ebted
for the facts given in this volume.

NOTE F

In many interesting particulars St. Francis may be compared with General
Booth of the Salvation Army. In their intense religious fervor, in their
insistence upon obedience, humility, and self-denial, in their services
for the welfare of the poor, in their love of the "submerged tenth,"
they are alike. True, there are no monkish vows in the Salvation Army
and its doctrines bear a general resemblance to those of other
Protestant communions, but like the old Franciscan order, it is
dominated by a powerful missionary spirit, and its members are actuated
by an unsurpassed devotion to the common people. In the autocratic,
military features of the Army, it more nearly approaches the ideal of
Loyola. It is quite possible that the differences between Francis and
Booth are due more to the altered historical environment than to any
radical diversities in the characters of the two men.

NOTE G

The quotations from Father Sherman are taken from an address delivered
by him in Central Music Hall, Chicago, Illinois, on Monday, February 5,
1894, in which he extolled the virtues of Loyola and defended the aims
and character of the Society of Jesus.

NOTE H

Those who may wish to study the casuistry of the Jesuits, as it appears
in their own works, are referred to two of the most important and
comparatively late authorities: Liguori's "_Theologia Moralis_," and
Gury's "_Compendium Theologioe Moralis_" and "_Casus Conscientiae_." Gury
was Professor of Moral Theology in the College Romain, the Jesuits'
College in Rome. His works have passed through several editions. They
were translated from the Latin into French by Paul Bert, member of the
Chamber of Deputies. An English translation of the French rendering was
published by B.F. Bradbury, of Boston, Massachusetts. The reader is also
referred to Pascal's "Provincial Letters" and to Migne's "_Dictionnaire
de cas de Conscience_."

NOTE I

The student may profitably study the life and teachings of Wyclif in
their bearing upon the destruction of the monasteries. Wyclif was
designated as the "Gospel Doctor" because he maintained that "the law
of Jesus Christ infinitely exceeds all other laws." He held to the right
of private judgment in the interpretation of Scripture, and denied the
infallibility claimed by the pontiffs. He opposed pilgrimages, held
loosely to image-worship and rejected the system of tithing as it was
then carried on