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STUDENT
DRIVER ,
From BROTHER SEBASTIAN AT LARGE, by Chon
Day, Doubleday, 1961, $1.75.
A. M. D. G.
For the greater glory of
God and for the spiritual
benefit of authors, publishers,
reviewers and readers.
YOUR NAME - YOUR SAINT
SERIES, the Macmillan, 1962,
$2.50 each.
Reviewed by E. Matthews.
The MacMillan Company is
offering a new series on patron
saints for adults. These first
six are translated from the
French by Rosemary Sheed.
Although each book has a dif
ferent author, there appears
to be a uniformity of purpose
—to present the known facts
concerning the life of the saint.
History has been disentangled
from legend without destroy
ing the charm of the stories
by giving the factual basis for
the legends which formed and
grew from the popular devotion
to the saint.
With saints of the earlier cen
turies, this is an acknowledged
difficult task of research, and
the chronological tables, appen
dices, and bibliographies give
evidence of the thorough
scholar. Unfortunately, only
French works are included in
these bibliographies and will,
therefore, not be of much help
to most of us.
The style of writing differs
with each author. Since, for
the sake of the series, the
length of the book apparently
is predetermined (all are about
100 pages), the hagiographers
necessarily give a factual third
person accounting. Some em
ploy backflashes, dialogues, and
fictionalizing, and although the
handling of these techniques is
rather amateurish, the writing
as a whole is not lacking in
skill. These books will be of
much value to anyone who has
an especial interest in the saint.
The books are pocketbook
size with dust wrappers uni
formly desinged by Ursula
Suess. A clean elongated cross
is embossed on the hard cover.
SAINT AGNES, by Louise An
dre’ -Delastre. An abundance of
pious imagination has all but
destroyed the reality of the
heroism of this child who of
fered herself a victim for her
Lord. Whether Agnes was her
name or a symbol of her offer
ing is of no importance, and
which story of her passion and
death is the true one is of no
importance. The importance of
her having lived is that she died
and, in her dying, gave to the
world for all time an appre
ciation and love for the heroic
virtue of chastity. Without her
would we have had St. Am
brose’s DE VIRGINIBUS? Lou
ise Andre’-Delastre makes am
ple use of the sermon by St.
Ambrose, the writings of Da-
masus, and Prudentius in re
creating the story of Agnes.
SAINT NICHOLAS, by Jeanne
Ancelet-Hustache. What Would
the young bishop of Myra have
thought had he known that 1600
years after his death he would
be lovingly remembered as
Santa Claus? His sensitive love
for his fellow man reflected
the love the Sacred Heart of
Jesus has for his brothers.
Only such a love as his could
have worked the wonders which
gave him the name of Miracle
Worker of Myra. The spread
of his cult and the growth of
the legends concerning him are
treated at length in this bio
graphy.
SAINT JEROME, by Regine
and Madeline Pernoud. We owe
much to Pope Damasus of the
fourth century—the chronicle of
St. Agnes, the preservation of
the catacombs, and much of the
work St. Jerome accomplished
as his secretary. God loved this
man because of the strong virtue
he exercised in overcoming
himself, but we remember him
chiefly for his translation of
the Bible--the Latin Vulgate.
The task was monumental not
only because of the difficulty
in proving the authenticity of
his source documents but also
because of the defense of the
work he had to make to such a
giant as Ambrose and a young
upstart named Augustine. He
appreciated the fact that women
have minds worthy of an edu
cation and did not consider it
a thankless task to explain the
Scriptures to a community of
women.
SAINT MARTIN OF TOURS
by Edith Delamare. The simple,
human act of dividing his cloak
with a beggar was the means
God used to choose for Martin,
the soldier, a new way of life.
His army background is evi
denced in the military stra
tegy he used “to evengelize,
to occupy, and to superintend
the occupation’’ of Gaul. Apos
tolic miracles were needed to
convert these people, and God
saw that his servant was not
lacking. St. Martin knew that
goodness was the key to men’s
hearts, and he taught them with
grace and authority, and with
all the “violent longing of love.”
SAINT BENEDICT, by Marie
De Miserey. Gregory the Great
considered St. Benedict’s Rule
the greatest of his miracles.
To the monks he established in
monasteries, Benedict gave a
rule, a formula for a holy
life, and thus he organized indi
vidual programs for monastic
holiness and laid the foundation
for western monastiasm
These self-sufficient monas
teries, in fulfilling the needs
of the Church at the time, gave
civilization the means to sur
vive the barbarian invasion. The
monks converted the bar
barians, preserved scholarship
and letters, filled the episcopal
sees with holy men, and taught
their neighboring peasants ag
ricultural methods. MonteCas-
sino stands high above the
clouds, halfway between Heaven
and earth, as a monument to
the work God accomplished
through St. Benedict.
SAINT VINCENT DE PAUL,
by Louis Chaigne. In order to
foster a climate in which charity
could grow, Vincent de Paul
concerned himself with all
areas of French life. As Chap
lain to Queen Anne of Austria,
Mother of King Louis XIV, he
was able to influence the politi
cal situation. Though not entire
ly without opposition, he insti
tuted a reform of the clery to
get parish life in full swing.
His priest-followers preached
the Gospel to the poor, and his
Daughters of Charity practiced
the Gospel in their good works.
He was a “farther with a ma
ternal heart’’ and, while living
in the love of God, he attended
to the smallest details of or
dinary life. Always his attention
was fixed on establishing souls
in the love of God. When with
Louise de Marillac he founded
the Company of the Daughters
of Charity, he gave them these
directions: Since Charity is
God, the Daughters must be
formed in the image of God.
“Their cell a rented room.
Their chapel the parish church.
Their enclosure obedience.
Their grille the fear of the
Lord. Their veil their own holy
modesty.”
ST. BERNARD OF CLAIR-
VAUX, translated by Geoffrey
Webb and Adrian Walker, New
man, 1960, 130 pp., $2.75.
EARLY FRANCISCAN CLAS
SICS, translated by The Friars
Minor of Saint Barbara Pro
vince, California, St. Anthony
Guild Press, 1962, 284 pp.,
$3.50.
Reviewed by E. Matthews.
In view of the popularity of
St. Bernard and St. Francis,
it seems strange we had to
wait so long for an English
translation of their “first
lives” on which have been based
all their biographies. These
two biographies were written
by contemporaries, men who
personally knew and loved the
saint and who appreciated the
work that God was accomplish
ing through them.
The Vita Prima Bernardi was
undertaken by William of St.
Thierry as a work of love and
was written over a period of
Bernard’s life; he planned to
finish it with the account of
the saint’s death. In spite of
Bernard’s poor health, how
ever, he survived his biogra
pher, and Arnold of Bonneve-
aux, Geoffrey and Philip of
Clairvaux, and Odo of Deuil
completed the work.
In establishing his mona
stery, Bernard sought an aus
tere solitude in which his monks
could come close to God. He
himself was allowed little of the
peace of his community for he
was frequently called on by
princes and Popes to settle
disputes and otherwise to be
occupied outside the cloister.
“Since true solitude is
something of the heart, it hard
ly mattered whether he was by
himself or surrounded by many
others.” Bernard expressed in
his written works the work
God accomplished in his soul,
and his biographer has written
accounts of the strength with
which he cooperated with God.
The translators have so pre
served the spirit of William of
St. Thierry’s writing that those
readers who have become fami
liar with the Trappists through
the present popular literature
will at once appreciate Ber
nard’s work in establishing a
way of life to bring stability
and an inner solitude in the
depths of the hearts of men.
William of St. Thierry is no
author - his one purpose is to
preserve for us the life of St.
Bernard - and because he sought
only the glory of God’s work
rather than the expression of
his own talents, his clear style
makes good spiritual reading.
Thomas of Celano, O. F. M.,
who wrote St. Francis’ Vita
Prima, received his habit from
his spiritual Father. He wrote
in the language of his times,
but despite the baroque style,
St. Francis does emerge from
the narrative as a saint—a man
endued with a simple and direct
love for God, a man whose
personal holiness gave him such
control over himself that he
could exercise a like control
over dumb animals and inspire
his fellow men to a like holi
ness. Though the sugary
phraseology may become tire
some, the biography should be
read with gratitude to this au
thor for preserving the events
which were the outward expres
sion of the sanctity of St. Fran
cis.
Included in EARLY FRAN
CISCAN CLASSICS is “The Es
pousals of St. Francis and Lady
Poverty”. Not the product
of a sentimentally pious ima
gination, this account strongly
portrays the spirit of poverty
St. Francis vowed to practice.
While it arouses a true love
for the poverty Our Lord prea
ched in the Gospel, it would
seem to have for its purpose
the refutation of those members
of the young order who would
modify its spirit.
The Encyclical Letter of Bro
ther Elias upon the death of St.
Francis reveals the sincere
love he had for the Founder
of the Order.
The strong missionary spirit
pervading the Order accom
plished the almost miraculous
in conversions and in attaining
heights of personal sanctifica
tion. Friar John of Montecor-
vino, in an effort to preserve
the spirit of community life
while living alone, wrote
letters to his brothers describ
ing the difficulties of his mis
sionary labors in fourteenth
century China.
The Chronicle of Jordan of
Giano gives further history of
the Order in narrating the
growth of the Order in Germany.
SPEAKING OF LITURGICAL
ARCHITECTURE, by H.A. Rein
hold, Daughters of St. Paul,
1961, 32 pp., sketches, $1.00.
Reviewed by Frank D.
Lovette.
This book, in pamphlet form,
is a printed rendition of lec
tures given by the author at
the University of Notre Dame
in 1947, and should be of interest
to those whose work is connec
ted with church architecture.
The author has briefly, but
competently, presented the pur
pose of the corporeal shell of
the church as it encompasses
the rites for which it was in
tended, the ideal form as limi
ted by these rites, and the
deviations from this ideal in
the present existing church
edifices. As he expounds on each
of the above themes, sketches
are presented in order that the
reader may more easily visual
ize the various forms of the
ideal and present churches.
He points out that some of
our historical church buildings
were designed, architecturally,
for other uses and that the
interest of the congregation is
distracted by architectural de
tails which have no bearing on
the sacred ritual. For example,
it may have been necessary
to emphasize the bell towers
as they were needed to ad
vertise the times of services
but we all have wrist watches
nowadays.
His inescapable conclusion
seems to be that few of the
present edifices adhere strict
ly to the ideal, and he devoutly
hopes that the ideal will be
better incorporated in future
church edifices in spite of the
strong influence of our con
ception of the traditional church
form.
I N T R ODUCTION
TO CHRISTIAN DOCTRINE, by
VeryRev. Alberione James, S.
S. P., S. T. D., Daughters of
St. Paul, 1961, 87 pp., $2.00
and $1.00.
Reviewed by E. Matthews.
Though this slim volume is
not intended to be an apologia,
as an introduction to the Faith,
it will not insult anyone’s in
telligence. It may be well used
to introduce the faith to non
believers, to refresh the
memories of educated Cath
olics, and to spur on to deep
er studies those who possess
only a “fifth grade level of
education in their religion.”
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AUGUSTA, GA.
Used by itself without this fur
ther study, some rather un
fortunate wording could lead
to misunderstandings. The
author uses a simple question
and answer style which is made
even more readable by the in-
terspersion of quotations from
the Scriptures and spiritual
classics.
Correction
A misprint in the review of
The Council, Reform and Re
union, in the August 4 issue of
The Bulletin changed rather
completely the meaning of a
sentence and of the entire
review, from that intended by
the reviewer. The reviewer’s
“engender” became in print
“endanger.”
In that part the review should
have read as follows:
“If the Church were equipped
with a reverse Index which re
quired that certain books be
read, these two would deserve
a high place on the list. The
wide distribution of The Coun
cil, Reform and Reunion at
this time would engender a
realistic attitude toward the
coming council and would per
haps stimulate the laity to par
ticipate in it through prayer...”
THE BULLETIN, September 1, 1962—PAGE 7
Pope Lauds Cardinal Bea’s
Zeal In Promoting Unity
VATICAN CITY, (Radio,
NC) - His Holiness Pope John
XXIII in a personal letter to
Augustin Cardinal Bea, S.J., on
his 50th anniversary as a priest
praised especially his zeal and
diligence as president of the
Secretariat for Promoting
Christian Unity.
The letter, revealed here,
was sent to Cardinal Bea at
his native town of Riedboehrin-
gen, Germany where he
celebrated his priestly jubilee
on August 25.
The 81-year-old Scriptural
scholar who was the personal
confessor of Pope Pius XII
went to Germany after attending
a conference on Christian unity
in England.
Pope John told him in his
letter: “We are aware of the
great alacrity with which you
have performed the holy priest
ly ministry during the long
period of your life. We praise
therfore your diligence and your
zeal in the tasks assigned to you
in the preparation for the Sec
ond Vatican Ecumenical Council
as president of the Secretariat
for Promoting Christian Uni
ty.”
The Pope expressed the hope
that Christ will “assist you
constantly,” adding, “and We
pray Him to grant you an ever
greater abundance of His graces
so that with unshaken faith, with
youthful hope, and with a charity
greater than all difficulties, you
may continue to make your
priesthood fruitful and tenderly
acceptable to God and His holy
Church.”
Pope John gave Cardinal Bea
permission to impart, on three
occasions connected with his
jubilee, a papal blessing to
which a plenary indulgence is
attached. He specified that the
Jesuit cardinal could give the
blessing while meeting with
priests of his native region,
on taking pssession of his of-
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