Bishop Challoner by Michael-Trappes Lomax
Bishop Challoner, a biographical study derived from Dr. Edwin Burton's The life and times of Bishop Challoner. Published by Longmans. (285 pgs incl. index) Purchased from Autumn Leaves Books on Biblio.com for $15.00 (not including shipping and handling). I recommend that site or sites similar to it if you would like to purchase a physical copy. This book can also be found in ebook format here:
https://archive.org/details/bishopchallonerb0000trapLength of Review: 5,610 words
Bishop Challoner, to most English speaking Catholics, is the 18th century English bishop we remember as being the man responsible for producing the revision of the Douay Rheims Bible, and our knowledge of him ends there. We may also be familiar with his words of commentary found in the footnotes of most modern publications of the Douay Rheims Bible today. For myself, my interest in studying the life of this man began there. It was not one singular occurrence, but I think rather several, in which I found myself looking to his words for guidance in comprehending the Sacred Scriptures and gained much desired clarity from his insights. In time, learning from him turned into wanting to learn more about him, and so began my search to uncover more about this obscure Englishman. Digging through the Internet, I ended up finding the
Catholic Encyclopedia article on him. While I found this informative, I desired something more intimate and detailed, and eventually came to the decision to buy an entire book on his life. All of the biographies about him are out of print, and so I took the risk of going through the trouble of buying an original copy of Michael-Trappes Lomax’s work on
biblio.com, and in short, my little “leap of faith” paid off more than I expected.
What I found particularly striking while reading this book was the immense depth of Bishop Challoner’s spirituality. He was truly a man of prayer, and his devotion to mental prayer as well as his saintly detachment to the things of this world are an inspiration for me, as St. Paul said, strive for the mastery. Lomax writes well of him that “For him, there was nothing in life except his desire for the love, the presence, and the greater glory of God” (64). Such richness of life will become even more important to consider as I discuss some of the more intimate details faced by Challoner and his flock in their trying times, but here I see it best to lay out what I found to be the most important lessons in this biography.
Though Lomax writes that Challoner “…never spoke of his own religious experience…” due to his reticence concerning such things (it was common, as he points out later in this work, for the English Catholics of his time to not openly discuss their interior lives with others), he adds that we can still understand some glimmer of through reading his spiritual books, among these especially the
Meditations and
Think Well On’t (21). Quoting from
Think Well On’t, Lomax provides brief but superb commentary, well worth setting down here in its entirety:
“We have within us,” he wrote, “the eternal, immense, omnipotent, infinite Lord and Maker of all things; and we are within this infinite being; wherever we are, we have Him with us.” The constant realization of this presence of God was the secret of his own life. He deliberately cut himself off from all the interests of this world that he might devote himself more thoroughly to this intimate union with God. In this his earliest work there are abundant self-revealing allusions to this passionate desire to give himself entirely to God: for instance when dwelling on St. John’s saying that “God is love” he breaks forth: “We have this loving and most lovely God always with us; and always in us; why do we not run to his embraces? He is a fire that ever burns; this fire is in the very centre of our souls; how is it that we feel so little of its flames? It is because we will not stand by it. It is because we will not keep our souls at home, attentive to that great guest within us, but let them continually wander abroad upon vain created amusements.”
The chief means of keeping the soul “at home” he [Challoner] found in systematic and regular mental prayer. And in this little he offered guidance to all souls beginning to tread the ways of Divine Love (21-22).
Think Well On’t, it is to be noted, was written while Challoner was still in an administrative position at Douay College, and was a book that Lomax says “…was the outcome of his own fervent love of God and his desire that all should find in mental prayer the treasury he himself possessed therein, and thus it is the summary of his spiritual teaching, and the expression of his own inner life” (21). These short excerpts of
Think Well On’t struck me with the power of its substance the first few times I read it. Indeed, what is more lacking in Catholics today, (myself included), than a disciplined devotion to systematic mental prayer? How crucial is such a practice, consider that without it, as St. Alphonsus would tell us, it is morally impossible for us to be saved? It is in this intimate kind of prayer that a soul learns increasingly how to follow the Divine Will, and learns to love and listen to His voice, instead of their own voice and the voices of the world, the flesh, and the devil. How often do we allow our souls today, with the immeasurable amounts of distractions present in our age, to ”continually wander abroad upon vain created amusements”? Let us examine how Challoner kept his schedule in his later years, and perhaps we will find some inspiration for practical means of living a more disciplined life of prayer. The following quote is a selection from Barnard’s
Life, which Lomax inserts into this biography to grant us the valuable perspective that only a contemporary source can provide:
From the time of his being advanced to the Episcopal Dignity till the day of his death, this was the constant distribution of his time. Summer and winter he rose at six; and giving his first thoughts to God, and employing them in pious ejaculatory prayers till he was dressed; he then employed a whole hour in Meditation, on one or other of the pious subjects set down in his Meditations: but chiefly, as he therein recommends, insisting upon the pious affections and resolutions excited in his soul by the consideration of the proposed subject. This served as fuel to that increasing fire of divine love which burned so ardently in his breast. And this was succeeded by his immediate preparation for, and celebration of the Eucharistic Sacrifice, which he always began at eight o’clock; but on Sundays and Holydays he began it at nine o’clock, and always made it his practice on those days to preach on some Text contained in the Gospel of the day. This being finished and his usual prayers said, to return thanks to God for his having partaken of the precious body and blood of His Son in this divine Sacrament; if it was not a Fast day he took his breakfast at nine o’clock; after which he recited with great recollection, attention and devotion, the little hours of the Divine Office, continually endeavoring to excite in his soul, sentiments of faith, hope, love, desire, humility, contrition, and other affections, corresponding to the words made use of by the inspired authors of the Holy Scriptures, from which that Office is taken. After which he was ready to attend to any business concerning which any person might want to apply to him. But if no one wanted him, he then sat down to write something for the instruction and edification of his flock, or to answer Letters which he had received from different parts: still keeping his eye fixed on God, and from time to time raising his heart to Him by short ejaculatory prayers and acts of divine love. When tired with writing he would take a few turns backward and forward in his apartments; then take some pious book to read; say some prayers; or sitting in his chair contemplate on some pious subject; and then return again to his writing (61-62).
The rest of the excerpt deals with how Challoner spent the remainder of his average day, but I find it appropriate to leave those parts out, as here we already have a great amount of content to examine. So attentive was Challoner to the voice of Christ calling him to prayer, that he seamlessly integrated prayer in a simple yet profound way while taking part in acts as seemingly mundane as writing or reading. It is a mistake to assume that God does not want to hear from us when doing acts such as these, and to pray to Him while doing them does not take long. We only need to lift our hearts to Heaven, to orient ourselves internally towards God, and say verbally or mentally some brief prayer, as Challoner made use of. I add here the words of St. Alphonsus on this point to provide more assurance to my reader of the soundness of what I have just written: “You are not asked to apply your mind continually to the thought of God and lay aside the fulfillment of your duties and your recreations. Nothing else is required than to act toward God, in the midst of your occupations, as you do, even when busy, toward those who love you and whom you love” (
How to Converse With God, 9) and “Our God delights in stooping down to converse with us, and He rejoices when we make known to Him our most trivial everyday affairs” (
How to Converse with God, 17). By this perseverance in prayer, we will store up much treasure in Heaven for ourselves and for those for whom we pray. And by keeping our mental “eyes”, our minds, fixed on God, we will purify our hearts from the abominable spirit of the world. Let us imitate the just man who, as the Psalmist tells us, finds his delight in “the law of the Lord ''on which he “ponders day and night” (Psalm 1:2). We may not be able to pray 15 decades of the rosary every day; but we certainly have time, in the middle of whatever business may occupy our attention, to offer up prayers in this manner.
Some other practice that is worthy of highlighting here is Challoner’s daily practice of making an hour of Meditation before he offered Mass. Let us first bring to mind what Our Savior lamented to his disciples in Gethesmane: “Could you not watch one hour with me?” (Matt. 26:40). But, even with these words considered, we may find an hour of meditation quite excessive at first; but remember, Challoner was a bishop, but despite his duties, he found the time for it. He was no sloth, as his schedule shows us. It is best, as others have said on this subject, to commit to mental prayer in a lengthy manner in the morning, as not only it helps to set your frame of mind right, but also you can invoke your guardian angel to help you remember your resolutions made at the end of your session, so that you may examine yourself on these throughout the entire day in order to better combat your vices. And if we cannot find the time to do an entire hour in one sitting, let us divide the time; thirty minutes in the morning, and then thirty minutes at night. If we are new to mental prayer, start then with fifteen minutes at the least, and then after a month or so, make this thirty. Rome was not built in a day, and neither is the castle of prayer that is the devout soul. Have patience, and do not be discouraged!
The Fight For The Faith In His Time Now let us consider the times and difficulties he faced. Lomax sums up the atmosphere surrounding English Catholics at this time by writing that “The knife and the rope had been exchanged for a more subtle assault: despair” (47). Though the era of martyrdoms had ended, there was still an atmosphere of immense hostility to the Catholic Faith in English society, and such attitudes were encouraged by the English state. One noteworthy action Challoner took to remedy this current of despair was to write many books to aid in their spiritual advancement, and to strengthen them in their resolve to keep the Faith amid the stark conditions they faced. Lomax treats of his labors in this regard as follows:
Throughout his life he showed an immense capacity for work and an exact judgement of what work should be done - prayer-books, catechisms, saint’s lives, martyrologies, controversy, or ascetical writings, whatsoever would serve the salvation of souls. The result might not be the absolute best, but it would be the best that he could do at the time. For him, the essential was that, well or less well, the work should be done when it was needed. For he was that common though always unexpected thing, a saint who was also a practical man (102-103).
Notably, as Lomax writes, there was “nothing brilliant” about Challoner. He may not have possessed a genius like that of St. Thomas Aquinas, St. Augustine, or even Dante Alighieri; yet, filled with the gift of Understanding, he wrote about divine truths in that simple yet profound way that pierces the souls of men with the flame of Divine ardour. When touching on this point, I am reminded of St. John Marie Vianney, who likewise taught nothing new, but lifted men’s hearts and minds to Heaven through his simple manner of preaching.
One of the many struggles that Catholics bore with in those times was essentially an English version of the jizya tax. Concerning exact numbers, Lomax pulls from data taken in the year 1723 which shows that Catholics over the age of eighteen were expected to pay 100,000 along with being subjected to a double land tax. The author notes that, in order to better imagine the impact of these policies, “…the modern equivalent would roughly be if all Catholics had to pay double income tax and then were told to find another million” (24). Keep in mind, dear reader, Lomax was writing in 1936, so the values he proposes in his hypothetical scenario would only be much greater in today’s money. On the social level, the crime of being a “Papist” resulted in a Catholic gentleman being entirely disenfranchised, as he was “…debarred from sitting or voting in either House of Parliament…” (24). Alongside this prohibition, he was by law prevented from “…inheriting land, so that his family estates passed to his Protestant next-of-kin did they choose to dispossess him; he was unable to purchase land but was required to pay double land tax on such real property as he actually did possess; he was forbidden to keep arms and was liable to be deprived of any horse above the value of five pounds. He was incapable of holding any office in the army or nay; or practising as barrister, doctor or schoolmaster. He could not send his children to be educated abroad without a fine; and in order that due check might be kept on him and his property he was bound to register his name and estate under penalty of forfeiture, and to enrol all deeds” (24-25).
However, as Lomax notes, such laws “…were rarely put in force, but at any moment they were liable to be brought to bear — and on occasion they were brought to bear — on individual Catholics” (25). Priests faced even worse treatment under the penal code, as “[t]heir very presence in the country was illegal” (25). And so, priests alongside their flocks suffered alike under selective enforcement of the penal code. As an example that these anti-clerical laws were not at all a “dead letter” in the 18th century, Lomax cites the example of a priest by the name of John Baptist Maloney, who was sentenced to life imprisonment in 1767 according to the provisions of the act of William III (of most infelicitous memory). Such a seemingly random but yet harsh application of these unjust laws, no doubt, contributed to an environment of despair that Challoner fought against through his preaching, his prayers, and his pen. As in our own time, selective enforcement of vague or even flagrantly unjust rules is one of the preferred methods of those tyrants who know the power of oppressive subtlety against Catholic souls. Hard persecution enables Catholics, at least well disposed ones, to better despise the ways of the world; soft persecution, on the other hand, can seduce even the well disposed Catholic into laxity and eventually apostasy. Soft tyranny promises security to the outcast of the regime, offering them a chance of rehabilitation with mainstream society so long as they rescind their unpopular views. Hard tyranny, on the other hand, just uses brute force against those bold enough to stand against it so as to make men falter into compliance. Soft persecution and soft tyranny were the methods of the English regime of Challoner’s time, and indeed they are the methods of our regimes today.
One method to escape the wrath of would-be persecutors that Challoner and other priests and bishops made use of was, in their letters to another, to write in code so that if these messages were intercepted, they could not easily be deciphered. It was not a complicated thing, but rather took the form of changing key words that would alert the gazing Protestant eye to Catholic activity. For example, the Holy Father was replaced by “Mr. Abraham” and Rome “Hilton”. Challoner himself often signed these letters under the name “John Fisher”. Many of these letters are thankfully reprinted in this book in their entirety, and they provide an interesting insight for the reader. Today, we have much to learn from this more ancient form of OPSEC, whether we are writing emails, text messages, posts, letters, or even when speaking on the airwaves via HAM radio.
Lomax writes that the faithful remnant kept Catholicism alive through a kind of patronage system, as he explains:
Throughout the country the Faith was maintained almost wholly through the efforts of those nobles and squires, who, by supporting chaplains, maintained as it were oases of Catholicism. But it was for this class that the sacrifices were heaviest and the corresponding rewards of conformity greatest. And when any such family either apostatized, or died out, or suffered financial exhaustion, both the source of Catholic teaching and the support which their poorer neighbours received automatically came to an end (27).
Though we do not have nobles and squires here in America, such a system is reminiscent of the underground Masses held in family homes or even garages during that period of time that immediately followed the introduction of the New Mass. No doubt such efforts to preserve the True Mass (and along with it the True Faith) were similar in other nations, including Britain. There are many members present here on this forum who remember those days, and it seems quite likely that faithful Catholics the world over may soon have to return again to the catacombs, so to speak. Let us then reflect that God was the same in Challoner’s time as He is in our own; He preserved that remnant, and He will preserve this one.
- Details of His Episcopal Career
And certainly one of the many means God uses to preserve the Church is through holy prelates, and I do not think it daring to refer to Bishop Challoner as being among this group, as it is seen not only in his writings, but in his decisions as a bishop. One interesting point to note about him before touching on his episcopal career is that he did not desire raised to this state, as Barnard states that Challoner “…alleged that he was an improper person to be made Bishop, being born of parents who were not members of the Catholic Church; and that he himself had professed the erroneous opinions of his parents” (35-36). Lomax notes that this objection was “a purely technical one” as Challoner had entered the Church alongside his mother when he was thirteen years of age, and therefore was not to be considered a neophyte. To understand why Challoner was recommended for this role by his superiors, let us turn to the words of Bishop Petre, the Vicar Apostolic of London at that time who helped push for Challoner’s episcopal consecration. Petre wrote of him in the following terms in a letter to the Pope petitioning him to appoint the then missionary priest to be his coadjutor:
"He has scarcely reached his forty-ninth year, but by his remarkable gifts of mind, his great humility and gentleness, by his assiduous fidelity in reclaiming sinners to the way of life taught by the Gospel and to the truths of our religion, by his marvellous power in preaching, in instructing the ignorant and in writing books both spiritual and controversial, he has won the esteem but the veneration of all who have either heard him preach or who have read his books" (34).
Truly a model candidate for the episcopacy! And how God worked in time and by many trials to prove Challoner’s good qualities and aged them like the finest wine. Not even harsh sickness kept him from seeking His Will, as when he came down particularly hard with an illness in 1759 (nearly twenty years after his consecration), his response was as follows:
For nearly three months he lay, resigning himself to the Divine Will, and maintaining close and unbroken union with God in prayer, desiring death, as we are told, yet willing to live and labour if God should so decree (151).
How different this is from the attitude of the worlding towards illness; in this regard modern science provides him with an overconfidence not available in those days, but that overconfidence is merely an illusion of control. It is God who is the master of life and of death, not ourselves! We must not see disease as something to be “beaten” through man’s own efforts. No, that is the attitude of the heathen. We Catholics must see it as an opportunity to conform our will to God’s Will in all things, bad as well as good. But the bad things, when viewed from the eternal perspective, are not the inconvenience that it is so easy for us to see them as. Rather, as St. Alphonsus wrote:
We call adversities evil: actually they are good and meritorious, when we receive them as coming from God’s hands: “Shall there be evil in a city which the Lord hath not done?” “Good things and evil, life and death, poverty and riches are from God” (Uniformity With God’s Will, 8).
In Challoner’s case, it was according to God’s Will that the bishop should recover. And as Barnard notes, “…one result of his illness, clearly to be noticed, was his determination to redouble his efforts both for his own sanctification and the welfare of his flock” (152).
His opinions concerning how priests should approach homiletics showed no lesser sign of sanctity, as Milner, a contemporary of his, testifies:
“…He preferred a preacher of ordinary talents, with a great share of piety, to another of the most commanding eloquence, who was less inflamed with devotion and the love of God; and, in particular, he severely censured all studied ornaments, either of language or of delivery, on this sacred occasion, as a sacrilegious usurpation on the part of God’s minister, and an attempt to gain glory for himself, rather than for his heavenly Master” (165).
After suffering the aforementioned grievous illness, Challoner resolved to do something more for the edification of the English clergy, and took to organizing a “...system of regular conferences, such as had formerly existed, but which had fallen into desuetude. At these gatherings he himself presided” (152). The young priest who had once taught seminarians at Douay College must have felt quite comfortable assuming the role of instructor once more, now as a bishop. Further elaborating on the nature of these conferences, Lomax cites the words of Charles Butler, another contemporary of Challoner, who wrote that these gatherings were begun “by the usual invocation of the Holy Ghost and then made a familiar address to them of about half an hour, to kindle in their minds the fire of divine love, and zeal for the salvation of their neighbours. If anyone wanted advice, on any matter relating to his functions, he proposed his difficulty, and the matter was briefly discussed and solved” (152).
Transcribed below are some of the rules for priests which he drew up for his clergy who attended these conferences:
1. Our first care shall be to endeavour to labour for our own sanctification. In order to this we will allow ourselves, every morning, at least one half-hour for mental prayer and one quarter of an hour at night for the examination of conscience: and we will once a year make a spiritual Retreat for eight days.
…..
7. We will endeavour to turn our common conversation, as much as may be, to edification. We will avoid all unbecoming levity, and all familiarity with persons of the other sex; neither will we frequent public houses without necessity.
….
9. Whenever we are to treat with anyone, especially in spiritual matters, we will first, within ourselves, adore God, invoke Him, and then salute the Guardian Angels of the persons whom we treat with. In giving counsel, returning answers, or determining cases, we will also make a short pause to consult God; and in matters of greater importance or difficulty, we will take more time to consult superiors (162-163).
As Lomax reports, such devout guidance did not fall on deaf ears, as he writes of the clergy that “...the majority of them led edifying lives among the most discouraging surroundings…” (152).
As he continued in his years, Bishop Challoner became “...an object of unique deference and regard from clergy and laity alike”, so much so that as Lomax writes:
The other bishops looked to him for advice and direction, regarding him as the depository of long years of experience. Now, at a time when the eighteenth century was drawing to a close, he alone was able to speak with personal knowledge of men who had played leading parts in the seventeenth. When to all this was added the veneration which his sanctity inspired, we can understand something of the reverence in which he was held, and which Milner says was so marked that the very haughtiest respected him "and approached his person with a degree of awe" (202).
A man marked by such humility, however, saw himself quite differently as death made its approach, as seen in this letter to his longtime friend Bishop Hornyold (not quoted here in its entirety):
“I much more esteem, your cordial wishes and prayers for me, of which I very much stand in need, being now in my 79th year, and therefore having just reason to believe that time is near in which I shall be called upon to give an account of my stewardship. O dear brother, for our Lord’s sake earnestly pray in his great mercy he would forgive me my innumerable sins, and prepare me for the great appearance, in which I dread the account I must give not only for myself but for so many others, who through my fault or neglect, are walking on the way of perdition" (227).
Something else of note concerning his later life as a bishop is his support of Bishop George Hay (whom he had supported in his priestly vocation from its beginnings) and the Scottish Catholics, helping to raise funds for their assistance in a time of need resulting from an outbreak of more intense persecution. Like Bishop Hay, Challoner himself too firmly defended the dogma of EENS against the liberalizers, as he had written in an early work of his,
The Grounds of the Old Religion:
"Nor can any man here plead invincible ignorance, who is not willing to make the best search he is able, and use the best means to find it out and embrace this true Religion, whatever pains it may cost him, or whatever he may suffer on that account" (53-54).
Since one dies as how one has lived, then we ought to take Challoner’s death as further sign of his sanctity. Lomax gives a touching account of it, again citing a contemporary source so as to provide an extra layer of authenticity:
“On Wednesday, 10 January, he sat down to dinner as usual with his priests, and talking with them as his custom was, he showed no sign of illness. But just as he ceased eating, his right hand suddenly fell from the table, and Mr. Bolton, perceiving that something was amiss, rose from his place. The Bishop’s head sank on his right shoulder, but he was able to mutter the word “Palsy” and to bring forth with his left hand a piece of paper which he put into Mr. Bolton’s hand. Pointing to his pocket, in which lay some money which had that morning been given to him for the poor, he murmured “Charity”. It was his last spoken word.
His priests laid him in his bed and sent for medical assistance; but his time was at hand and no human power could postpone the end. “Almost immediately after he had declared what was the disorder,” Barnard wrote, “the Palsy not only seized all his right side, but also afflicted his tongue in such a manner, that he was not able to utter another intelligible word; yet he retained the use of his reason to the very last, and the bystanders could evidently perceive by his signs, that he was convinced his time was come: and that his whole soul was occupied on God” (269).
It would be two days later, still in this state, that Bishop Challoner would finally make his passage from this world to the next. After ninety years of a fruitful life, forty three of which had been spent exercising the fullness of the priesthood, the Lord had called His servant home. It did not take long for English Catholics to honor their beloved prelate, as shortly after his death in 1781, they called him “Venerable”. As Lomax writes:
In the funeral notice, in the mortuary cards desiring prayers for his soul, on the title-pages of the later editions of his works, in conversation and in books this title of reverence was given to him (276).
Bishop Challoner, in my opinion, like has been said of St. Thomas More, is truly a “man for all seasons”, but especially in our season of worldwide distress and uncertainty. Indeed, if God were to represent to the worldly and famous of our time and his own the true yet hidden glory of Challoner’s life and labors, they would say:
Why, man, he doth bestride the narrow world like a Colossus; and we petty men walk under his huge legs and peep about to find ourselves dishonorable graves. (Julius Caesar 1.2. 134-137).
It is through his written works and through his prayers that he still bestrides our narrow world, this valley of tears, helping souls to follow that hard yet fruitful way of the Cross. And despite the best efforts of those esteemed great by the world, these are mere petty men who will peep about in this life for a short time, only to store up for themselves an eternity in perdition.
American Catholics should not shy away from venerating him, as he was placed in authority over all the British colonies, which included at this time the thirteen colonies that would soon make up the nation of the United States of America. Lomax observes something lost on ourselves when he writes of the following (note that he was writing in a time when the Church in America was in a much saner position than in our own time):
Fifteen archbishops and ninety-one bishops now bear sway over a Catholic population numbered by millions in those same lands where, a little over a hundred and fifty years ago, Bishop Challoner, by letters from his London lodgings, strove to provide for the needs of the 25,000 who made up his flock. It was little enough that he could do; yet who shall say how much of the later harvest was due to his prayer (226).
I do not think it impudent that he still prays for the people of the United States from his place in Heaven, so let us not be afraid to ask for his intercession if we sense an admirable drawing to his cultus.
As for members of our forum from Great Britain, I am curious to hear if and how Bishop Challoner is remembered by Traditional Catholics in your country. Are his books still read? Is he venerated by Traditionalists, or has his memory more or less fallen to the wayside? I am interested to hear from you.
On account of all that I have written and even on account of those parts of this book that I enjoyed but did not see fit to quote in this very lengthy review, I thoroughly endorse this book. There are some dry spots when some more administrative affairs of Challoner’s career are covered, but they do not distract from the more edifying elements of the work.
God bless you all and I thank you for taking the time to read this review. Feel free to leave me feedback and suggestions.
Compilation of Many of His Written Works
As an additional treat for the intrigued reader, here are all of Bishop Challoner’s books that I could find in ebook format:
Meditations For Every Day In the Year https://archive.org/details/MN5108ucmf_1The Wonders of God in the Wilderness: The Lives of the Desert Fathershttps://archive.org/details/thelivesofthefat00chaluoft/page/n11/mode/2uphttps://www.google.com/books/edition/The_Wonders_of_God_in_the_Wilderness_Or_/YUViAAAAcAAJ?hl=en&sa=X&ved=2ahUKEwiRv-bd8Z30AhWGknIEHYKhCZMQiqUDegQIAhALThink Well On’t (Think Well On It)
https://archive.org/details/thinkwellontorre00chalrich/page/n3/mode/2upThe Garden of the Soul https://www.google.com/books/edition/The_Garden_of_the_Soul_Or_a_Manuel_of_Sp/zFPR0wFQPBYC?hl=en&sa=X&ved=2ahUKEwi91cSz8Z30AhUmmHIEHQ1WCMEQiqUDegQIBhAKRules of Life For A Christian https://www.google.com/books/edition/Rules_of_Life_for_a_Christian/4CqESsWyGlIC?hl=en&gbpv=0The Young Gentleman Instructed in the Grounds of the Christian Religion https://www.google.com/books/edition/The_Young_Gentleman_Instructed_in_the_Gr/FLNWAAAAcAAJ?hl=en&sa=X&ved=2ahUKEwi91cSz8Z30AhUmmHIEHQ1WCMEQiqUDegQIBRALThe Unerring Authority of the Catholick Church, in Matters of Faith, Maintain'd Against the Exceptions of a Late Author, in His Answer to a Letter on the Subject of Infallibilityhttps://www.google.com/books/edition/The_Unerring_Authority_of_the_Catholick_/viZWtwEACAAJ?hl=en&sa=X&ved=2ahUKEwiRv-bd8Z30AhWGknIEHYKhCZMQiqUDegQIAhAGThe Morality of the Bible https://www.google.com/books/edition/The_Morality_of_the_Bible/OPIrAAAAYAAJ?hl=en&sa=X&ved=2ahUKEwi43qHH8p30AhXlgXIEHfdyBwAQiqUDegQIAhA0A profession of the Catholic faith. The grounds of the Catholick doctrine, contained in the Profession of faith, publish'd by Pope Pius the Fourth, by way of question and answer. By Richard Challoner. The fifth edition.https://www.google.com/books/edition/A_profession_of_the_Catholic_faith_The_g/m5JdAAAAcAAJ?hl=en&sa=X&ved=2ahUKEwjhkfOP8p30AhVQpXIEHaz0BCMQiqUDegQIAhBO
Topic: Review of "Bishop Challoner" by Michael-Trappes Lomax (Read 309 times)