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<p>CONTENTS 
CHAPTER I.
THE ROAD OF RETREAT. Men desiring retreat are led to Catholicism by observing its institutions for that end. The external character of monasteries awakens the curiosity of all who pass— by their buildings, 4; pictures, 8; treasuries, 14; libraries, 15; tombs andrelics, 19; victims of tyranny buried there, not being allowed sepulture elsewhere, 27 ; all are interested on visiting a monastery, 28. Avenues from this road supplied to all— first by the fact of such associations, S3 ; which cannot exist without charity, of which the centre is Catholicism, 34; or without union, 36; obedience, 38; capacity of being governed, or freedom of elections, 40; or without the principle of variety in unity, 46 ; self-renouncement, stability, seclusion, 47. The multiplication of such free institutions significant, 51; their position in desert places, 53; hermitages also fruits of the same love for the beauties of nature, 58 ; the dangers of such localities, 66 ; such sites unsuitable to all but monks, 69 ; the monks love them, 72 ; taste for such seclusion indicative of truth, as belonging to the best men in all ages, 76. The life of the prophets perpetuated by the hermits— examples, 79.
CHAPTER II.— p. 84. 
THE ROAD OF RETREAT (continued). 
Avenue to the centre constituted by the history of monasteries— interwoven with history of Christianity, 84; with that of the best kings, 87. The historical associations of many abbeys supply signals, 90; the illustrious men who die in them, 96 ; value of some monastic traditions as sources of history, 98 ; the false critics who attacked them, 101. Signal by observing the motives of men in founding and enriching monasteries, 102 ; the charters show that they were built through natural affection sanctified and spiritually directed, 103 ; through love, 104; through remorse and repentance, 105 ; to do good to mankind generally, 107; to manifest love of Jesus Christ, 109; to benefit the soul, 112; through a desire of heaven, 114. Avenue by a consideration of the character of monastic life in general, 116. What may suit some may not suit others, 116. These institutions provide for that variety of wants, 121 ; it is the life of the prophets and apostles, 122 ; the diversity of rules explained, 124; the sanctity of this life, 129; its temptations, 135; its spirit of prayer, 139; the chant and nocturnal office, 143; its mystic side — visions, 147 ; its humility, 150; its spirit of poverty, 158; why misunderstood in England, 165; its frugality and austerity, 167; its happiness contrasted with worldly alternations, 172; its poetry, 177; its adaptation to the desires of the ancient philosophy, 181. Avenue by the facts of conversion, 183 ; forms of admission and precautions significative, 184; must be voluntary, 186; causes of conversion, desire of changing life, 187; calamity, 188; love, 190; sickness, 192 ; gratitude, contempt for riches and glory, 195; discourse of the holy, 197; casual visits, 199. Avenue by the general results of these institutions— centres of peace, 201 ; right of sanctuary, 204; a refuge from despotism, 205; contribute to the peace of the world, fruits of a pacific, peace-producing, and therefore true religion, 209.
CHAPTER III.— p. 211
THE ROAD OF RETREAT (pursued). 
Avenue by moral and intellectual fruits. These institutions form great men, 211 ; learned men, 219. Union of classical and Christian erudition, 226. Characteristics of the monastic learning and philosophy, 228 ; its views of society full of condescensions and indulgence for the rest of men, sanctioning popular amusements, 238 ; the theatre, 241 ; the monastic services in regard to popular instruction, 245; opposed to superstition, 249 ; the influence of the religious as general instructors, their sermons and conversations, 253 ; their example, 256; their charity, indulgent to sinners, 257; their simplicity, 269 ; frankness, 270; toleration, 272; their loyalty and justice, 274; not useless, but serviceable and industrious men, 277 ; they console the miserable, 278 ; encourage and assist the poor, 279 ; their hospitality, 286 ; the monastic tales as heard when enjoying it, 295. 
CHAPTER IV.— p. 299. 
THE ROAD OF RETREAT (terminated). 
Their services of a material order. The monks as agriculturists and workmen, 299; their herds, 302; their scientific observations of all natural phenomena, 303 ; as horticulturists— their gardens, 305 ; their care and administration of forests, 307 ; conclusion that these were useful institutions, and indicative of the truth of the religion which gave rise to them, 311. Avenue by a consideration of the character which belongs to the friends of these institutions, 315 ; their privileges, 322 ; by the character of their enemies, 325 ; the destruction of the monasteries, by pagans, Mahometans, and modern revolutionists of all classes, 837; the contempt evinced by their destroyers for the ancient provisions to secure perpetuity to such houses, 342. Signal by the view which Cathplicism recommends respecting the past, present, and future, 349 ; it recognizes the existence of abuses, 350 ; the need of reform, 351 ; the necessity of change, 352. Such calm wisdom indicative of its truth, 358.
CHAPTER V.— p. 359. 
THE ROAD OF OLD AGE. 
Change of appearance in the forest at approach of evening, 360. Old trees symbolical of age in men, 361. Avenue by considering how Catholicism delivers old age partly from its vices, 365 ; the vices of the old, 866; how these are counteracted— avarice, 370 ; cunning worldliness, vanity, 371. Character of old age under the central influence, 371; active, 372; kind, 376. Catholicism removes the moral and alleviates the physical miseries incident to old age, 377 ; the miseries of the old, 377 ; lament the passing away of youth, 380 ; central principles furnish a remedy, 382. Moral discipline preserves health, 382 ; even beauty, 386 ; they deliver from moral miseries, from regrets as to the past and youth, 388 ; render old persons like young, 391 ; conduce to the happiness and respect of the old, 398 ; cause old age to be employed for the benefit of youth, 399; secure care and tenderness for the old, 403 ; contrast where these principles fail, 405. Catholicism secures for age a sweet and glorious decline, 408.  
CHAPTER VI.— p. 409. 
THE ROAD OF OLD AGE (terminated). 
Avenue by the affinity between old age and Catholicism. Age, by its repose, reflection, and memory, conducive to a recognition of truth, 409; favourable to natural devotion, 413; to wisdom, conferring a prudence which cannot be caught by snares, 415 ; conducive to the true philosophy of life, 421. It loves equality and esteems the low, 422. It is inclined to great tolerance, 425 ; to wise retractions of raw and violent opinions, 426 ; favourable to charity, kindness, and moderation, 428 ; corrects foreign predilections, 431 ; makes indulgent by memory, 434; by the tenderness arising from recollections, 437; directs by a sense of life's brevity, 438 ; conducive to a desire of heaven, by weaning from the world, 439; disenchanted by means of the subtle evils of life destroying its poetry by false views of religion, glad to escape from the sphere of the immoderate, 440 ; weaned from life by its inability to reside In places congenial to it, 442 ; weaned by the changes around it, 443 ; by domestic afflictions, 444; by the absence of love, 445 ; inclined to the thought and hope of another world, and therefore favourable to impressions of Catholicity, 442. 
CHAPTER VII.-p. 450. 
THE ROAD OF THE TOMBS. 
Attempt to Invest the subject with cheerfulness by showing how the young and happy visit cemeteries, 451 ; associated with lovers' walks, 452. Analogy between trees and men in regard to death, 458. First opening to the centre by the fears and repugnance which only faith dispels, 465. The natural views of death gloomy, 466. Catholicism delivers from this melancholy view of death, by a supernatural doctrine, 470; practical faith in a future life, 471; fears respecting it diminished by central principles, by the doctrine of the atone, ment, 473 ; of purgatory, 477. Examples of happy death by means of central principles, 479; which change the view of death by a moral discipline, 483; how far they inculcate a remembrance of it, 484 ; preparation for it, 486. Con. trast between those who reject and those who embrace this discipline, 487. the bad die ill, 488 ; those who have lived Catholically find death happy, 491. Examples of happy death, 492. Catholicism sweetens the approach of death by its partial restoration of nature to its original harmony, 496. Evils from the sphere of the unnatural greater than those incident by nature, 497. Catholicism restores the natural sense of immortality, 499 ; the sense of death being medicinal, 501; easy, 503; happy under all circumstances, 511. It makes use natural forces against the fear of death, the sentiment of honour, of love, 512. 
CHAPTER VIII.— p. 524. 
THE ROAD OF THE TOMBS (terminated). 
Catholicism yields comforters and observers in sickness and death— after death mourners of the best kind, 533 ; prayers for the dead, 537 ; decorous burial, 346; an inviolable grave, the cemetery, care of sepulture an attribute of man, the cemetery visited, 550. Catholicism agrees with the ancient sentiments of humanity respecting burial, regards it as charity to procure ground 551 ; bodies of the poor respected, 552 ; sanctions the choice of a grave, the common feelings of nature outraged by antagonistic principles, 555. Ancestral tombs, 557 ; beauty of the place significative, 558 ; Catholicism causes it to be frequented, and prevents the dead from being forgotten, 559. All Souls, 562 ; walk through the cemetery, 565 ; burial in cities and churches forbidden, 566; visitors to the tombs, 569 ; Catholicism secures their erection as a duty of friendship, 572. Catholic instruction from the tombs, 573 ; epitaphs, Catholicism inspires the best, 579. Issue in general to the centre from the cemetery as a religious place which Catholicizes the mind, 573. Last openings furnished by thoughts on the return after visiting the tombs, 592.
ERRATA. 
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<br>Subjects: Catholic Church -- Apologetic works; Catholic Church</div>
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Digby, Kenelm Henry, 1800-1880</div>
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