Chapter XV (3)

Our introductory position as to the three great forces of the soul, with the corresponding three great elements of religion, appears, then, to have stood the test of our detailed investigation. For each of these forces and corresponding elements has turned out to be necessary to religion, and yet to become destructive of itself and of religion in general where this soul-force and religious element is allowed gravely to cripple, or all but to exclude, the other forces and elements, and their vigorous and normal action and influence.

1. _Each of these three forces and elements is indeed necessary, but ruinously destructive where it more or less ousts the other two._

(1) The psychic force or faculty by which we remember and picture things and scenes; the law of our being which requires that sense-impressions should stimulate our thinking and feeling into action, and that symbols, woven by the picturing faculty out of these impressions, should then express these our thoughts and feelings; and the need we have, for the due awakening, discipline and supplementation of every kind and degree of experience and action, that social tradition, social environment, social succession should ever be before and around and after our single lives: correspond to and demand the Institutional and Historical Element of Religion. This element is as strictly necessary as are that force and that law.

Yet if this force and need of the soul, and this religious element are allowed to emasculate the other two primary soul-forces and needs and the religious elements corresponding to them, it will inevitably degenerate into more or less of a Superstition,--an oppressive materialization and dangerous would-be absolute fixation of even quite secondary and temporary expressions and analyses of religion; a ruinous belief in the direct transferableness of religious conviction; and a predominance of political, legal, physically coercive concepts and practices with regard to those most interior, strong yet delicate, readily thwarted or weakened, springs of all moral and religious character,--spiritual sincerity and spontaneity and the liberty of the children of God. We thus get too great a preponderance of the “Objective,” of Law and Thing, as against Conviction and Person; of Priest as against Prophet; of the movement from without inwards, as against the movements from within outwards.

The Spanish Inquisition we found to be probably the most striking example and warning here. Yet the Eastern Christian Churches have doubtless exhibited these symptoms, if less acutely, yet more extensively and persistently. And the Protestant Reformation-Movement, (even in the later lives of its protagonists, Luther, Zwingli, and Calvin), much of orthodox Lutheranism and Calvinism, and some forms and phases of Anglican Highchurchism and of Scotch Presbyterianism, show various degrees and forms of a similar one-sidedness. In Judaism the excesses in the Priestly type of Old Testament religion, especially as traceable after the Exile, and their partial continuation in Rabbinism, furnish other, instructive instances of such more or less partial growth,--the Pharisees and the Jerusalem Sanhedrin being here the fullest representatives of the spirit in question. The classical Heathen Roman religion was, throughout, too Naturalistic for its, all but exclusive, externalism and legalism to be felt as seriously oppressive of any other, considerable element of that religion. And much the same could doubtless be said of Indian Brahmanism to this day. But in orthodox Mohammedanism we get the truly classical instance of such a predominance, in all its imposing strength and terrible, because all but irremediable, weakness--with its utterly unanalytic, unspeculative, unmystical, thing-like, rock-solid faith; its detailed rigidity and exhaustive fixity; its stringent unity of organization and military spirit of entirely blind obedience; its direct, quite unambiguous intolerance, and ever ready appeal to the sword, as the normal and chief instrument for the propagation of the spirit; and its entirely inadequate apprehension of man’s need of purification and regeneration in all his untutored loves, fears, hopes and hates.

(2) Then there is the soul-force by which we analyze and synthesize, and the law of our being which requires us to weigh, compare, combine, transfer, or ignore the details and the evidential worth of what has been brought home to us through the stimulation of our senses, by our picturing faculty and memory, and by means of our Social, Historical, and Institutional environment, and which orders us to harmonize all these findings into as much as may be of an intelligible whole of religion, and to integrate this religious whole within some kind of, at least rough, general conception as to our entire life’s experience. And this force and law are answered by the Critical-Historical and Synthetic-Philosophical element of religion. We thus get Positive and Dogmatic Theology. And this element is as humanly inevitable and religiously necessary as is that soul-force and law.

Yet here again, if this force, law, and element are allowed superciliously to ignore, or violently to explain away, the other kinds of approaches and contributions to religious truth and experience, special to the other two soul-forces and religious elements, we shall get another destructive one-sidedness, a Rationalistic Fanaticism, only too often followed by a lengthy Agnosticism and Indifference. Whilst the Rationalist Fanaticism lasts, everything will doubtless appear clear and simple to the soul, but then this “everything” will but represent the merest skimmings upon the face of the mighty deep of living, complete religion,--a petty, artificial arrangement by the human mind of the little which, there and then, it can easily harmonize into a whole, or even simply a direct hypostatizing of the mind’s own bare categories.

The worship of the Goddess of Reason at Notre-Dame of Paris we found to be here, perhaps, the most striking instance. Yet Rationalist excesses, varying from a cold Deism down to an ever short-lived formal Atheism, and the lassitude of a worldly-wise Indifferentism, are traceable within all the great religions. Thus a large proportion of the educated members of the ancient Graeco-Roman world were, from the Sophists and the Second Punic War onward, stricken with such a blight. The Sadducees are typical of this tendency among the Jews for some two centuries. The tough persistence of a mostly obscure current of destructive free-thought throughout Western Europe in the Middle Ages shows well the difficulty and importance of a mental and spiritual victory over these forces of radical negation, and of not simply driving them beneath the surface of society. And the ready lapse of the most daring and intense of the Medieval, Jewish and Christian, Scholastics into a thoroughly Pantheistic Panlogism, points to the prevalence, among these circles, of a certain tyranny of the abstractive and logical faculty over the other powers and intimations of the soul.--Unitarianism again is, in its origins and older form, notwithstanding its even excessive anti-Pantheism, strongly Scholastic in its whole temper and method, and this without the important correctives and supplementations brought to that method by the largely Mystical and Immanental Angel of the Schools. The greater part of the “Aufklärung”-Movement was vitiated by an often even severer, impoverishment of the whole conception of religion. And, in our day, the Liberal movements within the various Christian bodies, and again among Brahmanic religionists in India, rarely escape altogether from ignoring or explaining away the dark and toilsome aspects of life, and the inevitable excess of all deep reality, and indeed of our very experience of it, above our clear, methodical, intellectual analysis and synthesis of it. Too often and for too long all such groups have inclined to assimilate all Experience to clear Knowledge, all clear Knowledge to Physico-Mathematical Science, all Religion to Ethics, and all Ethics to a simple belief in the ultimacy of Determinist, Atomistic Science. The situation is decidedly improving now; History and Culture are being found to have other, more ultimate categories, than are those of Mathematics and Physics, and to bring us a larger amount of reality, and Ethics and Religion are discovered to be as truly distinct as they are closely allied and necessary, each to the deepest development of the other.

(3) The faculty and action of the soul, finally, by which we have an however dim yet direct and (in its general effects) immensely potent, sense and feeling, an immediate experience of Objective Reality, of the Infinite and Abiding, of a Spirit not all unlike yet distinct from our own, Which penetrates and works within these our finite spirits and in the world at large, especially in human history; and by which we will, and give a definite result and expression to, our various memories, thinkings, feelings, and intuitions, as waked up by their various special stimulants and by the influence of each upon all the others: is met by the Mystical and the directly Operative element of Religion. And here again we have a force and law of the human spirit, and a corresponding element of religion, which can indeed be starved or driven into a most dangerous isolation and revolt, but which are simply indestructible.

The Apocalyptic Orgies of the Münster Anabaptists we found to be perhaps the most striking illustration of the dire mischief that can spring from this third group of elemental soul-forces, when they ignore or dominate the other two. Yet some such Emotional Fanaticism can be traced, in various degrees and forms, throughout all such religious groups, schools, and individuals as seriously attempt to practise Pure Mysticism,--that is, religious Intuition and Emotion unchecked by the other two soul-forces and religious elements, or by the alternation of external action and careful contact with human Society and its needs and helps, Art and Science, and the rest.

Thus we find that, after the immense, luxuriant prevalence of an intensely intuitive, emotional, tumultuously various apprehension and manifestation of religion during the first two generations of Christians, and even after the deep, wise supplementation and spiritualization of this element by St. Paul, who in his own person so strikingly combined the Institutional, Rational and Intuitive-Emotional forces and elements, this whole force and element rapidly all but disappeared for long from Western Christian orthodoxy. And Montanism in still early times, and, during the very height of the Middle Ages, the Waldensian and Albigensian movements--all predominantly intuitive, enthusiastic, individualist--appear as so many revolutionary explosions, threatening the whole fabric of Christendom with dissolution. The “Eternal Gospel” movement of Abbot Joachim, on the other hand, gives us the intuitional-emotive element in a more purified, institutionally and rationally supplemented form.

Again we find that, for a while, in reaction from an all but hopelessly corrupt civilization, the Fathers of the Desert attained in many cases, by means of an all but Exclusive Mysticism, to a type of sanctity and to the inculcation of a lesson which the Church has gratefully recognized. We have to admit that many of the Italian, French and Spanish Quietists of the Seventeenth Century were no doubt excessively, or even quite unjustly, suspected or pursued, as far at least as their own personal motives and the effect of their doctrines upon their own characters were concerned; and that the general reaction against even the proved, grave excesses of some of these men and women, went often dangerously far in the contrary direction. Indeed even the fierce fanaticism of the Dutch-Westphalian Apocalyptic Intuitionists can but excuse, not justify, the policy of quite indiscriminately ruthless extermination pursued by Luther, Zwingli and Calvin, and by their official churches after their deaths, towards any and all Illuminism, however ethically pure and socially operative. The “Society of Friends” which, measured by the smallness of its numbers, has given to the world an astonishingly large band of devoted lovers of humankind, is a living witness to the possibility of such an Illuminism.

And we can note how the sane and solid, deep and delicate constituents, which had existed, mixed up with all kinds of fantastic, often hysterical and anti-moral exaltations, within most of those all but purely Intuitionist circles, gradually found their escape away into all sorts of unlikely quarters, helping to give much of their interiority and religious warmth, not only to various, now fairly sober-minded, Nonconformist Protestant bodies on the Continent, in England and America, but also to the more religious-tempered and more spiritually perceptive among modern philosophers--such as Spinoza, Kant, Fichte, Schleiermacher, Schelling and Fechner.

Within the Jewish world, we get much of this element at its noblest and at its worst, in the true and false Prophets respectively; then among the Essenes, for the times between the Maccabean resistance and the revolt of Bar Cochba; and later on in the Kabbala. The Mohammedans still furnish the example of the Sufi-movement. The Classical Heathen world produced the Neo-Platonist and the Mithraic movements; and we can still study, as a living thing, the Buddhist Mysticism of Thibet.

We have then, here too, something thoroughly elemental, which requires both persistent operative recognition and a continuous and profound purification and supplementation by becoming incorporated within a large living system of all the fundamental forces of the soul, each operating and operated upon according to the intrinsic nature and legitimate range of each.

2. _Each element double; endless combinations and conflicts._

We have also found that these three forces and elements are each double, and that collisions, but also most fruitful interactions, can and do obtain between even these yoke-fellows: between Institutionalise and History,--the Present and the Past, a direct Sense-Impression and Picture and a Memory; between Criticism and Construction,--Analysis and acuteness of mind, and Synthesis and richness and balance of imagination, head, heart, and will; and between Mysticism and Action, as respectively Intuitive and quiescent and Volitional and effortful.

And both the three forces and elements as a whole, and the single members of each pair, can and do appear in every possible variety of combination with, and of opposition against, the others, although there is a special affinity between the Critical-Speculative and the Intuitive-Volitional pairs (in combination against the Sense-and-Memory pair); between the Sense-and-Memory pair and the single member of Action; and between the single members of Speculation and of Intuition. Yet, ultimately, not any one pair or member can bear its fullest fruit, without the aid of all the others; and there is not one that, in actual human nature, does not tend to emasculate, or to oust as much as possible from the soul, the other pairs or single members.

3. _Our entire religious activity but one element of our complete spirit-life._

And we have noted further, how even the fullest development in any one soul of all these three couples of specifically religious activities--even supposing that they could be developed to their fullest, without any participation in and conflict with other degrees and kinds of life and reality--do not, by any means, exhaust the range of even the simplest soul’s actual energizings.

(1) For over and beyond the specifically religious life--though this, where genuine, is ever the deepest, the central life--every soul lives, and has to live, various other lives. And indeed--and this is the point which specially concerns religion--the soul cannot attain to its fullest possible spiritual development, without the vigorous specific action and differentiation of forces and functions of a not directly religious character, which will have to energize, each according to its own intrinsic nature, within the ever ampler, and ever more closely-knit, organization of the complete life of the soul.

(2) And within this complete life, the three pairs of religious forces and elements each possess their own special affinities and antipathies for certain of the forces and elements which constitute the other, less central organizations of man’s marvellously rich activity. The Historical-Institutional element of Religion has necessarily a special affinity for, and borrows much of its form from, social, legal, political history and institutions of a general kind. The Critical-Speculative element of religion is necessarily cognate to, and in a state of interchange with, the general historical criticism and philosophical insight attained during the ages and amongst the races in which any particular religion is intellectually systematized. And the Mystical-Operative element is necessarily influenced by, and largely utilizes the general emotive and volitional gifts and habits, peculiar to the various ages and peoples within which this double religious element is in operation.

(3) It is thus abundantly clear how greatly a work so manifold in its means, and so harmonious in its end, requires, if it is to come to a considerable degree of realization, that single souls, and single classes and types of souls, should have around them a large and varied Historical and Institutional, a Social life both of a specifically religious and of a general kind, and that, within this large ambit of the actualized religion of others and of the still largely potential religion of their own souls, they shall develop and be helped to realize their own deepest spiritual capacities and _attrait_. They will have to develop these special capabilities to the utmost degree compatible with some practice of the other chief elements of religion, with a continuous respect for and belief in the necessity of the other types of soul, and with a profound belief in, and love of, the full, organized community of all devoted souls, which builds up, and is built up by, all this variety in unity. The Kingdom of God, the Church, will thus be more and more found and made to be the means of an ever more distinct articulation, within an ever more fruitful interaction, of the various _attraits_, gifts, vocations, and types of souls which constitute its society. And these souls in return will, precisely by this their articulation within this ampler system, bring to this society an ever richer content of variety in harmony, of action and warfare within an ever deeper fruitfulness and peace.

4. _Two conditions of the fruitfulness of the entire process._

Yet even the simplest effort, within this innumerable sequence and simultaneity of activities, will lack the fullest truth and religious depth and fruitfulness, unless two experiences, convictions and motives are in operation throughout the whole, and penetrate its every part, as salt and yeast, atmosphere and light penetrate, and purify and preserve our physical food and bodily senses.

The vivid, continuous sense that God, the Spirit upholding our poor little spirits, is the true originator and the true end of the whole movement, in all it may have of spiritual beauty, truth, goodness and vitality; that all the various levels and kinds of reality and action are, in whatever they have of worth, already immanently fitted to stimulate, supplement and purify each other by Him Who, an Infinite Spiritual Interiority Himself, gives thus to each one of us indefinite opportunities for actualizing our own degree and kind of spiritual possibility and ideal; and that He it is Who, however dimly yet directly, touches our souls and awakens them, in and through all those minor stimulations and apprehensions, to that noblest, incurable discontent with our own petty self and to that sense of and thirst for the Infinite and Abiding, which articulates man’s deepest requirement and characteristic: this is the first experience and conviction, without which all life, and life’s centre, religion, are flat and dreary, vain and philistine.

And the second conviction is the continuous sense of the ever necessary, ever fruitful, ever bliss-producing Cross of Christ--the great law and fact that only through self-renunciation and suffering can the soul win its true self, its abiding joy in union with the Source of Life, with God Who has left to us, human souls, the choice between two things alone: the noble pangs of spiritual child-birth, of painful-joyous expansion and growth; and the shameful ache of spiritual death, of dreary contraction and decay.

Now it is especially these two, ever primary and supreme, ever deepest and simplest yet most easily forgotten, bracing yet costing, supremely virile truths and experiences--facts which increasingly can and ever should waken up, and themselves be vivified by, all the other activities and gifts of God which we have studied--these two eyes of religion and twin pulse-beats of its very heart, that have been realized, with magnificent persistence and intensity, by the greatest of the Inclusive Mystics.

And amongst these Mystics, Caterinetta Fiesca Adorna, the Saint of Genoa, has appeared to us as one who, in spite of not a little obscurity and uncertainty and vagueness in the historical evidences for her life and teaching, of not a few limitations of natural character and of opportunity, and of several peculiarities which, wonderful to her _entourage_, can but perplex or repel us now, shines forth, in precisely these two central matters, with a penetrating attractiveness, rarely matched, hardly surpassed, by Saints and Heroes of far more varied, humorous, readily understandable, massive gifts and actions. And these very limits and defects of her natural character and opportunities, of her contemporary disciples and later panegyrists, and of our means for studying and ascertaining the facts and precise value of the life she lived, and of the legend which it occasioned, may, we can hope, but help to give a richer articulation and wider applicability to our study of the character and necessity, the limits, dangers and helpfulness of the Mystic Element of Religion.

INDEX

(_Some corrections of mistakes in names and references, as given in the foregoing work, have been silently effected in the following Index_)

I. OF SUBJECT-MATTERS

Abelard, I. 61

Absorptions of St. Catherine, I. 226-229

Acarie, Madame, I. 89

Acquasola, Genoa, I. 144, 145 _n._ 1, 168

Action (reflex), its three elements, I. 57-58

Adorni Family, I. 96, =101=, 102
various, I. 102, 145 _n._ 1, 151, 153-155, 173, 300, 327, 377

Adorno, Giuliano, I. =101=, =102=, 103, 138, 145 _n._ 1, =149=, 153,
173, 187, 225, 296, 297 _n._ 1, 300, 307, 308, 309, 311, 313,
325 _n._ 1, 377, 378, 379, 382, 386, 388, 394, 454, 455; II. 29, 74
he becomes a Tertiary of the Order of St. Francis, I. 130
his bankruptcy, I. 128-129
character, I. 102
conversion, I. 129
his death, I. 149-156, 379
his illness, I. 149 _n._ 1.
his life in the little house within the Hospital, I. 129-131
his monument, I. 297 _n._ 1
his natural daughter, I. 129
his will, I. =151-152=, 378-379
moves into the Hospital, I. 141, 142
sells his palace, I. 148 _n._ 1

Adorno Palazzo, I. 108, 128, 148, 327, 377, 379, 403

Aeschylus, II. 189, 271

Afer, Victorinus, I. 266 _n._ 3

Affinities, human, furthered by Mysticism, II. 331-335

After-life beliefs, in Asiatic countries, II. 183-185
in Greece, II. 185-189
of the Jews, II. 189-191
problems, ethico-practical difficulties of, II. 197-199
historical difficulties of, II. 182-194
philosophical difficulties of, II. 194-197

After-life, its forecasts in St. Catherine, II. 200-203
Plato’s influence on them, II. 203-211

Agnosticism (Mystical), criticism of, II. 287-296

Agrigentum, II. 188

Aix, Cathedral of, and triptych, I. 96

Akiba, Rabbi, II. 233, 268, 292

Alacoque, St. Marie Marguerite, II. 42, 56, 58

Albigensian movement, II. 391

Alcantara, St. Peter of, II. 143

Alexander VI, Pope (Borgia), I. 95
VII, Pope (Chigi), II. 168 _n._ 1

Alexandrian School, I. 61

Alfred, King, II. 44

Aloysius, St. Gonzaga, I. 88

Alvarez, Venerable Balthazar, S.J., I. 64

Ambrosian Library, Milan, I. 411 _n._ 1, 466

America, II. 370, 392

Amos, II. 189, 268

Anabaptists, I. 9, 63; II. 391
their orgies, I. 10, 340; II. 391

Anaxagoras, I. 12

Andrew, Monastery of St., Genoa, I. 325 _n._ 2

Andrewes, Anglican Bp. Lancelot, I. 63

Angelica Library, Rome, I. 411 _n._ 1

Angelo, Castel S., Rome, I. 327
of Chiavasso, Blessed, O.S.F., I. 116

Anglican Highchurchism, II. 63, 388

Anglicanism, its three elements, I. 8, 9, 63

Anguisola, Donna Andronica, I. 359, 361, 363, 364, 403, 413, 416

Animal-life, St. Catherine’s sympathy with, I. 163, 164

Anjou, Charles I. of, I. 96
Margaret of, I. 96
René of, King of Naples, I. 96

Annunciation, Church of the, Sturla, I. 451

Annunziata in Portorio, Church of Sma., Genoa, I. 98 _n._ 1 (99), 130,
201 _n._ 3, 297 _n._ 1, 313, 325 _n._ 1
Monastery of, I. 319, 325

Annunziata, Piazza della Sma., Genoa, I. 102

Anselm, St., Archbishop, I. 78; II. 142, 181

Anthony, St., I. 373

Antiochene School, I. 61

Antiochus Epiphanes, II. 292

Antonietta (servant), I. 149, 153, 226

Apocalypse, II. 269

Apollo Katharsios, II. 93

Apostles, I. 27, 389

Apprehension, Mystical, no distinct faculty of, II. =283-284=

Arc, Jeanne d’, Ven., II. 47

Archives, Archiepiscopal, of Genoa, I. 411 _n._ 1
of the Cathedral Chapter, Genoa, I. 384

Archivio di Stato in Genoa, I. 153 _n._ 1, 172, 176 _n._ 1, 2,
378 _n._ 1, 379 _n._ 1, 381 _n._ 1, 203 _n._ 1, 213; II. 10 _n._ 1.

Argentina, del Sale (de Ripalta), I. 149, 151, 162 _n._ 2 (163),
=169-171=, 173, 175, 197 _n._ 4 (198), 210 _n._ 1, 213 _n._ 1,
=215-219=, 223, 226, 297 _n._ 1, 298, 299, 367, 310-312, =313=,
=314=, 387-389, 402, =452=, =453=, 464; II. 4, 26
adopted by St. Catherine, I. 170, 171
her fate, I. 313, 314
much alone with St. Catherine in 1510, she helps on growth of
legends, I. 203; II. 4, 26, 197 _n._ 4 (198), 203, 209, 210 _n._ 1,
219, 452, 453
wills of, I. 313, 381

Arias, Francisco, S.J., I. 89

Aristotle, I. 7, 19, 20, 21, 22, 23, 41, 42; II. 131, 132, 194, 203, 249,
250, 252, 264, 310, 311, 312, 320, 324, 379
his conception of “Unmoving Energy,” II. =131=, =132=, 250
of the Noûs, II. 32
of God as sheer abstract Thought, II. 251
his general doctrine, I. 19-23

Arnold, Dr. Thomas, of Rugby, I. 63

Ars, Curé d’, the Bl. J. B. Vianney, II. 143

Arvenza, on the Riviera, I. 318

Asceticism and Mystical abstractiveness, II. 348-349
ordinary and social Christianity, II. 355-358
ordinary, as practised by Mystics, II. 341-343

Asia Minor, II. 188

Assyria, II. 185

Atman, II. 183

Augsburg, David of, O. S. F., II. 363

Augustine, St., I. 61, 100; II. 117, 129, 131, 142, 205, 211, 212, 213,
214, 215, 261, 266 _n._ 3, 270, 282, 298, 380
on Evil as negative, II. 293
on fire of Hell, II. 216
on mitigation of sufferings of the Lost, II. 225
on Purgatory, II. 216, 217
on soul’s Rest between death and resurrection, II. 211, 212
on Original Sin, II. 298-301
on God and the soul as out of Space, II. =212=, =213=
on Time and Eternity, II. 165 _n._, =248=

Augustinian Canonesses, I. 103 _n._ 1; II. 62
Canons, I. 103 _n._ 1

Augustinianesses, Chapel of the, Genoa, I. 109, 170

Avicebron, _see_ Gebirol Ibn

Avicenna, II. 317

Avignon exile, I. 94

Azzolini, Cardinal, I. 305
dei Manfredi, cavaliere, I. 99 _n._

Babylonia, II. 185

Bacon, Francis, II. 369

Baius, condemnation of, II. 242

Balilla, via, Genoa, I. 129

Ballerini, Father Antonio, S. J., I. 121

Bar Cochba, revolt of, II. 392

Barnabites, I. 340

Baronius, Cardinal, I. 318

Basil, St., II. 166

Beethoven, L. von, II. 27, 42, 265

Beguards, II. 131 _n._ 1

Bellarmine, Cardinal, S.J., I. 88

Bell’Huomo, G., S.J., II. 144

Benedetta Lombarda, servant, I. 130, 149, 153, 172, 176, 226,
=311=, =312=, 317, 379

Benedict XIV, Pope (Lambertini), I. 136, 253
St., I. 104, 127, 240, 460

Benedictines, I. =63=, =64=, 103 _n._ 1, 373; II. 161,
363

Bentham, Jeremy, II. 272

Bergson, Henri, Professor, II. 247, 282, 370

Bernard, St., of Clairvaux, I. 7, 61, 69; II. 242, 182
Claude, II. 192

Bernières-Louvigny, Jean de, II. 141

Bernouilli, Dr. C. A., I. 373

Berulle, Venerable Cardinal de, I. 88, 317

Bible, Catherine’s love of the, I. 258

Biographies, religious, the three attitudes possible concerning,
I. =374-375=

Biography, religious, laws regulating its growth, I. =371=

Bismarck, Otto von, II. 272

Bliss, its “pain”-element, II. =255=

Blondel, Prof. Maurice, II. 282

Body, Catherine’s view concerning it, and the elements of this view,
II. 123-126
dualistic view concerning it, ever only pragmatic, II. =126-129=
dualistic view, un-Catholic, II. 126, 127
its valuation in the N. T., II. 122-123

Boerio, Maestro G. B., I. 200, 201 _n._ 3, 202, 208, 217, 218, 389, 451,
464; II. 14, 15, 17
Don Giovanni, I. 201 _n._ 3 (202), 208, 451

Boetius, II. 317

Bollandists, I. 372

Bona, Cardinal, Cistercian, I. 88

Boniface VIII, Pope (Gaetani), II. 83
his Bull “Unam Sanctam,” I. 94

Bosco Bartolomeo, I. 130

Bossuet, Bishop J. B., I. 64, 89; II. 141, 161, 162, 171, 173

Boudon, Archdeacon H. M., II. 141

Bousset, Prof. W., on individual experience and traditional form, II. 309

Brahman, II. 183

Brahmanism, II. 388
its three elements, I. 60

Brescia, Hospital in, I. 322
Vincenzo da, painter, I. 99

Bridgettines, Convent of the, Genoa, I. 312

Browning, Robert, II. 57, 108, 223, 227, 271

Buddha, Gautama, I. 71; II. 184, 268

Buddhism, II. 183, 184, 273
its three elements, I. 60

Buddhist Mysticism, II. 392

Bunyan, John, his works, I. 63

Burke, Edmund, II. 271

Burmah, II. 183

Burnet, Anglican Bishop Gilbert, II. 145

Busenbaum, Hermann, S. J., I. 121

Butler, Anglican Bishop Joseph, II. 371

Caesar, II. 272

Caird, Professor Edward, II. 91 _n._ 1, 282

Cajetanus, Thomas de Vio, Cardinal, O.P., II. 162

Callisto da Piacenza, Padre, I. 323, 324

Calvin, I. 341, 414, 415; II. 117, 118, 388, 392
_Institutio Religionis Christianæ_ I. 340
Calvinism, I. 9, 63
early stages of, I. 339-341

Cambridge Platonists, the, II. 371

Camillus of Lellis, St., I. 129 _n._ 2

Campanaro Family, of Genoa, I. 101

Campion, Blessed Edmund, S.J., I. 64; II. 129

Campofregoso, Paolo, of Genoa, I. 101

Canada, II. 141

_Canticle of Canticles_, I. 258, 356
its imagery dear to V. Battista Vernazza, I. 111, 356, 432
remote from St. Catherine’s mind, I. 229, 258, 432;
II. 100, 101, 107

Capuchins, I. 311, 340, 341

Caraccioli, Cardinal, Archbishop of Naples, II. 139

Caraffa, Cardinal, _see_ also Paul IV. (Pope), I. 327, 340

Carenzio, Don Jacobo, 155 _n._ 1, 175, 202, 204 _n._ 1, 213, 216, 217,
295, 299, 301, =307-309=, 310 _n._ 1, 384, 464; II. 26
his fate, I. 307-309

Carenzio, Don Jacobo, his funeral, I. 381

Carlyle, Thomas, II. 271

Cassian, I. 78

Cassino, Monte, I. 103 _n._ 1

Castagneto, Brigidina, I. 175

Catherine, of Alexandria, St., I. 97, 348

Catherine of Genoa, St. (Caterinetta Fieschi Adorno), I. 86, 95, 97,
98 _n._ 1, 100, 101, 102, 103, 103 _n._ 1, 104, 105, 111, 112,
113, 123, 151, 168, 169, 170, 171, 338, 339, 376, 382, 387, 388,
389; II. 42, 50, 56, 58, 63, 64, 96, 97, 98, 109, 131, 136, 142,
146, 170, 172, 206, 208, 209, 218, 288, 289, 297, 298, 304, 306,
395, 396

Catherine, St., her AFTER-LIFE CONCEPTIONS, II. 199-218
her apparitions after death, I. 216, 218
her external appearance, I. 97
ecclesiastical approbation of her doctrine, I. 255, 256, 413,
=448=, =449=, 464
and Argentina del Sale, I. 170, 171, 203, 209, 210, 213, 217, 298
her BAPTISM, I. 97
and Baptism, I. 436; II. 76
her birth, I. 93, 97
her breadth of sympathy and unsuspiciousness, II. 83, 84
her brothers, I. 97, 167, 172, 176
her burial, I. 296, 297
her burial-place, shifting of, I. 152, =185-187=, 213
and business, I. 154, 186
the three CATEGORIES of her teaching, ‘In,’ ‘Out,’ ‘Over,’
I. 273-276
her codicils of 1503, I. 168, 169, 380
of 1508, I. 175, 176, 380
of 1510, I. 212-214, 380
colours, her sensitiveness to, I. 208, 210, 298; II. 17, 24
compared with St. Augustine, II. 211-214, 216, 225, 248, 293, 294
with Clement and Origen of Alexandria, II. 219, 234-236
with Pseudo-Dionysius, II. 90-101, 205, 236
with the Joannine writings, II. 79-90
with St. John of the Cross, II. 257, 258, 346, 347, 385, 386
with the Pauline writings, I. 140; II. 63-79, 322
with Plato, II. 66, 201-211, 235, 251
with Plotinus, II. 204, 322, 323
with Proclus, II. 204, 205, 294, 313
with the Synoptic Gospels, II. 122-124, 153-158
with St. Teresa, II. 288, 289, 324, 325
with St. Thomas Aquinas, I. 120; II. 162-164, 222-224, 301,
337, 338
with Ven. Battista Vernazza, I. =332-366=, 408, 409, 423,
429-433
with Ettore Vernazza, I. 317-323, 328, 329, 331-335
and Confession, I. 109, =117-121=, 158, 159, =424-427=
and her Confessor (Don Marabotto), I. 155-158, 184, 185, 193-196,
455-457
her Conversion, I. 104-109, 403-406, 458-462; II. 29-31
Cross and Passion, her attitude towards, I. 108, 109, 205, 209, 210,
=403-406=, 409, =411-413=, 452, 453
Cultus, her popular, I. 301-303, 332, 335, 394
her DEATH, I. 215, 216
her Deed of Cession, 1456, I. 376, 377
her _Deposito_, I. 98 _n._
her desire for death, I. 183, 184, 192, 210
for life, I. 200-202
for human sympathy, I. 195
and the Devil, I. 124, 125, 205, 206, 264; II. 36, 37
men devoted to her spirit, I. 89, 90
her DIALOGO, _see_ Vita (D) in Index II
her _Dicchiarazione, see_ Vita (T) in Index II
her doctrine presented in theological order, I. 257, 260-294
dualistic tendencies in, considered, II. 121-129
her ECSTATIC states, I. 161, 162, 226, 229; II. 34
and the H. Eucharist, I. 113, 114, 116, 204, 208, 214, 240, 241,
288, 289, 263; II. =87=, =88=
her attitude towards Evil, I. 266-270; II. 294
her FASTS, I. 135-139, 155; II. 34
her Father, I. 96, 97, 101
and Tommasa Fiesca, I. 131, 132, 168, 169, 174
GROWTH, her spiritual, I. 112, 113, =236-239=
and HEAVEN, I. 159-161; II. =246-258=
and Hell, I. 281-288; II. =218-230=
her attitude towards historical and institutional religion, I. 190,
204, 206, =239-241=
and the Hospital _Chronici_, I. 173, 174
and the Hospital _Pammatone_, I. 129-131, 141-143, 175, 202
and her husband, I. 102-104, 129, 152, 153
hysteriform appearances in her health, II. 20, 21, 23-25
her fundamental difference from hysteria-patients, II. =25-27=
her ILLNESS, during last days, I. 207, 214; II. 13
during last months, I. 193; II. 9, 10
and Indulgences, I. 123-126, 202
and intercessory prayer, I. 127
and invocation of saints, I. 104, 127
LESSONS of her life, I. 244-246
Life, conceptions of, in, II. 88-90
her literary obligations, I. 234-238; II. 62-110, 203-211
Pure Love, her doctrine of, I, 108, =139-141=, =159-161=, 262, 263,
265, 266
her practice of, I. 116, 144, 170, 184, 185, 187, 197
and MARRIAGE, I. 101, 223-225, 246, 248, 249
her Marriage-settlement, I. 377
materialization of her experiences and ideas, I. 218, 219
matron of Hospital, I. 143, 147, 148
and her NEPHEWS, I. 154, 167, 171, 176, 213
and her Nieces, I. 154, 167, 172, 173
ORIGINALITY of her doctrine, I. =246-250=, 347
and PAIN, physical and psycho-physical, 196-198, 198-200; II. 10, 11
her penitence, I. 109-112, 131-134
the periods of her convert life, I. 111, 112, 112 _n._ 1, 118, 119,
138, 390-393
first period, I. 128-131
second period, I. 128-140
third period, I. 157-159, 175, 176
and physicians, I. 200, 201, 208, 211, 212
pictures, her care for religious, I. 99, =168=, =169=, 188, 189,
191; II. 29, 30
portraits of, I. 98 _n._ i, 301
her possessions at time of her death, I. 297-299
her psycho-physical peculiarities, in themselves, I. 176-181, 193,
196-200; II. 10-13, 17-21
her attitude towards them, I. 164, 165, 211, 212; II. 16, =35-39=
and Purgatory, I. 283-294; II. =230-246=
and prayer of QUIET, I. 227
her quietistic-sounding sayings, I. =236=, =237=, 265, 266, 271, 279
causes of her apparent quietism, II. =34-36=
her RELICS, I. 98, _n._ 1, 300-304
her Rigoristic trend, I. 342
her “SCINTILLA”-experience, I. 187-191, 451
and Holy Scripture, I. 258
her self-knowledge, I. 164, 165, =206=, =207=, 247; II. 14, 15
her extreme sensitiveness, I. 176-181, 207-209
“Serafina,” I. 161, 262
and her servants, I. 148, 149, 161, 162, 169, 171, 172, 175, 176,
217; II. 26
and her sister, I. 100, 105, 167
social interests in 1506, I. 172-174
in 1506-1510, I. 175-176
Spirit, the, her conception of, II. =67-69=, =84=, 320-322
symbols used by,: air and flying, I. 189; II. 103
arrow and wounding, I. 97; II. 105, 106
bread and eating or being devoured, I. 288, 289, =270=
cork under water, I. 275
dog and his master, I. 263
drops, liquid, I. 159, 160, 189; II. 52
fountain, I. 189, 260, 261
fragments and table, I. 277
heat and cold, I. 194, 197; II. 109
light, rays of the sun, and fire, sparks of, I. 178-180, 187,
188, 269, 276, =290-292=; II. 94, 95, 323
motes, spots, stains, rust, I. 189, 267; II. 236, =238=, =239=
nakedness and garments, I. =275=, =276=, 290-292, 428, 432;
II. 77, 78, 98, 123, =209=, =210=
places and abiding in them, I. =277=, =278=; II. =69=, =70=,
77, =80=, =81=, 212, 213, 322
the plunge, I. 268, =284=, =285=, 332; II. 70, 89, =207=,
=208=, 385
prison, exile, I. 273, 274; II. 105, 126, 239
the (golden) rope, I. 432; II. 92, 93
water (the sea) and drowning, I. =274=, =275=; II. 103, 106,
=108=, =109=, 322
symbols used by her, why material and extensional, not personal
and successive, I. 237-239, =245-247=; II. =39=, =40=, =100=, =101=,
285, 286, 330, 331, 349, 350
her TEACHING, general character of, I. 229-234
fortunate circumstances of, I. 255, 256
her special temperament, I. 220-223
and Thobia, I. 129, 153, 169
her times, I. 94, 95
and Transcendence, I. 274-277; II. =100=
and UNCTION, Extreme, I. 195, 197, 204, 206
Union, her thirst for absolute, I. 116, 159-161, 263, =265=,
=266=, 269-271, 280
and Battista VERNAZZA, I. 149, 337
and Ettore Vernazza, I. 145-147, 191-193, 203, 204, 226, 331-335,
=453-455=
veracity of her mind, I. 119
her VISION of the Bleeding Christ, I. =107-109=, 181, 209, 239,
403, 405, 418, =460-462=, 466 _n._ 2; II. 31, 32, 71
WARFARE, method of her spiritual, II. =34-39=
and the two ways, negative and positive, I. 276-280
words, her last, I. 216, 465
her Wills, i, I. 152, 153, 377-378
ii, I. 152-154, 380
iii, I. 172-174, 380
iv, I. 172-173, 174, 176, 185-187, 202, 203, 308, 380
her wills in general, I. 297-299; II. 26
her “writings” not her composition, I. 87, 407, 433, 447, 448, =466=
her YOUTH, I. 99-101
of Siena, I. 87, 94, 306, 341, 382; II. 42, 47, 306, 307

Catholicism, its three elements, I. 63-64

Catholic mind, its characteristics, I. =122-123=

Caussade, Père de, S.J., II. 143

Censor, Dominican, the, of the _Vita_, I. 372, =413=, 464

Centurione, Adam, Lord, I. 385
Ginetta, Lady, I. 385
Orientina, Donna, I. 385, 391

Cesarini, Cardinal, I. 305

Chantal, St. Jane Frances de, II. 142, 143, 363

Child, the, its apprehension of religion, I. 51

China, II. 182, 183

Chios, Isle of, I. 101, 151; II. 27, 83

Christian conception of life, I. 48-49
doctrine (survey of), I. =25-28=
its three N. T. presentations, I. =28-39=

Christianity, conflicts between its Intuitive-Emotional and its other
elements, I. =70-77=
excludes Pantheism, II. 334-335
its preliminary Pessimism and ultimate Optimism, II. 358-361
its three elements, II. 61
in the Humanist Renaissance, I. 62
the Middle Ages, I. 61-62
the Protestant Reformation, I. 62-63

Christina, Queen of Sweden, I. 305, 305 _n._ 1

Christofero of Chiavari, I. 168, 298

_Chronici_, Spedale dei, Genoa, I. =173=, =174=, 317, 319, 326, 327, 333;
II. 10
Protectors of, I. 318, 326
Sindaco of, I. 319

Chroniclers of St. Catherine, rivalry between them, I. 216

Chronicles, Books of, David in, I. 373

Church, the, her life and spirit, I. 123

Cibo Donna Maddalena (born Vernazza), I. 322

Cicero, Don Blasio, I. 152

Clement of Alexandria, I. 61, 78; II. 131, 142, =166=, =219=, =235=, 239,
268, 282, 306, 333

Clement XI, Pope (Albani), II. 131, 161
Fénelon’s letter to, I. 69
X, Pope (Altieri), I. 305
XII, Pope (Orsini), I. 306
his Bull of Catherine’s Canonization, I. 466

Cogoleto, on Riviera, I. 318

Coleridge, Samuel Taylor, II. 371

Collino, Padre Serafino, C.R.L., I. 364, 366

Colonna, Vittoria, I. 341, 342 _n._ 2

Chrysostom, St. John, II. 225

Columbus, Christopher, I. 94, 146

Confucianism, II. 182, 183

Confucius, II. 183

Constance, Council of, I. 94, 342

Constantinople, I. 94

Contarini, Gaspar, Cardinal, I. 342 _n._ 2

Contemplation and Social Christianity, II. =355-358=

_Conversione_-booklet, I. 449, 464

_Convertite_ the, Genoa, I. 327

Corsica, I. 156

Counter-reformation, I. 62

Covenant, Book of the, I. 373

Criticism, of the writings of Saints, how far allowed, I. 254 and foll.

Croton, II. 188

Crusading Age, the, II. 380

Cynic school, I. 23

Cyprian, St., II. 43

Cyrenaic school, I. 23

Dante, II. 165, 265

Darwin, Charles, II. 271

David, three stages of his biography, I. 373

Delphi, II. 187

Demeter, II. 97

Democritus, II. 12

Descartes, René, I. 7, 40, 317
his apprehension of law, I. 40

Determinism, its place in the spiritual life, II. 330, 331, =369-379=,
385, 386

Deuteronomy, Book of, Moses in, I. 373

Developments, partial, of the Gospel-Ideal, II. 116-120

de Vere, Aubrey, paraphrases the _Trattato_, I. 89

_Dialogo_ of St. Catherine, see _Vita e Dottrina_

Diano, Castello of, on Riviera, I. 308, 309

_Dicchiarazione_-booklet, I. 464, and see _Vita_ (T)

Dionysiac sect, II. 188

Dionysius (Pseudo-) Areopagite, I. 163 _n._, 177, 256, 259, 266 _n._ 3;
II. 63, 109, 131, 142, 205, 211, 288, 307, 313, 329, 333, 344, 366
and Catherine, II. =90-101=
Catherine’s direct knowledge of, II. 258, 259
his conception of God’s general action, II. 91-94
Deification, II. 99, 100
the soul’s reaction, II. 94-99
his influence in Middle Ages, II. 314-317
Neo-Platonism in, II. 91-99, 294, 312, 313
Platonism, in, II. 93, 94, 96, 97, 101

Diotima, in Plato’s _Symposium_, St. Catherine compared to, I. 257

Direction, spiritual, its advantages, II. 364

Disciple, the Beloved, symbol of, I. 111

Domenico, Monastero Nuovo di S., Genoa, I. 132, 168, 174, 451
de Ponzo, Padre, O.S.F., I. 140 _n._ 4

Dominicans, I. =63=, =64=, 253, 413, 464; II. 52, 53 _n._ 1, 316,
317, 324

Doria, Andrea, Admiral, I. 93, 104-146
other members of family, I. 96, 376

Draco, laws of, II. 87

Drexel, Jeremias, S.J., I. 89

Droysen, J. G., II. 271

Dualism, as regards body, II. 121-129, 289, 298
and question of Evil, II. =290-308=
unconscious, in Kant’s Epistemology, II. 278

Eberhard, Father, O.P., II. 52

Ecclesiastes, II. 189

Eckhart, Meister, his Deistic tendencies, II. 252
on Evil as purely negative, II. 294
on Godhead as distinct from God, II. 317, 318
Father Denifle, on, II. 317

Ecstasies, difficulty in testing them, I. 161, 162; II. 49-51
of St. Catherine, I, 139-140, 226-229; II. 34

Ecstasy, in Dionysius, II. 95, 96
in Plotinus and Proclus, I. 24; II. 95, 96

Ecstatics, their psycho-physical organisation, II. =40-47=

Egypt, II. 185, 233

Eleatic philosophers, II. 188

Eleazar, Rabbi, II. 153

Eleusinian Mysteries, II. 185, 187, 189

Elijah, II. 268

Eliot, George, II. 199

Elohist, the, writer, and figure of Moses, I. 373

Embriaco, Guilielmo, I. 100

Emmerich, Anne Catherine, I. 334, 335

Emotional-intuitive element in Religion, I. 8-10
in the various Churches, I. 8-10
in Christian Religion, its exclusiveness, I. =73-79=
its danger and yet necessity, I. 6, 59, 60; II. =260-263=, =387-393=

Emotional-intuitive personalities, movements and races, I. 6-7

Empedocles, I. 11; II. 188

_Energeia_, Aristotle’s great contribution, II. 250-251

England, I. 62, 63, 65, 200; II. 371, 392

Epictetus, II. 268

Epicurean school, I. 23

Epistles, Pastoral, II. 269

Epopteia, the Eleusinian, II. 97

Erasmus of Rotterdam, I. 311, 340; II. 119 _n._ 1

Eschatology, Catherine’s simplifications of it, II. =211-218=

Esparta, Father Martin, S.J., II. 144

_Essays and Reviews_, I. 63

Essenes, I. 61; II. 392

Este, Eleonora d’, I. 341

Estius, William, II. 63 _n._ 2

Eucken, Prof. R., II. 63 _n._ 2, 282, 333, 370
on Evil as positive, II. 296
hyper-empirical processes as a _sine qua non_ for religion,
II. 270, 271
“universal” religion and “characteristic” religion, II. 296

Euripides, II. 189

Evangelicalism, I. 8-10; II. 392

Evil denied by extreme Mysticism, II. 292-293
its origin and Mysticism, II. =279-302=
Mysticism and the warfare against, II. 302-308
positive but not supreme, II. =291-297=
positive conceptions of, II. 304, 305

Experience not directly transmissible, I. 4-5
of the human race, I. 6-7
personal, its influence upon our convictions, I. 4

Experiences, distinguished from their expression, and their analysis,
II. =130-134=

Experimental matter and theoretical form, II. 308-309

Ezekiel, II. 189, 220, 268, 292, 332
his ecstasies and psycho-physical peculiarities, II. =45-46=
his individualistic trend, II. 189, 220

Faber, Frederick, Father, I. 65

Falconi, Juan, II. 146
his _Alfabeto_ and _Lettera_ II. 143, 144

Falconieri, St. Juliana, I. 306; II. 56

Fasts, Catherine’s, II. 33
end of, II. 148

Fechner, G. T., II. 392

Felicitas, St., I. 361

Fénelon, I. 64, 68, 89; II. 138, 141, 142, 143, =160-162=, 174, 177
his condemnation, the questions to which it applies, II. =165-169=
on need of Metaphysics in Theology, II. 181
on “Passivity,” II. 141, 142
works of, distinction between them, II. 160, 161

Ferrara, Duchess of (Renée de Valois), I. 340, 341

Ferretto, Dottore Augusto, I. 125 _n._ 1, 152 _n._ 1, 155 _n._ 1,
172 _n._ 2, 176 _n._ 1, 2; 203 _n._ 1, 213 _n._ 1, 378 _n._ 1,
381 _n._ 1

Feuerbach, Ludwig, II. 332

Fichte, J. G., II. 271, 392

Ficino Marsilio, his translation of Dionysius’ works, I. 259

Fiesca, Adorna Caterinetta, _see_ Catherine, St.

Fiesca, Francesca, I. 376, 377
Maria, B., I. 176, 302
Tommasa Suor, I. =131=, =132=, 143, 217, 259, 384, 387, 457, 464;
II. 62, 175
possible contributions to the _Vita_, by, I. 457
death of, I. 381
life and works (upon the Areopagite and the Apocalypse), I. 132

Fieschi, Battista, I. 153, 154, 172
Family, I. 95-97, 101, 157, 303
Francesco, I. 125, 213, 315
Giorgio, Cardinal, I. 102
Giovanni, I. 97, 153, 154, 377, 378
death of, I. 167 _n._ 3 (168), 172
sons of, I. 167
Cardinal, I. 125, 126
Jacobo, I. 149 _n._ 1; 153, 167 _n._ 3 (168), 376, 384
death of, I. 172
his daughters, I. 167, 379
Limbania, I. 97, 100, 105, 153, 167, 172, 186, 321, 379; II. 62
Lorenzo, I. 97, 153, 154, 167 _n._ 3 (168), 172, 187, 215, 299,
370, 377
Cardinal, I. 302
Luca, Cardinal, I. 96
Maria, I. 153, 154, 167, 172
Marietta, I. 146
Napoleone, Cardinal, I. 102
Nicolò, Cardinal, I. 96
Roberto dei, I. 95

Fieschi, Sinibaldo de, _see_ Innocent IV, Pope

Fiesco, Emmanuele, I. 175

Fisher, Bishop John, Blessed, I. 340

Florence, Council of, II. 226
decisions concerning Purgatory, II. 217, 242

Fontana, Padre, Barnabite, II. 226

France, I. 64, 94; II. 148

Franchi, de’, Archbishop, I. 306
Tobia dei, I. 102

Francis, St., of Assisi, I. 8, 65, 389; II. 42, 47, 261
his life and legend, I. 372

Franciscans, I. =61=, =64=, 130, 140 _n._ 4, 385, 386, 389, 390;
II. 105, 106, 109, 143, 144, 316, 317, 363

Francis, St., de Sales, I. 88; II. 142, 143, 363

Frank, Sebastian, I. 63

Fregosi Family, Genoa, I. 96, 101

Ottaviano, Doge, I. 327, 329, 330

Friendship, St. Catherine’s attitude concerning, I. 225, 226

Fust, Printer, I. 94

Galilei, Galileo, I. 7

Gamaliel, II. 63

Ganymede, II. 187

Gardner, Prof. P. and Miss A. on Confession and Direction,
II. 364 _n._ 1

Gemiluth Chasadim, II. 153

General, its relation to Particular according to Greek philosophy,
I. 10-25; II. =310-319=

Geneva, I. 9

Genoa, I. 96, 100-102, and _passim_
position and climate, I. 93
Republic of, I. 303, 305, 306, 449

Genoese Republic, I. 203
the people, their character, I. 93-94

George, Bank of Saint, I. 125, 152, 153, 169, 172, 318, 326 _n._ 1,
330, 365, 376, 379
cartulary of the, I. 149 _n._ 1, 365, 379

Germano, Borgo San, Genoa, I. 145 _n._ 1

Germany, I. 62, 94; II. 370

Geronimo of Genoa, Fra, O.P., I. 253, 413, 464

Gerson, John, Chancellor of Paris, I. 62, 94, 342

Gertrude, Saint, I. 64

Giovo, Angelo L., Prot. Ap., I. 93, 172 _n._ 1, 208 _n._ 2, 297 _n._ 1,
395, 396

_Giuseppine_, Genoa, I. 327

Giustiniano, Agostino, Bishop, his account of St. Catherine’s life,
remains and biography, I. 382-384

Gnosticism, approximations and antagonisms to, in Fourth Gospel, II. 81,
82

God as supremely concrete, II. 249, 255
natural conformity between, and all rational creatures, I. 261
hunger after, I. 263
His illumination of souls, I. 270-271
His way of winning souls, I. 271-272
co-operation of the living, and the living soul, I. 73
ever apprehended in His relation to ourselves, II. =169-170=
as the _Actus Purus_, II. 80, 81, 131, 132
the essence of things, I. 256, 266
Unity and Trinity of, I. 66-67
various conceptions concerning His relations with the human soul,
II. 319-325
God’s “anger” and offendedness, I. 292; II. 69, 70
“ecstasy,” I. 260, 262, 352; II. 95, 96, =254=
immanence, I. 276, 280; II. 280-284, =287-290=, 324, 325, 330,
=336-340=
“jealousy,” II. 353, 355
transcendence, I. 276, 280

Goethe, II. 229, 271, 327

Gordon, Charles, General, I. 89; II. 271

Görres, Joseph von, and question of true Mysticism, II. 315

Gospels, pre-Pauline and Pauline, apprehensions in the, II. 117-118

Gospels, the, _see_ John, St., Evangelist, and Synoptic Gospels

Grace and Free Will, I. =69=, =70=; II. 141, 142, =174=

Graces, Interior, I. 263, 265

Grasso, Don Giacomo C., I. 299 _n._ 1

Greece, II. 185, 191, 192

Greeks, I. =10-25=, 151, 155, 246, 259; II. 83, 90-101, 131, 132,
185-189, 205-211, 294, 310-314, 319, 320, 325-327, 333, 356-358,
389

Green, Thomas Hill, II. 371

Gregory I, the Great, Pope, Saint, I. 64
VII, Pope (Hildebrand), I. 64
St., of Nazianzum, II. 166, 181
of Nyssa, I. 61; II. 31, 166

Grimm, Jacob, II. 271

Grisell, Hartwell, I. 98 _n._ 1 (99)

Grou, Père J. N., S.J., I. 64; II. 143, 363, 365
combines deep mystical life and critical labours, II. =138=

Gutenberg (John Gensfleisch), I. 94

Guyon, Madame la Mothe, II. 138, 143, 175

Hadrian, Emperor, II. 292
V, Pope (Fieschi), I. 95
VI, Pope (Dedel), I. 340

Hamann, J. C., II. 371

Hannibal, II. 272

Heaven and Pure Love according to St. Catherine’s conception,
I. =159-160=
and Time; concreteness; and pain, II. =247-258=

Hecker, Father Isaac, I. 89; II. 58

Hedley, Bishop J. C., O.S.B., on the condemnation of Fènelon, II. 161

Hegel, G. W. F., II. 271, 291, 296, 371

Hegelian school, II. 269

Hell, St. Catherine and, II. =218-230=
disposition of souls in, II. 221-225
endlessness of, II. 227-230
fire of, II. 215-218
mitigation of its pains, II. 225-227
St. Catherine’s doctrine concerning, I. =281-283=

Hellenism, I. =11-25=
its qualities, I. 48
its three religious elements, I. 60

Henry VI, of England, I. 96
VII, of England, I. 200, 201, and _n._ 2
VIII, of England, I. 311

Hensel, Luise, I. 334

Heraclitus, I. 11, 12; II. 188
his doctrine, I. 4, 11

Herder, J. G., II. 327, 371

Hermann, Prof. Wilhelm, II. 263, 264, 265
impossible simplification of religion, II. =269-272=
Panchristism of, II. 266

Heroes, Cultus of, II. 187

Hezekiah, II. 190

Hildegard of Bingen, St., I. 64

Hindooism, II. 273

Historical element of Religion, its division, I. 85
science, _see_ Science

Hobbes, Thomas, I. 7

Höffding, Prof. Harald, on religious “Agnosticism,” II. =287=, =288=

Holtzmann, Prof. H., on retaining vivid sense both of determinist
physical law and of libertarian spiritual life, II. =377=, =378=
on Conditional Immortality, II. 229
on Metaphysical factors in N. T. writings, II. =269=, =270=

Holtzmann, Prof. H., on category of time, as secondary in man’s spiritual
life, II. =247=, =248=

Hume, David, II. 272

Hus, John, I. 94

Huxley, Prof. Thomas, II. 272

Huysmans, J. K., II. 56

Hylozoism, I. 12

Hysteria, St. Catherine’s condition only superficially like, II. =22-27=
three popular errors concerning, II. 22, 23

Ignatius, of Antioch, St., I. 219 _n._ 2; II. 43, 133 _n._
of Loyola, St., I. =68, 80=; II. 142

Illingworth, Rev. J. B., II. 333

Illuminists, I. 9

Imagery, Battista Vernazza’s, I. 409, 432
St. Catherine dominates her own imagery, I. 237, 238
St. Catherine’s imagery, I. 266-268, 270, 277, 284-285, 287-293
compared to B. Vernazzas, I. 409, 432

Immanence, Divine, II. 287-290, =336-340=
facts indicative of the, II. =280-284=
in V. Battista Vernazza, I. 352; II. 289
St. Catherine, I. 261-263; II. 347
St. Paul, II. 70
Plotinus, II. 92, 96
St. Teresa, II. =324=, =325=
St. Thomas, II. 288, 289, =337=, =338=
recent thinkers, I. 270, 271, =339-340=

Immortality, belief in, among great Eastern religions, II. 181-185
its beginnings amongst Greeks and Jews, II. 185-191
morbid, character of the Greek beginnings, II. 191-194
philosophical and ethical difficulties of, II. =194-199=

Imperiali, Cardinal, I. 305

Incarnational doctrine, I. 369; II. 136, 139, 194, 195, 237, 238,
=253-255=, 343, 344, =355-357=, 395, 396

Incorruption of St. Catherine’s body, I. 302 and _n._ 2

India, II. 183, 332

Individual, the, its apparent power over the emotions and the will,
I. 3-6;
its power derived from expressing the Abiding and Personal,
=I. 367-370=

Individuality, right, of every soul, II. =255=, =256=

Indulgences, St. Catherine’s assertions about them, I. 123-124
authenticity of, I. 124
St. Catherine’s attitude towards them, I. 124-125
the Congregation of Rites on St. Catherine’s attitude towards
indulgences, I. 125-126

Innocent IV, Pope (Fieschi), I. 95
XI. Pope (Odescalchi), I, 253, 305; II. 140, 144, 168 _n._ 1

Inquisition, Roman, I. 341
Spanish, I. 72; II. 380

Intellectual element of Religion, its division, I. 85-86
personalities, movements and races, I. 6-7
gaps in, stopped by the Emotional-volitional element, I. 7

Intercommunication, will-moving, between men, its conditions, I. 367-370

Interiorization, the soul’s, of God, I. 263

Intuitionists, Dutch-Westphalian Apocalyptic, I. 63; II. 392

Invocation of Saints, by St. Catherine, I. 240
her attitude concerning it, I. 126-127

Isolation, moral and spiritual, I. 5-6

Isaiah, I. 258; II. 189, 268

Italy, I. 65, 94, 259, 311, 315, 341; II. 29, 270, 370
Quietism in, II. 148

Jacobi, F. H., II. 371

Jacopone, da Todi, I. 130, 163 _n._, 177, 234, 235, 255, 258, 259, 275,
386; II. 62, 63, 83, 205
his _Lode_, their influence upon Catherine’s conceptions,
II. =102-110=
Neo-Platonism in, II. 104, 109
Platonism in, II. 103-105, 109