• The Story of Anna Kingsford and
Edward Maitland and of the New Gospel of Interpretation (A História de Anna Kingsford e Edward Maitland e
do Novo Evangelho da Interpretação). Edward Maitland.
1ª Edição, 1893. 2ª Edição, 1894. 3ª Edição Ampliada, editada por Samuel Hopgood
Hart. Ruskin Press, Birmingham (Inglaterra), 1905. 204 pp.
Informações: A obra está
composta em 7 capítulos. A primeira edição data do Natal de 1893; a segunda do
Natal de 1894; a terceira edição, ampliada e editada por Samuel H. Hart, é do
Natal de
“Meu material, como se verá pelas referências, foi retirado quase que
inteiramente de A Vida de Anna Kingsford, que foi escrito por
Edward Maitland, e que foi publicado em 1896. Esse livro oferece um relato
bastante completo e interessante sobre Anna Kingsford e Edward Maitland e sua
obra. (...) Remeto a essa obra todos os que quiserem saber mais sobre esses dois
instrutores e reformadores. Todos os que quiserem conhecer a história completa
de Anna Kingsford como acadêmica de Medicina, e de Anna Kingsford e Edward
Maitland como trabalhadores humanitários devem ler essa biografia. Há também uma
outra biografia. Em 1893, enquanto escrevia e antecipando a publicação de
A Vida de Anna Kingsford, Edward Maitland escreveu a obra A
História do Novo Evangelho da Interpretação, na qual ele deu um relato
mais sintético de Anna Kingsford, dele mesmo e de sua obra. Em 1905, uma
terceira edição ampliada dessa obra foi publicada sob o título de A
História de Anna Kingsford, Edward Maitland e do Novo Evangelho da Interpretação.”
Esperamos no futuro
adicionar a tradução da obra para o português.
Abaixo, seguem os
links para os capítulos da obra completa e, na continuação, nesse mesmo arquivo,
temos as páginas iniciais, o Sumário dos
Conteúdos, os Prefácios
e a Introdução:
CONTEÚDO
Páginas Iniciais, Sumário dos Conteúdos, Prefácios e Introdução (i-xix)
Capítulo II. Iniciação (37-70)
Capítulo III. Comunicação (71-108)
Capítulo IV. Antagonismo (109-141)
Capítulo V. Recapitulação (142-162)
Capítulo VI. Exemplificação (163-183)
Capítulo VII.
Promulgação e Reconhecimento
(184-204)
A HISTÓRIA
DE
ANNA KINGSFORD E
EDWARD MAITLAND
E DO
NOVO EVANGELHO DA
INTERPRETAÇÃO
ESCRITO POR
EDWARD MAITLAND
EDITADO POR SAMUEL HOPGOOD
HART
“Nada de novo será dito; mas aquilo que é antigo será interpretado.”
* * * * * * *
“Agora é chegado o Evangelho da Interpretação, e o reino da Mãe de Deus.”
TERCEIRA
THE RUSKIN PRESS,
1905
ABREVIATURAS
A.K., para Anna
Kingsford.
B.O.A.I., para The Bible’s Own Account of Itself, de E.M.; segunda edição,
1905.
C.W.S., para
Clothed with the Sun, sendo o livro das Iluminações de A.K.; editado por
E.M., 1889.
D.
and D.-S., para Dreams and Dream-Stories, de A.K., editado por E.M., segunda
edição, 1888.
E.C.U., para “The Esoteric Christian Union,” fundada por E.M.
em 1891.
E. and I., para England and Islam; or the Counsel of Caiaphas,
de E.M., 1877.
E.M., para Edward Maitland.
Life A.K., para The Life of Anna Kingsford, de E.M.,
1896.
P.W., para The
Statement, E.C.U., para The New Gospel of Interpretation; being an Abstract of the Doctrine and
Statement of the Objects of the Esoteric Christian Union, de E.M.;
edição revisada e ampliada, 1892.
SUMÁRIO DOS
CONTEÚDOS
Prefácio da Primeira e Segunda Edições (v)
Prefácio para a Terceira Edição (vii-xiii)
Introdução (xv-xix)
CAPÍTULO I. VOCAÇÃO
(1-36)
Os
Instrumentos – O início de suas vidas – Sua consciência de uma missão especial,
e insinuações de um chamado – Seu treinamento em relação às circunstâncias,
caráter e faculdades, até que foram aproximados para seu Trabalho Conjunto.
CAPÍTULO II. INICIAÇÃO
(37-70)
Um
batismo do Espírito – “Finalmente encontrei um homem por meio do qual posso
falar!” – Insinuação da natureza e meta de seu trabalho – “O Trem Condenado”,
“Ninguém no comando da máquina!” – Transferência instantânea de inspiração –
“Mulher, que devo fazer contigo?” – A recuperação de uma cena dos Evangelhos, e
sua importância – “A mulher pega em adultério” – Visão de Adonai – Fonte das
frases iniciais no Evangelho de São João – Capítulo da Gnose recuperada – A Geração da
Palavra (Verbo).
CAPÍTULO III. COMUNICAÇÃO
(71-108)
Aquele
“perfeito amor que afasta o medo”, na presença de visitantes celestiais – Uma
parábola da Intuição – “Os Óculos Maravilhosos” – O elemento grego no
trabalho – Hermes e João Batista – A “heresia de Prometeu” – A Figueira, um
símbolo da compreensão interior; chegou o tempo dela dar frutos – A faculdade da
Vidente – Suas relações com Hermes – A parábola da Figueira – A mística “Mulher”
das Escrituras Sagradas – “Siga seu caminho, Daniel. Descansarás, e permanecerás
em tua terra no fim dos dias” – A profecia do Livro de Ester
– O Anjo Gênio, sua descrição de si mesmo e de sua função – Revelação divina, o
supremo senso comum (bom senso) – A fonte e o método da Nova Revelação – Seu
principal receptáculo, “não um médium ou um vidente, mas um profeta” – Uma
instrução e um alerta acerca da sobrevivência de tendências encorajadas em vidas
passadas – Comunhão com as almas dos falecidos – As condições de tal
relacionamento – Uma instrução a respeito da Inspiração e do Profetizar – A
profecia do “Reino da Mãe de Deus”.
CAPÍTULO IV. ANTAGONISMO
(109-141)
“Não
sois ainda perfeitos” – Nossas respectivas Auras – Uma exortação – Os Sete Espíritos de Deus, sua
necessária cooperação para um trabalho perfeito – “Pertenceis agora a nós, para
realizar o nosso trabalho e não o vosso” – Silêncio forçado – “Os Poderes do
Ar”, seu modo de ataque – Um estranho visitante e sua comunicação – Uma situação
tensa – Visões de orientação – A “equipe refratária”, e as “Duas Estrelas” – “A
terra prometida é alcançada somente através do deserto” – “A Palavra (Verbo) uma
Palavra (Verbo) de mistério, e Sete os que a guardam” – “Um Neófito não
conseguiu salvar a si mesmo” – Um Horóscopo – Uma descida ao inferno – Conselhos
de Perfeição – Um “Feliz Natal” – Uma chegada bem a tempo – Reconhecimento
neo-platônico de Hermes – A Verdade una, jamais sem uma testemunha no mundo – A
chave do conhecimento restaurada – Problemas resolvidos – A mística “Mulher” das
Escrituras Sagradas.
CAPÍTULO V. RECAPITULAÇÃO
(142-162)
A chave
para os mistérios da Bíblia; o “Véu de Moisés” retirado – O segredo revelado do
sistema de sacrifícios do mundo, e a contenda entre sacerdote e profeta – A
Memória da Alma – o Ponto de Vista da Bíblia – Tudo o que é verdadeiro á
Espiritual – A revelação “daquele perverso” – Os selos rompidos e os livros
abertos – O Novo Evangelho da Interpretação – Sacerdotalismo: a “Jerusalém que
mata os profetas” – As doutrinas suprimidas – Reencarnação: o corolário e
condição de Regeneração e implícita na Bíblia – “Deveis
nascer novamente da Virgem Maria e do Espírito Santo” – As doutrinas da Trindade
e divina Encarnação como são agora interpretadas; verdades necessárias e
auto-evidentes – Evolução: a manifestação da inerência divina; alcançada apenas
pela realização da Divindade – O processo de regeneração, e nisso de salvação, é
interior ao indivíduo – Adão e Cristo: os estágios inicial e final na evolução
espiritual de todo homem – O “Cristo em vós” de são Paulo – O
Credo: um resumo da história espiritual dos Filhos de Deus.
CAPÍTULO VI. EXEMPLIFICAÇÃO
(163-183)
Espontaneidade da faculdade da Vidente – Iluminações específicas, ilustrando,
principalmente, o processo de Regeneração; em relação a (1) Escritura Sagrada;
(2) Redenção; (3) Pecado e morte; (4) Os Doze Portais da Regeneração; (5) A
Passagem da Alma; (6) O Êxodo Místico; (7) O Febo (Phoebus) Espiritual e a ordem
dos Cristos; (8) As Vidas Anteriores de Jesus, e Reencarnação; (9) O Trabalho do
Poder; a terra e a língua da Nova Revelação, por que inglesa?
CAPÍTULO VII. PROMULGAÇÃO E RECONHECIMENTO (184-204)
Concordância de todas as datas com aquelas profetizadas – Outras coincidências –
Por que nosso trabalho permaneceu tanto tempo desconhecido em termos gerais –
Reconhecimentos notáveis, por representantes de Cabalistas, Místicos, Ocultistas
e Adivinhos, Católicos, Anglicanos e outros – Espiritismo, Teosofia, e o Novo
Evangelho da Interpretação como companheiros no desenvolvimento da consciência
espiritual do mundo, e no desvelar dos mistérios das Bíblias do mundo, o que foi
profetizado que aconteceria nesta época – “Abraão, Isaac e Jacó”, os
equivalentes hebreus de Brahma, Ísis e Iacchos, para denotar os mistérios da
Índia, do Egito e da Grécia; o Espírito, a Alma, e o Corpo, e nisso a Gnose
da qual o Cristo é o cumprimento (realização) e demonstração pessoal, a
restauração da qual foi profetizada por Jesus como significando a Regeneração da
Igreja e o estabelecimento do reino divino na terra – Misticismo e Ocultismo, a
distinção entre eles, e a necessidade tanto da ciência física quanto espiritual
para um perfeito sistema de pensamento e regra de vida – Conclusão.
(p. v)
PREFÁCIO (Primeira e Segunda Edições)
Este livro foi escrito para:
(1)
Satisfazer o amplamente expresso interesse por um relato mais detalhado, do que
os que foram feitos até esse momento, a respeito da gênese dos escritos que
reivindicam constituir-se em um “Novo Evangelho da Interpretação”;
e
(2)
O cumprimento de um dever que pesa sobre mim, como o sobrevivente dos dois que
foram receptáculos de tal Evangelho, de não poupar meios que possam auxiliar o
seu reconhecimento e a sua aceitação pelo mundo, em cujo benefício ele foi
transmitido.
Embora tenha em grande medida um caráter biográfico, este livro não é a
história de indivíduos, mas de um Trabalho, e envolve apenas referências
pessoais que sejam necessárias para tal história. Não é, contudo, uma história
completa ou um relato conclusivo o que nele está contido. Tal relato somente
pode ser dado sob a forma de uma biografia normal, a qual está sendo preparada.
Este livro é como um fascículo, dado em adiantamento daquela biografia, escrito,
em parte, como dito acima, para atender a presente necessidade e, em parte, para
prevenir uma perda total desse registro no caso de minha impossibilidade de
completá-la – uma contingência que, em vista da magnitude da tarefa e de minha
idade avançada, sou forçado a levar
(p. vii)
PREFACE (To the Third Edition)
SINCE the
publication in 1893 of this book which, as stated in Chapter VII., was “intended
but as an epitome and instalment” of a far larger book then in course of
preparation, the full and final account of the “New Gospel of Interpretation”
has been given to the world. In 1896 Edward Maitland published his magnum opus, The Life of Anna Kingsford, in two
large volumes of 420 pages, “illustrated with portraits, views, and
fac-similes.” This is, and will always be, the biography par
excellence of Anna Kingsford and Edward Maitland, and it is absolutely
indispensable for those who would know all that there is to be known of them and
their work and of the “New Gospel of Interpretation.” As that book, however, on
account of its great length, must always be a costly book, and therefore beyond
the means of many who would like to have some reliable information concerning
Anna Kingsford and Edward Maitland and their work, and as there are many who, on
account of their time for reading being limited or their inclination to read
being little, require information within the compass of a small book or go
without it altogether, there will, notwithstanding the publication of The Life of Anna Kingsford, be a demand for this shorter
“Story,” which is so admirably suited to meet the
(p. viii)
needs or requirements of these classes of
persons; for, be it noted, the publication of The Life of Anna Kingsford
has not in any way depreciated the value of this book in this sense that, having
been written by one of the two recipients of the “New Gospel of Interpretation,”
it is a first authority second to none for the statements therein contained.
The change in the title of the book from
“The Story of the New Gospel of Interpretation” to the present title calls
for some explanation and justification, because the former title was an
excellent one in many respects, and the book has become known to many by that
title. The “Gospel of Interpretation” is the name or description which was given
by its Divine Inspirers, the Hierarchy of the Spheres Celestial, to the work of
which this book tells the story, in token of its relation to the previous
“Gospel of Manifestation.” The former title implied, as the Author pointed out
in his preface, that that which this book propounded was “not really a new
Gospel, but one of Interpretation only”; and this is not really new, but, as the
Author has also pointed out, “so old as to have become forgotten and lost, being
the purely spiritual sense, as discerned from the purely spiritual standpoint
originally intended and insisted on by Scripture itself as its true sense and
standpoint, and those which alone render Scripture intelligible”. (1)
But notwithstanding this, and notwithstanding that on the front page it was
expressly stated that “There shall nothing new be told; but that which is
ancient shall be interpreted,”
(p. ix)
the former title failed to convey to the minds
of some the meaning that it was intended to convey, and it gave no indication of
the biographical nature of the work. Many who otherwise would have read the book
refrained from doing so because they thought that a new Gospel, inconsistent
with and perhaps opposed to if not intended to supersede the old Gospel, was
propounded. It is necessary, therefore, for me to state, if possible more
explicitly than it was stated in the previous editions of this book, that this
is not an attempt to create a new Gospel differing from that of Jesus Christ. (1)
Anna Kingsford’s and Edward Maitland’s mission and aim was to interpret the
Christ, not to rival or supersede Him. The “New Gospel” is, first and foremost, interpretative, and is destructive only in the sense of
reconstructive. “It tells nothing new; it simply restores and reinforces the
old, even the Gnosis, which, as the doctrine of the Church unfallen, is that
also of the Church fallen, though the latter has lost the key to its
interpretation”. (2) Nor is the teaching represented
by this book opposed to the existence of an objective Church. Anna Kingsford and
Edward Maitland fully recognised the necessity of such an organisation for the
formulation, propagation, and exposition of religion. Their opposition was “only
to the recognition by the Church of the objective, historical, and materialistic
aspect of religion, to the exclusion of that which
(p. x)
really constitutes religion, namely, its
subjective, spiritual, and substantial aspect, wherein alone it appeals to the
mind and soul, and is efficacious for redemption.”
The aim of the New Gospel “is defined exactly,” said Edward Maitland: –
“in the following
citation from St. Dionysius the Areopagite ‘not to destroy, but to construct;
or, rather, to destroy by construction; to conquer error by the full presentment
of truth.’ As will be obvious, such a design does not necessarily involve the
destruction of anything that exists whether of symbol or ritual, or
ecclesiastical organisation, but only their regeneration by means of their
translation into their spiritual and divinely intended sense. And it is
precisely because that sense has been lost – as declared in Scripture it had
long been, and would yet long be, lost – that a new “Gospel of Interpretation”
has been vouchsafed in fulfilment of the promises in Scripture to that effect;
and this from the source of the original Divine revelation, namely, the Church
Celestial, and by the method which always was that of such revelation, namely,
the intuition operating under special illumination. (…) Even the priest, though
hitherto deservedly regarded as the ‘enemy of man,’ will not be destroyed under
the new régime
whose inauguration we are witnessing. For in becoming interpreter as well as
administrator, he will be prophet as well as priest, and speak out the things of
God and the soul instead of concealing them under a veil. So will the ‘veil be
taken away,’ and Cain, the priest, instead of killing Abel, the prophet, as
hitherto, will unite with him, becoming prophet and priest in one. And instead
of any longer corrupting the ‘woman’ Intuition,
(p. xi)
and suppressing the ‘man’ Intellect, he will purify and exalt her, and
enable her to fulfil her proper function as ‘the Mother of God’ in man, and will
recognise the intellect, when dully conjoined with her, as the heir of all
things. Thus, becoming interpreter as well as administrator, prophet as well as
priest, and recognising interpretation as the corollary of the understanding,
the prophet-priest of the regeneration will give to men freely of the waters of
life, that only true bread of Heaven, which is the food of the understanding,
instead of the indigestible ‘stones’ and poisonous ‘serpents’ of doctrines, the
profession of which, by divorcing assent from conviction, involves that moral
and intellectual suicide, to induce others to join him in committing which
Cardinal Newman wrote his Grammar of Assent. True it is ‘faith
that saves,’ but the faith that is without understanding is not faith, but
credulity.” (1)
It is for the above-mentioned reasons that the title of this book has been
changed. The title must be subservient to the book, and it is hoped that, the
change having been made, there will not be any further misunderstanding – even
on the part of those who are most superficial – as to the nature and object of
“The Story of the New Gospel of Interpretation.”
Edward Maitland did not long survive the completion of the great task that he
undertook when he set himself to write a full account of his life and that of
his colleague. He retained his full mental vigour until the publication of The
Life of Anna Kingsford; but after that he rapidly declined,
(p. xii)
and on the 2nd October, 1897, at the close of
his seventy-third year, a little over nine years after the death of Anna
Kingsford, (1) he passed away peacefully at “The Warders” at Tonbridge, the
home (at that time) of his friends Colonel and Mrs. Currie, with whom, and under
whose loving care, he spent the last few months of his life – a life concerning
which, as also that of Anna Kingsford, I will not say anything here, for this
book will testify. Blessed are the souls whom the just commemorate before God.
Many who read these pages will not rest until they know more of those great
prophets the story of whose lives is here told, and of the Divine Gnosis that it
was their high mission to proclaim. I have indicated whence they can obtain this
information. This “Story,” interesting as it is and much as there is in it, is
little more than an indication of some of the facts that are fully stated and
dealt with in The Life of Anna Kingsford, and there
is much of importance that (as it could not possibly receive proper treatment in
a book of this size) was passed over here to be related in the larger biography.
I have not thought if expedient to alter the character of or to add much to this
book, but I have enlarged it by incorporating therein, from
The
Life of Anna Kingsford, some matter which is of interest, and which
should add to the value of the book. The most important additions are the
account of Anna Kingsford’s vision of “The Doomed Train,” on pp. 43-47; the account of Anna Kingsford’s
vision
(p xiii)
of Adonai, on pp. 64-68; the “Exhortation of Hermes to his Neophytes,”
on pp. 110-112; the verses “Concerning the
Passage of the Soul,” on pp. 169-170; and the illumination of Anna Kingsford
concerning the “Work of Power,” on pp.
180-181. I have also amplified the text in some places when, on comparing it
with corresponding passages in The
Life of Anna Kingsford, I found that I could do so with advantage. These
amplifications are not otherwise noted. Finally, I have added some notes where I
thought that further explanation was desirable or would prove acceptable.
SAMUEL HOPGOOD HART.
Croydon, December, 1905.
FOOTNOTES
(viii:1) E.M. Letter in Light of 29th August,
1891.
(ix:1) See further as to this, an article by A.K. and
E.M. in Light of 23rd September, 1882, reprinted in Life
A.K. Vol. II. p. 77.
(ix:2) E.M. Letter in Light of 22nd July, 1893.
(xi:1) E.M. Letter in Light of 17th December,
1892.
(xii:1) A.K. died on the 22nd of February, 1888.
(p. xv)
INTRODUCTION
THERE are certain
introductory remarks which, in view of the prevailing tendency to reject prior
to examination whatever conflicts with strongly cherished preconceptions – as
anything purporting to be a “new Gospel” is undoubtedly calculated to do – may
be made with advantage. Those remarks are as follows: –
1) As its title implies, (1) that which is propounded is not
really a new Gospel, but one of Interpretation only, which is precisely what is
admitted by all serious and thoughtful persons to be the supreme need of the
times. It was said, for instance, by late Matthew Arnold, “At the present moment there are two things about the
Christian religion which must be obvious to every percipient person: one, that
men cannot do without it; the other, that they cannot do with it as it is.”
2) As also its title implies, (1) nothing new is told in it, but
that only which is old is interpreted; and the appeal on its behalf is not to
authority,
(p. xvi)
whether of Book, Tradition, or Institution, but
to the Understanding – a quality which accords not only with the spirit of the
times, but also – as shewn herein – with that of religion itself, properly so
called.
3) Scripture manifestly comprises two conflicting systems of doctrine and
practice, having for their representatives respectively the priest and the
prophet, one only of which systems, and this the system reprobated in Scripture
itself, has hitherto obtained recognition from Christendom. It is the purpose of
the New Gospel of Interpretation to expound the system represented by the
prophet and approved in Scripture, with a view to replacing the other.
4) For those who attach value to the prophecies contained in the Bible, so far
from there being an a priori improbability against the delivery of a new revelation
in interpretation, confirmation, or completion of the former revelation, and in
correction of the false presentment of it, the probability ought to be all in
favour of such an event. This is because Scripture abounds in predictions of a
restoration both of faculty and of knowledge, as to take place at the present
time and under the existing conditions of Church and World; and this of such
kind as shall constitute a second and spiritual manifestation of the Christ in
rectification of the perversion of the import of His first and personal
manifestation, and in arrest of the great Apostacy, not only from the true faith
of Christ but from religion itself, of which that perversion has been the cause.
5) So far from the idea of a new revelation which shall have for its end the
disclosure, as the
(p. xvii)
true sense of Scripture and Dogma, of a sense
differing so widely from that hitherto accepted as to be virtually destructive
of it, – so far from this idea being universally repugnant to orthodox
ecclesiastics, it has found warm recognition from one of the foremost of modern
churchmen. This is the late Cardinal Newman.
Said Dr. Newman in his Apologia pro vita sua, speaking of his earlier days, “The broad
philosophy of Clement and Origen carried me away; the philosophy, not the
theological doctrine. (…) Some portions of their teaching, magnificent in
themselves, came like music to my inward ear, as if the response to ideas,
which, with little external to encourage them, I had cherished so long. These
were based on the mystical or sacramental principle, and spoke of the various
Economies or Dispensations of the Eternal. I understood these passages to mean
that the exterior world, physical and historical, was but the manifestation to
our senses of realities greater than itself. Nature was a parable: Scripture was
an allegory: (…) The process of change had been slow; it had been done not
rashly, but by rule and measure, ‘at sundry times and in divers manners,’ first
one disclosure and then another, till the whole evangelical doctrine was brought
into full manifestation. And thus room was made for the anticipation of further
and deeper disclosures of truths still under the veil of the letter, and in
their season to be revealed. The visible world still remains without its divine
interpretation:
(p. xviii)
mysteries are but the
expressions, in human language, of truths to which the human mind is unequal.” (1)
Dr. Newman is credited also with the remark, made on visiting
These are utterances the value of which is in no way diminished by the fact that
their utterer failed to bring his own life in accordance with them. He could
write, indeed, the hymn “Lead, kindly light”; but when the “kindly light” was
vouchsafed him of those suggestions of a system of thought concealed within the
Christian Symbology, “magnificent in themselves” and “making music to his inward
ear,” which he found in the patristic writings; instead of following that lead,
and striving to exhume the treasures of divine truth thus buried and hidden from
sight, for the salvation of a world perishing for want of them, – he turned his
back upon it, and – entering the Church of Rome – wrote his
Grammar of Assent, calling upon others to follow him in committing the
suicide, intellectual and moral, of renouncing the understanding and divorcing
profession from conviction.
This was a catastrophe the explanation of which is not far to seek. Dr. Newman
had in him the elements which go to make both priest and prophet. But the former
proved the stronger; and the Cain, the priest in him, suppressed the Abel, the
prophet in him. Thus was he a type of the Church as hitherto she has been. But,
happily, not as henceforth
(p. xix)
she will be. For “now is the Gospel of
Interpretation come, and the kingdom of the Mother of God,” even the “Women,”
Intuition, – the mind’s feminine mode, wherein it represents the perceptions and
recollections of the Soul – who is ever “Mother of God” in man, and whose sons
the prophets ever are, the greatest of them being called emphatically, for the
fullness and purity of his intuition, the “Son of the Woman” and she a “virgin.”
E.M.
FOOTNOTES
(xv:1) The original title of this book was “The Story of the New Gospel of
Interpretation.” See preface to
the present edition. S.H.H.
(xviii:1) Apologia pro vita sua, by J.H.
Newman. New edition of 1893, pp. 26, 27.
Seções: Índice Geral Seção Atual: Índice Seguinte: Capítulo I – Vocação
