THEOLOGY
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THEOLOGY
fcctione" (1608); "De pxterminatione mali ei pro-
niotione boni" (1613); "De inquisitione pacis"
(1617), which was frequently re-edited. Gaudier,
.S.J. (d. 1620): "De perfectione vita; spiritualis"
(1619; new ed., 3 vols., Turin, 1903-4). La Puente,
S.J. (d. 1624): "Guia espiritual" (Valladohd, 1609),
containing, according to his own statement, a brief
epitome of the spiritual life both active and contem-
plative (prayer, meditation, trials, mortification,
practice of virtue); "De la Perfeeci6n del Cristiano
en todos sus estados" (1612). Both works have
ever been highly esteemed by all ascetical men and
have been translated into many languages. Lessius,
S.J. (d. 1623): "De perfect ionibus moribusque
divinis", a work distinguished both for its scien-
tific and ascetical spirit. Nicholas Lancicius, S.J.
(d. 1638), past-master in the spiritual life, whose
saintly personaUty is reflected in his writings (new
ed., Cracow, 1889 sqq.): "De exteriore corporis
compositione"; "De quatuor viis perveniendi ad
perfectionem"; "De humanaruni passionum domi-
nio"; "De mediis ad virtutem"; "De causis et reme-
diis in oratione". Greatly valued is his book of
meditations: "De piis erga Deum et coelites affecti-
bus"; it has been translated into several languages.
Schorrer, S.J.: "Synopsis theol. ascet." (DiUingen,
1662; rare edition). Godinez, S.J.: "Prdctica de
la teologia mystica" (La Puebla de los Angeles,
1681), of which we have a Latin edition together
with a commentary by de la Reguera, S.J. (Home,
1740).
Surin, S.J. (d. 1665), wrote his important "Cate- chisme spirituel" at a time when he was subject to interior trials (cf. Zahn, "Mystik", p. 441). The book appeared in many editions and translations, but was placed on the Index. The edition of Fr. Fellon, S.J. (1730), and the latest edition of Fr. Bouix (Paris, 1882) probably do not fall under this prohibition, because in them the errors have been corrected. After Sarin's death appeared: "Les fondements de la vie spirituelle" (Paris, 1667); "Lettres spirituelles" (ib., 1695); "Dialogues spirit- uels" (ib., 1704). Gaspar Druzbicki, S.J. (d. 1662), is the author of a considerable number of ascetical works both in Polish and in Latin, many of which were translated into other languages. There are two complete editions of his works: one published at Ingolstadt (1732) in two folios, the other at Kalisz and Posen (1681-91). Among his numerous works are: "Lapis lydius boni spiritus"; " Considerationes de soliditate vera; virtutis"; "De sublimitate per- fectionis"; "De brevissima ad perfectionem via"; "Vota rcligiosa". The "Mvstica theologia Divi Thoma;" of Thomas a Vallgornera, O.P. (d. 1665), jiublished at Barcelona (1662 and 1672) and at Turin (1890), is almost exclusively made up of quotations from St. Thomas and is a rich storehouse of ascetical material. From the pen of Cardinal Bona, O. Cist, (d. 1674), we have: "Principia et docunienta vitte christianip" (Rome, 1673) and "Manuductio ad caelum" (Rome, 1672 and 1678), both of which works, remarkable for their simplicity and practical utility, were frequently re-edited; the still valuable "De sacrificio Missa"; "De discretione spirituum '; "Horologium asceticum". Complete editions of his works appeared at. Antwerp, Turin, Venice. Moro- tius, O. Cist., in his "Cursus vita; spiritualis" (Rome, 1674; new ed., Ratisbon, 1891), follows closely the lead of St. Thomas. The "Summa theologiae mystica;" (new ed., 3 vols., Freiburg, 1874) is the best and most widely read work of Philip of the Blessed Trinity (d. 1671), the philosopher among the mvstic writers. He wrote in the spirit of St. Thomas, following definite scientific principles and showing their practical application in the spiritual life. Anthony of the Holy fihost, O.C.D. (d. 1674), was a di.-iciple of the author just named. His "Directorium
mysticum" (new ed., Paris, 1904), dominated by the
spirit of his master, was written for the instruction
of his pupils. He is also the author of the following
works: "Seminarium virtutum" (3rd cd., Augsburg
and Wurzburg, 1750), "Irriguum virtutum" (Wiirz-
burg, 1723), "Tractatus de clericorum ac priecipue
sacerdotum et pastorum dignitate", etc. (Wiirzburg,
1676).
In the course of the eighteenth century a number of valuable works on asceticism and mysticism were pubUshed. To Neuraeyer, S.J. (d. 1765), we owe the "Idea theol. ascet.", a complete, scientifically ar- ranged epitome. Rogacci, S.J. (d. 1719), wrote "Del uno necessario", an instruction in the love of God, which ranks high in ascetical literature and was translated into several languages. Among the best literary productions, and widely read even to-day, is Scaramelli's (d. 1752) "Direttorio ascetico". The author treats asceticism apart from mysticism. A treatise on the virtues is contained in Dirkink, S.J., "Semita perfectionis" (new ed., Paderborn, 1890). Designed along broad lines isthe"Trinum perfectum" (3rd ed., Augsburg, 1728) by Michael of St. Catherine. Katzenberger, O.F.M., wrote "Scientia salutis" (new ed., Paderborn, 1901). Schram's "Institutiones theol. mysticae" (2 vols.) combines asceticism with mysticism, though the author is at his best in the ascetical parts. St. Alphonsus Liguori (d. 1787), rightly called the "Apostolic Man", published a large number of ascetic works, full of heavenly unction and tender-hearted piety. The best-known and most important of them are: "Pratica di amar Gesil Cristo" (1768), "Visita al SS. Sacramento", perhaps the most widely read of all his ascetical works: "La vera sposa di Gesu Cristo" (1760), a sure guide to per- fection for countless souls.
Complete treatises on asceticism, published during the nineteenth and twentieth centuries, are the fol- lowing: Grundkotter, "Anleitung zur christl. Voll- kommenheit" (Ratisbon, 1896). Leick, C.SS.R., "Schule der christl. VoUkommenheit" (Ratisbon, 1886), inspired by the writings of St. Alphonsus Liguori. Weiss, O.P., " Philosoj)hie der christl. VoU- kommenheit" (vol. V of his "Apologie"; Freiburg, 1898). The author is extraordinarily well read, and his conception of the spiritual life is unusually deep. Ribet, "L'ascctique chr^tienne" (Paris, 1888). Tis- Bot, "La vie intcrieure". Saudreau, "Les degr^s de la vie spirituelle" (Angers, 1896 and 1897), a work full of unction. His other works, "Les faits extraordinaires de la vie spirituelle" (1908) and "La vie d'union a Dieu" (1909), belong to mysticism properly so called. Poulain, S.J., "La grace d'orai- 8on", though of a mystic character, yet treats of the ordinary method of prayer. Saudreau and Poulain are reliable throughout and their works are among the best productions in this branch. Rousset, O.P., '"Directorium asceticum" (Freiburg, 1893). Mey- nard, O.P., "Trait(5de la vie inti^rieure" (Paris, 1899), based on St. Thomas. Meyer, S.J., " First Lessons in the Science of the Saints" "(2nd ed., St. Louis, 1903), translated into several languages. Francis X. Mutz, "Die christhche Aszetik" (2nd ed., Paderborn, 1909). Joseph Zahn, "Einfiihrung in die christliche Mystik" (Paderborn, 1908), important also for asceticism. Berthier, "De la perfection chretienne et de la per- fection religieuse d'apres S. Thomas et S. Francois de Sales" (2 vols., Paris, 1901). A. Devine, "Manual of Ascetical Theology" (London). Ryan, "Ground- work of Christian Perfection" (London). Buchanan, "Perfect Love of God" (London).
An exhaustive list of Catholic ascetical writers is given in Migne, "Encycl. fh^'ologique", XXVI; "Diet. d'asc(5ticisme", II, 1467.
Non-Catholic authors: OttoZiickler, "DieTugend- lehre des Christentums, geschichtlich darpestellt" (Giitersloh, 1904). \V. Hermann, "Der Verkehr des
