IV. Communion in the Early Church.

XV. Mediaevalism.

XVI. The Case of Honorius.

XVII. Hildebrand.

XVIII. Alexander VI. and Savonarola.

XIX. Origin and Spread of Monasticism.

XX. The Influence of the Irish Monks on the Continent
of Europe.

XXI. Schools of Philosophy.

XXII. Port-Royal, Pascal, Nicole, Arnauld.

XXIII. The Rise and Progress of Jansenism.

XXIV. Gallicanism and National Churches.

Rather a large order, I thought, as I looked with pitying eyes on the
far vision of a curly-headed young priest of forty years ago, and
thought of the day-dreams of youth; and what a very slender precipitate
of work fell from the vast effervescence of the idealism of
inexperience. There remained another page of projected inspiration on
the scope and meaning of Holy Scripture; but this I put aside. I found
my knowledge, little as it was, was derived from such obsolete and
antique commentators as a Lapide, Maldonatus, Estius, and the _Triplex_;
and I was ashamed to produce such fossilized literature to the advanced
thinkers of the present day. I did not like to face this ordeal:--

"Then you haven't heard of the new schools of interpretation? You know
that the great thinkers of Germany, Bahrdt, and Semler, and Eichhorn,
have upset all our preconceived ideas about the Bible. The Wolfian ideas
have been expanded and developed; and advanced Catholic apologists have
set themselves to the task of reconciling our ancient traditions with
the discoveries of modern science. The tremendous advances made by
philological scientists and experts during these last years--"

I don't say, indeed, that my curate would indulge in this affectation,
for he is rather disposed to take the old, unlearned modes of saving
souls and going with them to Heaven, than the new, brilliant mimetism of
a world that knows not God. But still I know he would think it waste of
time to pursue such studies, until the modern _Luciferi_ tell us exactly
what they have placed beyond the borderland of conjecture, and into the
certain and unshaken fields of mathematical demonstration. So I left my
Scriptural syllabus at home.

He looked slightly appalled at the large schedule of science I showed
him. I reassured him by telling him I insisted positively on his taking
only one subject in each department.

"The grand mistake," I declared, "made by us, Catholics, is in taking
too wide, too bird's-eye a view of human history and philosophy, instead
of mapp