Salvation Of Souls Research Articles

A Dominican Organum Duplum

Research Article| July 01 1974 A Dominican Organum Duplum Kenneth Levy Kenneth Levy Search for other works by this author on: This Site PubMed Google Scholar Journal of the American Musicological Society (1974) 27 (2): 183–211. https://doi.org/10.2307/830558 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Kenneth Levy; A Dominican Organum Duplum. Journal of the American Musicological Society 1 July 1974; 27 (2): 183–211. doi: https://doi.org/10.2307/830558 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentJournal of the American Musicological Society Search This content is only available via PDF. Copyright 1974 The American Musicological Society, Inc. Article PDF first page preview Close Modal You do not currently have access to this content.

Catherine the Dominican

‘Look (said the Eternal Father to St Catherine) at the ship of your father Dominic, my beloved son, and see how perfectly it is rigged. He wanted their sole concern to be my honour and the salvation of souls by the light of true knowledge. This light was to be his main object, but he did not neglect real voluntary poverty. He observed it himself, and as a sign of this and his disapproval of the contrary he left as his last will and testament to his sons his own curse, and mine, upon any who might have private possessions. But he took as his particular aim the light of true knowledge, for the uprooting of the errors of the times. He assumed the office of the Word, my only-begotten Son , … he was a light, which by means of Mary I placed in the world within the mystical body of Mother Church, as an uprooter of heresy.

Dominican Contemplatives

The perfection of the Christian life consists essentially in Charity; principally in the love of God, secondarily in the love of our neighbour. (Sum: Theol: II-II, 184, 3). The source and exemplar of all Charity is the Uncreated Love which is the very life of the Blessed Trinity, while its plenitude is possessed by the Soul of Christ, of Whose fulness we have all received. Each Religious Order strives in its measure to reproduce some aspect of this “Charity of Christ which surpasseth all knowledge” (Eph. 3, 19), the contemplative life pertaining directly and immediately to the love of God, while the active life is more immediately concerned with the love of our neighbour. (II-II, 182, 2). Yet St Dominic, by founding an Order whose purpose was contemplation ordained to the Apostolate—contemplan, et contemplata aliis tradere, has perhaps come as near as is humanly possible to combining the two lives and the double aspect of Charity, in a single vocation. St Catherine, herself an outstanding example of the realisation of the Dominican ideal, had this brought home to her, when in a vision she saw St Dominic emanating from the heart of the Eternal Father, and resembling even in features the Word Who proceeded from his mouth. The Eternal Father explained to her: “My only Begotten Son devoted all his life to the salvation of souls . . . Dominic, my adopted son . . . taking on himself the office of the Word, directed all his efforts to the salvation of souls . . . That was the chief object that led him to plant and to train his Order. Therefore I tell you that in all his acts he may be compared to my Begotten Son.”

In Studiis Perseverare

The obligation to be perseverant in study is an essential characteristic of the Order of Preachers. It has been so from the beginning. The modern form of the Constitutions shows the importance which the Order attaches to it, not only by the express statement of this obligation in Constitution No. 189, but by the repetition, almost word for word, of that statement in No. 690. In a document generally regarded as reflecting the succinctness of the Code of Canon Law, with which it was brought into conformity in 1932, and as somewhat sharply contrasted with earlier editions in this respect, such a repetition carries enormous force. It provokes an enquiry into the mode of life which it conditions and into the character of those who are dedicated to its fulfilment. The text itself is instructive: ‘Our priests, by reason of their vocation, or of the special purpose of the Order, are all the more (i.e. by comparison with those students not yet ordained to the Priesthood) bound to be perseverant in study throughout their whole life, especially in the study of dogmatic and moral theology, of sacred Scripture, of the Holy Fathers, and of the other sacred sciences, both for the purpose of fostering spiritual life in themselves, and in order to render themselves daily more fit to exercise the apostolic ministry with fruit.’ (Constitutions, 189).The reference to the special purpose of the Order requires the further quotation of Const. No. 3 : ‘Our Order is known to have been specially instituted from the beginning’ for preaching and the salvation of souls.

An Island Tertiary

The Dominican dedication to Truth is capable of infinite expression : most obviously in the First Order with its work of preaching, but no less certainly in the contemplation of the enclosed nuns of the Second Order and in the innumerable activities of the Third Order, both regular and secular. At every level the central inspiration is the same, that passionate love of St. Dominic’s for the salvation of souls which led Pope Honorius III, in approving the Order, to prophesy that its members would be Púgiles fidei et vera mundi lumina.

The Apostolic Labors of St. Bernardine in Reviving and Purifying Christian Faith

THE APOSTOLIC LABORS OF ST. BERNARDINE IN REVIVING AND PURIFYING CHRISTIAN FAITH BECAUSE the lifelong efforts of St. Bernardine of Siena were signalized by a charity and zeal for souls that were truly apostolic in every respect, we shall in the course of this paper treat of one phase of his fruitful labors which certainly ranks him among the great successors of the original Twelve. St. Bernardine, in purifying and confirming Christian faith, was an apostle who sought nothing else but the glory of the Name of God and the salvation of souls, to be effected by sound dogmatic and moral instructions. For an appreciation of the apostolic labors of this renowned Franciscan Saint, we turn to the words written of him by the author of La Franceschtna: Our Lord Jesus Christ, magnificent King, does not cease to shower continually upon an ungrateful world His most bountiful graces, just as it pleased Him through His solicitous mercy to bestow, in recent years, that sincere and luminous lamp of Italy, St. Bernardine, through whose light and doctrine, not only Italy, but also a great part of Christendom, has received enlightenment along the path to salvation . . . through his holy life and praiseworthy conduct.1 Indeed, the bountiful graces of Christ were sorely needed in St. Bernardine ’s time, and it pleased God to raise up a saint who would champion the cause of true faith and of good morals. The faith had to be purified, had to be revived, had to be controlled and directed into the proper channel; and St. Bernardine had the lively will and word to perform this great work. He was truly sent by God to become the ardent preacher of the divine Word, the loving educator of youth, and the apostolic teacher of all. Moreover, the moral conditions of his day were anything but good. Because faith, the foundation of all morality, was not lively and operative, the passions, fo­ mented by bad example, constituted a grave danger to unwary souls. These passions obscured faith — in fact they turned faith itself for many people into a sort of abnormal assent, so that the truths of faith were not properly appreciated and followed. As a result, the good conduct and right living that derive from true faith were, in general, woefully lacking. M oral Conditions o f th e T im es Let us review briefly the conditions of the times, as we know them from the sermons of St. Bernardine himself. Thus we shall have a fair idea of what he had to contend with in expending all the energy of his body and soul to bring about religious and social reform.2 The moral condition of the Fourteenth- and Fifteenth-Century world, we do not hesitate to assert, was not what certain hostile historians would have 1. Giacomo Oddi di Perugia [Olschki, Firènze, 1931), I, 359. 2. Cf. Dionisio Pacetti, O. F. M., San Bernardino da Siena, Le Prediche Volgari, Campo di Siena, 1427 (Cantagalli, Siena, 1935) ; Ciro Cannarozzi, O. F. M., Le Predi­ che Volgari (Tip. Alberto Pacinotti, Pistoia, 1934), I-II; Agostino Gemelli, O. F. M., The Pranciscan Menage to thè World, trans, by Henry Louis Hughes, (Burns, Oates and Washbourne, Ltd., London, 1934); Vittorino Facchinetti, O. F. M., S. Bernardino da Siena, Mistico Sole del Secolo XV (Casa Editrice, S. Lega Eucaristica, Milano, 1933). 359 360 FRANCISCAN STUDIES us believe. It was not an era of total darkness, of complete ignorance, of absolute coarseness and incivility, of religious fanaticism. (Modern times, incidentally, are by no means glorified in a comparison.) It was, however, a tumultuous age indeed. It was an agitated sea of ideas and activity, for there were divisions among the people, wars, and particularly two political factions — the Guelphs and the Ghibellines.3 The adherents of these factions effectu­ ally separated all Italy into two rival camps and made it the theater of in­ numerable bloody discords. Cities fought against cities; families contended with other families; and often in the same family the difference of political thought was the cause of violent dissensions that degenerated into armed quarrels between the members, and mortal hatreds of brother for brother. Schisms and...

English Dominican Sanctity (II)

The dominant note of English Dominican life from the accession of Elizabeth to the end of the Penal days was heroism. Often with a prison for a convent and a dungeon for a cell the friars suffered all cheerfully for the salvation of souls. They kept alive the Province not for the sake of the Province but for the maintaining of Catholic Faith in their native land. Reduced to the rank of a Congregation for want of a central house, they sent their recruits to foreign Provincials who in splendid charity trained them for the religious life and apostolate.Heroism of the highest order is seen in the life of the martyr, the Venerable Robert Nutter, the English Dominican nearest to the supreme honours of the Church. He, and his brother John who was beatified in 1929, were Lancashire men and members of Brasenose College, Oxford, and both were admitted to the English College at Rheims, where Robert, though reputed the younger, was ordained priest on January 6th, 1582, nine months before his brother. Immediately following his ordination he set out for England and landed on the south coast, probably at Portsmouth, from whence he made his way into Hampshire where he worked until his first arrest, February 2nd, 1584.

Gas Production by Bacterial Synergism

When two bacteria living in association bring about changes which neither is able to produce alone, it is a little difficult to find a term to define this relationship. The subject of this paper is concerned with such phenomena in which gas production is index of changes and we have chosen term synergism to express it. This term is widely used in pharmacology and indeed is to be found in theology where it indicates the combined efforts of human being and divine grace in salvation of soul. It is of interest to note that this culmination cannot be reached by single effort of either factor. Recently term has been used in bacteriology by Kammerer 1 for an analogous process in production of porphyrin in intestinal tract and urobilin from bilirubin by bacterial cooperation between B. putrificus and certain undetermined aerobic bacteria. Symbiosis suggests mutual benefit which we are not convinced plays dominant part in phenomena we are considering. Metabiosis is too general in its scope to make clear what we wish to indicate. Synergism, as we use it, merely defines what occurs.