Through the ages, Christians have communicated to the world through written works of art. The pen, the typewriter, the computer, or the laptop would crank out words that had the reader witness the beauty of  a romantic world, the horrors of war, the wonder of nature, the suspenseful mysteries, or the heart stopping feats of valor.

The authors are countless but we will read about their lives and their stories.  Their contributions to society are immortalized in their works.


Authors A-Z



Thérèse of Lisieux

Virgin, Nun, Mystic
Doctor of the Church

Saint Thérèse of Lisieux (French: sainte Thérèse de Lisieux), born Marie Françoise-Thérèse Martin (2 January 1873 – 30 September 1897), also known as Saint Thérèse of the Child Jesus and the Holy Face, O.C.D., was a French Catholic Discalced Carmelite nun who is widely venerated in modern times. She is popularly known as "The Little Flower of Jesus", or simply "The Little Flower".

Thérèse has been a highly influential model of sanctity for Catholics and for others because of the simplicity and practicality of her approach to the spiritual life. Together with Saint Francis of Assisi, she is one of the most popular saints in the history of the church.[3][4] Pope Pius X called her "the greatest saint of modern times".[5][6]

Thérèse felt an early call to religious life, and overcoming various obstacles, in 1888 at the early age of 15, she became a nun and joined two of her older sisters in the cloistered Carmelite community of LisieuxNormandy (yet another sister, Céline, also later joined the order).


Her feast day is 1 October in the General Roman Calendar, and 3 October in the extraordinary form of the Roman Rite.[2] Thérèse is well-known throughout the world, with the Basilica of Lisieux being the second most popular place of pilgrimage in France after Lourdes.

Family background

"A dreamer and brooder, an idealist and romantic, [the father] gave touching and naïve pet names [to his daughters]: Marie was his diamond, Pauline his noble pearl, Céline the bold one. But Thérèse was his petite reine, little queen, to whom all treasures belonged".[10]

Zélie was so successful in manufacturing lace that by 1870 Louis had sold his watchmaking shop to a nephew and handled the traveling and bookkeeping end of his wife's lacemaking business.

Early years

Thérèse was taught at home until she was eight and a half, and then entered the school kept by the Benedictine nuns of the Abbey of Notre Dame du Pre in Lisieux. Thérèse, taught well and carefully by Marie and Pauline, found herself at the top of the class, except for writing and arithmetic.


However, because of her young age and high grades, she was bullied. The one who bullied her the most was a girl of fourteen who did poorly at school. Thérèse suffered very much as a result of her sensitivity, and she cried in silence. Furthermore, the boisterous games at recreation were not to her taste. She preferred to tell stories or look after the little ones in the infants class. "The five years I spent at school were the saddest of my life, and if my dear Céline had not been with me I could not have stayed there for a single month without falling ill."


Céline informs us, "She now developed a fondness for hiding,[17] she did not want to be observed, for she sincerely considered herself inferior".[18] On her free days she became more and more attached to Marie Guérin, the younger of her two cousins in Lisieux. The two girls would play at being anchorites, as the great Teresa had once played with her brother. And every evening she plunged into the family circle. "Fortunately I could go home every evening and then I cheered up. I used to jump on Father's knee and tell him what marks I had, and when he kissed me all my troubles were forgotten...I needed this sort of encouragement so much."


Yet the tension of the double life and the daily self-conquest placed a strain on Thérèse. Going to school became more and more difficult.

                                 When she was nine years old, in October 1882, her sister Pauline, who had acted as a                                                "second mother" to her, entered the Carmelite convent at Lisieux. Thérèse was devastated.                                      She understood that Pauline was cloistered and that she would never come back. "I said in                                      the depths of my heart: Pauline is lost to me!" The shock reawakened in her the trauma                                            caused by her mother's death.


Thérèse aged 8, 1881


She also wanted to join the Carmelites, but was told she was too young. Yet Thérèse so impressed Mother Marie Gonzague, the prioress at the time of Pauline's entry to the community that she wrote to comfort her, calling Thérèse "my future little daughter".


At this time, Thérèse was often sick. She began to suffer from nervous tremors. The tremors started one night after her uncle took her for a walk and began to talk about Zélie. Assuming that she was cold, the family covered Therese with blankets, but the tremors continued. She clenched her teeth and could not speak. The family called Dr. Notta, who could make no diagnosis.[19] In 1882, Dr. Gayral diagnosed that Thérèse "reacts to an emotional frustration with a neurotic attack".[20]

Alarmed, but cloistered, Pauline began to write letters to Thérèse and attempted various strategies to intervene. Eventually Thérèse recovered after she had turned to gaze at the statue of the Virgin Mary placed in Marie's room, where Thérèse had been moved.[21] 


She reported on 13 May 1883 that she had seen the Virgin smile at her.[22] She wrote: "Our Blessed Lady has come to me, she has smiled upon me. How happy I am."[23] However, when Thérèse told the Carmelite nuns about this vision at the request of her eldest sister Marie, she found herself assailed by their questions and she lost confidence. Self-doubt made her begin to question what had happened. "I thought I had lied – I was unable to look upon myself without a feeling of profound horror."[24] "For a long time after my cure, I thought that my sickness was deliberate and this was a real martyrdom for my soul".[25]Her concerns over this continued until November 1887.

In October 1886 her oldest sister, Marie, entered the same Carmelite monastery, adding to Thérèse's grief. The warm atmosphere at Les Buissonnets, so necessary to her, was disappearing. Now only she and Céline remained with their father. Her frequent tears made some friends think she had a weak character and the Guérins indeed shared this opinion.

Thérèse also suffered from scruples, a condition experienced by other saints such as Alphonsus Liguori, also a Doctor of the Church, and Ignatius Loyola, the founder of the Jesuits. She wrote: "One would have to pass through this martyrdom to understand it well, and for me to express what I experienced for a year and a half would be impossible".[26]

Complete conversion

Christmas Eve of 1886 was a turning point in the life of Thérèse; she called it her "complete conversion." Years later she stated that on that night she overcame the pressures she had faced since the death of her mother and said that "God worked a little miracle to make me grow up in an instant ... On that blessed night … Jesus, who saw fit to make Himself a child out of love for me, saw fit to have me come forth from the swaddling clothes and imperfections of childhood".[27]

That night, Louis Martin and his daughters, Léonie, Céline and Thérèse, attended Midnight Mass at the cathedral in Lisieux— "but there was very little heart left in them. On 1 December, Léonie, covered in eczema and hiding her hair under a short mantilla, had returned to Les Buissonnetsafter just seven weeks of the Poor Clares regime in Alençon", and her sisters were helping her get over her sense of failure and humiliation.


Back at Les Buissonnets as every year, Thérèse "as was the custom for French children, had left her shoes on the hearth, empty in anticipation of gifts, not from Father Christmas but from the Child Jesus, who was imagined to travel through the air bearing toys and cakes."[28]


While she and Céline were going up the stairs she heard her father, "perhaps exhausted by the hour, or this reminder of the relentless emotional demands of his weepy youngest daughter", say with some irritation "Therese is far too old for this now. Fortunately this will be the last year!"


Thérèse had begun to cry and Céline advised her not to go back downstairs immediately. Then, suddenly, Thérèse pulled herself together and wiped her tears. She ran down the stairs, knelt by the fireplace and unwrapped her surprises as jubilantly as ever.


In her account, nine years later, of 1895 : "In an instant Jesus, content with my good will, accomplished the work I had not been able to do in ten years." After nine sad years she had "recovered the strength of soul she had lost" when her mother died and, she said, "she was to retain it forever". She discovered the joy in self-forgetfulness and added, "I felt, in a word, charity enter my heart, the need to forget myself to make others happy—Since this blessed night I was not defeated in any battle, but instead I went from victory to victory and began, so to speak, "to run a giant's course".Psalms 19:5

According to Ida Görres, "Thérèse instantly understood what had happened to her when she won this banal little victory over her sensitivity, which she had borne for so long; ...freedom is found in resolutely looking away from oneself.. and the fact that a person can cast himself away from himself reveals again that being good, victory is pure grace, a sudden gift..It cannot be coerced, and yet it can be received only by the patiently prepared heart".[29] 


Biographer Kathryn Harrison: "After all, in the past she had tried to control herself, had tried with all her being and had failed. Grace, alchemy, masochism: through whatever lens we view her transport, Thérèse's night of illumination presented both its power and its danger. It would guide her steps between the mortal and the divine, between living and dying, destruction and apotheosis. It would take her exactly where she intended to go".[30]

The character of the saint and the early experiences that shaped her have been the subject of analysis, particularly in recent years.


Apart from the family doctor who observed her in the 19th century, all other conclusions are inevitably speculative. For instance, author Ida Görres, whose formal studies had focused on church history and hagiography, wrote a psychological analysis of the saint's character.


Some authors suggest that Thérèse had a strongly neurotic aspect to her personality for most of her life.[31][32][33][34] Harrison, concluded that, "her temperament was not formed for compromise or moderation...a life spent not taming but directing her appetite and her will, a life perhaps shortened by the force of her desire and ambition."[28]


Thérèse's time as a postulant began with her welcome into the Carmel, Monday, 9 April 1888.[45] She felt peace after she received communion that day and later wrote, "At last my desires were realized, and I cannot describe the deep sweet peace which filled my soul. This peace has remained with me during the eight and a half years of my life here, and has never left me even amid the greatest trials".[46]

From her childhood, Thérèse had dreamed of the desert to which God would some day lead her. Now she had entered that desert. Though she was now reunited with Marie and Pauline, from the first day she began her struggle to win and keep her distance from her sisters.


Right at the start Marie de Gonzague, the prioress, had turned the postulant Thérèse over to her eldest sister Marie, who was to teach her to follow the Divine Office. Later she appointed Thérèse assistant to Pauline in the refectory. And when her cousin Marie Guerin also entered, she employed the two together in the sacristy.


Thérèse adhered strictly to the rule which forbade all superfluous talk during work. She saw her sisters together only in the hours of common recreation after meals. At such times she would sit down beside whomever she happened to be near, or beside a nun whom she had observed to be downcast, disregarding the tacit and sometimes expressed sensitivity and even jealousy of her biological sisters.


"We must apologize to the others for our being four under one roof", she was in the habit of remarking. "When I am dead, you must be very careful not to lead a family life with one another...I did not come to Carmel to be with my sisters; on the contrary, I saw clearly that their presence would cost me dear, for I was determined not to give way to nature."


She chose a spiritual director, a Jesuit, Father Pichon. At their first meeting, 28 May 1888, she made a general confession going back over all her past sins. She came away from it profoundly relieved. The priest who had himself suffered from scruples, understood her and reassured her.[47] 


During her time as a postulant, Thérèse had to endure some bullying from other sisters because of her lack of aptitude for handicrafts and manual work. Sister St Vincent de Paul, the finest embroiderer in the community made her feel awkward and even called her 'the big nanny goat'. Thérèse was in fact the tallest in the family, 1.62 metres (approx. 5'3"). Pauline, the shortest, was no more than 1.54m tall (approx.5').

Like all religious she discovered the ups and downs related to differences in temperament, character, problems of sensitivities or infirmities. After nine years she wrote plainly, "the lack of judgment, education, the touchiness of some characters, all these things do not make life very pleasant. I know very well that these moral weaknesses are chronic, that there is no hope of cure". But the greatest suffering came from outside Carmel. On 23 June 1888, Louis Martin disappeared from his home and was found days later, in the post office in Le Havre. The incident marked the onset of her father's decline. He died on July 29, 1894.


The end of Thérèse's time as a postulant arrived on the January 10, 1889, with her taking of the habit. From that time she wore the 'rough homespun and brown scapular, white wimple and veil, leather belt with rosary, woollen 'stockings', rope sandals".[49] 


Her father's health having temporarily stabilized he was able to attend, though twelve days after her ceremony her father suffered a stroke and was taken to a private sanatorium, the Bon Sauveur at Caen, where he remained for three years before returning to Lisieux in 1892.


In this period Thérèse deepened the sense of her vocation; to lead a hidden life, to pray and offer her suffering for priests, to forget herself, to increase discreet acts of charity. She wrote, "I applied myself especially to practice little virtues, not having the facility to perform great ones ... In her letters from this period of her novitiate, Thérèse returned over and over to the theme of littleness, referring to herself as a grain of sand, an image she borrowed from Pauline...'Always littler, lighter, in order to be lifted more easily by the breeze of love'.[50] The remainder of her life would be defined by retreat and subtraction".[51]

She absorbed the work of John of the Cross, spiritual reading uncommon at the time, especially for such a young nun. "Oh! what insights I have gained from the works of our holy father, St. John of the Cross! When I was seventeen and eighteen, I had no other spiritual nourishment..." She felt a kinship with this classic writer of the Carmelite Order (though nothing seems to have drawn her to the writing of Teresa of Avila), and with enthusiasm she read his works, The Ascent of Mount Carmel, the Way of Purification, the Spiritual Canticle, the Living Flame of Love.


Passages from these writings are woven into everything she herself said and wrote.[52] The fear of God, which she found in certain sisters, paralyzed her. "My nature is such that fear makes me recoil, with LOVE not only do I go forward, I fly".[53]

The "little way"

Thérèse entered the Carmel of Lisieux with the determination to become a saint. However, by the end of 1894, six years as a Carmelite made her realize how small and insignificant she felt. She saw the limitations of all her efforts. She remained small and very far off from the unfailing love that she would wish to practice. She is said to have understood then that it was from insignificance that she had to learn to ask God's help. Along with her camera, Céline had brought notebooks with her, passages from the Old Testament, which Thérèse did not have in Carmel. (The Louvain Bible, the translation authorized for French Catholics, did not include the Old Testament). In the notebooks Thérèse found a passage from Proverbs that struck her with particular force: "Whosoever is a little one, let him come to me" (9:4).


She was struck by another passage from the Book of Isaiah: "you shall be carried at the breasts, and upon the knees they shall caress you.As one whom the mother caresseth, so will I comfort you."66:12–13 She concluded that Jesus would carry her to the summit of sanctity. The smallness of Thérèse, her limits, became in this way grounds for joy, rather than discouragement. Not until Manuscript C of her autobiography did she give this discovery the name of little way, "petite voie".[69]

I will seek out a means of getting to Heaven by a little way—very short and very straight little way that is wholly new. We live in an age of inventions; nowadays the rich need not trouble to climb the stairs, they have lifts instead. Well, I mean to try and find a lift by which I may be raised unto God, for I am too tiny to climb the steep stairway of perfection. [...] Thine Arms, then, O Jesus, are the lift which must raise me up even unto Heaven. To get there I need not grow. On the contrary, I must remain little, I must become still less.[66]


In her quest for sanctity and in order to attain holiness and to express her love of God, she believed that it was not necessary to accomplish heroic acts or great deeds.[70] She wrote, Love proves itself by deeds, so how am I to show my love? Great deeds are forbidden me. The only way I can prove my love is by scattering flowers and these flowers are every little sacrifice, every glance and word, and the doing of the least actions for love.

The little way of Therese is the foundation of her spirituality.[71] Within the Catholic Church Thérèse's way was known for some time as "the little way of spiritual childhood."[72][70][73][74][75] but Thérèse actually wrote "little way" only three times,[69] and she never wrote the phrase "spiritual childhood." It was her sister Pauline who, after Thérèse's death, adopted the phrase "the little way of spiritual childhood" to interpret Thérèse's path.[76] 


Sometimes, when I read spiritual treatises in which perfection is shown with a thousand obstacles, surrounded by a crowd of illusions, my poor little mind quickly tires. I close the learned book which is breaking my head and drying up my heart, and I take up Holy Scripture. Then all seems luminous to me; a single word uncovers for my soul infinite horizons; perfection seems simple; I see that it is enough to recognize one's nothingness and to abandon oneself, like a child, into God's arms. Leaving to great souls, to great minds, the beautiful books I cannot understand, I rejoice to be little because only children, and those who are like them, will be admitted to the heavenly banquet.

Final years

Thérèse's final years were marked by a steady decline that she bore resolutely and without complaint. Tuberculosis was the key element of Thérèse's final suffering, but she saw that as part of her spiritual journey.


After observing a rigorous Lenten fast in 1896, she went to bed on the eve of Good Friday and felt a joyous sensation. She wrote: "Oh! how sweet this memory really is! ... I had scarcely laid my head upon the pillow when I felt something like a bubbling stream mounting to my lips. I didn't know what it was."


The next morning her handkerchief was soaked in blood and she understood her fate. Coughing up of blood meant tuberculosis, and tuberculosis meant death.[80] 


She wrote, "I thought immediately of the joyful thing that I had to learn, so I went over to the window. I was able to see that I was not mistaken. Ah! my soul was filled with a great consolation; I was interiorly persuaded that Jesus, on the anniversary of His own death, wanted to have me hear His first call!"


To the right and to the left, I throw to my little birds the good grain that God places in my hands. And then I let things take their course! I busy myself with it no more. Sometimes, it's just as though I had thrown nothing; at other times, it does some good. But God tells me: 'Give, give always, without being concerned with the results'.[84]


Together with Saint Francis of Assisi, Saint Thérèse of Lisieux is one of the most popular Roman Catholic saints since apostolic times. She is approachable, due in part to her historical proximity. Barbara Stewart, writing for The New York Times, once called Thérèse "...the Emily Dickinson of Roman Catholic sainthood".[85]

As a Doctor of the Church, she is the subject of much theological comment and study, and, as a young woman whose message has touched the lives of millions, she remains the focus of much popular devotion.[86] She was a highly influential model of sanctity for Catholics in the first half of the twentieth century because of the simplicity and practicality of her approach to the spiritual life.[87]

Thérèse was devoted to Eucharistic meditation and on 26 February 1895, shortly before she died wrote from memory and without a rough draft her poetic masterpiece "To Live by Love" which she had composed during Eucharistic meditation. During her life, the poem was sent to various religious communities and was included in a notebook of her poems.[88][89]

Thérèse lived a hidden life and "wanted to be unknown", yet became popular after her death through her spiritual autobiography. She also left letters, poems, religious plays, prayers, and her last conversations were recorded by her sisters. Paintings and photographs – mostly the work of her sister Céline – further led to her becoming known.

Thérèse said on her death-bed, "I only love simplicity. I have a horror of pretence", and she spoke out against some of the claims made concerning the lives of saints written in her day, "We should not say improbable things, or things we do not know. We must see their real, and not their imagined lives".[90] 


The depth of her spirituality, of which she said, "my way is all confidence and love", has inspired many believers up to the current day. In the face of her littleness she trusted to God her sanctity. She wanted to go to heaven by an entirely new little way. "I wanted to find an elevator that would raise me to Jesus". The elevator, she wrote, would be the arms of Jesus lifting her in all her littleness.[66]

The Story of a Soul

St. Thérèse is best known today for her spiritual memoir, L'histoire d'une âme (The Story of a Soul).

After she died, everything at the convent went back to normal. One nun commented that there was nothing to say about Therese.


But Pauline put together Therese's writings (and heavily edited them, unfortunately) and sent 2000 copies to other convents.


But Therese's "little way" of trusting in Jesus to make her holy and relying on small daily sacrifices instead of great deeds appealed to the thousands of Catholics and others who were trying to find holiness in ordinary lives. Within two years, the Martin family had to move because her notoriety was so great and by 1925 she had been canonized.

Therese of Lisieux is one of the patron saints of the missions, not because she ever went anywhere, but because of her special love of the missions, and the prayers and letters she gave in support of missionaries. This is a reminder to all of us who feel we can do nothing, that it is the little things that keep God's kingdom growing.



James Joseph Walsh

James Joseph Walsh, M.D., LL.D., Litt.D., Sc.D. (1865–1942)

"James Joseph Walsh was alive during WWI and died shortly after the US entered WWII, both a time of turmoil and widespread death. He also lived through the Roaring Twenties and the Depression. He was able to witness the development of the film industry, communications, and cars. He also lived during a time when many Americans were prejudiced against Catholics. He ended up writing many works in response to the misinformation on Catholic history and on the false dichotomy that had been created that put religion in opposition to science." 

"This tendency to look at people’s contributions is an important feature of James Joseph Walsh’s writings. How much hope grows when we realize that God has been working diligently through the ages and through human beings, and even more so since the birth of Christianity?" 

"He did not fear to call people out when they mischaracterized Catholicism in order to prop up Protestant history or to sensationalize an atheistic science". 

"Many of those old props still exist in the misperceptions people are taught in history and science classes today, though no longer attributed to Protestantism. In fact, this 19th century tendency to mischaracterize Catholic history hurts our perceptions not only of Protestant Christians today but also the Founding Fathers of the United States. Fortunately, Walsh even wrote a work on the Founding Fathers that discusses their philosophical methods and understanding of the world, which were scholastic. His works, therefore, tend to be comprehensive and honest."  - J. Prosser  {*A}



Walsh was born in New York City. He graduated from Fordham College in 1884 (Ph. D., 1892) and from the University of Pennsylvania (M.D.) in 1895. After postgraduate work in Paris, Vienna and Berlin he settled in New York. Doctor Walsh was for many years Dean and Professor of nervous diseases and of the history of medicine at Fordham University school of medicine.

In addition to contributing to the New International Encyclopedia and to medical and other journals, he also published a variety of popular works.[2]


  • Essays in Pastoral Medicine. London: Longmans, Green & Co., 1906 (with Austin O'Malley).

  • Catholic Churchmen in Science; Sketches of the Lives of Catholic Ecclesiastics who were Among the Great Founders in Science. Philadelphia: The Dolphin Press, 1906 (second series, 1909; third series, 1915).

  • Makers of Modern Medicine. New York: Fordham University Press, 1907.[3]

  • The Popes and Science: The History of the Papal Relations to Science During the Middle Ages and Down to Our Own Time. New York: Fordham University Press, 1908.

  • The Thirteenth, Greatest of Centuries. New York: Catholic Summer School Press. 1907.

  • History of the Medical Society of the State of New York. Published by the Society, 1907.

  • The Chirpings of Dusty Mike. Richmond: The Dietz Printing Co., 1908.

  • Makers of Electricity. New York: Fordham University Press, 1909 (with Brother Potamian).

  • Education: How Old the New. New York: Fordham University Press, 1911.[4]

  • Old-Time Makers of Medicine; the Story of the Students and Teachers of the Sciences Related to Medicine During the Middle Ages. New York: Fordham University Press, 1911.

  • Modern Progress and History; Addresses on Various Academic Occasions. New York: Fordham University Press, 1912.

  • Psychotherapy. New York: D. Appleton and Company, 1912.

  • The Century of Columbus. New York: Catholic Summer School Press, 1914.

  • Was Shakespeare a Catholic? America Press, 1915.[5]

  • Health Through Will Power. New York: Little, Brown, and Company, 1919.

  • Success in a New Era. Hoboken, N.J.: Franklin-Webb Company, 1919.

  • History of Medicine in New York, Three Centuries of Medical Progress, Vol. 2, Vol. 3. New York: National Americana Society, Inc., 1919.

  • Religion and Health. New York: Little, Brown, and Company, 1920.

  • Medieval Medicine. London: A. & C. Black, 1920.

  • Cures; the Story of the Cures that Fail. New York: D. Appleton and Company, 1923.

  • What Civilization Owes to Italy. Boston: The Stratford Co., 1923.

  • The World's Debt to the Catholic Church. Boston: The Stratford Co., 1924.

  • Safeguarding Children's Nerves: A Handbook of Mental Hygiene. Philadelphia: J.B. Lippincott Company, 1924 (with James Ambrose Foote).[6]

  • Eating and Health. Boston: The Stratford Company, 1925.

  • Spiritualism a Fact, Spiritualism a Fake. Boston: Stratford Company, 1925 (with Hereward Carrington).

  • The World's Debt to the Irish. Boston: The Stratford Company, 1926.

  • Our American Cardinals; Life Stories of the Seven American Cardinals: McCloskey, Gibbons, Farley, O'Connell, Dougherty, Mundelein, Hayes. New York: D. Appleton and Company, 1926.

  • These Splendid Priests. New York: J.H. Sears & Company, Inc., 1926.

  • These Splendid Sisters, Books for Libraries Press, 1970 (1st Pub., New York: J.H. Sears & Company, Inc., 1927).

  • Priests and Long Life. New York: J.F. Wagner & B. Herder, 1927.

  • Laughter and Health. New York: D. Appleton and Company, 1928.

  • A Catholic Looks at Life. Boston: The Stratford Company, 1928.

  • The Catholic Church and Healing. New York: The Macmillan Company, 1928.

  • The Golden Treasure of Medieval Literature. Boston: The Stratford Co., 1930.

  • Mother Alphonsa: Rose Hawthorne Lathrop. New York: The Macmillan Company, 1930.[7]

  • Sex Instruction. New York: J.F. Wagner, Inc., 1931.

  • American Jesuits. New York: The Macmillan Company, 1934.

  • Education of the Founding Fathers of the Republic. New York: Fordham University Press, 1935.

  • High Points of Medieval Culture. Milwaukee: The Bruce Publishing Company, 1938.

  • Articles

  • "Twenty Historical 'Don'ts'." In: Catholic and Anti-Catholic History. New York: The America Press, n.d.

  • "Second-Hand History." In: Catholic and Anti-Catholic History. New York: The America Press, n.d.

  • “Life and Modern Biology,” The American Catholic Quarterly Review, Vol. XXIV, January/October 1899.

  • "A Half-Century in Biology," The Catholic World, Vol. LXX, October 1899 - March 1900.

  • “An Essay in Physiological Psychology,” The American Catholic Quarterly Review, Vol. XXV, January/October 1900.

  • "Three Great Biologists: Theodor Schwann," The Catholic World, Vol. LXXI, April/September, 1900.

  • "Claude Bernard, the Physiologist," The Catholic World, Vol. LXXI, April/September, 1900.

  • "The Passion Play," The Catholic World, Vol. LXXII, October 1900 - March 1901.

  • “Microbes and Medicine,” The American Catholic Quarterly Review, Vol. XXVII, January/October 1901.

  • “Michael Servetus and Some Sixteenth Century Educational Notes,” The American Catholic Quarterly Review, Vol. XXVII, January/October 1901.

  • "Laënnec, a Martyr to Science," The Messenger, Vol. II, Fifth Series, 1902.

  • "By-Paths of History: The Church and Science in the Middle Ages," Records of the American Catholic Historical Society of Philadelphia, Vol. XIV, 1903.

  • "Biographical Notes on Joseph O'Dwyer, the Inventor of Intubation," Records of the American Catholic Historical Society of Philadelphia, Vol. XIV, 1903.

  • "Audubon the Naturalist," Records of the American Catholic Historical Society of Philadelphia, Vol. XV, 1904.

  • "John Delavau Bryant," Records of the American Catholic Historical Society of Philadelphia, Vol. XV, 1904 (with Joseph Walsh).

  • "Copernicus: Physician, Clergyman and Astronomer," Medical Library and Historical Journal, Vol. III, No. 1, 1905.

  • “Boniface VIII – A Picture and an Anniversary,” The Catholic World, Vol. LXXX, October 1904/March 1905.

  • "Silvio Pellico," The Catholic World, Vol. LXXX, October 1904/March 1905.

  • “The Present Position of Darwinism,” The Catholic World, Vol. LXXX, October 1904/March 1905.

  • "Edmund Bailey O'Callahan of New York," Records of the American Catholic Historical Society of Philadelphia, Vol. XVI, 1905.

  • "Some Notes on Catholic Bibliography," Records of the American Catholic Historical Society of Philadelphia, Vol. XVI, 1905.

  • "The Chevalier de la Luzerne," Records of the American Catholic Historical Society of Philadelphia, Vol. XVI, 1905.

  • "Doctor Jedediah Vincent Huntington and the Oxford Movement in America," Part II, Records of the American Catholic Historical Society of Philadelphia, Vol. XVI, 1905.

  • "Vesalius as a Horrible Example," The Messenger, Vol. VII, Sixth-Series, 1905.

  • "Vesalius, the Anatomist, and his Times," The Messenger, Vol. VII, Sixth-Series, 1905.

  • “Basil Valentine, a Great Pre-Reformation Chemist,” The American Catholic Quarterly Review, Vol. XXXI, January/October 1906.

  • "On the Use of Discarded Street Cars in the Open-Air Treatment of Tuberculosis," International Clinics, Vol. II, Sixteenth Series, 1906.

  • “Geography and the Church in the Middle Ages,” The American Catholic Quarterly Review, Vol. XXXII, January/October 1907.

  • "Care of the Mentally Afflicted in Old Catholic Times," The Rosary Magazine, Vol. XXX, January/June, 1907.

  • "Medieval University," The Rosary Magazine, Vol. XXX, January/June, 1907.

  • “Lord Kelvin,” The Catholic World, Vol. LXXXVII, October 1907 – March 1908.

  • “The Church and Experimental Method,” The American Catholic Quarterly Review, Vol. XXXIII, January/October 1908.

  • “Spanish-American Education,” The American Catholic Quarterly Review, Vol. XXXIII, No. 131, July 1908.

  • "Some Curiosities of Lead Poisoning," International Clinics, Vol. II, 1908.

  • “The Church and Astronomy Before and After Galileo,” The American Catholic Quarterly Review, Vol. XXXIII, January/October 1908.

  • "Women in Medicine," International Clinics, Vol. III, Nineteenth-Series, 1909.

  • “Science at the Medieval Universities,” Popular Science Monthly, Vol. LXXVIII, January/June, 1911.

  • "A Leader in Modern Surgery: Lord Lister," The Catholic World, Vol. XCV, April/September, 1912.

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  • “John R.G. Hassard,” The Catholic World, Vol. XCVII, April/September 1913.

  • “Science and Religion, Then and Now,” The Catholic World, Vol. XCIX, April/September 1914.

  • “Keeping Up the Protestant Tradition,” The Catholic World, Vol. CI, April/September 1915.

  • "American Philosophy of History Fifty Years Ago," The Catholic World, Vol. C, October 1914/March 1915.

  • "Some Changes in Religious Feelings in two Generations," The Catholic World, Vol. C, October 1914/March 1915.

  • "The Warfare of Theology with Science Twenty Years After," The Catholic World, Vol. C, October 1914/March 1915.

  • “Andrew Shipman,” The Catholic World, Vol. CII, October 1915/March 1916.

  • “Some Chapters in the History of Feminine Education,” Part II, The Catholic World, Vol. CII, October 1915/March 1916.

  • “Cervantes, Shakespeare and Some Historical Background,” The Catholic World, Vol. CIII, April 1915/September 1916.

  • “The Evolution of Man,” Part II, The Catholic World, Vol. CIII, April 1915/September 1916.

  • “The Care of the Dependent Poor,” The Catholic World, Vol. CIII, No. 618, September 1916.

  • “The Care of Children and the Aged,” The Catholic World, Vol. CIV, October 1916/March 1917.

  • “The Story of Organized Care of the Insane and Defectives,” The Catholic World, Vol. CIV, October 1916/March 1917.

  • “Dr. John B. Murphy,” The Catholic World, Vol. CIV, October 1916/March 1917.

  • “Luther and Social Service,” The Catholic World, Vol. CIV, October 1916/March 1917.

  • “Brother Potamian,” The Catholic World, Vol. CV, April/September 1917.

  • “Herbert Spencer: A Fallen Idol,” The Catholic World, Vol. CV, April/September 1917.

  • “Abbé Breuil and the Cave Men Artists,” The Ecclesiastical Review, Vol. LVII, September 1917.

  • “Superstitions Old and New,” The Catholic World, Vol. CVI, October 1917/March 1918.

  • “Alcohol in Medicine Fifty Years Ago and Now,” The Catholic World, Vol. CVI, October 1917/March 1918.

  • “An Apostle of the Italians,” The Catholic World, Vol. CVII, April/September 1918.

  • "The Priest and Post-Mortem Examinations," The Ecclesiastical Review, Vol. LVIII, 1918.

  • "What Surgery Owes to Military Surgery: A Great Pioneer in Clinical Surgery," International Clinics, Vol. III, Twenty-Eighth Series, 1918.

  • "A Convert Scientist and His Work," The Catholic World, Vol. CVIII, October 1918/March 1919.

  • “Mediæval Science,” The Catholic World, Vol. CIX, April/September 1919.

  • “The Church and Peace Movements in the Past,” The American Catholic Quarterly Review, Vol. XLVII, N°. 185, January 1922.

  • “A Papal Curiosity in New York,” The Catholic World, Vol. CXIV, March 1922.

  • "Healing Religions in the United States," Studies: An Irish Quarterly Review, Vol. 13, No. 52, December 1924.

  • "Forget the Pope - No!," The Forum, September 1929.

  • “Hysteria and Hypnotism,” The Fortnightly Review, Vol. XL, No. 6, June 1933.

  • “Cures,” The Fortnightly Review, Vol. XLI, No. 2, February 1934.

  • “Human Luminosity and Temperature,” The Fortnightly Review, Vol. XLI, No. 8, August 1934.

  • "Catholic Contributions to the Ethical Sciences." In: Catholic Builders of the Nation. New York: Catholic Book Company, 1935, pp. 22–50.

  • "Life is Sacred," The Forum, December 1935. *B