THE VULGATE IS THE OFFICIAL BIBLE OF THE CATHOLIC CHURCH - EBOOK - PDF
NOW AVAILABLE AS A THREE VOLUME COMPLETE MATCHING SET
(Vol. 2 of the Old Testament will be available on December 15, 2021)
Option to order full set or Old Testament will be availble on Mon 12/12/21
In keeping with the wishes of the Holy Father, Benedict XVI, Loreto Publications has published this truly unique edition of the Bible in Latin and English. Suitable either for students of theology and the Scriptures, for those studying Latin, or just for Catholics who wish to conduct themselves according to the mind of the Church, this edition brings together two classic versions of the Bible which have served Catholics well, down through the centuries.
by Antonio Socci
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Previously available only in Italian, German, Portugese, and other European languages
Newly translated into English - Over 100,000 sold in English already!
25 Essays by Robert D. Hickson - 640 pages - EBOOK - PDF, Kindle, & EPUB
Archbishop Vigano's Preface
Memory is a fundamental element of a people’s identity, civilization andculture: a society without memory, whose patrimony consists solely of apresent without a past, is condemned to have no future. It is alarming thatthis loss of collective memory affects not only Christian nations, but alsoseriously afflicts the Catholic Church herself and, consequently, Catholics.This amnesia affects all social classes and is not the result of chance, but ofsystematic work on the part of those who, as enemies of the True, Goodand Beautiful, must erase any ray of these divine attributes from even themost marginal aspects of social life, from our idioms, from memories ofour childhood and from the stories of our grandparents. The Orwellianaction of artificially remodeling the past has become commonplace in thecontemporary world, to the point that a class of high school studentsare unable to recognize an altarpiece depicting a scene from the life ofChrist or a bas-relief with one of the most revered saints of the past. Dr.Robert Hickson calls this inability “deficiency of dogmatic understanding”,“Catholic illiteracy of pestilential proportions”.Tabula rasa: millions of souls who only twenty or thirty years ago wouldhave immediately identified the Baptism of the Lord in the Jordan orSaint Jerome or Saint Mary Magdalene are capable of seeing only two menalong a river, an old man with a lion and a woman with a vase. Readingthe pages of Dante, Manzoni or one of the great Christian writers of thepast, many Catholics can no longer grasp the moral and transcendentsense of a culture that is no longer their common heritage, a jealouslyguarded legacy, the deep root of a robust plant full of fruit.In its place we have a bundle of the confused rubbish of the myths of theRevolution, the dusty Masonic ideological repertoire, and the iconographyof a supposed freedom won by the guillotine, along with the persecutionof the Church, the martyrdom of Catholics in Mexico and Spain, theend of the tyranny of Kings and Popes and the triumph of bankers andviii Gratitude, Contemplation, and the Worth of Catholic Literatureusurers. A lineage of kings, saints, and heroes is ignored by its heirs, whostoop to boasting about their ancestors who were criminals, usurpers,and seditious traitors: never has falsification reached the point of suchincomprehensible perversion, and it is evident that the desire to artificiallycreate such ancestry is the necessary premise for the barbarization of theoffspring, which is now practically accomplished.We must also recognize that this removal has found significantencouragement also among those who, within the Catholic Church,have erased two thousand years of the inestimable patrimony of faith,spirituality and art, beginning with a wretched sense of inferiority instilledin the faithful even by the Hierarchy since Vatican II. The ancient apostolicliturgy, on which centuries of poetic compositions, mosaics, frescoes,paintings, sculptures, chiseled vases, illuminated chorales, embroideredvestments, plainchants and polyphony have been shaped, has beenproscribed. In its place we now have a squalid rite without roots, bornfrom the pen of conspirators dipped in the inkwell of Protestantism; musicthat is no longer sacred but profane; tasteless liturgical vestments andsacred vessels made of common material. And as a grey counterpoint tothe hymns of St. Ambrose and St. Thomas, we now have poor paraphraseswithout metrics and without soul, grotesque paintings and disturbingsculptures. The removal of the admirable writings of the Fathers of theChurch, the works of the mystics, the erudite dissertations of theologiansand philosophers and, in the final analysis, of Sacred Scripture itself –whose divine inspiration is sometimes denied, sacrilegiously affirmingthat it is merely of human origin – have all constituted necessary stepsof being able to boast of the credit of worldly novelties, which beforethose monuments of human ingenuity enlightened by Grace appear asmiserable forgeries.This absence of beauty is the necessary counterpart to an absence ofholiness, for where the Lord of all things is forgotten and banished, noteven the appearance of Beauty survives. It is not only Beauty that hasbeen banished: Catholic Truth has been banished along with it, in all itscrystalline splendor, in all its dazzling consistency, in all its irrepressiblecapacity to permeate every sphere of civilized living. Because the Truthis eternal, immutable and divisive: it existed yesterday, it exists todayand it will exist tomorrow, as eternal and immutable and divisive as theWord of God.Certainly, behind this induced amnesia, there is a Trinitarian heresy. Andwhere the Deceiver lurks, the eternal Truth of God must be obscured inorder to make room for the lie, the betrayal of reality, the denial of the past.In a forgery that is truly criminal forgery, even the very custodians of thedepositum fidei ask forgiveness from the world for sins never committed byour fathers – in the name of God, Religion or the Fatherland – supportingthe widest and most articulated historical forgery carried out by theenemies of God. And this betrays not only the ignorance of History whichis already culpable, but also culpable bad faith and the malicious will todeceive the simple ones.Rediscovering memory, even in literature, is a meritorious and necessarywork for the restoration of Christianity, a restoration that is neededtoday more than ever if we want to entrust to our children a legacy to bepreserved and handed down as a tangible sign of God’s intervention inthe history of the human race: how much Providence has accomplishedover the centuries – and that art has immortalized by depicting miracles,the victories of the Christians over the Turk, sovereigns kneeling at thefeet of the Virgin, patron saints of famous universities and prosperouscorporations – can be renewed today and especially tomorrow, only if wecan rediscover our past and understand it in the light of the mystery ofthe Redemption.This book proposes the noble purpose of restoring Catholic memory,bringing it back to its ancient splendor, that is, the substance of aharmonious and organic past that has grown and still lives today, just asthe hereditary traits of a child are found developed in the adult man, oras the vital principle of the seed is found in the sap of the tree and in thepulp of the fruit. Robert Hickson rightly shows us, in the restoration ofmemory, the way to rediscover the shared faith that shapes the traits of ashared Catholic culture.In this sense it is significant – I would say extremely appropriate, even ifonly by analogy – to have also included Christian literature among theSacramentals, applying to it the same action as that of blessed water, theglow of the candles, the ringing of bells, the liturgical chant: the invocationof the Virgin in the thirty-third canto of Dante’s Paradiso, the dialogueof Cardinal Borromeo with the Innominato, and a passage by Chestertonall make Catholic truths present in our minds and, in some way, theyrealize what they mean and can influence the spiritual life, expandingand completing it. Because of this mystery of God’s unfathomable mercywe are touched in our souls, moved to tears, inspired by Good, spurredto conversion. But this is also what happens when we contemplate analtarpiece or listen to a composition of sacred music, in which a ray ofdivine perfection bursts into the greyness of everyday life and shows us thesplendor of the Kingdom that awaits us.The author writes: “We are called to the commitment to recover the life andfull memory of the Body of Christ, even if in our eyes we cannot do much torebuild that Body”. But the Lord does not ask us to perform miracles: Heinvites us to make them possible, to create the conditions in our souls andin our social bodies so that the wonders of divine omnipotence may bemanifested. To open ourselves to the past, to the memory of God’s greatactions in history, is an essential condition for making it possible for us tobecome aware of our identity and our destiny today so that we may restorethe Kingdom of Christ tomorrow.+ Carlo Maria ViganòTitular Archbishop of UlpianaApostolic Nuncio28 August 2020Saint AugustineBishop, Confessor, and Doctor of the Church
By Dom Guy Marie Oury, O.S.B. Translated by Hope Heaney - 440 pages - EBOOK - PDF, EPub & Kindle.
After the devastation of the French Revolution, the first abbot of Solesmes launched the ecclesial movement which invitedall Christians to experience a spiritual participation in the liturgy, “the initial source of the true Christian spirit.” DomGuéranger worked to instill knowledge and love for the origins of Christianity and the Church of the Fathers, thus preparing afertile and fruitful “return to the sources” for the entire Church.
He defined himself as “a man of the spiritual order,” opposed in every way to the naturalism of his era. It seemed to him, andrightly so, that God’s mystery could not be treated as were the human sciences—He transcended them. Throughout his entirelife, Dom Guéranger never stopped protesting against “the diminished truths” mentioned in Psalm 11:2.
The Roman Catechism of the Council of Trent - Hardcover - 608 pages - 6" x 9"
Catechism of the Council of Trent for Parish Priests - Issued by Order of Pope St. Pius VTranslated by order of Pope St. Pius V. English translation and notes by John A. McHugh, O.P. and Charles J. Callan, O.P.Easy to read modern typesetting.
Foreword by Charles A. Coulombe“Catechesis,” in the sense of teaching the truths of the Faith, is as old as the Catholic Church; Christ Himself was the first and best of our catechists. Indeed, catechesis and evangelisation are inseparable, and always have been. But “catechisms,” in the way we think of them, are a relatively new phenomenon. It was in fact the Protestant Revolt that launched the genre–starting with Martin Luther’s large and short catechisms, in which he laid out his mixture of truth and heresy in a simple question and answer format. In rapid succession, this method was used by Calvinists and others for the same purpose–Cranmer even composed one for the Book of Common Prayer. It turned out to be a devastatingly effective method. Not too surprisingly, beleaguered Catholics responded in kind, St. Peter Canisius, for example, producing one in 1555.Aware of this background, the Fathers of the Council of Trent decided that a basic catechism explaining the truths of the Faith was an urgent necessity. At the suggestion of St. Charles Borromeo, on February 26, 1562 the Council Fathers resolved that “to apply a salutary remedy to this great and pernicious evil, and thinking that the definition of the principal Catholic doctrines was not enough for the purpose, resolved also to publish a formulary and method for teaching the rudiments of the faith, to be used by all legitimate pastors and teachers.” Thus, the idea was not to publish a popular catechism for everyone to read, but to produce a resource that would allow priests to use it in teaching their people. To be taken primarily from the Council texts, Pius IV entrusted the composition of the work to four theologians: the distinguished Papal diplomat, Archbishop Leonardo Marini of Lanciano; the Knight of Malta, Archbishop Muzio Calini of Zara; Bishop Egidio Foscherari of Modena, renowned for his work with orphans; and the Portuguese Dominican Francisco Foreiro, theologian, Biblicist, and close collaborator with several of his country’s Kings. St. Charles Borromeo supervised the whole work, and it appeared at last in 1566.The Council Fathers intended that their catechism should have a definite weight. Thus we read in the seventh canon, De Reformatione, of Sess. XXIV: “That the faithful may approach the Sacraments with greater reverence and devotion, the Holy Synod charges all the bishops about to administer them to explain their operation and use in a way adapted to the understanding of the people; to see, moreover, that their parish priests observe the same rule piously and prudently, making use for their explanations, where necessary and convenient, of the vernacular tongue; and conforming to the form to be prescribed by the Holy Synod in its instructions (catechesis) for the several Sacraments: the bishops shall have these instructions carefully translated into the vulgar tongue and explained by all parish priests to their flocks...”.Although subsequent centuries would see any number of Catholic catechisms written for the laity by various writers and authorities, this Roman or Tridentine catechism remained the basic standard and the most authoritative – not least because so much of it was taken directly from the Council. In 1979, Pope John Paul II spoke of it as the “Roman Catechism, which is also known by the name of that council [Trent] and which is a work of the first rank as a summary of Christian teaching and traditional theology for use by priests.”Of course, it was John Paul II who commissioned the Catechism of the Catholic Church which in the minds of many has replaced or eclipsed the Roman Catechism. But this would be a grave mistake. Whereas most of the former comes more or less directly from the Council and so has a certain level of solemnity, the CCC is decidedly a mixed bag. What was written about the Compendium of the Social Doctrine of the Church by its authors is also true of the CCC: “In studying this Compendium, it is good to keep in mind that the citations of Magisterial texts are taken from documents of differing authority. Alongside council documents and encyclicals there are also papal addresses and documents drafted by offices of the Holy See. As one knows, but it seems to bear repeating, the reader should be aware that different levels of teaching authority are involved.” For reasons having to do with modern fashions in theology, there are a few places where the two documents contradict each other quite plainly.The most notable of these is the question of the necessity of Baptism. The Roman Catechism’s Question XXX, “Baptism is necessary to all unto salvation” states that “If the knowledge of the matters which have been hitherto explained is to be deemed most useful to the faithful, nothing can appear also more necessary than that they be taught that the law of baptism is prescribed by our Lord to all, insomuch that they, unless they be regenerated unto God through the grace of baptism, whether their parents be Christian or infidel, are born to eternal misery and perdition. The pastor therefore must give a frequent exposition of these words of the Gospel: Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.” The CCC, on the other hand, for the same question, tells us “The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are ‘reborn of water and the Spirit.’ God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments. The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament. For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament. ‘Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery.’ Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity. As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: ‘Let the children come to me, do not hinder them,’ allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.”These two statements are in large flat out contradictory (indeed, there are internal contradictions in the CCC’s own text). But the Roman Catechism simply reflects explicitly the defined teaching of the Council of Trent, whereas–as a perusal of the CCC’s footnotes shows–the latter document’s sources are of far less authority. Indeed, the most contradictory statements are not footnoted at all, but must be assumed to be the opinions of the CCC’s authors–and thus, in and of themselves, of no weight when contradicting the Roman Catechism.But it would be a second error to presume on that account that the CCC is worthless. Save in those very few areas where it contradicts Trent, it explores in a very orthodox way many issues that have arisen since Trent, and also cites Eastern Catholic teaching and worship in a way that helps bring out very clearly the universality of Catholic doctrine. Those things having been said, it would seem to this writer that the well-prepared Catholic catechist would begin by reading and making his own the Roman Catechism, in the light of which he would then read the CCC. Afterwards, he could then use the St. John Neumann, Baltimore, or any other catechism for actual teaching in the proper light.But the Roman Catechism remains the gold standard and the essential place to start for anyone undertaking the essential role of catechist. Loreto Publications is to be thanked for once again making easily available to the public an essential document in the life of the modern Church that is only too often allowed–as with so many other things–to slide into obscurity. Charles A. Coulombe Trumau, Austria July 1, 2022 Feast of the Most Precious Blood of Jesus
A Study of the Rubrics of the Roman Missal - HB 640 pages - EBOOK - PDF
The author of several liturgically-related works, J.B. OConnell is noted for his ability to clearly explain the complex ceremonial workings of the Roman Rite, particularly for the celebration of Mass by the priest. This book is the indispensable rubrical resource for the traditional Roman Liturgy. This book is valued by clergy and laity alike, not only for its concise handling of the general rubrics, but also for its chapters that briefly describe the history of the development of the traditional Roman Mass, liturgical law, the proper understanding of the force of custom, the importance of the decisions made by the Sacred Congregation of Rites and the opinions of fellow rubricians. OConnells last revision made for the Roman Mass was printed in 1964 after a span of nearly 10 years from his last edition, making it one of the few rubrical books completely in conformity with the new code of rubrics implemented in 1960 that comprise the 1962 edition of the Missale Romanum. Fully indexed and beautifully hardbound in bright red with gold embossing on the cover and spine. This is a must for any priest offering Mass according to the 1962 Missal of the Church's sacred liturgy.
Mary Perkins - 232 pages- EBOOK - PDF
Mary Perkins worked for Sheed & Ward publishers in the 1930s and was a close friend of Fr. Leonard Feeney who encourged her to publish this book. It is without doubt the best Latin textbook for a neophyte who wishes to learn well the language of Holy Mother Church. The Latin is taken directly from the Missal and as a teaching tool this book is simple and thorough and not intimidating. Highly recommended, especially for Catholic homeschoolers or anyone new to our language.