Oct. 1876 (Rule of Faith)
31 Oct. 1876 (Rule of Faith)
6 May 1877 (Mary,  Blessed Virgin [General])
6 May 1877 (Mary, Perpetual Virginity of) 
6 May 1877 (Theosis; Deification)
22 May 1878 (Mary: Devotion to; Veneration of)

Mrs. Sconce

19 Aug. 1875 (Divorce) 

James Scratton [1825-1884; received in 1851]

6 Sep. 1876 (Science and Christianity)

Lady (Maria Theresa) Shrewsbury [d. 1856]
29 April 1848 (Conversion: His Own)
Lady (Louisa Edith) Simeon [1843-1895]
10 November 1867 (Papal Infallibility)
25 June 1869 (Apologetics and Evangelism)
8 March 1879 (Cardinalate: His Own)
A. Spurrier
11 December 1886 (Church, Sinners in)
Henry Stacke
9 February 1875 (Papal Infallibility)
12 February 1875 (Papal Infallibility)

12 February 1875 (Papal Supremacy and Petrine Primacy)

James Fitzjames Stephen [1829-1894]

14 Feb. 1876 (Discussion; Argument)

Miss Maria Trench [1828-1917]
8 September 1875 (Writing: His Own)
Archbishop William Bernard Ullathorne [1806-1889; became a bishop in 1850]
2 November 1848 (Conversion: His Own)
2 November 1848 (Saints and Holiness)
8 January 1867 (Discussion; Argument)
28 January 1870 (Councils, Ecumenical)
28 January 1870 (Essay in Aid of a Grammar of Assent)
28 January 1870 (Papal Infallibility)
2 February 1879 (Cardinalate: His Own)
Aubrey de Vere [1814-1902; received in 1851]
31 August 1870 (Essay in Aid of a Grammar of Assent)
John Thomas Walford, S. J. [1834-1894]
19 May 1870 (Anglicanism)
John Walker [1817-1878]
2 November 1847 (Development of Doctrine)
William (Canon) Walker [1820-1893]
5 August 1864 (Writing: His Own)
10 November 1867 (Councils, Ecumenical)
J. L. Walton
9 September 1880 (Indulgences)
9 September 1880 (Purgatory)
Catherine Ward [c. 1813-1897; received in July 1849]
25 September 1848 (Ecumenism; Non-Catholics)
25 September 1848 (Tractarianism)
12 October 1848 (Tractarianism)
18 November 1848 (Church, Infallibility of)
18 November 1848 (Crucifixes)
18 November 1848 (Development of Doctrine)
18 November 1848 (Doctrine; Dogma)
18 November 1848 (Essay on the Development of Christian Doctrine)
18 November 1848 (Mary: Devotion to; Veneration of)
18 November 1848 (Rosary)
30 November 1848 (Denominationalism; Sectarianism)
19 December 1848 (Conversion: His Own)
19 December 1848 (Protestantism; Evangelicalism)
Wilfrid Philip Ward [1856-1916]
30 and 31 January 1885 (Apologetics and Evangelism)
31 January 1885 (Miracles)
31 January 1885 (Protestantism; Evangelicalism)
William George Ward [1812-1882; Tractarian; received in Sep. 1845]
15 March 1862 (Writing: His Own)
18 February 1866 (Papal Infallibility)

18 February 1866 (Theology and Theologians)

Mrs. Francis. J. (Eleanor) Watt 

9 July 1876 (Angels) 

Samuel William Wayte [1819-1898]

15 Dec. 1877 (Oxford)

Richard Westmacott [1799-1872]
11 July 1845 (Conversion: His Own)
Archbishop Richard Whately [1787-1863]
11 November 1834 (Conversion: His Own)
Joseph Whitaker [1820-1895]
23 June 1884 (Essay on the Development of Christian Doctrine)
Robert Whitty, S. J. [1817-1895]
12 April 1870 (Papal Infallibility)
24 March 1878 (Cardinalate: His Own)
20 Dec. 1878 (Theology and Theologians)

Agnes Wilberforce [1845-1890]5 March 1878 (Psalms)

Henry William Wilberforce [1807-1873; received in August 1850]
27 April 1845 (Conversion: His Own)
27 January 1846 (Conversion: His Own)
10 March 1846 (Conversion and Converts)
29 May 1846 (Conversion and Converts)
8 June 1846 (Anglicanism)
8 June 1846 (Mass, Sacrifice of)
8 June 1846 (Papal Supremacy and Petrine Primacy)
10 June 1846 (Antiquity: The Early Church)
25 June 1846 (Papal Supremacy and Petrine Primacy)
25 June 1846 (Saints and Holiness)
4 July 1846 (Papal Supremacy and Petrine Primacy)
24 September 1846 (Worship)
12 January 1848 (Mary, Blessed Virgin)
19 January 1848 (Tractarianism)
30 November 1848 (Conversion: His Own)
7 March 1849 (Anglicanism)
7 March 1849 (Essay on the Development of Christian Doctrine)
28 December 1850 (Discussion; Argument)
24 August 1864 (Conversion and Converts)
16 April 1867 (Laity; the Faithful)
21 July 1867 (Papal Infallibility)
20 August 1869 (Vocation: Calling)
Robert Isaac Wilberforce [1802-1857; Tractarian; received in 1854]
16 November 1844 (Conversion: His Own)
Mrs. Henry William Wilberforce (Mary Sargent) [1811-1878; received in June 1850]
17 November 1834 (Church: “Roman Catholic”: Anglican View of)
17 November 1834 (Conversion: His Own)
17 November 1834 (Eucharist)
17 November 1834 (Mass, Sacrifice of)
17 November 1834 (Purgatory)
17 November 1834 (Saints, Communion of; Veneration of)
9 Jan. 1875 (Letter to the Duke of Norfolk)
Samuel Charles Wilks [1789-1872]
8 November 1845 (Anglicanism)
Mrs. Margaret A. Wilson [convert]
20 October 1870 (Papal Infallibility)
1 June 1874 (Writings; His Own)
3 August 1874 (Faith)
3 August 1874 (Liberalism and Nominalism, Theological)
21 Feb. 1875 (Faith and Works)
Nicholas Patrick Stephen Cardinal Wiseman [1802-1865; bishop and Cardinal in 1850]
6 April 1841 (Ecumenism; Non-Catholics)

4 October 1849 (Conversion: His Own)

Charlotte Wood

5 Nov. 1874 (Truth)
11 Jan. 1875 (Papal Infallibility)

Samuel Francis (S. F.) Wood [1809-1843]
6 December 1841 (Conversion: His Own)
13 December 1841 (Conversion: His Own)
13 December 1841 (Eucharist)
Miss Henrietta Woodgate

11 May 1881 (Vocation: Calling)

Henry Arthur Woodgate [1801-1874]

10 Jan. 1874 (Angels) 
13 Feb. 1874 (Confession)

Clarence E. Woodman [1852-1924; received in July 1875]

11 May 1875 (Church, Infallibility of)
11 May 1875 (Lies)

Mrs. Albon Woodroffe

16 August 1873 (Conversion: His Own)

Alice J. Wotherspoon

27 July 1875 (Ecumenism; Non-Catholics)

X. Y., Esq.
8 January 1864 (Anti-Catholicism [Prejudice])
J. R. Young
18 May 1881 (Idolatry)
18 May 1881 (Mary, Blessed Virgin)
* * * * *
Uploaded on 26 August 2013.

 

2017-05-27T16:57:26-04:00

WorshipContemporary
A modern Western worship team leading a contemporary worship session. Photo by David Ball (Sep. 2006) [Wikipedia /  Creative Commons Attribution-ShareAlike 3.0 license]

***

(3-4-13)

***

The following are remarks come from a Facebook thread. Others’ words (all Catholics) will be in different colors. All of my Facebook posts are public, so there is no violation of confidence or privacy.

       * * * * *

In my non-denom, “Jesus people” / “Jesus movement” days, that’s exactly what we did: rock music and sermons; no liturgy at all . . . It’s not all bad, because worship comes from the heart (and we did so back then), but it’s not the biblical model of worship, either.

hmm…worship comes from the heart, but not biblical…

What do you mean? I think you may have misunderstood what I wrote. I was saying that I was worshiping from my heart in this fashion as a Protestant (which is good and not a bad thing), but that the “model” or structure of that sort of service is not biblical, because biblical worship is not sermon-centered, it’s sacrifice [OT] / [NT] eucharistically-centered.

I know you are saying this type of worship is not all bad…but if it comes from the heart…how is that not biblical..I am older, a revert, found Jesus in many types of worships…if your heart is there, you will find Him and he will know it…just seems the smaller we make the box, the harder it is to fit in it…

I didn’t say the “from the heart” aspect was not biblical. It’s the distinction between spirit and form. The form of rock music + sermon (minus liturgy) is not the biblical norm. Worshiping from the heart is very much the biblical injunction. So one part is right and the other is not what we normally see in Scripture.

We can differentiate between good and bad things in one act. It’s not completely black and white. God honored our worship as non-denom Protestants insofar as our hearts were right with Him and our worship truly directed towards Him (and I know that mine was, and my wife’s was: for the most part). But it wasn’t the Mass. So it’s a mixed bag.

I was trying to avoid the judgmental legalism of saying that those types of worship are utterly bad.

I’ve also had very wonderful and spiritual worship experiences at charismatic Catholic Masses (and defend that movement in several papers of mine). But they are Masses, which is the point . . .

The deepest emotion I have felt has been at reverent, calm celebrations of the Mass–as Nessa says, preferably Latin.They concentrate the mind and heart wonderfully so that it’s possible to pray the Liturgy. That often brings me to tears, when I realize what is happening before me.

For a lot of people, this pic’s message is like slapping their momma … Disagree as I do with rock n’ roll (or even Catholic folk rock) services, people take their own brand of worship so personally that it’s difficult to ask them to think about it or question it …

Indeed; yet it is a valid point, and if one claims to be so in-tune with what is “biblical” (and most Protestants — like myself, very much so, in those days — assume that they “own” the Bible, over against Catholicism), then they ought to apply biblical models of worship as well. This is only holding them to their own ostensible standard (sola Scriptura).

It’s not so much what they do as what they omit and look down on. Many Protestants assume (again, I was one) that formal worship is inherently impious and inferior. This is utterly unbiblical.

It’s true that one can be formal without the heart, just as they can worship from the heart minus liturgy. People fall short in all sorts of ways. The key is to get the heart right towards God, and worship according to the liturgy as it has been passed down through the centuries. Both/and . . .

No one was less “liturgical” than I used to be. When I was going to a Lutheran church (1977-1980), I only went to the Bible studies: didn’t even go on Sundays (amazing, as I think back on that). I’ve come full circle on this issue.

Dave, here’s an observation. As an evangelical, all I saw in the book of Acts were sermons and miracles. The letters we have from St. Paul and the others are sermons or instructional. Outside of the Last Supper and St. Paul’s mention of it in ! Corinthians, we didn’t see much stress in the NT on the Eucharist at all. There wasn’t a set liturgy in the NT, or something explicit about worship styles – just a lot of preaching. We saw it as a kind of free for all, and would have considered a liturgy centered around the Eucharist as even stranger than the church down the street that didn’t allow music because it’s not in the NT. I see all of that now, but I can understand why it would be a hard sell for some people.

I think that what finally woke me up was the day I visited a Dayton-area “mega church,” and they were having the Lord’s Supper with lunch trays and juice boxes. That stunned me in a way that I didn’t completely understand, and it made me rethink the kind of well intentioned foolishness that I had been participating in. Thank God for His Church.

This is a great discussion. Agree not completely black and white . . . we were the only Catholic family there [at a non-denom school] ..we had the best of both worlds…we learned alot from others traditions, as they did about Catholicism…made us better Catholics..so I have a great respect for worship in all forms …don’t feel like we can truly know the best and most perfect way to worship Our Lord…just have to trust in the Lord and be careful about respecting other forms of Christian worship.

I agree that you have to dig deeper into Scripture to see liturgy. I certainly did, myself. But we see plenty of it in Revelation, in Hebrews (with the theme of Jesus as high priest), in Paul’s use of sacerdotal language and references to “altars” and explicit real presence language, in the Last Supper, and John 6 (where sermonizing and the Eucharist are strikingly combined), in the post-Resurrection appearance to the disciples on the way to Emmaus, where Jesus disappears after they break bread; in the motif of Jesus as Lamb, and as our sacrifice . . . Also, after the apostles preached, they often baptized as well (e.g., notably, Acts 2), which combined the sacramental and supernatural transformation with the preaching.

I would say about sermons, that they are great (I wish homilies were far better in the Catholic Church: that every priest could preach like Cardinal Newman). I have nothing against them per se: only with placing them at the center or apex of a worship service. I’ve loved good sermons both as a Protestant and as a catholic, because I’m a big “ideas” and intellectually-oriented guy. It’s the sermon emphasis to the complete exclusion (oftentimes) of the Eucharist (or even any liturgy at all) which is objectionable.

Obviously, Protestants differ in this respect, and there are degrees. The point of the meme was to critique the “low church” form of worship, that I happened to practice myself for 13 years.

Oh, I fully agree, Dave. I think it could be said with some fairness that I knew what the Bible said back then, but in spite of the intensive amount of theology, history and word study that I did, it all lacked the framework that the Church provides for it. I also did not have the slightest clue as to how *often* the Deuterocanonicals are referenced in the NT. That goes along with all of the rest of the things you mentioned.

I am always very thankful for the many great and true things I learned as an evangelical. Since I critique lots of things within Protestantism, as an apologist, sometimes folks get the completely erroneous impression that I am somehow “anti-Protestant.” Not at all: not in the sense that these folks think: as if I think it is a fundamentally “bad” thing. No! It’s a good thing (i.e., non-liberal forms of Protestantism) that has some serious errors contained in it, but is mostly incomplete or skeletal, rather than bad through and through.

One proof of that (among many) is the fact that the Protestant publisher, Beacon Hill Press, will be publishing my Quotable Wesley in the fall. I’ve signed the contract and have already received my advance.

As a former Protestant, I’ll admit something. I use to use the “heart” argument a lot myself, but then I eventually saw something. I’d say that worship, the clothes I wore, church selection, and doctrinal differences were okay as long as my heart was right with God. All my friends agreed. But then we’d turn around and condemn Mormons and Jehovah’s Witnesses — despite their basing their beliefs on their hearts. I was very inconsistent. Furthermore, I also couldn’t find any biblical passage that says everything’s up to our individual hearts. Now I see things differently. Now I see that one’s heart is only “in the right place” when it’s following the biblical standard, and not oneself. Ones own view is what got us kicked out of the Garden.

“in spite of the intensive amount of theology, history and word study that I did, it all lacked the framework that the Church provides for it.”


Yes, yes, YES!

This is a supremely important point. Everyone has an “interpretive grid” or framework
or set of presuppositions in how they view things. This largely determines what we see, and how much relative attention we give to things. This is where tradition and Church play a crucial role. They show us so often that what we thought was “self-evident” on our own, might indeed be false, and that what we never thought about or noticed much at all, is actually quite important and sometimes even central.

Christianity cannot be, is not, never was — was never intended to be — some individualistic thing. It was always communitarian and structured, both in hierarchy and liturgy.

Yet as evangelicals and (the smaller subgroup of) “Jesus people” evangelicals we had this axiomatic assumption of individualism. That came far more from the “Reformation” (so-called) and even more so from (so-called) “Enlightenment” anti-traditionalism and anti-institutionalism and the good ol’ rugged American individualistic ideal than it ever came from the Bible or the apostles or early Church. We had adopted the premise prior to approaching the Bible, and then used it as our grid; thus leading in turn to eisegesis on many points (reading into Scripture rather than drawing out of it).

I read more of “Dakes Annotated Reference Notes” than I did the bible back then! Goes to show ya that while I could not swallow the Pope being infallible, I had no problem with Dake being infallible! Or Keith Green, God rest his misinformed soul.

What I can’t fathom now, is when some Protestants or Evangelicals say about Catholics “You worship a man” or “You worship the Saints” or “You worship Mary!” But then, they follow Joyce Meyer around the country like panting puppies and other teachers of “the Word” like fan clubs when I was 10 and loved Paul McCartney I thought I’d marry him one day! They chase after these ‘charismatic’ speakers more than I ever seen Catholics doing…but then I now have sacramental eyes and that’s opened a whole new world for me. All people have to be careful not to cling to “people” however, that goes for some Catholics, too, in all fairness, I’ve encountered some fans of a certain popular alleged Marian apparition that have not been the least bit humble or the least like Mary when I expressed my skepticism.  . . . 

We’ve been Catholic now for 8 years and it’s the BEST!!! Even with all the problems in the Church, I’d rather be in the barque of Peter than sailing in some man-made little skiff!

We’re all prone to following mere men (or women) and building cults around them. There are a number of instances of that among Catholics, with celebrity figures being out of full submission to the Church, yet having rabid followers, who defend them, no mater what. I am thinking of two in particular, but I won’t name them, because then we’ll see the same nonsense occur right in this thread!

I dared to mention one in a recent post, and it was a free-for-all (since deleted). But I will be refuting this person in the future, again (most likely) and I don’t care if people don’t like that. They can lump it! It’s my duty to refute error, by God’s grace. Whether what I write is “popular” or not, has never had the slightest effect on me. I just don’t want this great thread to be hijacked and to descend into that kind of silliness.

What do we know about the earliest liturgies and how early do we [have] records of early worship? A reference would be helpful. . . . 

We know quite a bit, I think, from biblical indications, and early writings. I would recommend The Mass of the Early Christians, by Mike Aquilina.

Jesus never said to praise him with incense and repeated prayers and solemness and where specific Holy garments are worn and to be in only Latin or a variety of other things that many people use during their worship.

True, but beside the point, because He didn’t have to say all these things for them to be true and good. Incense was used in OT worship and is again seen in Revelation, and in, e.g., the gift of frankincense for the infant Jesus. Jesus participated in Temple worship and observed all the Jewish laws: highly ritualized worship in every respect. The Last Supper was a passover meal. So did Paul, and Paul and other apostles attended synagogue worship as well. So these things were assumed. Paul presupposes it when he talks about Christian worship, referring to “the altar” and sacrifice, etc.

Holy garments and items were also long-established in the tradition of Jewish worship, and this continued into the new covenant. Latin is a “sacred language” insofar as it was adopted for worship and liturgical use. At the time, it was widely spoken. But it served the same purpose as Greek (NT) and Hebrew (OT). When Greek was widely spoken, they produced the Septuagint. When Latin was universal, St. Jerome’s Vulgate, etc.

Repeated prayers were modeled by Jesus Himself (and in the Psalms), as I have written about. Nor does the Bible oppose formality to the heart in worship.

Many people feel more comfortable with what is considered a more traditional style of worship. Something that is quieter and uses a more classical style music and that is fine. there is nothing wrong with that for those who want to worship in that manner. The problem comes when I hear people talk about this is a holy style of music or this is the only way to worship our God.

Well, arguments can be made as to what is appropriate music at Mass. I don’t think it has to be classical, but it has to be in line with the purpose of worship. So (to use an absurd example), we would no more play Stravinsky’s Rite of Spring at Mass than we would, Rubber Biscuit. Obviously there are matters of aesthetics as well as solemnity in play. We can oppose legalism or judgmentalism without denying that there is good and bad music to be heard at Mass. It’s not merely subjective.

That is just ridiculous and only of one opinion.

Excessive legalism is; what I have just noted is not.

This is not just towards Catholics but all of us in Christendom together. How much do any of our services resemble what Jesus did on the hillsides outside of Jerusalem?

That’s a non sequitur. Jesus preaching in the fields is not, technically, a Christian service and the facilities for same were not present. It would be similar to John Wesley preaching in the fields in the 18th century. It’s not a valid analogy to what a Mass ought to be like.

Think about that.

I did, and have many times in the past!

Did Jesus use sacred artifacts and utensils when he broke bread and multiplied bread and fish and fed the 5000?

Again, this is beside the point. He sanctioned use of same when He worshiped in the Temple and in synagogues. There are “holy items” in the NT as well, such as Paul’s handkerchief, that healed people.

* * * * *

And a few more related or somewhat related comments of mine from a Facebook thread today
:

I always thought the giant congregations were stupid and little fiefdoms, and said so as an evangelical, too. I would say back then (now 22+ years ago) that the goal is individual spiritual growth, not numerical growth of having ten times more butts in the pews (i.e., if they are attracted to such a huge congregation by the wrong reasons: merely looking for a wife or suchlike). I’ve never been known to mince words at any time.

When people say organized religion is so lousy, we can reply that it’s a Hades of a lot better than disorganized religion.

[Informal or contemporary or non-liturgical worship is] not all bad, as I argued recently. We used to praise and worship God from our hearts in those days. But it’s not inherently superior to form or traditional worship. That’s where we must hold our ground: the extreme “either/or” legalistic mentality. 

I should be careful not to judge people’s motives about their music. But I don’t like it and it angers me a bit when Christians tout it as the only way to praise God. My cousin accused my Church’s worship as being “nothing like the worship of the Bible” yet they insist on music the apostles would have found foreign to the worship service.

Exactly: “the only way . . . ” We shouldn’t say that the Catholic Mass is the only way, either. We can say we believe it is the best way; the way most rooted in Christian tradition for 2,000 years, but “only” would exclude lots of people who are also sincerely worshiping God: many not knowing any different way in their experience.

As I’ve always said, we can be both ecumenical and apologetical. There is no self-contradiction there: say we believe that our way is best, but other ways have good in them, too, and ain’t all bad. We can do all that without compromising our own principles or beliefs at all.

Those of us who weren’t born Catholic were worshiping God according to all we knew at the time. It’s not all bad. I didn’t start worshiping God or loving Him, or the Bible, when I became a Catholic. I had been doing that for years. Protestantism partakes of much of the truths of Catholicism. In other ways it is in serious error. Those who are saved, are saved by Jesus, through the Catholic Church.

All I was saying is that we should rejoice in the large amount of good and truth that reside in non-Catholic Christianity.

* * * * *

 

2023-11-30T15:42:51-04:00

Cover (552x834)

Painting: Saint Thomas Aquinas, 1476, by Carlo Crivelli (c. 1435 – c. 1495)
 ***
[200 pages; completed on 29 January 2013 and published at Lulu on 30 January 2013]

[cover design by Dave Armstrong]— for info. on purchasing (paperback / e-book), go to the bottom of the page —
 ***
Introduction
 ***
St. Thomas Aquinas (1225-1274) was without question the greatest theologian in the history of the Catholic Church, and the Summa Theologica (1271-1274) was his masterpiece and one of the most influential theological books ever written.
The goal herein is to make the thought and reasoning of this marvelous compendium of the Angelic Doctor more accessible and able to be referenced quickly. My overwhelming emphasis in collecting excerpts will be on theology itself; with far less on the topics of spirituality, ethics, and other areas.
Many times, frankly, I have been too lazy, myself, to “barrel through” the Summa Theologica to find an answer as to what St. Thomas thought on thus-and-so. Sometimes even those of us who love Aquinas, have neither the time nor desire (in the course of a busy day) to read through the reasoning chain that he uses in the Summa to come to his conclusions. This is, of course, a defect in us, and not at all in Aquinas, but it is what it is.
St. Thomas’ style in the Summa is a wonderful method and fabulous teaching device, but I think there are a lot of people like me who would also like to see concise, easily obtainable “answers” from Aquinas: in a more or less “catechetical” format (rather than apologetic or philosophical: with more elaborate explanations).
I hope you, the reader, will benefit from my true labor of love. I’ve immensely enjoyed learning from this fabulous teaching, as I compiled the “quotable” excerpts. May this work be used by God to send further grace upon many, via St. Thomas Aquinas.

 

 Source Information and Abbreviations
***

Summa Theologica (1271-1274), literally translated by Fathers of the English Dominican Province; second revised edition (New York: Benziger Brothers, 1947; now in the public domain).

Abbreviations used:
*
The first part (prima pars): 1
The first part of the second part (prima secundae partis): 1-2
The second part of the second part (secunda secundae partis): 2-2
The third part (tertia pars): 3
The supplement (supplementum tertiae partis): suppl.
 
Examples:
*
ST 1, q. 3, a. 2c = First part, Question 3, Article 2, corpus: i.e., Thomas’ solution in the body of the article.
ST 2-2, q. 75, a. 1, ad 3 = Second part of the second part, Question 75, Article 1, reply to third objection. 

ST 3, q. 10, a. 3, sed contra = Third part, Question 10, Article 3, argument in opposition to objection(s): “on the contrary . . .”

ST suppl., q. 17, a. 3, ad 2 = Supplement, Question 17, Article 3, reply to second objection.

 

Excerpts
 ***
[all posted to Facebook, unless indicated otherwise]
***
*

Brilliant Short Proof of Monotheism

On God’s Middle Knowledge (Scientia Media)

On the Sabellian Heresy (aka Modal Monarchianism)

Application of Vatican II Advice 700 Years Early (Effective New Methods of Sharing Ancient Truths)

On the Material Sufficiency of Scripture

St. Thomas vs. Astrology

On the Spiritual Gifts

On Development of Doctrine

On Initial (Imputed) Justification: of the “Ungodly”

On “Cafeteria Catholics” / Dissenters / Modernists

On the Veneration of Saints, Images, and Relics 

On the Perpetual Virginity of Mary

On the Seven Sacraments

Opponent of Sola Scriptura and Advocate for the Catholic Rule of Faith (Bible-Church-Tradition)



Index of Topics 
 [214 total]


Angels and Our Thoughts (p. 11)
Angels: Assuming of Bodies (p. 11)
Angels, Guardian (p. 12)
Angels: Immaterial Spirits (p. 13)
Angels, Intercession of (p. 14)
Angels, Quantity of (p. 14)
Angels: Sinless (p. 14)
Anointing the Sick with Consecrated Oil (Sacrament) (p. 14)
Apologetics (p. 16)
Apostasy (Falling Away from the Faith or Salvation) (p. 18)
Apostolic Succession (p. 19)
Astrology (Falsity of) (p. 20)
Atonement, Universal (p. 20)
Baptism and Salvation (p. 21)
Baptism and Sanctification (p. 21)
Baptism, Infant (p. 21)
Baptism, Method or Mode of (p. 22)
Baptism of Desire / Baptism of Blood (p. 23)
Baptismal Regeneration (p. 24)
Beatific Vision (p. 25)
Celibacy and Singleness (p. 28)
Church: Authority of (p. 28)
Church, Infallibility of (p. 28)
Confession (p. 29)
Confirmation, Sacrament of (p. 30)
Conscience, Examination of / Moral Assurance (p. 33)
Creation Ex Nihilo (p. 33)
Creeds and Catechisms (p. 34)
Cross of Christ, Adoration of (p. 35)
Cross (Symbol), Veneration of (p. 36)
Dead: Almsgiving for (p. 36)
Dead: Fasting for (p. 36)
Dead: Indulgences for (p. 36)
Dead: Masses for (p. 36)
Dead: Offerings for (p. 37)
Dead: Prayer for (p. 37)
Dead: Works on Behalf of (p. 39)
Demons (p. 39)
Deuterocanon (“Apocrypha”) (p. 41)
Development (of Doctrine) (p. 43)
Disputations (p. 46)
Dissent (from Catholicism)  (p. 46)
Divorce and Remarriage (p. 47)
Dogma and Doctrine (p. 48)
Earth: Sphericity of (p. 49)
Eternity (p. 49)
Eucharist and Sanctification (p. 49)
Eucharist: Real Substantial Presence; Transubstantiation (p. 50)
Eucharistic Adoration (p. 54)
Evangelism (p. 55)
Evangelism and Salvation (p. 55)
Evil (p. 55)
Evolution (p. 56)
Faith (p. 57)
Faith and Obedience (p. 59)
Faith and Reason (p. 59)
Faith and Works (p. 61)
Faith, Hope, and Charity (p. 61)
Faith, Implicit (p. 63)
Fasting and Abstinence (p. 64)
Free Will (p. 64)
Gifts, Spiritual (p. 66)
God: Above Reason / Ultimate Mystery of (p. 66)
God and Anthropomorphism (Physical Characteristics Metaphorically Attributed to Him) (p. 67)
God and Anthropopathism (Human Emotions Metaphorically Attributed to Him) (p. 68)
God and Predestination (p. 69)
God and Reprobation (p. 69)
God: Argument from Necessary Being (p. 70)
God: Circumincession / Coinherence / Perichoresis (p. 71)
God: Cosmological Argument for (p. 71)
God: Creator (p. 72)
God: Eternal (p. 74)
God: Existence of (Self-Evident?) (p. 74)
God: Holy Trinity (p. 74)
God: Immaterial Spirit (p. 75)
God: Immutability of (p. 75)
God: Impassibility of (p. 76)
God: Judge; Justice of (p. 76)
God: Love of (p. 76)
God: Mercy of (p. 77)
God: Middle Knowledge of (p. 77)
God: Not the Author or Source of Evil or Sin (p. 78)
God: Omnipotence of (p. 80)
God: Omnipresence of (p. 81)
God: Omniscience of (p. 81)
God: Ontological Argument for (Falsity of) (p. 82)
God: Outside of Time (p. 82)
God: Personal Relationship or Communion with (p. 83)
God, Providence of (p. 83)
God: Self-Existent; Self-Sufficient (p. 85)
God: Simplicity of (p. 85)
God: Sovereignty of (p. 86)
God: Sovereignty Related to Human Free Will (p. 86)
God: Sustainer of Creation  (p. 87)
God the Father: Monarchia  / Principatusof (p. 89)
God: Will of (p. 89)
Grace Alone (for Justification and Salvation) (p. 90)
Grace and Reason (p. 93)
Grace: Degrees or Greater Measure of  (p. 93)
Grace, Irresistible (Falsity of) (p. 94)
Happiness (p. 94)
Hardening of the Heart (p. 95)
Healing (p. 95)
Hell and Time (p. 96)
Hell: Differential Punishments (p. 96)
Hell (Eternal Punishment) (p. 96)
Heresy; Heretics (p. 97)
Holy Items (p. 98)
Holy Orders; Ordination (Sacrament) (p. 99)
Holy Places; Shrines (p. 100)
Holy Spirit as Love (p. 101)
Holy Spirit: Procession of (Filioque Dispute) (p. 101)
Hope (p. 103)
Ignorance (p. 104)
Ignorance, Invincible (p. 104)
Images, Icons, and Statues: Use and Veneration of (p. 105)
Indulgences (p. 106)
Jesus Christ: Begotten (p. 107)
Jesus Christ: Divinity of (p. 107)
Jesus Christ: Hypostatic Union / Two Natures (p. 108)
Jesus Christ: “Ignorance” of Certain Matters? (p. 108)
Jesus Christ: “Image” of the Father (p. 108)
Jesus Christ: Impeccability (Sinlessness) (p. 109)
Jesus Christ: “Made Sin” (p. 109)
Jesus Christ: Omnipotent (p. 110)
Jesus Christ: Omniscient (p. 110)
Jesus Christ: Redeemer and Savior (p. 110)
Jesus Christ: Virgin Birth (p. 115)
Joy (p. 116)
Justification by Faith (p. 116)
Justification, Imputed  (Initial) (p. 116)
Justification, Infused (Sanctification) (p. 118)
Knowledge and the Senses (p. 119)
Law and the New Covenant (p. 120)
Love (Charity) (p. 121)
Marriage: Sacrament (p. 122)
Mary: Bodily Assumption (p. 122)
Mary: Mediatrix (p. 122)
Mary: Mother of God (Theotokos) (p. 123)
Mary: Perpetual Virginity of  (p. 124)
Mary: Sanctification in the Womb (Similar to the Immaculate Conception) (p. 127)
Mary: Sinlessness (p. 131)
Mary: Veneration of (p. 133)
Mary: Virginity In Partu (During Childbirth) (p. 134)
Mass, Daily (p. 135)
Mass: Offered by the Entire Congregation (p. 136)
Mass, Sacrifice of (and the Crucifixion) (p. 136)
Merit (p. 137)
Miracles (p. 139)
Monotheism (p. 139)
Nestorianism (Heresy) (p. 139)
Original Sin; Fall of Man (p. 139)
Paganism and Christianity (p. 141)
Papacy; Popes (p. 142)
Papal Infallibility (p. 143)
Peace (p. 143)
Penance: Absolution (p. 144)
Penance and Salvation (p. 144)
Penance (Sacrament) and Temporal Punishment (p. 145)
Peter: Primacy of (p. 147)
Philosophy and Salvation (p. 148)
Philosophy and Scripture (p. 148)
Private Judgment (False Principle of) (p. 148)
Purgatory (p. 148)
Repentance (p. 149)
Revelation and Faith (p. 150)
Revelation and Reason (p. 150)
Rule of Faith / “Three-Legged Stool” (Bible-Church-Tradition)  (p. 151)
Sabellianism (Heresy) (p. 151)
Sacramental Intention (p. 152)
Sacramentals (p. 152)
Sacraments (p. 153)
Sacraments and Christ’s Passion (p. 154)
Sacraments and Grace (p. 154)
Sacraments and Salvation (p. 156)
Sacraments and Sanctification (p. 157)
Sacraments: Ex Opere Operato (p. 159)
Sacraments: Seven (p. 160)
Saints: Awareness of and Contact with This World  (p. 163)
Saints, Communion of (p. 164)
Saints, Intercession of (p. 164)
Saints, Invocation of (p. 168)
Saints: Relics of (p. 169)
Saints, Veneration of  (p. 170)
Salvation and Fear (p. 171)
Salvation and Wisdom (p. 171)
Salvation, Instantaneous (Falsity of) (p. 171)
Satan (p. 172)
Schism; Separation (p. 173)
Scripture: Hermeneutics (Interpretation) (p. 174)
Scripture: Inerrancy and Infallibility (p. 176)
Scripture: Material Sufficiency of (p. 176)
Sectarianism (p. 177)
Sin (p. 177)
Sin, Degrees of (p. 178)
Sin, Mortal  (p. 179)
Sin, Venial (p. 181)
Soul (p. 182)
Suffering, Redemptive (Participation in Christ’s Suffering) (p. 182)
Synergy: Cooperation with God’s Grace as “Co-Laborers” and Secondary Mediators (p. 183)
Teachers, Christian (p. 185)
Theology and Material Figures (p. 186)
Theology and Figures / Metaphors (p. 186)
Theology, Natural / Teleological Argument for God (p. 186)
Theology: Queen of the Sciences (p. 187)
Theosis; Divinization (p. 187)
Total Depravity (Falsity of); Human Nature (p. 188)
Tradition, Apostolic (p. 189)
Tradition, Oral (p. 191)
Trinity and Salvation (p. 191)
Unbelief (p. 192)
War, Just (p. 193)
Wisdom (p. 194)
Works, Good (in Grace) (p. 194)

***

Purchase Information

***

[PAPERBACK: List: $19.95] [KINDLE: 2.99] [NOOK: 2.99] [APPLE BOOKS: 2.99] [KOBO: 2.99] [ePUB: 2.99]

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Last updated on 25 September 2020

* * * * *
2017-05-28T18:15:45-04:00

Cover (551x833)
[see book info-page]

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(8-9-12)

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This book will be roughly along the sames lines as my previous quotations books: The Quotable Newman (Sophia Institute Press, 2012) and The Quotable Wesley (Lulu, 2012): with an overwhelming emphasis on theology and exegesis, and much less (if any at all) on spirituality, philosophy, ethics, liturgy, politics, aesthetics or other areas.

That narrows down the already quite daunting task of selection and collection. I’m interested in St. Augustine’s theological views and passing these along to the reader, with the best and most pithy and descriptive quotes I can find.

Frequently, however, citations are relatively less “quotable” and more so a documentation of the theological views of St. Augustine: much like works of systematic theology that cite various Scriptures in order to establish specific theological tenets. In this sense, the book might function as a handy reference source for those who want to know what Augustine believed on a given topic: with full documentation and the absence of sometimes annoying footnotes.

The difference between this work and my two quotations books mentioned above, is its focus on “distinctively Catholic” elements in Augustine’s writings (thus adding a certain “apologetic” perspective to this volume).

Our esteemed Protestant brethren (especially Reformed Protestants, or Calvinists) often assert that St. Augustine’s views were closer to theirs than to the present-day Catholic Church. In this they follow the founders of their theological traditions: Martin Luther and John Calvin; though the “allegiance” of these two men to Augustine – closely examined – is selective and a “mixed record” at best.

My aim is to systematically document St. Augustine’s advocacy of positions that historic or traditional Protestantism has expressly rejected, and (conversely) detail his opposition to some doctrines or beliefs that it has (generally speaking) espoused.

Sometimes, it should be noted and clarified, the “oppositional” relevance of a category has more limited application. For example, several soteriological topics are specifically intended to be counter-evidences to Calvinist positions (whereas they wouldn’t be in opposition to Arminian or Wesleyan Protestantism). For example:

Apostasy (Falling Away from the Faith or Salvation)
Grace, Irresistible (Falsity of)
Hardening of the Heart
Synergy: Cooperation with God’s Grace as “Co-Laborers”
Total Depravity (Falsity of); Human Nature

Other topics are cited with opposition to “heterodox” skepticism mostly in mind:

Hell (Eternal Punishment)
Jonah and the Whale
Miracles
Scripture: Inerrant and Infallible
Scripture: Inspiration of

A sub-theme of the same opposition to theological liberalism has to do with the doctrine of God: presently being corrupted in many quarters by the sadly fashionable heretical scourges of “open theism” and “process theology”:

Free Will and God’s Foreknowledge
God: Impeccability of (Impossibility of Sinning)
God: Omniscience of
God: Outside of Time
God, Providence of
God: Sustainer of Creation
Jesus Christ: Supposed “Ignorance” of Certain Matters

The previous two groups of topics are areas where Catholics and evangelical or Reformed Protestants can heartily agree, for the most part, over against those who have chosen to reject doctrines held in common by Catholics, Protestants, and Orthodox alike.

Additionally, there are a few topics of particular relevance to our Eastern Orthodox brethren: “Holy Spirit: Procession of (Filioque Dispute)” (where arguably it is largely a semantic misunderstanding), and “Theosis; Divinization” (where St. Augustine and Catholics agree — since it is an explicitly biblical motif –, though this is seemingly not realized by many Orthodox).

Many great doctrines that are held in common by almost all historic Christian communions, are not included, since they are not exclusive to Catholicism; for example: the divinity of Christ, trinitarianism in the broadest sense, salvation by grace alone, or Jesus’ Resurrection and Second Coming.  The subtitle of this book is truly the key to understanding its intention and goal: “Distinctively Catholic Elements in His Theology.”

Quotations are drawn from 42 separate works of St. Augustine, as well as collections of his letters and sermons, and arranged alphabetically under 157 topics. The translations used are all in the public domain (dating from the 19th century), and freely available online.

As was my custom in previous similar books, the quotations are also arranged chronologically within topics, insofar as that can be determined. This helps to clarify any development in Augustine’s views.

I utilized the dates that appeared in Allan Fitzgerald’s Augustine Through the Ages: An Encyclopedia (a wonderful 1999 work mentioned in the bibliography). In instances where a book took many years to complete (e.g., City of God; dated 413-427), I went by the earliest listed date, for the purpose of chronology.

These dates (as well as abbreviations used) appear in the initial bibliography, but not in the collection of quotations. The only dates listed under quotations are those of letters, or epistles: for obvious reasons.

Editorial input is kept to an absolute minimum: confined to an occasional bracketed clarification (usually a contextual matter or reference) or briefly stated fact considered to be indispensable in understanding some aspect of the quotation. My contribution consists in the collection and topical and chronological arrangement of the great father’s thoughts.

It was my joy and privilege to do so, and to pass along to readers a “capsulized version” of his wonderful theology and writing.

The presuppositions and “bias” of my own orthodox Catholicism will perhaps be in evidence in some places in this collection, but if so, I submit that this could scarcely be considered improper or even unexpected, given my stated emphasis and intentions.

*****
Updated on 1 September 2012.

****

2017-05-28T18:19:27-04:00

ChristHealingBethesda
 Christ Healing the Sick at Bethesda (1883), by Carl Heinrich Bloch (1834-1890) [public domain / Wikimedia Commons]

***

(8-3-12)

***

 
 
The following excerpts are from a Facebook thread that was originally a prayer request. I got into a lengthy discussion about miraculous healing: when God does it, why He does, the relation of faith and healing, etc. My job as an apologist is to explain and defend Church (and biblical) teaching, and so I was using this situation as an opportunity to expand upon the proper theology of supernatural healing and miracles in general.
* * * * *

Supernatural healings are rare events. I believe in miracles. My wife and I both believe that God has directly healed us of some things. I pray for them. I also believe that God has the final say as to whether they occur, not us. In the meantime, God has given medical professionals the wisdom to effect natural cures in many if not most cases. The end result is the same: whether it comes about through natural or supernatural means.

We all die at some point. Whenever someone dies, then that is an instance where they were not healed. It’s not always God’s will to heal. Paul had a thorn in the flesh (many Bible scholars believe it was an eye disease). He asked God to take it away. God said no. I think we’d all agree that Paul had tremendous faith. It didn’t matter. God said no to his request because it wasn’t His will. He said His grace was sufficient, minus the healing. 

There are many other similar examples. The physical suffering of the saints alone massively demonstrates this. Job was the most righteous man on the earth. He went through tremendous physical and emotional suffering, and God didn’t take that away, despite his righteousness.

I just want to make clear what the biblical and Catholic position on healing is. We are to pray for it. Miracles are always rare and extraordinary by definition. Sometimes God will say no, because He knows all things, and His plans for our lives don’t usually line up with what we think will or should happen. He uses suffering in His overall purpose as well, which is why we had the passion and crucifixion of our Lord and Savior Jesus Christ, martyrs, and the suffering (and often, early deaths) of virtually all saints all through history.

* * *

Lots of folks out there are pushing false teachings about healing (and “prosperity”) and it has caused great suffering and disenchantment for many thousands when they discover that the false teachings do not work in real life.

We mustn’t reject miracles and healing (we are to pray for them) or, on the other hand, think they are ours to command. A happy medium or golden mean, exists, as in most matters in Christianity.

* * *

The next life is the key to the whole thing, which is why Paul said the sufferings of the present time can’t be compared to what awaits us. But he doesn’t deny that we suffer here, which is the thing to note there. God does answer all our prayers: with a yes or a no (as in Paul’s case).

Obviously, if we ask something clearly against His will (such as a person to be murdered or some terrible thing), He won’t answer. It has to be in His will. I’m saying that it is not always His will to heal, and I’ll be happy to back that up with many biblical examples. 

* * *

God’s sovereignty goes far beyond our “positivity” and “negativity” (which is not biblical terminology but that of pop psychology). The primary factor in any miracle is God’s will and what He wants to accomplish, not our lack of faith or “positivity.” That places man far too high in the scheme of things.

Jesus raised Lazarus not because his sister was “positive” and giddy with faith (she was upset, and Jesus Himself wept: John 11:33-35), but because it was His will. 

* * *

Faith is not unrelated to healing, but neither is not the direct one-on-one relationship: as if it is some kind of magical power that we have. Not so! We can or may have all the faith in the world (as Paul did with his “thorn”) but if it it isn’t God’s will to heal in the particular case, He won’t, because He’s in control, not us and can see the whole picture (being omniscient and sovereign) in a way that we never could. St. Paul couldn’t get healed in his case, and couldn’t heal others (Trophimus) when it wasn’t God’s will.

As for this business about someone having faith as a “stand-in”, okay, let’s test that. Someone says they have a lot of faith? Cool! Why don’t they spend all day, then, going to hospitals and clearing all the floors of sick people with their extraordinary faith? If a stand-in is all we need, then there should be no hospital in the world with sick people in it. For certainly, we can find some saintly person somewhere who has the faith to heal all of them, if this indeed were true. If I had that power I’d spend all of my time visiting hospital after hospital.

But it’s not true. It’s a distortion of biblical and Catholic teaching: not taught anywhere in the magisterial documents. The Church believes in miracles and healings, and we can and should pray for them (I did myself in this thread): just not in this manner that the “hyper-faith” / “name-it-claim-it” outlook does. That is an extreme view: influenced by occultic and New Age notions that come from outside of Christianity, as many books on the topic have documented.

I defend, by the way, the Catholic charismatic movement on my blog, in three papers, so no one can make the accusation that I believe this way because I am “anti-charismatic.” I am pro-Catholic and pro-Bible, and neither teaches the distorted notions of healing described.

* * *

I was told that Jesus didn’t do any miracles in his hometown, Nazareth, because of the general lack of faith.

Matthew 13:58 (RSV) And he did not do many mighty works there, because of their unbelief.


It was not no miracles, but rather, not “many.” When people didn’t have faith, Jesus didn’t do miracles to “dazzle them” and make them believe. That wasn’t what He was about.

It doesn’t follow, however (either logically or in practice), that miracles are inevitably or always brought about just because a human being can muster up enough faith and “positivity.” That is a pernicious error, and those who have believed it have often been brought to despair because of their false expectations from a false teaching. 

* * *

Faith is an important consideration in miracles, but it is also true that there is not an absolute equation of more faith = more miracles, or faith required in each and every case. If someone is so convinced that the hyper-faith conception of healing and ministries is correct, they ought to produce magisterial documents to back it up. They can’t find anything in official Catholic documents that would teach that God always heals, or that He will always heal provided only that someone has enough faith for Him to do so, or that faith alone automatically brings it about as if by magic or rote. Show us these documents! I follow the teachings of Holy Mother Church, and will be happily corrected by her if anyone shows me documents that prove I am wrong in what I am asserting.

It was stated that Jesus healed everyone who came to Him in faith and asked for healing. That may indeed be the case (I believe it is), yet after He ascended to heaven it has not remained true that all who go to God and ask for healing are healed. Jesus is God, and God turned Paul down when he wanted to be healed. Why couldn’t Paul be healed? Why couldn’t he always heal others? Is his example not relevant to us today?

Even if it were true that Jesus healed everyone within His eyesight or those who specifically came up to Him, it wouldn’t follow that this is an ironclad principle for all-time: that God now heals all who come to Him in faith. Paul’s example alone is enough to disprove that. Trophimus apparently sought him out for healing, but Paul couldn’t do it. Paul recommended to Timothy, wine for his stomach, rather than healing the stomach. Yet in another place Paul’s handkerchiefs healed people.

From the entire biblical data, then, we conclude that God desires to heal some, even many, but not all, and we can make no rule by which God will “always” heal based on someone’s faith or anything else. That’s the gist of what I’m saying. It’s the extreme that I oppose, not healing itself, which I have always accepted, and have experienced myself (so has my wife).

St. Paul:

2 Corinthians 12:7-9 (RSV) And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. [8] Three times I besought the Lord about this, that it should leave me; [9] but he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me. 

Paul also refers to his bodily illness: 

Galatians 4:13-14 you know it was because of a bodily ailment that I preached the gospel to you at first; [14] and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. 

The Catechism of the Catholic Church teaches exactly as I did above, using the same example of Paul’s thorn:

1508 The Holy Spirit gives to some a special charism of healing so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that “my grace is sufficient for you, for my power is made perfect in weakness,” and that the sufferings to be endured can mean that “in my flesh I complete what is lacking in Christ’s afflictions for the sake of his Body, that is, the Church.”

Paul had a disease. He refers to being chronically ill in another place:

2 Corinthians 1:8-10 (NASB) . . . our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life, indeed, we had the sentence of death within ourselves in order that we should not trust in ourselves, but in God who raises the dead, who delivered us from so great a peril of death. 

If it is argued that he was a special case, and had to undergo sufferings we are not intended to experience, that doesn’t work, because he calls us to imitate him, and says he is our model (therefore, we should all pray to suffer as he did with illness, rather than be healed of all of them):

Philippians 3:17 (NASB) Brethren, join in following my example, and observe those who walk according to the pattern you have in us.

2 Thessalonians 3:7, 9 . . . you ought to follow our example . . . [we] offer ourselves as a model for you, that you might follow our example.

1 Corinthians 11:1 Be imitators of me, just as I also am of Christ.

1 Thessalonians 1:6 You also became imitators of us and of the Lord, having received the word with much tribulation with the joy of the Holy Spirit (cf. Hebrews 6:12, James 5:10-11).

Galatians 4:12 I beg of you brethren, become as I am.

And again, Paul teaches that what he went through, we should also, if we truly want to follow Jesus and to be more and more like Him:

2 Corinthians 1:5-7 (RSV) . . . the sufferings of Christ are ours in abundance . . . if we are afflicted, it is for your comfort and salvation . . . patient enduring of the same sufferings which we also suffer . . . as you are sharers of our sufferings, so also you are sharers of our comfort.

* * * * *

 

2023-11-30T15:17:50-04:00

Cover (551x833)
[245 pages. Completed on 1 September 2012 and published by Lulu on the same day]
 

[cover design by Dave Armstrong]

— for purchase information, go to the bottom of the page —

 

Introduction
*
 *
Excerpts
 *
[all posted on my Facebook page unless otherwise noted]
 *

St. Augustine: Thoroughly Catholic: 135 Proofs [blog]

 

Index of Topics
[157]

Abortion
Absolution
Adam and Eve
Angels, Intercession of
Anointing the Sick with Consecrated Oil (Sacrament)
Anthropomorphism
Anthropopathism
Apostasy (Falling Away from the Faith or Salvation)
Apostolic Succession
Baptism and Being “Born Again”
Baptism and Justification
Baptism and Salvation
Baptism, Infant
Baptism, Method or Mode of
Baptism of Desire
Baptismal Regeneration
Bishops
Celibacy and Singleness
Christian
Church and Salvation
Church: Authority of
Church: Blaspheming of
Church, Catholic
Church: Fullness of the Faith
Church, Holy Mother
Church, Indefectibility of
Church, Infallibility of
Church: One “True”
Church, Sinners in
Church, Visible
Concupiscence
Confession
Confirmation, Sacrament of
Contraception; Contralife Will
Councils, Ecumenical
Creation Days
Creation Ex Nihilo
Creeds
Cross, Sign of the
Dead: Almsgiving for
Dead: Masses for
Dead: Offerings for
Dead: Prayer for
Denominationalism; Sectarianism
Deuterocanon (“Apocrypha”)
Development (of Doctrine)
Dissent (from Catholicism)
Divorce
Ecumenism
Eucharist and Salvation
Eucharist: Real Substantial Presence
Eucharistic Adoration
Excommunication
Faith Alone (Falsity of)
Faith and Reason
Faith and Works
Fast: Eucharistic
Fasting and Abstinence
Free Will
Free Will and God’s Foreknowledge
Friday Abstinence
Gentiles: Salvation of, Prior to Christ
Ghosts
God: Circumincession / Coinherence / Perichoresis
God: Immutability, Simplicity, and Self-Sufficiency
God: Impeccability of (Impossibility of Sinning)
God: Middle Knowledge of
God: Omniscience of
God: Outside of Time
God, Providence of
God: Sustainer of Creation
God the Father: Monarchia  / Principatus of
Gospels, Harmony of
Grace: Degrees or Greater Measure of
Grace, Irresistible (Falsity of)
Hades; Sheol; Paradise; Intermediate State
Hardening of the Heart
Healing
Hell (Eternal Punishment)
Heresy; Heretics
Holy Days
Holy Items
Holy Places; Shrines
Holy Spirit: Procession of (Filioque Dispute)
Homosexual Acts
Images, Icons, and Statues: Use and Veneration of
Indulgences
Jesus Christ: “Made Sin”
Jesus Christ: Supposed “Ignorance” of Certain Matters
Jonah and the Whale
Judgment and Works
Judgment of Nations
Justification, Imputed  (Initial)
Justification, Infused (Sanctification)
Lent
Limbo
Marriage: Sacrament
Mary: Mother of God (Theotokos)
Mary: New Eve; Second Eve
Mary: Perpetual Virginity of
Mary: Sinlessness
Mary: Virginity In Partu (During Childbirth)
Mass, Daily
Mass, Sacrifice of
Mass, Sacrifice of (and the Crucifixion)
Merit
Miracles
Monks and Nuns; Evangelical Counsels
Mortification and Self-Denial
Original Sin; Fall of Man
Orthodoxy (Correct Beliefs)
Paganism and Christianity
Papacy; Popes
Paul the Apostle: Commissioned by the Church
Penance
Peter: Primacy of
Prayer (of the Righteous)
Priests; Sacrament of Holy Orders
Priests and “Call No Man ‘Father’”
Procreation
Purgatory; Preparation for Heaven in the Afterlife (and This Life)
Rationalism (in Opposition to Faith)
Relics
Reprobation; Causes of Damnation
Roman Primacy
Rule of Faith / “Three-Legged Stool” (Bible-Church-Tradition)
Sacramentals and Sacramentalism
Sacraments
Sacraments and Grace
Sacraments and Salvation
Sacraments: Ex Opere Operato
Saints: Awareness of and Contact with This World
Saints, Communion of
Saints, Incorruptible Bodies of
Saints, Intercession of
Saints, Invocation of
Saints, Veneration of
Schism; Separation
Scripture: Canon of
Scripture: Hermeneutics (Interpretation)
Scripture: Inerrancy and Infallibility
Scripture: Inspiration of
Scripture: Manuscripts
Scripture: Perspicuity (Clearness of)
Scripture: Septuagint (Ancient Greek Translation)
Sin: Mortal and Venial
Suffering, Redemptive (Participation in Christ’s Suffering)
Synergy: Cooperation with God’s Grace as “Co-Laborers”
Theophanies
Theosis; Divinization
Total Depravity (Falsity of); Human Nature
Tradition, Apostolic
Tradition, Oral
Traditions of Men
War, Just
Works, Good (in Grace)
Worship (Latria)
*

Bibliography

[all in the public domain and conveniently linked]

COLLECTIONS


Philip Schaff, editor, Early Church Fathers: Nicene and Post-Nicene Fathers Series 1 (“NPNF 1”), 14 Volumes (volumes 1-8 devoted to St. Augustine); Buffalo, New York: Christian Literature Publishing Co.,1887; also published in Edinburgh, 1889. Identified by “NPNF 1-2,” “NPNF 1-8,” etc. (the second number being the particular volume). Available online:

http://www.newadvent.org/fathers/ 
http://www.ccel.org/fathers.html 

Benedictine Fathers, translators, Seventeen Short Treatises of St. Augustine, Bishop of Hippo  [“17ST”], Oxford: John Henry Parker, 1847. Available online:

http://books.google.com/books?id=hEUOAAAAYAAJ&dq;=st.+augustine,+on+the+Usefulness+of+Believing&source;=gbs_navlinks_s

INDIVIDUAL WORKS (CHRONOLOGICAL)
 
(with chronological dates and Latin titles: taken from the 1995 Internet chart by Allan D. Fitzgerald, O.S.A.: editor of Augustine Through the Ages: An Encyclopedia [Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1999; 952 pages]; also abbreviations, translators, secondary sources, and URLs from the Internet )
 


386-387 Sol. The Soliloquies (Soliloquiorum) [tr. C. C. Starbuck; NPNF 1-7]

387 / 389 Mor.C  On the Morals of the Catholic Church (De moribus ecclesiae catholicae) [tr. Richard Stothert; NPNF 1-4]

387 / 389 Mor.M  On the Morals of the Manichaeans (De moribus Manichaeorum) [tr. Richard Stothert; NPNF 1-4]

391 Believ. On the Usefulness of Believing (De utilitate credendi) [tr. C. L. Cornish; NPNF 1-3]

392 C.Fortun. Disputation Against Fortunatus [tr. Albert H. Newman; NPNF 1-4]

392 / 393 Soul.c.M  Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) [tr. Albert H. Newman; NPNF 1-4]

393 F.Creed Of Faith and the Creed (De fide et symbolo) [tr. S. D. F. Salmond; NPNF 1-3]

393 / 394 S.Mount On the Sermon on the Mount [Bk I / Bk II] (De sermone Domini in monte) [tr. William Findlay; NPNF 1-6]

393 Cat.Creed Sermon to Catechumens on the Creed [tr. by H. Browne; NPNF 1-3]

396 Confl. On the Christian Conflict (De agone christiano) [tr. Benedictine Fathers; 17ST]

396-426 Doctr. On Christian Doctrine (De doctrina christiana) [tr. James Shaw; NPNF 1-2]

396-420 E.Ps. Expositions on the Psalms (Enarrationes in Psalmos) [tr. J. E. Tweed; NPNF 1-8]

397 C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) [tr. Richard Stothert; NPNF 1-4]

397-401 Conf. The Confessions (Confessiones) [tr. J. G. Pilkington; NPNF 1-1]

397-398 C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum) [tr. Richard Stothert; NPNF 1-4]

399 Good On the Nature of Good (De natura boni) [tr. Albert H. Newman; NPNF 1-4]

399-419 Trin. On the Trinity (De trinitate) [tr. Arthur West Haddan; NPNF 1-3]

400 Harm.G. Harmony of the Gospels (De consensu evangelistarum) [tr. S. D. F. Salmond; NPNF 1-6]

400 Monks On the Work of Monks (De opere monachorum) [tr. by H. Browne; NPNF 1-3]

400 Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) [tr. S. D. F. Salmond; NPNF 1-3]

400 / 401 Bapt. On Baptism, Against the Donatists (De baptismo) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]

401 Marr. On the Good of Marriage (De bono coniugale) [tr. C. L. Cornish; NPNF 1-3]

401 Virg. On Holy Virginity (De sancta virginate) [tr. C. L. Cornish; NPNF 1-3]

401 / 405 C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) [tr. J. R. King; rev. Chester D. Hartranft; NPNF 1-4]

406-430 L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) [tr. John Gibb; NPNF 1-7]

407 / 409 H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) [tr. by H. Browne; NPNF 1-7]

412 Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

412 Sp.L On the Spirit and the Letter (De spiritu et littera)[tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

412 / 413 F.Works On Faith and Works (De fide et operibus) [tr. Benedictine Fathers; 17ST]

413-427 City City of God (De civitate Dei) [tr. Marcus Dods; NPNF 1-2]

414 / 415 Nat. On Nature and Grace (De natura et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

415 / 416 Perf. On Man’s Perfection in Righteousness (De perfectione iustitiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

417 P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

418 Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

419 / 420 M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

420 C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

420-422 Dead On the Care of the Dead (De cura pro mortuis gerenda) [tr. by H. Browne; NPNF 1-3]

421-422 Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) [tr. J. F. Shaw; NPNF 1-3]

426 / 427 Grace.Free On Grace and Free Will (De gratia et libero arbitrio) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

426 / 427 Reb.Gr. On Rebuke and Grace (De correptione et gratia) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

428 / 429 Pred. On the Predestination of the Saints (De praedestinatione sanctorum) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

428 / 429 Persev. On the Gift of Perseverance (De dono perseverantiae) [tr. Peter Holmes and Robert E. Wallis, rev. Benjamin B. Warfield; NPNF 1-5]

386-429 Ep.[#] Letters (Epistulae) [tr. J. G. Cunningham; NPNF 1-1]

393-430 Serm. Sermons on the New Testament (Sermones) [tr. R. G. MacMullen; NPNF 1-6]

 

INDIVIDUAL WORKS (BY ABBREVIATION)


Bapt. On Baptism, Against the Donatists (De baptismo) 400 / 401
Believ. On the Usefulness of Believing (De utilitate credendi) 391
C.Ep.Pel. Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) 420
C.Faust. Against Faustus the Manichee (Contra Faustum Manichaeum)397-398
C.Fortun. Disputation Against Fortunatus 392
C.Fund.M Against the Fundamental Epistle of Manichaeus (Contra epistulam quam vocant fundamenti) 397
C.Pet. Against the Letters of Petilian the Donatist (Contra litteras Petiliani) 401 / 405
Cat.Creed Sermon to Catechumens on the Creed 393
Cat.U. On Catechizing the Uninstructed (De catechizandis rudibus) 400
City City of God (De civitate Dei) 413-427
Conf. The Confessions (Confessiones) 397-401
Confl. On the Christian Conflict (De agone christiano) 396
Dead On the Care of the Dead (De cura pro mortuis gerenda) 420-422
Doctr. On Christian Doctrine (De doctrina christiana) 396-426
E.Ps. Expositions on the Psalms (Enarrationes in Psalmos) 396-420
Ench. Enchiridion: Handbook on Faith, Hope, and Love (Enchiridion ad Laurentium) 421-422
Ep. [#] Letters (Epistulae) 386-429
F.Creed Of Faith and the Creed (De fide et symbolo) 393
F.Works On Faith and Works (De fide et operibus) 412 / 413
Good On the Nature of Good (De natura boni) 399

Grace.Free On Grace and Free Will (De gratia et libero arbitrio) 426 / 427

Grace.Orig. On the Grace of Christ and on Original Sin (De gratia Christi et de peccato originali) 418

H.1Jn Homilies on the First Epistle of John (Tractatus in epistolam Ioannis ad Parthos) 407 / 409

Harm.G. Harmony of the Gospels (De consensu evangelistarum) 400
L.John Lectures on the Gospel of John (In euangelium Ioannis tractatus) 406-430
M.Concup. On Marriage and Concupiscence (De nuptiis et concupiscentia) 419 / 420

Marr. On the Good of Marriage (De bono coniugale) 401
Monks On the Work of Monks (De opere monachorum) 400
Mor.C On the Morals of the Catholic Church (De moribus ecclesiae catholicae) 387 / 389
Mor.M On the Morals of the Manichaeans (De moribus Manichaeorum) 387 / 389
Nat. On Nature and Grace (De natura et gratia) 414 / 415
P.Pel. On the Proceedings of Pelagius (De gestis Pelagii) 417
Perf. On Man’s Perfection in Righteousness (De perfectione iustitiae) 415 / 416
Persev. On the Gift of Perseverance (De dono perseverantiae) 428 / 429
Pred. On the Predestination of the Saints (De praedestinatione sanctorum) 428 / 429
Reb.Gr. On Rebuke and Grace (De correptione et gratia) 426 / 427
S.Mount On the Sermon on the Mount (De sermone Domini in monte)393 / 394
Serm. Sermons on the New Testament 393-430
Sin.I.Bapt. On Merit and the Forgiveness of Sins and on Infant Baptism (De peccatorum meritis et remissione et de baptismo parvulorum) 412
Sol. The Soliloquies (Soliloquiorum) 386-387
Soul.c.M Of Two Souls, Against the Manichees (De duabus animabus contra Manichaeos) 392 / 393
Sp.L On the Spirit and the Letter (De spiritu et littera)  412
Trin. On the Trinity (De trinitate) 399-419
Virg. On Holy Virginity (De sancta virginate) 401

Purchase Information
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Last updated on 25 September  2020
2023-11-30T15:53:06-04:00

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[288 pages. $18.99 list price for the paperback. Completed on 2 May 2012. A contract with the Protestant / Wesleyan publisher Beacon Hill Press was signed on 17 December 2012. Published on 1 April 2014. Portrait by William Hamilton (1788) that I used on my original back cover (see below) ]

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CONTENTS
Dedication (p. 3)

Introduction (p. 5) [read below]

Brief Biography of John Wesley (p. 9) [from Encyclopaedia Britannica, 1911]

Bibliography and Abbreviations (p. 15)

Quotations (p. 19)

Index of Topics [see below]

INTRODUCTION 
***
I have long felt an immense admiration for John Wesley, as a person of extraordinary “missionary zeal” and devotion to the gospel and Christianity: the man who is said to have delivered more than 40,000 sermons, and traveled more than 250,000 miles on horseback (almost the distance to the moon). As an apologist and (to some extent) evangelist myself, Wesley’s sterling example has always been a great inspiration.

*

My background is broadly Wesleyan / Arminian, and I was raised initially in the United Methodist Church, though I hasten to add that in those days (up to age ten) I was quite ignorant of theology. In any event, my subsequent evangelical (and “moderately charismatic”) Protestant theological and spiritual development was not all that different from what Wesley or Methodism would teach. I even had an uncle (very sadly murdered at age 40) who was an Anglo-Catholic priest.

I entered the (Roman) Catholic Church in 1991. I mention this only for the sake of “full disclosure.” My intention is to present Wesley’s full theology and spiritual outlook, as a detached editor (as much as one can possibly be). I’m simply being open and honest upfront about my own possible biases.

John Wesley (it may surprise some to discover) never ceased being an Anglican. My own favorite writers are all either lifelong or initial Anglicans (C. S. Lewis, John Henry Cardinal Newman, G. K. Chesterton, Malcolm Muggeridge, and Thomas Howard). John Wesley is also among these Anglican writers and thinkers that I respect so much and love to read.

My first goal in my selection of Wesley’s writings is to provide the reader with Wesley’s theological views as he expressed them, and to locate (to the best of my ability, in my editor’s judgment) the most representative and best-expressed portions of his writings in order to fulfill that purpose.

The second, lesser aim (in harmony with the first) is ecumenical. Much of what Wesley held and expressed can be enthusiastically accepted by those from a wide spectrum of Christianity: Arminians, Catholics, Lutherans, Orthodox, Baptists, charismatics and non-denominational Christians, or self-described “evangelicals.” Even Calvinists (the traditional opposition to Wesleyans / Arminians) disagree mainly on a relatively small number of theological points.

In a broad sense, the theology and thoughts of John Wesley are treasures for all Christians. He was a great man, whose thinking and teachings ought to be more widely known and appreciated; and that is my third goal in compiling this book.

The quotations are categorized into 245 topics (see the Topical Index at the end), with entries drawn from the entire range of Wesley’s writing: his famous journal, letters, treatises, tracts, biblical commentary, and the “Minutes” of various Methodist conferences (dominated by Wesley, and certainly reflective of his own views). They are arranged chronologically within the categories, with dates (to the day, where known) and primary and secondary bibliographical documentation.

My sincere hope is that readers will benefit from these quotations from Wesley as much as I have in finding and sharing them. May his evangelistic zeal and Christian integrity and “heart for God” spread like wildfire.


INDEX OF TOPICS

Absolution p. 15
Alcohol 15
Anabaptists 16
Angels 16
Anglicanism 17
Anglicanism: Faithfulness to 17
Anglicanism: Opposition to Separation and a New Denomination 20
Anglicanism: Persecution of Anglican Methodists 23
Anointing the Sick with Consecrated Oil 25
Antinomianism (Falsity of) 26
Apocrypha (Deuterocanon) 27
Apostolic Succession 27
Arminianism 27
Atonement 28
Atonement, Limited (Falsity of) 28
Atonement: Universal 32
Authority, Obedience to 35
Baptism 36
Baptism and Being “Born Again”36
Baptism and Justification 38
Baptism and Original Sin 38
Baptism and Salvation 38
Baptism, Infant 39
Baptismal Regeneration 40
Beatific Vision 41
Bishops 41
Bishops, Liberal or Nominal 41
Bishops (Opposed in Methodism) 42
Blessings (Priestly) 42
Bowing (at the Name of Jesus) 42
Buffoonery and Fools 42
Calling (Wesley’s) 43
Calvin, John 43
Calvinism: Criticisms of 44
Catholicism (Roman); Catholics 46
Celibacy and Singleness 48
Cheerfulness (and Christianity) 49
Child Killing 50
Christian 50
Christianity and Secular Knowledge 52
Church, The 53
Clothing 54
Communion, Holy: Daily Reception 54
Communion, Holy: Means of Grace 55
Communion, Holy: Preparation and Fitness for Reception 57
Communion, Holy: Real Presence 58
Communion, Holy: Transubstantiation (Falsity of) 58
Communion, Holy: Weekly Reception 59
Concupiscence 59
Confession 59
Confirmation (Rite) 59
Conversion 60
Demoniacs 61
Dialogue and Argument 62
Ecumenism; Religious Tolerance 65
Education, Methodist 70
Education, Secularization of 72
Election, Conditional 72
Election, Unconditional (Falsity of) 73
“Enthusiasm” (Opposition to) 74
Eucharistic Adoration (Wrongness of) 79
Eucharistic Sacrifice 80
Evangelism and Preaching, Lay 80
Examination of Conscience; Self-Examination 82
Experience, Religious 82
Extreme Unction (Falsity of) 84
Faith 85
Faith Alone (Falsity of) 87
Faith and Justification 87
Faith and Reason 88
Faith and Salvation 90
Faith and Works 90
Faith: Bold and Confident 94
Fasting 94
Fathers of the Church 95
Free Will 98
Friday Abstinence 100
Gifts, Extraordinary: Cessation of 101
God 101
God: All-Holy 103
God: Eternity of 103
God: His Providence 103
God: Just Judge 105
God: Omnipotence of 106
God: Omnipresence of 106
God: Omniscience of 107
God: Outside of Time 108
God: Sovereignty of 108
God: Sustainer of Creation 109
God: Will of 110
Gospel 110
Gossip 111
Government 111
Government, Church 112
Grace 114
Grace: Degrees or Greater Measure of 115
Grace, Falling Away from (Apostasy) 115
Grace, Irresistible (Falsity of) 120
Grace, Means of 121
Grace, Prevenient 123
Hades; Sheol; Paradise; Intermediate State 125
Happiness 127
Hardening of the Heart 128
Healing, Miraculous 128
Heartfelt Conversion; Wholehearted Devotion to God 130
Heathens and Salvation 133
Heaven 133
Hell 133
Henry VIII (and His Destruction of Church Buildings) 135
Holiness 135
Holy Days 135
Holy Spirit 135
Holy Spirit: Being Filled With 135
Holy Spirit, Indwelling of 137
Holy Spirit: Testimony and Witness of 138
Jesus Christ 140
Jesus Christ: Creator 141
Jesus Christ: Divinity of 141
Jesus Christ: Savior and Redeemer 141
Jesus Christ: Sustainer of Creation 142
Jews and Salvation 143
Joy 143
Judgment of Nations 144
Justification 144
Justification and Absolute Assurance of Pardon; Fiducial Faith 146
Justification and Being “Born Again” 147
Justification and New Birth 147
Justification and Present Assurance 147
Justification and “Receiving the Holy Spirit” 148
Justification and Regeneration 148
Justification and Sanctification 148
Justification by Faith 149
Justification by Grace Alone 151
Justification, Imputed 152
Justification, Infused 154
Kingdom of Heaven 156
Kneeling and Bowing 156
Latitudinarianism 157
Law and Gospel 158
Law, God’s 159
Lent 160
Lots, Casting of 160
Love 160
Luther, Martin 161
Man, Purpose of 162
Marriage: Not a Sacrament 162
Mary 163
Mary: Perpetual Virginity of 163
Merit 163
Methodism 163
Methodism: American 165
Methodism: Danger of Liberalism and Nominalism 167
“Methodist” (Title) 167
Miracles 168
Miracles, Cessation (Falsity of) 169
Miracles, Demonic 170
Miracles: Unreasonable Demand for, as Proof of Methodism 170
Moravians 172
Music (Superiority of Melody to Harmony) 172
New Birth 174
New Birth and Sanctification 177
New Birth: Wesley’s Own 178
Nudity (in Art) 186
Ordination (Holy Orders); Priesthood 187
Original Sin 188
Orthodoxy (Correct Beliefs) 189
Peace of God 193
Peer Pressure 193
Pelagianism; Works Salvation (Falsity of) 194
Penance 195
Perfection (Entire Sanctification) 195
Perseverance, Unconditional (Falsity of) 202
Polemics; Controversy 203
Popes; Papacy 204
Popularity (in Old Age) 205
Prayer 206
Prayers for the Dead 207
Prayers, Extemporary 208
Prayers, Formal 209
Preaching 209
Preaching and Opposition (Riots, Etc.) 211
Preaching in the Fields 212
Predestination: Conditional 217
Priests 217
Private Judgment 218
Purgatory; Preparation for Heaven in the Afterlife (and This Life) 218
Puritans 220
Quakers 221
Reading 223
Reformation, Protestant 223
Regeneration 224
Repentance 225
Reprobation: Unconditional (Falsity of) 225
Reproof; Rebuke 229
Revival 230
Revolution, American 232
Rewards in Heaven 233
Riches; Love of Money 233
Righteousness of Faith 235
Rule of Faith 235
Sabbath 238
Sacraments 239
Saints, Communion of 239
Saints, Honoring of 240
Saints, Intercession of 240
Salvation 240
Salvation and Invincible Ignorance 241
Salvation: Assurance of Final (Falsity of) 242
Sanctification 245
Sanctification and Salvation 248
Satan and His Demons (Fallen Angels) 248
Schism; Separation 252
Scripture and Learning 253
Scripture and Patristic Interpretation 253
Scripture: Chapter Divisions 254
Scripture, “Difficulties” in 254
Scripture: Formal Sufficiency 254
Scripture: Hermeneutics (Interpretation) 254
Scripture, Inspiration and Infallibility of 255
Scripture: Material Sufficiency 256
Scripture: Old Testament 256
Scripture: Unreasonable Demand for Explicit Proof Texts 257
Self-Defense 257
Sin 258
Sins, Forgiveness of 258
Slander 258
Slavery 260
Society and Christianity 262
Soul 262
Spirit (of Man) 262
Suffering 263
Talking 265
Temptation 266
Tongues, Gift of 266
Total Depravity 266
Tradition, Apostolic 267
Traditions of Men 268
Trinity, Holy 268
Trust in God 269
Truth 269
Unconditional Election (Falsity of Calvinist Version) 271
War 272
Whitefield, George (Calvinist Differences) 272
Works and Grace; Co-Laborers with God 273
Works (in Grace) and Salvation 276
Worship 278
Worship, Methodist 278
Writing 279
Zeal (Christian) 282
***
EXCERPTS
[all from Facebook]
***

John Wesley on Scripture and Patristic Interpretation

John Wesley Regarded Luther’s Commentary on Galatians (Emphasizing “Faith Alone”) as Blasphemy 

John Wesley Was Opposed to Experiential “Enthusiasm”? Yes, He Was

Wesley’s Reductio ad Absurdum Argument Against Calvinist Unconditional Election

John Wesley’s Remarkable Tolerance Towards Catholics (Ecumenism) 

John Wesley Explains Exactly What He Means by Perfection or Entire Sanctification

John Wesley on the American Revolution

John Wesley’s Remarkable Observation About Christianity and Secular Learning

John Wesley on Polemics and Controversy

Methodist Education in 1768

John Wesley: Unconditional Reprobation is Contrary to God’s Justice and Mercy

Wesley on Sanctification and Salvation

 ***
PURCHASE INFORMATION
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 [completed and published at Lulu on 6 February 2012: 246 pages]

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TABLE OF CONTENTS

Dedication (p. 3)

Introduction (p. 5) [read below]

Bibliography and Abbreviations (p. 9) [see below]

Brief Descriptions of Apologists (p. 15) [read below]

Classic Biblical Apologetics Listed by Scripture Passages (p. 27)

Index of Scripture Passages (p. 233)

Index of Topics (p. 241)

INTRODUCTION
***
The present volume came about as a result of reflection upon two great loves of mine: biblical apologetics in defense of the Catholic faith, and compilations of great historical Catholic quotations and arguments. My overwhelming methodological emphasis, as a full-time apologist these past ten years, is on the former, as is readily seen in the titles of many of my books, such as A Biblical Defense of Catholicism (Sophia Institute Press, 2003), The Catholic Verses (Sophia, 2004), and Bible Proofs for Catholic Truths (Sophia, 2009). My website (now a blog) online since 1997, is entitled “Biblical Evidence for Catholicism.”

*

Also among my books are compilations of the quotations of Blessed John Henry Cardinal Newman and G. K. Chesterton: The Quotable Newman (Sophia, 2012) and The Wisdom of Mr. Chesterton (Saint Benedict Press, 2009).

As I pondered these two strains of what I like to do, writing-wise, I developed a desire to start compiling some historic Catholic apologetics that centered on biblical argumentation, as a counter to the Protestant emphasis (sola Scriptura), and came up with the idea of “post-Protestant Catholic biblical apologetics” that could be collected from online versions (a lot less typing!), since it is all public domain material.

In this way I could continue working in both areas that I really enjoy, all in one new project; and complement the quotations I have already collected. Cardinal Newman mostly concentrated on Anglicanism, insofar as he wrote (relatively little) about comparative exegesis, whereas Chesterton didn’t write biblical apologetics much at all, and was far more interested in opposing the ideas of secularism and agnosticism and dealing with Protestantism from a cultural and historical standpoint.

The person I initially had in mind when pondering this book, was St. Francis de Sales, whose Catholic Controversy is a wonderfully insightful exercise in biblical apologetics, specifically against Calvinists (multiple thousands of whom he won back to the Catholic faith through his tireless efforts). This great saint and apologist will be cited frequently in this book (probably more than any other).

All in all, I shall cite twelve classic Catholic authors, and categorize the arguments or biblical commentary in order of the biblical books. Multiple topics often appear under one Bible passage, and the Index of Topics at the end (69 total) is very handy to locate various subjects. 228 biblical passages are featured (including 50 from the Old Testament).

Only excerpts that utilize directly biblical argumentation will be used. And all or virtually all references to Catholic magisterial sources will be omitted, so that Protestant readers can observe Catholic arguments solely devoted to the text of the Bible: whether positively presenting a Catholic position, or opposing an erroneous Protestant doctrine allegedly supported by the same Bible.

I hope and pray that readers will enjoy discovering and learning from this wonderful treasure-trove of historic Catholic apologetics, as much as I enjoyed locating these precious gems and compiling them in some kind of accessible order.

I intend for this book to be a very practical aid in apologetic outreach, and a reference source. It is essentially a “Classic Catholic Apologetic Commentary”: but devoted to the post-Protestant period up through the early 20th century, rather than the patristic period, or the age of St. Thomas Aquinas and the Scholastics, as we often see in other similar works. Perhaps it can fill a certain “time period” void in the apologetic literature.

BIBLIOGRAPHY AND ABBREVIATIONS
***
[chronologically by death dates of the primary authors; sources will be indicated in the text by the abbreviated name of the author and number of book corresponding to those below, with page number also]
 *
[Linked works (by title) are available to read online in their entirety, or in a few cases, to a great extent]
 *
St. Thomas More (1478-1535) [More]
*
[1] Sir Thomas More: A Selection from His Works, as Well in Prose as in Verse (edited by W. Jos. Walker; Baltimore: Fielding Lucas, Jr., 1841)
[2] Life and Writings of Sir Thomas More: Lord Chancellor of England and Martyr Under Henry VIII(edited by Thomas Edward Bridgett; London: Burns & Oates, 1891)
[3] The Wisdom and Wit of Blessed Thomas More (edited by Thomas Edward Bridgett; London: Burns & Oates, 1892)
[4] Thomas More (Christopher Hollis; Milwaukee: Bruce Publishing Company, 1934)
[5] Erasmus, Tyndale, and More (William Edward Campbell; Milwaukee: Bruce Publishing Company, 1949)
[6] The Essential Thomas More (edited by James J. Greene and John P. Dolan; New York: Mentor-Omega Books, 1967)
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Desiderius Erasmus (1466-1536) [Era.]
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[1] Erasmus-Luther: Discourse on Free Will (edited and translated by Ernst F. Winter; New York: Frederick Ungar Publishing Co., Inc., 1961)
[2] Collected Works of Erasmus, Vol. 76: Controversies (Hyperaspistes; edited by Charles Trinkaus; translated by Peter Macardle and Clarence H. Miller; University of Toronto Press, 1999)
*
Francisco Suárez (1548-1617) [Suar.]
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[1] Defense of the Catholic and Apostolic Faith Against the Errors of Anglicanism (translated by Peter L. P. Simpson, 2011; online)
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St. Francis de Sales (1567-1622) [FdS]
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[1] The Catholic Controversy (translated by H. B. Canon MacKey; third revised edition, London: Burns & Oates, Ltd. / New York: Benziger Brothers, 1909)
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Blaise Pascal (1623-1662) [Pas.]
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[1] Miscellaneous Writings (translated by M. P. Faugère; London: Longman, Brown, Green, and Longmans, 1849)
[2] Thoughts [Pensées] (translated by W. F. Trotter, c. 1910; reprinted by New York: E. P. Dutton & Company, Inc., 1958)
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Jacques-Bénigne Bossuet (1627-1704) [Bos.]
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[2] A Conference on the Authority of the Church (with Calvinist Minister John Claude; Baltimore: John Murphy, 1842)
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Nicholas Cardinal Wiseman (1802-1865) [Wise.]
*
*
William Bernard Ullathorne (1806-1889) [Ull.]
*
*
Robert Hugh Benson (1871-1914) [Ben.]
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[1] The Religion of the Plain Man (London: Burns & Oates, 1906)
[2] The Friendship of Christ (London: Longmans, Green, and Co., 1912)
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James Cardinal Gibbons (1834-1921) [Gib.]
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[1] The Faith of Our Fathers (Baltimore: John Murphy Company, 93rd revised and enlarged edition, 1917)
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Ferdinand Prat, S. J. (1857-1938) [Prat]
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[1] The Theology of St Paul, Vol. 1 (translated from the 11th French edition by John L. Stoddard; Westminster, Maryland: The Newman Bookshop, 1952; originally 1923)
[2] The Theology of St Paul, Vol. 2 (translated from the 10th French edition by John L. Stoddard; Westminster, Maryland: The Newman Bookshop, 1952; originally 1923) 
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Karl Adam (1876-1966) [Adam]
*
[1] The Spirit of Catholicism (translated by Dom Justin McCann; Garden City, New York: Doubleday Image, 1954 [originally 1924] )
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BRIEF DESCRIPTIONS OF APOLOGISTS

[mostly from Wikipedia and the 1910 Catholic Encyclopedia]
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St. Thomas More (1478-1535)
***
English lawyer, social philosopher, author, statesman and noted Renaissance humanist; counselor to King Henry VIII of England and, for three years, Lord Chancellor. He wrote his famous political commentary Utopia in 1516, and tracts in opposition to the teachings of Martin Luther and William Tyndale. More refused to accept Henry VIII as Supreme Head of the Church of England: a status the king had been given by a compliant parliament through the Act of Supremacy of 1534. He was imprisoned in 1534 for his refusal to take the oath required by the First Succession Act, because the act disparaged the power of the Pope and Henry’s marriage to Catherine of Aragon. In 1535, he was tried for treason, convicted on perjured testimony and beheaded. Many historians argue that his conviction for treason was unjust, and even among some Protestants his execution was viewed as heavy-handed. Erasmus saluted him as one “whose soul was more pure than any snow, whose genius was such as England never had.” Jonathan Swift said he was “the person of the greatest virtue this kingdom ever produced”. G. K. Chesterton wrote that “he may come to be counted as the greatest Englishman, or at least the greatest historical character in English history.” And Winston Churchill stated that he “stood forth as the defender of all that was finest in the medieval outlook.” The Catholic Church beatified him in 1886 and declared him a saint in 1935.
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 Desiderius Erasmus (1466-1536)
[on the cover]
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Dutch Renaissance humanist, Catholic priest, and perhaps the foremost humanist and most eminent Catholic Bible scholar of his time. Using humanist techniques for working on texts, he prepared very important and historically influential new Latin and Greek editions of the New Testament, and wrote influential works such as The Praise of Folly, Colloquies, and Enchiridion militis Christiani, (Handbook of the Christian Soldier).Erasmus always remained committed to reforming the scandals and moral lapses among Catholics from within, rather than splitting from it; accepted and defended the Church’s teachings, and was an obedient son of the Church: contrary to what many seem to think. In this respect, one is reminded of similar false rumors that have always swirled around Blessed John Henry Cardinal Newman. Erasmus had been somewhat sympathetic to Martin Luther at first (and was even thought by many to be among his party) but quickly grew disenchanted with him and his movement, once he saw the direction it was heading, and the heretical and schismatic tendencies within it. Hence, on 6 September 1524, he wrote to Luther’s close friend and eventual successor, Philip Melanchthon:
*
I know nothing of your church; at the very least it contains people who will, I fear, overturn the whole system and drive the princes into using force to restrain good men and bad alike. The gospel, the word of God, faith, Christ, and Holy Spirit – these words are always on their lips; look at their lives and they speak quite another language.
*
His famous defense of free will (De libero arbitrio) was produced in 1524 and Luther responded with his Bondage of the Will the next year, along with the inevitable avalanche of personal insults. Erasmus replied in turn, in 1526 with his sharply critical — but reasoned and controlled — Hyperaspistes (A Warrior Shielding a Discussion of Free Will against The Enslaved Will). In 1533 he penned the treatise On Mending the Peace of the Church. Erasmus was heartbroken and perhaps crushed irreparably by the martyrdom of St. Thomas More, with whom he was very close. He died almost exactly a year later.
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 Francisco Suárez (1548-1617)
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Spanish Jesuit priest, philosopher and theologian, one of the leading figures of the School of Salamanca movement, and generally regarded among the greatest scholastics after Thomas Aquinas. He wrote on a wide variety of subjects, producing a vast amount of work (his complete works in Latin amount to twenty-six volumes). Suárez’ writings include treatises on law, the relationship between Church and State, metaphysics, and theology. He is considered the godfather of International Law and his Disputationes metaphysicae were widely read in Europe during the seventeenth century. Suárez was regarded during his lifetime as being the greatest living philosopher and theologian, and given the nickname Doctor Eximius et Pius.  After his death his reputation grew still greater, and he had a direct influence on such leading philosophers and great thinkers as Hugo Grotius, René Descartes, and Gottfried Leibniz. Suárez tried to reconcile the doctrine of predestination with the freedom of the human will by saying that the predestination is consequent upon God’s foreknowledge of the free determination of man’s will, which is therefore in no way affected by the fact of such predestination, maintaining that, though all share in an absolutely sufficient grace, there is granted to the elect a grace which is so adapted to their peculiar dispositions and circumstances that they infallibly, though at the same time quite freely, yield themselves to its influence. This mediating system was known by the name of “congruism.”
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St. Francis de Sales (1567-1622)
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Bishop of Geneva. He worked to convert Protestants back to Catholicism, and was an accomplished preacher. He is known also for his writings on the topic of spiritual direction and spiritual formation, particularly Introduction to the Devout Life, and Treatise on the Love of God. St. Francis was known as a friend of the poor, a man of almost supernatural affability and understanding. He instituted catechetical instructions for the faithful, both young and old, made prudent regulations for the guidance of his clergy, and carefully visited the parishes scattered through the rugged mountains of his diocese. He reformed the religious communities. His goodness, patience and mildness became proverbial. He was a notably clear and gracious stylist in French, Italian and Latin. His Catholic Controversy (heavily featured in the present volume) originally consisted of leaflets he wrote as a young priest (27-29 years old) that the zealous missioner scattered among the inhabitants of Le Chablais in the beginning, when these people did not venture to come and hear him preach. They form a complete proof of the Catholic Faith. In the first part, he defends the authority of the Church, and in the second and third parts, the rules of faith, which were not observed by the heretical ministers. The primacy of St. Peter is amply vindicated. After four years of distributing these pamphlets, almost the entire population of Le Chablais (72,000) returned to the Catholic faith, after 60 years of adhering to Calvinism. His work in Catholic apologetics represents some of the most cogent arguments against Protestantism that has ever been written: perhaps unequaled to this day. He was canonized in 1665 and declared a Doctor of the Church in 1877.
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Blaise Pascal (1623-1662)
***
Mathematician, physicist, inventor, and Catholic philosopher.  Pascal’s earliest work was in the natural and applied sciences where he made important contributions to the study of fluids, clarified the concepts of pressure and vacuum, wrote in defense of the scientific method, and laid down the basis of hydraulics. He invented the mechanical calculator, and helped create two major new areas of research: projective geometry and probability theory: strongly influencing the development of modern economics and social science. Following a mystical experience in late 1654, he had his “second conversion”, and devoted himself mostly to philosophy and theology. His two most famous works date from this period: the Lettres provinciales and the Pensées. The latter (unfinished at his death) was to have been a sustained and coherent examination and defense of Catholic Christianity, with the original title Apologie de la religion Chrétienne (“Defense of the Christian Religion”). It is hailed as a landmark of French prose. He had elaborated an outline, and at intervals during his illness he jotted down notes, fragments, and meditations for his book. What Pascal’s plan was, can never be determined, despite the information furnished by Port Royal and by his sister. It is certain that his method of apologetics must have been at once rigorous and original; no doubt, he had made use of the traditional proofs — notably, the historical argument from prophecies and miracles. But as against adversaries who did not admit historical certainty, it was stroke of genius to produce a wholly psychological argument and, by starting from the study of the human soul, to arrive at God. Malcolm Muggeridge wrote of it: “I consider that it was a beneficient, if not miraculous, circumstance that Pascal was unable to proceed beyond the notes . . . Like a sublime kaleidoscope, Pascal presents us with thought after thought, all shining with truth as they come in mint condition from his brilliant mind” (A Third Testament; New York: Ballantine Books, 1976 , 60-61).
***
Jacques-Bénigne Bossuet (1627-1704)
***
Bishop of Meaux and theologian, renowned for his sermons and other addresses. He has been considered by many to be one of the most brilliant orators of all time and a masterly French stylist. He tried to win back the Huguenots to the Catholic Church. In 1668, he converted Turenne; in 1670, he published an Exposition de la foi catholique (An Exposition of the Doctine of the Catholic Church in Matters of Controversy), so moderate in tone that adversaries were driven to accuse him of having fraudulently watered down the Roman dogmas to suit a Protestant taste. Finally, in 1688, his great Histoire des variations des Églises protestantes (The History of the Variations of the Protestant Churches): perhaps the most brilliant of all his works, appeared. Few writers could have made the justification controversy interesting or even intelligible. His argument is simple: without rules, an organized society cannot hold together, and rules require an authorized interpreter. The Protestant churches had thrown over this interpreter; and Bossuet showed that, the longer Protestantism endured, the more the various sects within it varied on increasingly important points. The book is an encyclopedia history of such alterations of dogma. But for Bossuet and Catholics, “the truth which comes from God possesses from the first its complete perfection”, and from that it follows that variations means theological errors, since there are so many contradictions or omissions of legitimate apostolic tradition handed down through history. The Catholic Encyclopedia regards him as the greatest orator “who has ever appeared in the Christian pulpit — greater than Chrysostom and greater than Augustine; the only man whose name can be compared in eloquence with those of Cicero and of Demosthenes.”
***
Nicholas Cardinal Wiseman (1802-1865)
***
First Archbishop of Westminster. He attained distinction in the natural sciences as well as in dogmatic and scholastic theology; also in Syriac and other Oriental studies. Wiseman’s lectures on the relationship between religion and science were praised even by a critic as stern as Andrew Dickson White. In his highly influential A History of the Warfare of Science with Theology in Christendom, White wrote that “it is a duty and a pleasure to state here that one great Christian scholar did honour to religion and to himself by quietly accepting the claims of science and making the best of them. . . . That man was . . . Cardinal Wiseman. The conduct of this pillar of the Roman Church contrasts admirably with that of timid Protestants, who were filling England with shrieks and denunciations.” He was also noted as a linguist — “he can speak with readiness and point”, wrote Cardinal Newman of him some years later, “in half-a-dozen languages, without being detected for a foreigner in any one of them”. In 1835 he began a course of lectures, addressed alike to Catholics and Protestants, which at once attracted large audiences, and from which, wrote a well-qualified critic, dated “the beginning of a serious revival of Catholicism in England.” He wrote, in the summer of 1839, a famous article in the Dublin Review, about St. Augustine and the Donatists, that drew a parallel between the Donatists and the Tractarians (Oxford Movement) with a convincing logic that placed many of the latter, in Newman’s famous words, “on their death-bed as regarded the Church of England.” Newman himself had been profoundly troubled by the article, and it largely initiated his journey to the Catholic Church. He wrote on 5 January 1840 (to J. W. Bowden): “Indeed he has fixed on our weak point . . . It is plainly necessary to stop up the leak in our boat which he has made, if we are to proceed.” Wiseman worked unceasingly to promote a cordial understanding between new converts and “old English” Catholics, and to make the Oxford neophytes at home in their new surroundings. Not only by personal intercourse with his fellow-countrymen, but by his frequent appearances on the lecture-platform, he did much to influence public opinion in favour of Catholics. His graceful eloquence, genial personality, and sympathetic voice and manner, enhanced the impression wrought by his intimate knowledge of the various subjects with which he dealt. His delivery was fluent and his style brilliant, and characterized by a command of poetic imagery in which probably few public speakers have surpassed or equaled him. His death evoked expressions of general sympathy from men of every class and every creed; and the practically unanimous voice of the press testified to the high place he had won for himself in the respect and affections of his fellow-countrymen.
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William Bernard Ullathorne (1806-1889)
***
Benedictine monk and Bishop of Birmingham. His father was a direct descendant of St. Thomas More. He worked as a missionary in Australia for seven years. In 1870 he attended the Vatican Council. He lived to see his diocese thoroughly organized, with many new communities of men, the most famous of which was Cardinal Newman’s Congregation of Oratorians at Edgbaston. During his thirty-eight years tenure as bishop 67 new churches, 32 convents and nearly 200 mission schools were built. His chief written works are: The Endowments of Man (London, 1880); Groundwork of Christian Virtues (1882); Christian Patience (1886).; The Immaculate Conception (1855); History of Restoration of English Hierarchy (1871); The Döllingerites (1874); Answer to Gladstone’s ‘Vatican Decrees’ (1875); and a large number of sermons, pastorals, pamphlets, etc.
***
Robert Hugh Benson (1871-1914)
***
Benson was educated at Eton College and then studied classics and theology at Trinity College, Cambridge. In 1895, he was ordained a priest in the Church of England by his father, Edward White Benson, who was the then Archbishop of Canterbury. His father died suddenly in 1896 and he was sent on a trip to the Middle East to recover his own health. While there, he began to question the status of the Church of England and to consider the claims of the Catholic Church. On 11 September 1903, he was received into the Catholic Church. He was ordained as a Catholic priest in 1904, and declared a monsignor in 1911. Benson was a prolific writer, in various genres, such as historical and science fiction, children’s books, devotional works, plays, poetry, and apologetics. His titles in the latter category included The Religion of the Plain Man (1906), Paradoxes of Catholicism (1913), Christ in the Church: A Volume of Religious Essays (1911), and Non-Catholic Denominations (1910). He became the most popular Catholic novelist in England. A lecture he gave at the University of Notre Dame during a visit in 1914 was described in the Notre Dame Scholastic (25 April 1914) as follows: “Father Benson’s address was remarkable for the same facility of expression, cogency of reasoning, and forcefulness of phrasing, that have so characterized his novels and essays . . . He is a pleasing and powerful speaker, his reasoning being flawless and his presentation of fact lucid and unmistakable. He held the undivided attention of his audience throughout, sustaining interest rather by the charm of a magnetic personality and a virile argument than by rhetorical artifice or forensic sensationalism.”
 ***
James Cardinal Gibbons (1834-1921)
***
Bishop of Richmond from 1872 to 1877, and Archbishop of Baltimore from 1877 until his death in 1921. Gibbons was elevated to the cardinalate in 1886, the second American to receive that distinction. His vicariate in 1868, the entire state of North Carolina, had fewer than seven hundred Catholics. In his first four weeks there, Gibbons traveled almost a thousand miles, visiting towns and mission stations and administering the sacraments. He also befriended many Protestants, and preached at their churches. Gibbons made a number of converts, but finding the apologetical works available inadequate for their needs, he determined to write his own; Faith of Our Fathers (first edition, 1876) would prove the most popular apologetical work written by an American Catholic. He was an acquaintance of every president from Andrew Johnson to Warren G. Harding and an adviser to several of them. From 1869 to 1870, Gibbons attended the First Vatican Council and voted in favor of papal infallibility. He played a key role in the granting of papal permission for Catholics to join labor unions. His other writings included Our Christian Heritage (1889), The Ambassador of Christ (1896), Discourses and Sermons (1908), and A Retrospect of Fifty Years (1916). Gibbons’ style was simple but compelling. In 1917, President Theodore Roosevelt hailed Gibbons as the most venerated, respected, and useful citizen in America. In his later years he was seen as the public face of Catholicism in the United States, and on his death was widely mourned. H. L. Mencken, who reserved his harshest criticism for Christian ministers, wrote, in 1921 after Gibbons’ death, “He was a man of the highest sagacity, a politician in the best sense, and there is no record that he ever led the Church into a bog or up a blind alley.”
***
Ferdinand Prat, S. J. (1857-1938)
***
Professor of Scripture, philologist, exegete, consultant to the Pontifical Biblical Commission, and editor of the Etudes Bibliques. Many of the Commission’s decisions regarding modernism, leading up to its condemnation in 1907, were prepared in part by Fr. Prat. He served all through World War I as a chaplain, and his heroism and bravery under fire won him the coveted Cross of the Legion of Honor. His work, Jesus Christ, His Life, His Doctrine and His Work (1933; English translation, 1950), is regarded by many biblical scholars as the best life of Christ in existence. What might be called the culmination of his life’s work is The Theology of St. Paul, a studious, thorough, and enlightening work, published between 1908 and 1923. It has been translated into many languages. Even today, the formulas given by Fr. Prat can help non-specialists to grasp the originality of the Pauline texts, and he provided in its pages a very helpful definition of biblical theology: “Its duty is to collect the results of exegesis, . . . Exegesis studies particular texts, but does not trouble itself overmuch about their mutual relations. Its method is that of analysis. Biblical theology adds to analysis synthesis, for it must verify the results of the exegesis which has preceded it, before employing them to reconstruct a system, or, rather, a line of thought. . . . We may say, therefore, that biblical theology ends where scholastic theology begins, and begins where exegesis finishes.” Other volumes of his include The Bible and History, The Ten Commandments (both 1904), Origen, Theologian and Exegete (1907), and The Theology of St. John (1938). He also wrote over a hundred articles in biblical, scientific, and theological journals.
***
Karl Adam (1876-1966)
***
German priest (originally from Bavaria) and professor of theology: including moral and dogmatic theology. His books include: Tertullian’s Concept of the Church (1907), Eucharistic Teaching of St. Augustine (1908), Christ Our Brother, The Son of God, Roots of the Reformation, and One And Holy. He is best known for his 1924 work, The Spirit of Catholicism. It has been translated into French, Spanish, English, Italian, Portuguese, Polish, Dutch, Hungarian, Latin, Chinese and Japanese, and is still in print today. It was written to provide a calm, dispassionate, clearly written consideration of the fundamental concepts of the Catholic faith which would explain to all, Catholic and non-Catholic alike, exactly what the Catholic Church is, and is widely regarded as one of the finest introductions to the Catholic faith written in the 20th century. His writings have all revolved around the necessity for an understanding of our relationship with Christ Himself with particular stress on the doctrine of the Mystical Body. In 1934 he delivered a denunciation of the so-called German religion in an address on “The Eternal Christ”. This led to serious threats from the Nazis, but he held firm. Fr. Adam particularly specialized in St. Augustine’s theology, and had a great love for tradition and the Church fathers. His style captivated both readers and audiences, and he had great influence on Protestants, since he was concerned with ecumenism as well as apologetics. For years he worked tirelessly for a union of Christian faiths in one faith. This theme runs through all of his books. Fr. Adam loved young people and had an appealing personality, with a keen sense of humor. His house was open to all and his charity was well known.
***
EXCERPTS FROM THE BOOK
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Lesser-Known Biblical Passage on the Papacy (Luke 12:41-44) [from St. Francis de Sales; Facebook]

St. Francis de Sales’ Argument Against Total Depravity and for the Indefectibility of the Church, from the Psalms [blog]

St. Francis de Sales’ Argument for the Indefectibility of the Church (Acts 20:28) [Facebook]

Argument for the Papacy from the Analogy of Abraham [from St. Francis de Sales; Facebook]

Erasmus vs. Luther and Calvin (Free Will / Meritorious Works / Total Depravity) [Facebook]

Erasmus on the Perspicuity of Scripture and Circular Protestant Reasoning [Facebook]

Bishop Bossuet: Great Comment on the Visible Church, With Sinners in It [Facebook]

Bishop Bossuet on Luther’s Contradictions Regarding Assurance of Salvation vs. Non-Assurance of Repentance [Facebook]

Zwinglians and Calvinists Correctly Argued Over Against Luther, that if “This is My Body” is Taken Literally, Catholic Transubstantiation is Far More Reasonable than Lutheran Consubstantiation [from Bishop Bossuet; Facebook]

Cardinal Wiseman on Quick Mass Baptisms in the Book of Acts as a Proof of the Profound Authority of the Catholic Church and Binding of New Converts to Even its Future Decrees  [Facebook]

Cardinal Gibbons: Analogy of the Papacy to the High Priest of the Old Testament [Facebook]

Cardinal Gibbons on the False, Unbiblical Dichotomy Between Interior Pious Disposition and External Formal Ceremony, Liturgy, and Ritual [Facebook]

Sacrifice of the Mass in the Synoptic and Pauline Consecration Formulas From the Last Supper [from Ferdinand Prat, S. J.; Facebook]

The “Obedience of Faith” in Paul and its Soteriological Implications (Justification and Denial of “Faith Alone”) [from Ferdinand Prat, S. J.; Facebook]

The Nature of Papal Leadership: “Servant of Servants” [from Karl Adam; Facebook]

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Last updated on 25 September 2020

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