NOTES Notes to Matins . Jean-Luc Barré, Jacques et Raïssa Maritain: Les Mendiants du Ciel (Paris: Stock, ). . Jacques Maritain, Carnet de notes (Paris, ), p. . To be found also in Jacques et Raïssa Maritain Oeuvres complètes [hereafter OC], (Paris: Editions Saint-Paul, –), XII.This edition, under the editorship of a team headed by René Mougel, comprises sixteen volumes. . Raïssa Maritain, We Have Been FriendsTogether (NewYork: Longmans, Green and Co., ), p. , and OC XVI. . Ibid., p. . . Ibid. . See Judith D. Suther, Raïssa Maritain: Pilgrim, Poet, Exile (New York: Fordham University Press, ), and Nora Possenti Ghiglia, ITre Maritain. La presenza di Vera nel mondo di Jacques e Raïssa (Milan: Ancora, ). . Ibid., p. . . Ibid., p. . . Henry Bars, Maritain en notre temps (Paris: Grasset, ). . Ibid., p. . . Maritain, Carnet de notes, p. . . R. Maritain, We Have Been FriendsTogether, p. . . Quelques pages sur Léon Bloy, OC, III, pp. ‒. . The Life Of Jesus Christ and Biblical Revelations from the visions of Ven. Anne Catherine Emmerich as recorded in the journals of Clemens Brentano, arranged and edited by Carl E. Schmoger, vols. (Rockford:Tan Books, ). . Jean-Joseph Surin, S.J. (–), visionary, exorcist at Ursuline convent of Loudon (on which Aldous Huxley based The Devils of Loudon), and author of A Spiritual Catechism and other works. . R. Maritain, We Have Been FriendsTogether, p. . . Ibid., p. . Notes to Pages ‒ . Ibid., p. . . Ibid. Notes to Lauds . R. Maritain, We Have Been FriendsTogether, p. . . Ibid., p. . . Blaise Pascal, Oeuvres complètes, preface d’Henri Gouhier, presentation et notes de Louis LaFuma (Paris: Editions du Seuil, ), pp. –. . Ibid., p. . . Ibid., p. . See the following website: www.lasalettemissionaries.org. . J. Maritain, Carnet de notes, p. –. . Ibid., p. . See Barré, Jacques et Raïssa Maitain, pp. –. . J. Maritain, Carnet de notes, p. . . Ibid., p. . . R. Maritain, We Have Been FriendsTogether, p. . . This can be found in OC I, pp. –. . Ibid., p. . . Maritain notes that this role is usually assigned to the Passionist Father, Cuthbert Dunne, and so it is in Richard Ellman’s biography, Oscar Wilde (London: Penguin Books, ), pp. –. Ellman has Dunne saying the Requiem Mass as well. Apparently the visiting card of the man, Robert Ross, who came to the Passionists has survived, but the message written on it does not close the door entirely on Clérissac. “Can I see one of the fathers about a very urgent case or can I hear of a priest elsewhere who can talk English to administer last sacraments to a dying man?” The account of Wilde’s death by Ellman is graphic. . OC I, p. . . Ibid., p. . . Ibid., p. . . Ibid. , pp. –. . Barré, Jacques et Raïssa Maritain (Paris: Stock, ), p. . Barré, taking his cue from Raïssa, seeks to explain elements of Maritain’s life that are now politically incorrect as due to the sinister influence of his spiritual directors, in whose hands Jacques was supposedly mere putty. It is hard to imagine anyone less malleable than Jacques Maritain or a man less likely to take on another’s political views against the grain. Barré’s account is marred by such descriptive phrases as already mentioned, e.g., “leur austère protecteur” (p. ). The apologia is clear when Barré, having noted the formation of Action Française and the Nouvelle Revue Française and the political and literary turmoil of the time, writes that “Jacques Maritain was a man too concentrated on his intimate route to take the least part yet in temporal de- [18.209.66.87] Project MUSE (2024-03-28 12:00 GMT) bates. And only the supremacy exercised on him by Clérissac led him to enlist under a banner to which nothing destined him to rally” (p. ). . J. Maritain, Carnet de notes, p. . . Ibid., p. . . Ibid., pp. –. . Ibid., p. . . An account of the Camelots can be found in R. L. Bruckberger, Tu finiras sur l’echafaud (Paris: Flammarion, ), pp. ff. . Bernard Doering, Jacques Maritain and the French Catholic Intellectuals (Notre Dame, Ind.: University of Notre Dame Press, ), p. . . In informing Dom Delatte of the new publication, Maritain expressed reluctance at entering into a “worldly” (mondain) project, but took comfort from the fact that, for the first time, Thomistic philosophy could be presented to a wide public. “I hope to have the means, little by little, to express there more and more clearly the Catholic point of view. Moreover, it is the intention of Bainville and of the review to be covered by me on the Catholic side, given the more and more hostile attitide...