Chapter 15: Summing Up of the Whole Book

Summing Up Of The Whole Book. Back Through Asceticism, Social Religion, And The Scientific Habit Of Mind, To The Mystical Element Of Religion

I now propose to conclude, by getting, through three successively easier matters, back to the starting-point of this whole book, and, in doing so, to sum up and delimitate, more and more clearly, the practical lessons learnt during its long course. These three last matters and points of observation shall be Asceticism, Institutionalism, and Mental Activity and Discipline, or the Scientific Habit--all three in their relation to the Mystical Element of Religion.

I. Asceticism And Mysticism

Now in the matter of Asceticism, we can again conveniently consider three points.

1. Ordinary Asceticism practised by Mystics.

There is, first, the (generally severe) Asceticism which is ever connected with at least some one phase, an early one, of every genuine Mystic’s history, yet which does not differ essentially from the direct training in self-conquest to which practically all pre-Protestant, and most of the old Protestant earnest Christians considered themselves obliged.

(1) Now it is deeply interesting to note how marked has been, off and on throughout the last century and now again quite recently, the renewal of comprehension and respect for the general principle of Asceticism, in quarters certainly free from all preliminary bias in favour of Medieval Christianity. Schopenhauer wrote in 1843: “Not only the religions of the East but also genuine Christianity shows, throughout its systems, that fundamental characteristic of Asceticism which my philosophy elucidates.… Precisely in its doctrines of renunciation, self-denial, complete chastity, in a word, of general mortification of the will, lie the deepest truth, the high value, the sublime character of Christianity. It thus belongs to the old, true, and lofty ideal of mankind, in opposition to the false, shallow, and ruinous optimism of Greek Paganism, Judaism and Islam.” “Protestantism, by eliminating Asceticism and its central point, the meritoriousness of celibacy, has, by this alone, already abandoned the innermost kernel of Christianity.… For Christianity is the doctrine of the deep guilt of the human race … and of the heart’s thirst after redemption from it, a redemption which can be acquired only through the abnegation of self,--that is, through a complete conversion of human nature.”[432]--And the optimistically tempered American Unitarian, the deeply versed Psychologist, Prof. William James, tells us in 1902: “In its spiritual meaning, Asceticism stands for nothing less than for the essence of the twice-born philosophy.” “The Metaphysical mystery, that he who feeds on death, that feeds on men, possesses life supereminently, and meets best the secret demands of the Universe, is the truth of which Asceticism has been the faithful champion. The folly of the cross, so inexplicable by the intellect, has, yet, its indestructible, vital meaning.… Naturalistic optimism is mere syllabub and sponge-cake in comparison.”[433]

(2) Indeed, the only thing at all special to Mysticism, in its attitude towards this general principle and practice of Asceticism, is that it ever practises Asceticism as a means towards, or at least as the make-weight and safeguard of, Contemplation, which latter is as essentially Synthetic, and, in so far, peaceful and delightful, as the former is Analytic, polemical and painful; whereas non-Mystical souls will practise Asceticism directly with a view to greater aloofness from sin, and greater readiness and strength to perform the various calls of duty. And hence, if we but grant the legitimacy of the general principle of ordinary Asceticism, we shall find the Mystical form of this Asceticism to be the more easily comprehensible variety of that principle. For the Mystic’s practice, as concerns this point, is more varied and inclusive than that of others, since he does not even tend to make the whole of his inner life into a system of checks and of tension. The expansive, reconciling movement operates in him most strongly also, and, where of the right kind, this expansive movement helps, even more than the restrictive one, to purify, humble, and deepen his heart and soul.

2. God’s Transcendence a source of suffering.

There is, however, a second, essentially different source and kind of suffering in some sorts and degrees of Mysticism, and indeed in other attraits of the spiritual life, which is deeply interesting, because based upon a profound Metaphysical apprehension. Although, at bottom, the opposite extreme to Pantheism, it readily expresses itself, for reasons that will presently appear, in terms that have a curiously Pantheistic colour.

(1) St. John of the Cross writes in 1578: “It is a principle of philosophy, that all means must … have a certain resemblance to the end, such as shall be sufficient for the object in view. If therefore the understanding is to be united to God, … it must make use of those means which can effect that union, that is, means which are most like unto God.… But there is no essential likeness or communion between creatures and Him, the distance between His divine nature and their nature is infinite. No creature therefore … nothing that the imagination may conceive or the understanding comprehend … in this life … can be a proximate means of union with God,” for “it is all most unlike God, and most disproportionate to Him.” “The understanding … must be pure and empty of all sensible objects, all clear intellectual perceptions, resting on faith: for faith is the sole proximate and proportionate means of the soul’s union with God.”[434]

Now it is certain, as we have already found, that the awakened human soul ever possesses a dim but real experience of the Infinite, and that, in proportion as it is called to the Mystical way, this sense will be deepened into various degrees of the Prayer of Quiet and of Union, and that here, more plainly than elsewhere, will appear the universal necessity of the soul’s own response, by acts and the habit of Faith, to all and every experience which otherwise remains but so much unused material for the soul’s advance. And it is equally certain that St. John of the Cross is one of the greatest of such contemplatives, and that neither his intuition and actual practice, nor even his sayings, (so long as any one saying belonging to one trend is set off against another belonging to the other trend), contravenes the Christian and Catholic positions.--Yet it cannot be denied that, were we to press his “negative way” into becoming the only one; and especially were we to take, without discount, such a virtual repudiation, as is furnished by any insistence upon the above words, of any essential, objective difference in value between our various apprehensions of Him and approaches to Him: the whole system and rationale of External, Sacramental and Historical Religion, indeed of the Incarnation, in any degree and form, would have to go, as so many stumbling-blocks to the soul’s advance. For the whole principle of all such Religion implies the profound importance of the Here and the Now, the Contingent and the Finite, and of the Immanence of God, in various degrees and ways, within them.

Indications of this incompatibility, as little systematically realized here as in the Areopagite, are afforded by various remarks of his, belonging in reality to another trend. Thus, immediately before his denial of any essential likeness or communion between any creature and God, he says: “It is true that all creatures bear a certain relation to God and are tokens of His being, some more, some less, according to the greater perfection of their nature.” And of Our Lord’s sacred Humanity he says: “What a perfect living image was Our Saviour upon earth: yet those who had no faith, though they were constantly about Him, and saw His wonderful works, were not benefited by His presence.”[435] But even here the immense importance, indeed downright necessity for Faith, of such external and historical stimuli, objects and materials,--in the latter instance all this at its very deepest,--remains unemphasized, through his engrossment in the necessity of Faith for the fructification of all these things.

In other places this Faith appears as though working so outside of all things imageable, as to have to turn rapidly away from all picturings, as, at best, only momentary starting-points for the advanced soul. “Let the faithful soul take care that, whilst contemplating an image, the senses be not absorbed in it, whether it be material or in the imagination, and whether the devotion it excites be spiritual or sensible. Let him … venerate the image as the Church commands and lift up his mind at once from the material image to those whom it represents. He who shall do this, will never be deluded.”[436] Here, again, along the line of argument absorbing the saint in this book, there is no fully logical ground left for the Incarnational, Historical, Sacramental scheme of the Infinite immanent in the finite, and of spirit stimulated in contact with matter, with everywhere the need of the condescensions of God and of our ascensions by means of careful attention to them.

Sören Kierkegaard, that deep solitary Dane, with so much about him like to Pascal the Frenchman, and Hurrell Froude the Englishman, and who, though Lutheran in all his bringing up, was so deeply attracted by Catholic Asceticism, has, in recent times (he died in 1855), pushed the doctrine of the qualitative, absolute difference between God and all that we ourselves can think, feel, will or be, to lengths beyond even the transcendental element,--we must admit this to be the greatly preponderant one,--in the great Spaniard’s formal teaching. And it is especially in this non-Mystical Ascetic that we get an impressive picture of the peculiar kind of suffering and asceticism, which results from such a conviction to a profoundly sensitive, absorbedly religious soul; and here too we can, I think, discover the precise excess and one-sidedness involved in this whole tendency. Professor Höffding, in his most interesting monograph on his friend, tells us how “for Kierkegaard, … the will gets monopolized by religious Ethics from the very first; there is no time for Contemplation or Mysticism.” “To tear the will away,” Kierkegaard himself says, “from all finite aims and conditions … requires a painful effort and this effort’s ceaseless repetition. And if, in addition to this, the soul has, in spite of all its striving, to be as though it simply were not, it becomes clear that the religious life signifies a dedication to suffering and to self-destruction. What wonder, then, that, for the Jew, death was the price of seeing God; or that, for the Gentile, the soul’s entering into closer relations with the Deity meant the beginning of madness?” For “the soul’s relation to God is a relation to a Being absolutely different from Man, who cannot confront him as his Superlative or Ideal, and who, nevertheless, is to rule in his inmost soul. Hence a necessary division, ever productive of new pains, is operative within man, as long as he perseveres in this spiritual endeavour.… A finite being, he is to live in the Infinite and Absolute: he is there like a fish upon dry land.”[437]

Now Prof. Höffding applies a double, most cogent criticism to this position.--The one is religious, and has already been quoted. “A God Who is not Ideal and Pattern is no God. Hence the contention that the Nature of the Godhead is, of necessity, qualitatively different from that of Man, has ever occasioned ethical and religious misgivings.”--And the other is psychological. “Tension can indeed be necessary for the truth and the force of life. But tension, taken by itself, cannot furnish the true measure of life. For the general nature of consciousness is a synthesis, a comprehensive unity: not only contrast, but also concentration, must make itself felt, as long as the life of consciousness endures.”[438]

It is deeply interesting to note how Catherine, and at bottom St. John of the Cross and the Exclusive Mystics generally, escape, through their practice and in some of their most emphatic teachings, from Kierkegaard’s excess, no doubt in part precisely because they are Mystics, since the exclusive Mystic’s contemplative habit is, at bottom, a Synthetic one. Yet we should realize the deep truth which underlies the very exaggerations of this one-sidedly Analytic and Ascetical view. For if God is the deepest ideal, the ultimate driving force and the true congenital element and environment of Man, such as Man cannot but secretly wish to will deliberately, and which, at his best, Man truly wills to hold and serve: yet God remains ever simply incompatible with that part of each man’s condition and volition which does not correspond to the best and deepest which that Man himself sees or could see to be the better, hic et nunc; and, again, He is ever, even as compared with any man’s potential best, infinitely more and nobler, and, though here not in simple contradiction, yet at a degree of perfection which enables Him, the Supreme Spirit, to penetrate, as Immanent Sustainer or Stimulator, and to confront, as Transcendent Ideal and End, the little human spirit, so great in precisely this its keen sense of experienced contrast.

Catherine exhibits well this double relation, of true contradiction, and of contrast, both based upon a certain genuine affinity between the human soul and God. On one side of herself she is indeed a veritable fish out of water; but, on the other side of her, she is a fish happily disporting itself in its very element, in the boundless ocean of God. On the one side, snapping after air, in that seemingly over-rarified atmosphere in which the animal man, the mere selfish individual, cannot live; on the other side, expanding her soul’s lungs and drinking in light, life, and love, in that same truly rich atmosphere, which, Itself Spirit, feeds and sustains her growing spiritual personality. And the Dialogo, in spite of its frequently painful abstractness and empty unity, has, upon the whole, a profound hold upon this great doctrine.

Yet it is in Catherine’s own culminating intuition,--of the soul’s free choice of Purgatory, as a joyful relief from the piercing pain of what otherwise would last for ever,--the vividly perceived contrast between God’s purity and her soul’s impurity, that we get, in the closest combination, indeed mutual causation, this double sense of Man’s nearness to and distance from, of his likeness and unlikeness to God. For only if man is, in the deepest instincts of his soul, truly related to God, and is capable of feeling, (indeed he ever actually, though mostly dimly, experiences,) God’s presence and this, man’s own, in great part but potential, affinity to Him: can suffering be conceived to arise from the keen realization of the contrast between God and man’s own actual condition at any one moment; and can any expectation, indeed a swift vivid instinct, arise within man’s soul that the painful, directly contradictory, discrepancy can and will, gradually though never simply automatically, be removed. And though, even eventually, the creature cannot, doubtless, ever become simply God, yet it can attain, in an indefinitely higher degree, to that affinity and union of will with God, which, in its highest reaches and moments, it already now substantially possesses; and hence to that full creaturely self-constitution and joy in which, utterly trusting, giving itself to, and willing God, it will, through and in Him, form an abidingly specific, unique constituent and link of His invisible kingdom of souls, on and on.

3. Discipline of fleeing and of facing the Multiple and Contingent.

But there is a third attitude, peculiar (because of its preponderance) to the Mystics as such, an attitude in a manner intermediate between that of ordinary Asceticism, and that of the Suffering just described. The implications and effects of, and the correctives for, this third attitude will occupy us up to the end of this book. I refer to the careful turning-away from all Multiplicity and Contingency, from the Visible and Successive, from all that does or can distract and dissipate, which is so essential and prevailing a feature in all Mysticism, which indeed, in Exclusive Mysticism, is frankly made into the one sole movement towards, and measure of, the soul’s perfection.

(1) It is true that to this tendency, when and in so far as it has come so deeply to permeate the habits of a soul as to form a kind of second nature, the name Asceticism cannot, in strictness, be any more applied; since now the pain will lie, not in this turning away from all that dust and friction, but, on the contrary, in any forcing of the soul back into that turmoil. And doubtless many, perhaps most, souls with a pronouncedly mystical attrait, are particularly sensitive to all, even partial and momentary, conflict. Yet we can nevertheless appropriately discuss the matter under the general heading of Asceticism, since, as a rule, much practice and sacrifice go to build up this habit; since, in every case, this Abstractive Habit shares with Ordinary Asceticism a pronounced hostility to many influences and forces ever actually operative within and around the undisciplined natural man; and since, above all, the very complements and correctives for this Abstractiveness will have to come from a further, deeper and wider Asceticism, to be described presently.

(2) As to Ordinary Asceticism and this Abstractiveness, the former fights the world and the self directly, and then only in so far as they are discovered to be positively evil or definitely to hinder positive good; it is directly attracted by the clash and friction involved in such fighting; and it has no special desire for even a transitory intense unification of the soul’s life: whereas the Abstractiveness turns away from, and rises above, the world and the phenomenal self; their very existence, their contingency, the struggles alive within them, and their (as it seems) inevitably disturbing effect upon the soul,--are all felt as purely dissatisfying; and an innermost longing for a perfect and continuous unification and overflowing harmony of its inner life here possess the spirit.

(3) Now we have just seen how a movement of integration, of synthesizing all the soul’s piecemeal, inter-jostling acquisitions, of restful healing of its wounds and rents, of sinking back, (from the glare and glitter of clear, and then ever fragmentary perception, and from the hurry, strain and rapidly ensuing distraction involved in all lengthy external action), into a peaceful, dim rumination and unification, is absolutely necessary, though in very various degrees and forms, for all in any way complete and mature souls.--And we have, further back, realized that a certain, obscure but profoundly powerful, direct instinct and impression of God in the soul is doubtless at work here, and, indeed, throughout all the deeper and nobler movements of our wondrously various inner life. But what concerns us here, is the question whether the complete action of the soul, (if man would grow in accordance with his ineradicable nature, environment, and specific grace and call), does not as truly involve a corresponding counter-movement to this intensely unitive and intuitive movement which, with most men, and in most moments of even the minority of men, forms but an indirectly willed condition and spontaneous background of the soul.

(4) We have been finding, further, that all the Contingencies, Multiplicities and Mediations which, one and all, tend to appear to the Mystic as so many resistances and distractions, can roughly be grouped under two ultimate heads. These intruders are fellow-souls, or groups of fellow-souls,--some social organism, the Family, Society, the State, the Church, who provoke, in numberless degrees and ways, individual affection, devotion, distraction, jealousy, as from person towards person. Or else the intruders are Things and Mechanical Laws, and these usually leave the Mystic indifferent or irritate or distract him; but they can become for him great opportunities of rest, and occasions for self-discipline.

Yet this distinction between Persons and Things, (although vital for the true apprehension of all deeper, above all of the deepest Reality, and for the delicate discrimination between what are but the means and what are the ends in a truly spiritual life), does not prevent various gradations within, and continuous interaction between, each of these two great groups. For in proportion as, in the Personal group, the Individual appears as but parcel and expression of one of the social organisms, does the impression of determinist Law, of an impersonal Thing or blind Force, begin to mix with, and gradually to prevail over, that of Personality. And in proportion as, in the Impersonal group, Science comes to include all careful and methodical study, according to the most appropriate methods, of any and every kind of truth and reality; and as it moves away from the conceptions of purely quantitative matter, and of the merely numerically different, entirely interchangeable, physical happenings, (all so many mere automatic illustrations of mechanical Law), on, through the lowly organisms of plant-life, and the ever higher interiority and richer consciousness of animal life, up to Man, with his ever qualitative Mind, and his ever non-interchangeable, ever “effortful,” achievements and elaborations of types of beauty, truth and goodness in Human History,--does Science itself come back, in its very method and subject-matter, ever more nearly, to the great personal starting-point, standard and ultimate motive of all our specifically human activity and worth.

(5) Indeed, the two great continuous facts of man’s life, first that he thinks, feels, wills, and acts, in and with the help or hindrance of that profoundly material Thing, his physical body, and on occasion of, and with regard to, the materials furnished by the stimulations and impressions of his senses; and again, that these latter awaken within him those, in themselves, highly abstract and Thing-like categories of his mind which penetrate and give form to these materials; are enough to show how close is the pressure, and how continuous the effect, of Things upon the slow upbuilding of Personality.

(6) Fair approximations to these two kinds of Things, with their quite irreplaceable specific functions within the economy of the human mental life,--the intensely concrete and particular Sense-Impressions, and the intensely abstract and general Mental Categories,--reappear within the economy of Characteristic Religion, in its Sacraments and its Doctrine. And conversely, there exists, in rerum natura, no Science worth having which is not, ultimately, the resultant of, and which does not require and call forth, on and on, certain special qualities, and combinations of qualities, of the truly ethical, spiritual Personality. Courage, patience, perseverance, candour, simplicity, self-oblivion, continuous generosity towards others and willing correction of even one’s own most cherished views,--these things and their like are not the quantitative determinations of Matter, but the qualitative characteristics of Mind.

(7) I shall now, therefore, successively take Mysticism in its attitude towards these two great groups of claimants upon its attention, the Personal and the Impersonal, even though any strictly separate discussion of elements which, in practice, ever appear together, cannot but have some artificiality. And an apparent further complication will be caused by our having, in each case, to contrast what Mysticism would do, if it became Exclusive, with what it must be restricted to doing, if it is to remain Inclusive, i.e. if it is to be but one element in the constitution of that multiplicity in unity, the deep spiritual Personality. The larger Asceticism will thus turn out to be a wider and deeper means towards perfection than even genuine Mysticism itself, since this Asceticism will have to include both this Mysticism and the counter movement within the one single, disciplined and purified life of the soul.

Ii. Social Religion And Mysticism

Introductory: the ruinousness of Exclusive Mysticism.

Prof. Harnack says in his Dogmengeschichte: “An old fairy tale tells of a man who lived in ignorance, dirt and wretchedness; and whom God invited, on a certain day, to wish whatsoever he might fancy, and it should be given him. And the man began to wish things, and ever more things, and ever higher things, and all these things were given him. At last he became presumptuous, and desired to become as the great God Himself: when lo, instantly he was sitting there again, in his dirt and misery. Now the history of Religion,--especially amongst the Greeks and Orientals,--closely resembles this fairy tale. For they began by wishing for themselves certain sensible goods, and then political, aesthetic, moral and intellectual goods: and they were given them all. And then they became Christians and desired perfect knowledge and a super-moral life: they even wished to become, already here below, as God Himself, in insight, beatitude and life. And behold, they fell, not at once indeed, but with a fall that could not be arrested, down to the lowest level, back into ignorance, dirt and barbarism.… Like unto their near spiritual relations, the Neo-Platonists, they were at first over-stimulated, and soon became jaded, and hence required ever stronger stimulants. And in the end, all these exquisite aspirations and enjoyments turned into their opposite extreme.”[439]

However much may want discounting or supplementing here, there is, surely, a formidable amount of truth in this picture. And, if so, is Mysticism, at least in its Dionysian type, not deeply to blame? And where is the safeguard against such terrible abuses?

Now Prof. Harnack has himself shown us elsewhere that there is a sense in which Monasticism should be considered eternal, even among and for Protestants. “Monasticism,” he says plaintively, in his account of the first three centuries of Protestantism, “even as it is conceivable and necessary among Evangelical Christians, disappeared altogether. And yet every community requires persons, who live exclusively for its purposes; hence the Church too requires volunteers who shall renounce ‘the world’ and shall dedicate themselves entirely to the service of their neighbour.”[440]--And again, scholars of such breadth of knowledge and independence of judgement as Professor Tiele and his school, insist strongly upon the necessity of Ecclesiastical Institutions and Doctrines. The day of belief in the normality, indeed in the possibility for mankind in general, of a would-be quite individual, entirely spiritual, quite “pure” religion, is certainly over and gone, presumably for good and all, amongst all competent workers.--Nor, once more, can the general Mystical sense of the unsatisfying character of all things finite, and of the Immanence of the Infinite in our poor lives, be, in itself, to blame: for we have found these experiences to mingle with, and to characterize, all the noblest, most fully human acts and personalities.--But, if so, what are the peculiarities in the religion of those times and races, which helped to produce the result pictured in the Dogmengeschichte?

Now here, to get a fairly final answer, we must throw together the question of the ordinary Christian Asceticism and that of the Abstraction peculiar to the Mystics; and we must ask whether the general emotive-volitional attitude towards Man and Life,--the theory and practice as to Transcendence and Immanence, Detachment and Attachment, which, from about 500 A.D. to, say, 1450 A.D., predominantly preceded, accompanied, and both expanded and deflected the specific ally Christian and normally human experience in Eastern Christendom, were not (however natural, indeed inevitable, and in part useful for those times and races), the chief of the causes which turned so much of the good of Mysticism into downright harm. At bottom this is once more the question as to the one-sided character of Neo-Platonism,--its incapacity to find any descending movement of the Divine into Human life.

1. True relation of the soul to its fellows. God’s “jealousy.”

Let us take first the relation of the single human soul to its fellow-souls.

(1) Now Kierkegaard tells us: “the Absolute is cruel, for it demands all, whilst the Relative ever continues to demand some attention from us.”[441] And the Reverend George Tyrrell, in his stimulating paper, Poet and Mystic, shows us that, as regards the relations between man’s love for man and man’s love for God, there are two conceptions and answers in reply to the question as to the precise sense in which God is “a jealous God,” and demands to be loved alone. In the first, easier, more popular conception, He is practically thought of as the First of Creatures, competing with the rest for Man’s love, and is here placed alongside of them. Hence the inference that whatever love they win from us by reason of their inherent goodness, is taken from Him: He is not loved perfectly, till He is loved alone. But in the second, more difficult and rarer conception, God is placed, not alongside of creatures but behind them, as the light which shines through a crystal and lends it whatever lustre it may have. He is loved here, not apart from, but through and in them. Hence if only the affection be of the right kind as to mode and object, the more the better. The love of Him is the “form,” the principle of order and harmony; our natural affections are the “matter” harmonized and set in order; it is the soul, they are the body, of that one Divine Love whose adequate object is God in, and not apart from, His creatures.[442] Thus we have already found that even the immensely abstractive and austere St. John of the Cross tells us: “No one desires to be loved except for his goodness; and when we love in this way, our love is pleasing unto God and in great liberty; and if there be attachment in it, there is greater attachment to God.” And this doctrine he continuously, deliberately practises, half-a-century after his Profession, for he writes to his penitent, Donna Juana de Pedrazas in 1589: “All that is wanting now, is that I should forget you; but consider how that is to be forgotten which is ever present to the soul.”[443]

But Father Tyrrell rightly observes: “To square this view with the general ascetic tradition of the faithful at large is exceedingly difficult.”[444] Yet I cannot help thinking that a somewhat different reconciliation, than the one attempted by him,[445] really meets all the substantial requirements of the case.

(2) I take it, then, that an all-important double law or twin fact, or rather a single law and fact whose unity is composed of two elements, is, to some extent, present throughout all characteristically human life, although its full and balanced realization, even in theory and still more in practice, is ever, necessarily, a more or less unfulfilled ideal: viz. that not only there exist certain objects, acts, and affections that are simply wrong, and others that are simply right or perfect, either for all men or for some men: but that there exist simply no acts and affections which, however right, however obligatory, however essential to the perfection of us all or of some of us, that do not require, on our own part, a certain alternation of interior reserve and detachment away from, and of familiarity and attachment to, them and their objects. This general law applies as truly to Contemplation as it does to Marriage.

And next, the element of detachment which has to penetrate and purify simply all attachments,--even the attachment to detachment itself,--is the more difficult, the less obvious, the more profoundly spiritual and human element and movement, although only on condition that ever some amount of the other, of the outgoing element and movement, and of attachment, remains. For here, as everywhere, there is no good and operative yeast except with and in flour; there can be no purification and unity without a material and a multiplicity to purify and to unite.

And again, given the very limited power of attention and articulation possessed by individual man, and the importance to the human community of having impressive embodiments and examples of this, in various degrees and ways, universally ever all-but-forgotten, universally difficult, universally necessary, universally ennobling renunciation: we get the reason and justification for the setting apart of men specially drawn and devoted to a maximum, or to the most difficult kinds, of this renunciation. As the practically universal instinct, or rudimentary capacity, for Art, Science, and Philanthropy finds its full expression in artists, scientists, philanthropists, whose specific glory and ever necessary corrective it is that they but articulate clearly, embody massively and, as it were, precipitate what is dimly and intermittingly present, as it were in solution, throughout the consciousness and requirements of Mankind; and neither the inarticulate instinct, diffused among all, would completely suffice for any one of the majority, without the full articulation by a few, nor the full articulation by this minority could thrive, even for this minority itself, were it not environed by, and did it not voice, that dumb yearning of the race at large: so, and far more, does the general religiosity and sense of the Infinite, and even its ever-present element and requirement of Transcendence and Detachment, seek and call forth some typical, wholesomely provocative incorporation,--yet, here, with an even subtler and stronger interdependence, between the general demand and the particular supply.

And note that, if the minority will thus represent a maximum of “form,” with a minimum of “matter,” and the majority a maximum of “matter,” with a minimum of “form”: yet some form as well as some matter must be held by each; and the ideal to which, by their mutual supplementations, antagonisms, and corrections, they will have more and more to approximate our corporate humanity will be a maximum of “matter,” permeated and spiritualized by a maximum of “form.” If it is easy for the soul to let itself be invaded and choked by the wrong kind of “matter,” or even simply by an excess of the right kind, so that it will be unable to stamp the “matter” with spiritual “form”; the opposite extreme also, where the spiritual forces have not left to them a sufficiency of material to penetrate or of life-giving friction to overcome, is ever a most real abuse.

2. Ordinary Ascesis corrected by Social Christianity.

Now it is very certain that Ordinary Asceticism and Social Christianity are, in their conjunction, far less open to this latter danger than is the Mystical and Contemplative Detachment. For the former combination possesses the priceless conception of the soul’s personality being constituted in and through the organism of the religious society,--the visible and invisible Church. This Society is no mere congeries of severally self-sufficing units, each exclusively and directly dependent upon God alone; but, as in St. Paul’s grand figure of the body, an organism, giving their place and dignity to each several organ, each different, each necessary, and each influencing and influenced by all the others. We have here, as it were, a great living Cloth of Gold, with, not only the woof going from God to Man and from Man to God, but also the warp going from Man to Man,--the greatest to the least, and the least back to the greatest. And thus here the primary and full Bride of Christ never is, nor can be, any individual soul, but only this complete organism of all faithful souls throughout time and space; and the single soul is such a Bride only in so far as it forms an operative constituent of this larger whole.--And hence the soul of a Mystical habit will escape the danger of emptiness and inflation if it keeps up some,--as much indeed as it can, without permanent distraction or real violation of its special helps and call,--of that outgoing, social, co-operative action and spirit, which, in the more ordinary Christian life, has to form the all but exclusive occupation of the soul, and which here, indeed, runs the risk of degenerating into mere feverish, distracted “activity.”

I take the right scheme for this complex matter to have been all but completely outlined by Plato, in the first plan of his Republic, and indeed to have been largely derived by Christian thinkers from this source; and the excessive and one-sided conception to have been largely determined by his later additions and changes in that great book, especially as these have been all but exclusively enforced, and still further exaggerated, by Plotinus and Proclus. As Erwin Rhode finely says of this later teaching of Plato: “It was at the zenith of his life and thinking that Plato completed his ideal picture of the State, according to the requirements of his wisdom. Over the broad foundation of a population discriminated according to classes, (a foundation which, in its totality and organization, was to embody the virtue of justice in a form visible even from afar, and which formerly had seemed to him to fulfil the whole function of the perfect State), there now soars, pointing up into the super-mundane ether, a highest crown and pinnacle, to which all the lower serves but as a substructure to render possible this life in the highest air. A small handful of citizens, the Philosophers, form this final point of the pyramid of the State. In this State, ordered throughout according to the ends of ethics, these Philosophers will, it is true, take part in the Government, not joyously, but for duty’s sake; as soon, however, as duty permits, they will eagerly return to that super-mundane contemplation, which is the end and true content of their life’s activity. Indeed, in reality, the Ideal State is now built up, step by step, for the ‘one ultimate’ purpose of preparing an abode for these Contemplatives, of training them in their vocation, the highest extant, and of providing a means for the insertion of Dialectic, as a special form of life and the highest aim of human endeavour, into the general organism of the earthly, civilized life. ‘The so-called virtues’ all here sink into the shade before the highest force of the soul, the mystic Contemplation of the Eternal.… To bring his own life to ripeness for its own redemption, that is now the perfect sage’s true, his immediate duty. If, nevertheless, he has still to bethink himself of acting upon and of moulding the world the virtues will spontaneously present themselves to him: for he now possesses Virtue itself; it has become his essential condition.”[446]

It is truly impressive to find here, in its most perfect and most influential form, that ruinously untrue doctrine of the separation of any one set of men from the mass of their fellows, and of Contemplation from interest in other souls, taking the place, (in the same great mind, in the same great book), of the beautifully humble, rich, and true view of a constant, necessary interchange of gifts and duties between the various constituents of a highly articulated organism, a whole which is indefinitely greater than, and is alone the full means, end and measure of, all its several, even its noblest, parts.--Yet the Christian, indeed every at all specifically religious, reader, will have strongly felt that the second scheme possesses, nevertheless, at least one point of advantage over the earlier one. For it alone brings out clearly that element of Transcendence, that sense and thirst of the Infinite, which we have agreed upon as the deepest characteristic of man. And if this point be thus true and important, then another,--the making of Contemplation into a special vocation,--can hardly be altogether incorrect.

But if this is our judgment, how are we to harmonize these two points of Plato’s later scheme with the general positions of the earlier one. Or, rather, how are we to actuate and to synthesize our complex present-day requirements and duties, Christian and yet also Modern, Transcendental and yet Immanental too? For if we have any delicately vivid sense of, and sympathy with, the original, very simple, intensely transcendental, form and emphasis of the Christian teaching, and any substantial share in the present complex sense of obligation to various laws and conceptions immanent in different this-world organizations and systems: we shall readily feel how indefinitely more difficult and deep the question has become since Plato’s, and indeed since the Schoolmen’s time.

3. Preliminary Pessimism and ultimate Optimism of Christianity.

Now I think it is Prof. Ernst Troeltsch who has most fully explicitated the precise centre of this difficulty, which, in its acuteness, is a distinctly modern one, and the direction in which alone the problem’s true solution should be sought.

(1) “The chief problem of Christian Ethics,” he says, “is busy,” not with the relation between certain subjective means and dispositions, but “with the relation between certain objective ends, which have, in some way, to be thought together by the same mind as so many several objects, and to be brought by it and within it to the greatest possible unity. And the difficulty here lies in the fact, that the sublunar among these ends are none the less moral ends, bearing the full specific character of moral values,--that they are ends-in-themselves, and necessary for their own sakes, even at the cost of man’s natural happiness; and yet that they operate in the visible world, and adhere to historical formations which proceed from man’s natural constitution, and dominate his earthly horizon; whilst the Super-worldly End cannot share its rule with any other end. Yet the special characteristic of modern civilization resides precisely in such a simultaneous insistence upon the Inner-worldly Ends, as possessing the nature of ends-in-themselves, and upon the Religious, Super-worldly End: it is indeed from just this combination that this civilization derives its peculiar richness, power, and freedom, but also its painful, interior tension and its difficult problems.”

(2) The true solution of the difficulty surely is that “Ethical life is not, in its beginnings, a unity but a multiplicity: man grows up amidst a number of moral ends, whose unification is not his starting-point but his problem. And this multiplicity can be still further defined as the polarity of two poles, inherent in man’s nature, of which the two chief types proceed respectively from the religious and from the inner-worldly self-determination of the soul,--the polarity of Religious, and that of Humane Ethics, neither of which can be dispensed with without moral damage, yet which cannot be brought completely under a common formula. On this polarity depends the richness, but also the difficulty, of our life, since the sublunar ends remain, to a large extent, conditioned by the necessities and prerequisites of their own special subject-matters, and since only on condition of being thus recognized as ends in themselves, can they attain to their morally educative power.”[447]

(3) Or, to put the same matter from the point of view of definitely Christian experience and conviction: “The formula, for the specific nature of Christianity, can only be a complex conception,--the special Christian form,” articulation and correction, “of the fundamental thoughts concerning God, World, Man and Redemption which,” with indefinite variations of fulness and worth, “are found existing together in all the religions. And the tension present in this multiplicity of elements thus brought together is of an importance equal to that of the multiplicity itself; indeed in this tension resides the main driving-force of Religion. Christianity” in particular “embraces a polarity within itself, and its formula must be dualistic; it resembles, not a circle with one centre, but an ellipse with two focuses. For Christianity is,” unchangeably, “an Ethics of Redemption, with a conception of the world both optimistic and pessimistic, both transcendental and immanental, and an apprehension both of a severe antagonism and of a close interior union between the world and God. It is, in principle, a Dualism, and yet a Dualism which is ever in process of abolition by Faith and Action. It is a purely Religious Ethic, which concentrates man’s soul, with abrupt exclusiveness, upon the values of the interior life; and yet, again, it is a Humane Ethic, busy with the moulding and transforming of nature, and through love bringing about an eventual reconciliation with it. At one time the one, at another time the other, of these poles is prominent: but neither of them may be completely absent, if the Christian outlook is to be maintained.--And yet the original germ of the whole vast growth and movement ever remains an intensely, abruptly Transcendent Ethic, and can never simply pass over into a purely Immanental Ethic. The Gospel ever remains, with all possible clearness and keenness, a Promise of Redemption, leading us, away from the world, from nature and from sin, from earthly sorrow and earthly error, on and on to God; and which cannot allow the last word to be spoken in this life. Great as are its incentives to Reconciliation, it is never entirely resolvable into them. And the importance of that classical beginning ever consists in continuously calling back the human heart, away from all Culture and Immanence, to that which lies above both.”[448]

(4) We thus get at last a conception which really covers, I think, all the chief elements of this complex matter. But the reader will have noted that it does so by treating the whole problem as one of Spiritual Dynamics, and not of Intellectual Statics. For the conception holds and requires the existence and cultivation of three kinds of action and movement in the soul. There are, first, the various centres of human energy and duty of a primarily This-world character, each of which possesses its own kind and degree of autonomy, laws, and obligations. There is, next, the attempt at organizing an increasing interaction between, and at harmonizing, (whilst never emasculating or eliminating), these various, severally characteristic, systems of life and production into an ever larger ultimate unity. And, lastly, there is as strong a turning away from all this occupation with the Contingent and Finite, to the sense and apprehension of the Infinite and Abiding. And this dynamic system is so rich, even in the amount of it which can claim the practice of the majority of souls, as to require definite alternations in the occupations of such souls, ranging thus, in more or less rhythmic succession, from earth to Heaven and from Heaven back again to earth.

(5) And so great and so inexhaustible is this living system, even by mankind at large, that it has to be more or less parcelled out amongst various groups of men, each group possessing its own predominant attrait,--either to work out one of those immanental interests, say Art, Natural Science, Politics; or to fructify one or more of these relatively independent interests, by crossing it with one or more of the others; or to attempt to embrace the whole of these intra-mundane interests in one preliminary final system; or to turn away from this whole system and its contents to the Transcendent and Infinite; or finally to strive to combine, as far as possible, this latter Fleeing to the Infinite with all that former Seeking of the Finite.--We shall thus get specialists within one single domain; and more many-sided workers who fertilize one Science by another; and philosophers of Science or of History, or of both, who strive to reach the rationale of all knowledge of the Finite and Contingent; and Ascetics and Contemplatives who, respectively, call forth and dwell upon the sense and presence of the Infinite and Abiding, underlying and accompanying all the definite apprehensions of things contingent; and finally, the minds and wills that feel called to attempt as complete a development and organization as possible of all these movements.

4. Subdivision of spiritual labour: its necessity and its dangers.

And yet all the subdivision of labour we have just required can avoid doing harm, directly or indirectly, (by leading to Materialism, Rationalism, or Fanaticism, to one or other of the frequent but ever mischievous “Atomisms”), only on condition that it is felt and worked as such a subdivision. In other words, every soul must retain and cultivate some sense of, and respect for, the other chief human activities not primarily its own. For, as a matter of fact, even the least rich or developed individual requires and practises a certain amount, in an inchoate form, of each and all of these energizings; and he can, fruitfully for himself and others, exercise a maximum amount of any one of them, only if he does not altogether and deliberately neglect and exclude the others; and, above all, if, in imagination and in actual practice, he habitually turns to his fellow-men, of the other types and centres, to supplement, and to be supplemented by, them.

It will be found, I think, that the quite undeniable abuses that have been special to the Ascetic and Contemplative methods and states, have all primarily sprung from that most plausible error that, if these energizings are, in a sense, the highest in and for man, then they can, at least in man’s ideal action and condition, dispense with other and lower energizings and objects altogether. Yet both for man’s practice here and even for his ideal state in the hereafter, this is not so. There is no such thing,--either in human experience or in the human ideal, when both are adequately analyzed and formulated,--as discursive reasoning, without intuitive reason; or clear analysis and sense of contrast, without dim synthesis and a deep consciousness of similarity or continuity; or detachment of the will from evil, without attachment of the higher feelings to things good; or the apprehension and requirements of Multiplicity, without those of Unity; or the vivid experience of Contingency, Mutation, and the Worthlessly Subjective, without the, if obscure yet most powerful, instinct of the Infinite and Abiding, of the true Objective and Valuable Subjective. Thus, for humanity at large entirely, and for each human individual more or less, each member of these couples requires, and is occasioned by, the other, and vice versa.

The maxims that follow from this great fact are as plain in reason, and as immensely fruitful in practice, as they are difficult, though ever freshly interesting, to carry out, at all consistently, even in theory and still more in act. For the object of a wise living will now consist in introducing an ever greater unity into the multiplicity of our lives,--up to the point where this unity’s constituents would, like the opposing metals in an electric battery, become too much alike still to produce a fruitful interaction, and where the unity would, thus and otherwise, become empty and mechanical; and an ever greater multiplicity into the unity,--up to the point where that multiplicity would, seriously and permanently, break up or weaken true recollection; and in more and more expanding this whole individual organism, by its insertion, as a constituent part, into larger groups and systems of interests. The Family, the Nation, Human Society, the Church,--these are the chief of the larger organizations into which the inchoate, largely only potential, organism of the individual man is at first simply passively born, yet which, if he would grow, (not in spite of them, a hopeless task, but by them), he will have deliberately to endorse and will, as though they were his own creations.

5. Mystics and Spiritual Direction.

It is interesting to note the special characteristics attaching to the one social relation emphasized by the medieval and modern varieties of Western Catholic Mysticism; and the effect which a larger development of the other chief forces and modalities of the Catholic spiritual life necessarily has upon this relation. I am thinking of the part played by the Director, the soul’s leader and adviser, in the lives of these Mystics,--a part which differs, in three respects, from that of the ordinary Confessor in the life of the more active or “mixed” type of Catholic.

(1) For one thing, there is here a striking variety and range, in the ecclesiastical and social position of the persons thus providentially given and deliberately chosen. The early German Franciscan Preacher, Berthold of Regensburg, owes his initiation into the Interior Life to his Franciscan Novice-Master, the Partial Mystic, David of Augsburg, whose writings still give forth for us their steady light and genial warmth; the French widowed noblewoman and Religious Foundress, St. Jane Frances de Chantal, is helped on her course to high contemplation by the Secular Priest and Bishop, St. Francis de Sales; the French Jesuit, Jean Nicolas Grou, is initiated, after twenty-four years’ life and training in his Order, by the Visitation Nun, Soeur Pélagie, into that more Mystical spirituality, which constitutes the special characteristic of his chief spiritual books; the great Spaniard, St. Teresa herself, tells us how “a saintly nobleman … a married layman, who had spent nearly forty years in prayer, seems to me to have been, by the pains he took, the beginning of salvation to my soul”--“his power was great”; and the English Anchorite, Mother Juliana of Norwich, “a simple, unlettered creature,” seems to have found no special leader on to her rarely deep, wide, and tender teachings, but to have been led and stimulated, beyond and after her first general Benedictine training, by God’s Providence alone, working through the few and quite ordinary surroundings and influences of her Anchorage at Norwich.[449] It would be difficult to find anything to improve in this noble liberty of these great children of God; nor would a larger influence of the other modalities necessarily restrict this ample range.

(2) Again, the souls of this type seem, for the most part, to realize more fully and continuously than those of the ordinary, simply active and ascetical kind, that the “blind obedience” towards such leaders, so often praised in their disciples and penitents, is, where wholesome and strengthening, essentially a simple, tenacious adherence, during the inevitable times of darkness and perplexity, to the encouragements given by the guide to persevere along the course and towards the truths which this soul itself saw clearly, often through the instrumentality of this leader, when it was in light and capable of a peaceful, deliberate decision. For however much the light may have been given it through this human mediation, (and the most numerous, and generally the most important, of our lights, have been acquired thus through the spoken, written, or acted instrumentality of fellow-souls),--yet the light was seen, and had (in the first instance), to be seen, by the disciple’s own spiritual eye; and it is but to help it in keeping faithful to this light (which, in the first and last instance, is God’s light and its own) that the leader stands by and helps. But, given this important condition, there remains the simple, experimental fact that, not only can and do others often see our spiritual whereabouts and God’s attrait for us more clearly than we do ourselves, but such unselfseeking transmission and such humbly simple reception of light between man and man adds a moral and spiritual security and beauty to the illumination, (all other conditions being equal and appropriate), not to be found otherwise. It is interesting to note the courageous, balanced, and certainly quite unprejudiced, testimony borne to these important points, by so widely read, and yet upon the whole strongly Protestant, a pair of scholars, as Miss Alice Gardner and her very distinguished brother, Professor Percy Gardner.[450]

(3) And finally, the souls of this type have, (at least for the two purposes of the suscitation of actual insight, and for bearing witness to this, now past, experience during the soul’s periods of gloom), often tended,--in Western Christendom and during Medieval and still more in Modern times,--to exalt the office and power of the Director, in the life of the soul of the Mystical type, very markedly beyond the functions, rights and duties of the ordinary Confessor in the spiritual life of the ordinary Catholic.

Indeed they and their interpreters have, in those times and places, often insisted upon the guarantee of safety thus afforded, and upon the necessity of such formal and systematic mediation, with an absoluteness and vehemence impossible to conciliate with any full and balanced, especially with any at all orthodox, reading of Church History. For this feature is as marked in the condemned book of Molinos and of most of the other Quietists, as it is in such thoroughly approved Partial Mysticism as that of Père Lallemant and Père Grou: hence it alone cannot, surely, render a soul completely safe against excesses and delusions. And this feature was markedly in abeyance, often indeed, for aught we know, completely wanting, at least in any frequent and methodic form, in the numerous cases of the Egyptian and other Fathers of the Desert: hence it cannot be strictly essential to all genuine Contemplation in all times and places.

(4) The dominant and quite certain fact here seems to be that, in proportion as the Abstractive movement of the soul is taken as self-sufficient, and a Contemplative life is attempted as something substantially independent of any concrete, social, and devotional helps and duties, the soul gets into a state of danger, which no amount of predominance of the Director can really render safe; whereas, in proportion as the soul takes care to practise, in its own special degree and manner, the outgoing movement towards Multiplicity and Contingency, (particular attention to particular religious facts and particular service of particular persons), does such right, quite ordinary-seeming, active subordination to, and incorporation within, the great sacred organisms of the Family, Society, and the Church, or of any wise and helpful subdivision of these, furnish material, purgation and check for the other movement, and render superfluous any great or universal predominance of Direction. St. Teresa is, here also, wonderfully many-sided and balanced. Just as she comes to regret having ever turned aside from Christ’s Sacred Humanity, so too she possesses, indeed she never loses, the sense of the profoundly social character of Christianity: she dies as she had lived, full of an explicit and deep love for the Kingdom of God and the Church.

6. Mysticism predominantly Individualistic.

Yet it is clear that the strong point of the Mystics, as such, does not lie in the direction of the great social spirituality which finds God in our neighbour and in the great human organizations, through and in which, after all, man in great part becomes and is truly man. They are, as such, Individualistic; the relation between God and the individual soul here ever tends to appear as constituted by these two forces alone. A fresh proof, if one were still wanting, that Mysticism is but one of the elements of Religion,--for Religion requires both the Social and the Individual, the Corporate and the Lonely movement and life.

It is truly inspiring to note how emphatic is the concurrence of all the deepest and most circumspect contemporary Psychology, Epistemology, Ethics, and History and Philosophy of the Sciences and of Religion, in these general conclusions, which find, within the slow and many-sided growth and upbuilding of the spiritual personality, a true and necessary place and function for all the great and permanent capabilities, aspirations and energizings of the human soul. Thus no system of religion can be complete and deeply fruitful which does not embrace, (in every possible kind of healthy development, proportion and combination), the several souls and the several types of souls who, between them, will afford a maximum of clear apprehension and precise reasoning, and of dim experience and intuitive reason; of particular attention to the Contingent (Historical Events and Persons, and Institutional Acts and Means) and of General Recollection and Contemplation and Hungering after the Infinite; and of reproductive Admiration and Loving Intellection, and of quasi-creative, truly productive Action upon and within Nature and other souls, attaining, by such Action, most nearly to the supreme attribute, the Pure Energizing of God.

Thus Pseudo-Dionysius and St. John of the Cross will, even in their most Negative doctrines, remain right and necessary in all stages of the Church’s life,--on condition, however, of being taken as but one of two great movements, of which the other, the Positive movement, must also ever receive careful attention: since only between them is attained that all-important oscillation of the religious pendulum, that interaction between the soul’s meal and the soul’s yeast, that furnishing of friction for force to overcome, and of force to overcome the friction, that material for the soul to mould, and in moulding which to develop itself, that alternate expiration and inspiration, upon which the soul’s mysterious death-in-life and life-in-death so continuously depends.

Iii. The Scientific Habit And Mysticism

Introductory. Difficulty yet Necessity of finding a True Place and Function for Science in the Spiritual Life.

Now it is certain that such an oscillatory movement, such a give-and-take, such a larger Asceticism, built up out of the alternate engrossment in and abstraction from variously, yet in each case really, attractive levels, functions and objects of human life and experience, is still comparatively easy, as long as we restrict it to two out of the three great groups of energizings which are ever, at least potentially, present in the soul, and which ever inevitably help to make or mar, to develop or to stunt, the totality of the soul’s life, and hence also of the strictly spiritual life. The Historical-Institutional, and the Mystical-Volitional groups and forces, the High-Church and the Low-Church trend, the Memory- and the Will-energies, do indeed coalesce, in times of peace, with the Reason-energy, though, even then, with some difficulty. But in times of war,--on occasion of any special or excessive action on the part of this third group, the Critical-Speculative, the Broad-Church trend, and the energizing of the Understanding,--they readily combine against every degree of the latter. It is as though the fundamental vowels A and U could not but combine to oust the fundamental vowel I; or as if the primary colours Red and Blue must join to crush out the primary colour Yellow.

Indeed, it is undoubtedly just this matter of the full and continuous recognition of, and allocation of a special function to, this third element within the same great spiritual organism which englobes the other two, which is now the great central difficulty and pressing problem of more or less every degree and kind of religious life. For the admission of this third element appears frequently to be ruinous to the other two; yet the other two, when kept away from it, seem to lose their vigour and persuasive power.--And yet it is, I think, exactly at this crucial point that the conception of the spiritual life as essentially a Dynamism, a slow constitution of an ever fuller, deeper, more close-knit unity in, and by means of, the soul’s ineradicable trinity of forces, shows all its fruitfulness, if we but work down to a sufficiently large apprehension of the capacities and requirements of human nature, moved and aided by divine grace, and to a very precise delimitation of the special object and function of Mysticism.

1. Science and Religion: each autonomous at its own level; and, thus, each helpful to the other.

Erwin Rhode has well described Plato’s attitude towards Science and Mysticism respectively, and towards the question of their inter-relation. “The flight from the things of this World is, for Plato, already in itself an acquisition of those of the Beyond, and an assimilation to the Divine. For this poor world, that solicits our senses, the philosopher has, at bottom, nothing but negation. Incapable as it is of furnishing a material that can be truly known, the whole domain of the Transitory and Becoming has no intrinsic significance for Science as understood by him. The perception of things which are ever merely relative, and which simultaneously manifest contradictory qualities, has its sole use in stimulating and inviting the soul to press on to the Absolute.”[451]

Here we should frankly admit that the soul’s hunger for the Infinite is, as the great Athenian so deeply realized, the very mainspring of Religion; and yet we must maintain that it is precisely this single bound away, instead of the ever-repeated double movement of a coming and a going, which not only helped to suppress, or at least gravely to stunt, the growth of the sciences of external observation and experiment, but (and this is the special point,--the demonstrable other side of the medal,) also, in its degree, prevented religion from attaining to its true depth, by thus cutting off, as far as Plato’s conviction prevailed, the very material, stimulation, and in part the instruments, for the soul’s outgoing, spiritualizing work, together with this work’s profound reflex effect upon the worker, as a unique occasion for the growth and self-detachment of the soul.

Now the necessity for such a first stage and movement, which, as far as possible both immanental and phenomenalist, shall be applied and restricted to the special methods, direct objects, and precise range of each particular Science, and the importance of the safeguarding of this scientific liberty, are now clearly perceived, by the leading men of Religion, Philosophy, Psychology and Physics, in connection with the maintenance and acquisition of sincere and fruitful Science.--It is also increasingly seen that, even short of Religion, a second, an interpretative, an at least Philosophical stage and movement is necessary for the full explicitation of Science’s own assumptions and affinities. And the keeping of these two movements clearly distinct or even strongly contrasted, is felt, by some far-sighted Theologians, to be a help towards securing, not only a candid attitude of Science towards its own subject matters, but also a right independence of Philosophy and Theology towards the other Sciences. Thus Cardinal Newman has brought out, with startling force, the necessarily non-moral, non-religious character of Physico-Mathematical Science, taken simply within its direct subject-matter and method. “Physical science never travels beyond the examination of cause and effect. Its object is to resolve the complexity of phenomena into simple elements and principles; but when it has reached those first elements, principles and laws, its mission is at an end; it keeps within that material system with which it began, and never ventures beyond the ‘flammantia moenia mundi.’ The physicist as such will never ask himself by what influence, external to the universe, the universe is sustained; simply because he is a physicist. If, indeed, he be a religious man, he will, of course, have a very different view of the subject; … and this, not because physical science says anything different, but simply because it says nothing at all on the subject, nor can do by the very undertaking with which it set out.” Or, as he elsewhere sympathetically sums up Bacon’s method of proceeding: “The inquiry into physical causes passes over for the moment the existence of God. In other words, physical science is, in a certain sense, atheistic, for the very reason that it is not theology.”[452]

2. Science builds up a preliminary world that has to be corrected by Philosophy and Religion, at and for their deeper levels.

The additional experience and analysis of the last half-century apparently forces us, however, to maintain not only that Physico-Mathematical Science, and all knowledge brought strictly to the type of that Science, does not itself pronounce on the Ultimate Questions; but that this Science, as such, actually presents us with a picture of reality which, at the deeper level even of Epistemology and of the more ultimate Psychology, and still more at that of Religion, requires to be taken as more or less artificial, and as demanding, not simply completion, but, except for its own special purposes, correction as well. Thus we have seen how M. Bergson finds Clock-Time to be an artificial, compound concept, which seriously travesties Duration, the reality actually experienced by us; and Space appears as in even a worse predicament. M. Emil Boutroux in France, Dottore Igino Petrone in Italy, Profs. Eucken and Troeltsch in Germany, Profs. James Ward and Pringle Pattison in Great Britain, and Profs. William James, Hugo Münsterberg and Josiah Royce in America are, in spite of differences on other points, united in insistence upon, or have even worked out in much detail, such a distinction between the first stage and level of Determinist, Atomistic, Inorganic Nature and our concepts of it, and the second stage and level of Libertarian, Synthetic, and Organic Spiritual Reality, and our experience of it. And the penetrating labours of Profs. Windelband, Rickert, and others, towards building up a veritable Organon of the Historical Sciences, are bringing into the clearest relief these two several degrees of Reality and types of Knowledge, the Historical being the indefinitely deeper and more adequate, and the one which ultimately englobes the other.[453]

A profoundly significant current in modern philosophy will thus be brought, in part at least, to articulate expression and application. This current is well described by Prof. Volkelt. “German philosophy since Kant reveals, in manifold forms and under various disguises, the attempt to recognize, in Epistemology, Metaphysics, and Ethics, such kinds of Certainty, such domains of Being, such human Volitions and Values, as lie beyond reason, constitute a something that it cannot grasp, and are rooted in some other kind of foundation. In variously struggling, indeed stammering utterances, expression is given to the assurance that not everything in the world is resolvable into Logic and Thought, but that mighty resisting remainders are extant, which perhaps even constitute the most important thing in the world.… Such a longing after such a Reality can be traced in Hamann, Jacobi, Herder, in Novalis, Friedrich Schlegel, the youthful Schleiermacher, and Jean Paul. Indeed, even in Hegel, the adorer of Reason, the movement of Negation, which is the very soul of his philosophy, is, at bottom, nothing but the Irrational,” the Super-Rational, “element violently pressed into the form of Reason; and again the single Thing, the This, the Here and the Now, are felt by him as … a something beyond Reason. And has not the Irrational found expression in Kant, in his doctrines of the unconditional Liberty of the Will and of Radical Evil? In the later Schelling and his spiritual relatives the Irrational has found far more explicit recognition; whilst Schopenhauer brings the point to its fullest expression. Yet even Nietzsche still possesses such an element, in his doctrine of the ‘Over-Man.’”[454] And in England we find this same element, in various degrees and in two chief divergent forms, in the Cambridge Platonists, Samuel Taylor Coleridge, and Thomas Hill Green on the one hand; and in Bishop Butler and Cardinal Newman on the other hand.

We can thus point to much clear recognition, or at least to a considerable influence, of the profound truth that Science and Wisdom can each prosper and help and supplement the other, only if each possesses a certain real autonomy, a power fully to become and to remain itself, and, in various degrees and ways, to stimulate, check and thwart the other. And this truth ever presupposes, what human experience, in the long run, proves to be a fact,--that the different kinds, spheres, and levels of man’s apprehension, and of the total reality thus apprehended by him, are already immanently planned each for the other, within a great, largely dormant system of the world. Thus Man can and should call this congenital inter-relatedness into ever more vigorous and more fruitful play; whereas, if it were not already present deep within the very nature of things, no amount of human effort or ingenuity could ever evoke or insert it. Prof. Volkelt has, as we have seen, illustrated this great fact very strikingly, with regard to the relation extant between the apparently sheer contingencies of human History and the requirements of Philosophy, of normative thought and ideal truth. Yet a similar inter-connection can be traced elsewhere, between any other two or more levels and spheres of wholesome and permanent human apprehension and action, in their relation to various degrees and kinds of reality, as this environs man or inheres in him.

3. Necessity of the “Thing-element” in Religion.

But let us note that the recognition, of an at all emphatic, systematic kind, of such inter-relatedness is, so far, almost limited to the moods and persons preoccupied with the right claims of Science or of Philosophy upon each other or upon the remainder of Life; and is, as yet, all but wanting, when Life is approached from the side of the specifically Religious requirements and of the Spiritual consolidation of man’s soul. Yet here especially, at by far the most important point of the whole matter, the unique place and significance of Science can now be very clearly grasped.

Indeed it is deeply interesting to note how largely the fundamental characteristics of Catholicism really meet, or rather how they strictly require, some such vivid conception and vigorous use of the Determinist Thing and of its level for the full constitution of our true depth, our Spiritual Personality itself. If we take, e.g., the criticisms addressed, by so earnest and acute a mind as the intensely Protestant Emile Sulze, to the whole Thing-Element and -Concept, as these are at work in the Catholic practice and position, we shall find his sense of the difference between Thing and Spirit to be as enviably keen, and his idea of the end and ultimate measure of Religion to be as sound and deep, as his conception of the means towards developing Religion and the Spirit is curiously inadequate.

(1) “Personality,” says Sulze, “is, for Religion and Morality, the supreme Good, of which the source is in God, and the end, the fruit, and the manifestation is in Man.”[455] This I take to be profoundly true, especially if we insist upon Perfect Personality being Supreme and Perfect Spirit; and, again, upon our imperfect personality and spirit as possessed of certain profound affinities to, and as penetrable and actually moved by, that Perfect Spirit.

(2) “The value of Personality nowhere finds a full recognition in Catholicism; Catholicism indeed is Pantheism.” Now this harsh judgment is based upon two sets of allegations, which, though treated by Sulze as of the same nature, are, I would submit, essentially different, and this because of their definitely different places and functions in the Catholic system.

“The Impersonal Godhead, the bond which unites the three Persons, stands above the Persons. Hence those who took religion seriously had to lose themselves, pantheistically, in the abyss of the Divinity. And in Christ the Person was even looked upon as the product of two Natures, the Divine and the Human, hence of two Impersonal Forces.”[456] Here two peculiarities in the early Conciliar Definitions are emphasized, which were doubtless as helpful, indeed necessary, for the apprehension of the great abiding truths thus conveyed to the Graeco-Roman mind, as they are now in need of reinterpretation in the light of our greater sensitiveness to the difference, in character and in value, which obtains between the concept of Spirit and Personality and that of Substances and Things.

But Sulze continues, without any change in the kind or degree of his criticism: “Impersonal miraculous means, created by the Hierarchy, are put by it in the place of the sanctifying mutual intercourse of the children of God.” “Christianity, torn away from the religious and moral life, became thus a special, technical apparatus, without any religious or spiritual worth. Ecclesiastical Christianity has become a Pantheism, Materialism, indeed Atheism.”[457] We have so continuously ourselves insisted upon the profound danger, and frequently operative abuse, of any and all complete apartness between any one means, function, or attrait of the spiritual life and the others, that we can, without any unfairness, restrict ourselves here to the attack upon the general acceptation of Impersonal means as helps towards the constitution of Personality. Now Sulze’s principle here,--that only directly personal means can help to achieve the end of Personality,--is most undoubtedly false, unless Mathematico-Physical Science is also to be ruled out of life, as necessarily destructive of, or at least as necessarily non-conductive to, Personality.

(3) Indeed Sulze himself tells us, most truly, that, “for Religion also, Science is a bath of purification”; and that “Doctrine and the Sacraments are aids, in the hands of Christ and of the Community, towards representing the riches of their interior life and offering these to believing hearts.”[458] This latter pronouncement is, however, still clearly insufficient. For if there is a double truth which, at the end of well-nigh five centuries, ought to have burnt itself indelibly into the mind and conscience of us all, it is, surely, the following. On the one hand, Man, unless he develops a vigorous alternating counter-movement, ever grows like to the instruments of his labour and self-development, and hence, whilst busy with Things, (whether these be Natural Happenings and their Sciences, or Religious Institutions and Doctrines), he inclines to become, quite unawares, limited and assimilated to them,--himself thus a Thing among Things, instead of, through such various Things, winning an ever fuller apprehension of and growth in Spiritual Personality. Yet, on the other hand, without such a movement of close contact with the Thing, (both the intensely concrete, the Here and Now Contingency, and the profoundly Abstract, the stringent Universal Law) and without the pleasure and pain derived from the accompanying sense of contraction and of expansion, of contrast, conflict, supplementation and renovation,--there is no fullest discipline or most solid growth of the true spiritual Personality.

(4) Thus Science, as Sulze himself clearly sees, not merely aids us to represent and to communicate our personality acquired elsewhere, but the shock, friction, contrast, the slow, continuous discipline, far more, beyond doubt, than any positive content furnished by such science, can and should constitute an essential part of the soul’s spiritual fertilization. And similarly, if we move on into the directly religious life, the Sacramental contacts and Doctrinal systems (the former so intensely concrete, the latter often so abstract,) are not simply means towards representing and transmitting spirituality acquired elsewhere: but they are amongst the means, and, in some form and degree, the necessary, indeed actually universal means, towards the awakening and developing and fulfilling of this our spiritual personality.

4. Three possible relations between Thing and Thought, Determinism and Spirit.

It remains no doubt profoundly true that, with the awakening of the Mystical sense, will come a more or less acute consciousness of an at least superficial and preliminary, difference between this sense, with its specific habits and informations, and those means and forms, in part so contingent and external, in part so intensely abstract and yet so precise. But it is equally certain that such a soul, and at such a stage, even as it continues to require, in some respects more than ever, for its general balanced development, some of the irreplaceable discipline and manly, bracing humiliation of the close external observation and severe abstract generalization of Science: so also does it continue to require, for the deepening of the spirit and for the growth of creatureliness, the contact with religious Things,--the profoundly concrete Sacraments and the intensely abstract Doctrines of the religious community.

(1) In one of Trendelenburg’s most penetrating essays, he shows us how, between blind Force and conscious Thought,--if we presuppose any tendency towards unity to exist between them,--there can be but three possible relations. “Either Force stands before Thought, so that Thought is not the primitive reality, but the result and accident of blind Force; or Thought stands before Force, so that blind Force is not itself the primitive reality, but the effluence of Thought; or finally, Thought and Force are, at bottom, only one and the same thing, and differ only in our mind’s conception of them.” And only one of these three positions can, by any possibility, be the true one: hence their internecine conflict.[459]

(2) Now Religion, in its normal, central stream, stands most undoubtedly for Thought before Force, the second, the Theistic view. And yet it would be profoundly impoverishing for our outlook and practice, and would but prepare a dangerous reaction in ourselves or others, were we ever to ignore the immense influence, in the history, not only of philosophical speculation, but even of religious feeling and aspiration, not indeed of the first, the Materialist, view, (which owes all its strength to non-religious causes or to a rebound against religious excesses), but of the third, the Pantheistic, Monistic, view, whose classical exponent Spinoza will probably remain unto all time.

(3) If we examine into what constitutes the religious plausibility and power of this view, we shall find, I think, that it proceeds, above all, from the fact that, only too often, the second, the Theistic view and practice, leaves almost or quite out of sight the purification and slow constitution of the Individual into a Person, by means of the Thing-element, the apparently blind Determinism of Natural Law and Natural Happenings. Yet nothing can be more certain than that we must admit and place this undeniable, increasingly obtrusive, element and power somewhere in our lives: if we will not own it as a means, it will grip us as our end. The unpurified, all but merely natural, animal, lustful and selfish individual man, is far too like to the brutes and plants, indeed even to the inorganic substances that so palpably surround him, for it not to be a fantastic thought to such thinkers as Spinoza, (and indeed it would be an excessive effort to himself,) to believe that he is likely, taken simply in this condition, to outlast, and is capable of dominating, the huge framework of the visible world, into which his whole bodily and psychical mechanism is placed, and to which it is bound by a thousand ties and closest similarities: his little selfish thinkings cannot but seem mere bubbles on a boundless expanse of mere matter; all creation cannot, surely, originate in, depend from, and move up to, a Mind and Spirit in any way like unto this trivial ingenuity.

(4) It is true, of course, that Spinoza ended,--as far as the logic of his system went,--by “purifying” away not only this animal Individualism, but Spiritual Personality as well, and this because he takes Mathematico-Physical concepts to be as directly applicable and as adequate to Ultimate Reality as are the Ethico-Spiritual categories. We have then to admit that even so rich and rare, so deeply religious a spirit as Spinoza could insist upon purification by the “preliminary Pantheism,” and yet could remain, in theory, the eager exponent of an ultimate Pantheism. Like the Greeks, he not only passes through a middle distance, a range of experience which appears dominated by austere Fate and blind Fortune, but finds Fate even in ultimate Reality. Whilst, however, the Greeks often thought of Fate as superior even to the Gods, Spinoza finds Ultimate Reality to be neither Nature nor Spirit, but simply Being in General, with a Law which is neither Natural nor Spiritual Law, but Law in general. This General Being and General Law then bifurcate, with the most rigorous determinism and complete impartiality, step by step, into parallel and ever co-present manifestations of Nature and of Spirit, and of their respective laws, which, though different, are also each strictly determined within their own series.[460]

(5) But Spinoza’s error here undoubtedly lies in his de facto violent bending (in spite of this theoretical Parallelism) of all Knowledge, Reality, and Life, under the sole Mathematico-Physical categories and method; and in the insistence upon attaining to ultimate Truth by one single bound and with complete adequacy and clearness. And the greatness here consists in the keen and massive sense of three profound truths. He never forgets that Mathematico-Physical Science is rigidly determinist, and that it stands for a certain important truth and penetrates to a certain depth of reality. He never ceases to feel how impure, selfish, petty is the natural man, and how pure, disinterested, noble, can and should be the spiritual personality. And he never lets go the sense that, somehow, that science must be able to help towards this purification.

(6) Now these three truths must be preserved, whilst the Mathematico-Physical one-sidedness and the “one-step” error must be carefully eliminated. And indeed it is plain that only by such elimination can those truths operate within a fully congenial system. For only thus, with a dissimilarity between the Ultimate, Libertarian, Spiritual Reality, and the Intermediate, Determinist, Physico-Mathematical Range, can we explain and maintain the pain, not only of the selfish but also of the true self, in face the Mere Thing; and only thus is all such pain and trouble worth having, since only thus it leads to the fuller development and the solid constitution of an abiding, interior, mental and volitional Personality.

5. Purification of the Personality by the impersonal.

Prof. H. J. Holtzmann has got an eloquent page concerning the kind of Dualism which is more than ever desirable for souls, if they would achieve a full and virile personality in this our day. “It would appear to be the wiser course for us to recognize the incompatibility between merely natural existence and truly personal life, just as it is, in its whole acute non-reconciliation; to insert this conflict into our complete outlook on to Life in its full breadth and depth, and to find the harmonization in God the Infinite, in whom alone such parallels can meet, and not deliberately to blind our right eye or our left, in order to force that outlook into one single aspect,--a degree of unification which, when achieved in this violent manner, would mean for us, at the same time, a point of absolute inertia, of eternal stagnation.” And he then shows how it is precisely the interaction within our minds, feelings, and volitions, of, on the one hand, the boundless world of nature, with its majestic impersonality, and on the other hand, the inexhaustible, indefinitely deeper realm of personal life, as it appears within the stream of human history, which is best adapted to give us some fuller glimpses of the greatness of God and of the specific character of religion.[461]

The religious imagination, mind, heart, and will,--that is to say, the complete, fully normal human being at his deepest,--has thus been more and more forced, by an increasingly articulated experience of the forces and requirements of actual life, to hold and to practise, with ever-renewed attempts at their most perfect inter-stimulation and mutual supplementation, a profoundly costing, yet immensely fruitful, trinity in unity of convictions on this point.

In every time, place, and race, man will continue to be or to become religious, in proportion to his efficacious faith in, and love of, the overflowing reality and worth of the great direct objects of religion,--God and the soul, and their inter-relation in and through the Kingdom of God, the Church, and its Divine-Human Head,--the whole constituting God’s condescension towards and immanence in man, and man’s response and orientation towards the transcendent God.

And again, in every age, place, and race, man will be or will become deeply religious, in proportion to the keenness with which he realizes the immense need of spiritual growth and purification for his, at best, but inchoate personality.

But,--and this third point we must admit, in the precise extension and application given to it here, to be characteristically modern,--man will, (if he belongs to our time and to our Western races, and is determined fully to utilize our special circumstances, lights and trials, as so many means towards his own spiritualization), have carefully to keep in living touch with that secondary and preliminary reality, the Thing-world, the Impersonal Element, Physical Science and Determinist Law. He will have to pass and repass beneath these Caudine forks; to plunge and to replunge into and through this fiery torrent; and, almost a merely animal individual at the beginning and on this side of such docile bendings and such courageous plungings, he will, (if he combines them with, and effects them through, those two other, abiding and ultimate, directly religious convictions), straighten himself up again to greater heights, and will come forth from the torrent each time a somewhat purer and more developed spiritual person than he was before such contraction and purgation.

6. This position new for Science, not for Religion.

Yet even this third point has, if we will but look to its substantial significance and religious function, been equivalently held and practised ever since the Twice-Born life, the deeper religion, has been lived at all.

(1) The Ascetic’s self-thwarting, and the Mystic’s self-oblivion and seeking after Pure Love, what are they but the expressions of the very same necessities and motives which we would wish to see fully operative here? For we are not, of course, here thinking of anything simply intellectual, and fit only for the educated few. Any poor laundry-girl, who carefully studies and carries out the laws of successful washing, who moves, in alternation, away from this concentration on the Thing, to recollection and increasingly affective prayer and rudimentary contemplation, and who seeks the fuller growth of her spirit and of its union with God, in this coming and going, to and from the Visible and Contingent, to and from the Spiritual and Infinite, and in what these several levels have of contrast and of conflict; or any lowly farm-labourer or blacksmith or miner, who would proceed similarly with his external determinist mechanical work, and with his deeply internal requirements and spiritual growth and consolidation: would all be carrying out precisely what is here intended.

(2) As a matter of fact, the source of such novelty, as may be found here, is not on the side of religion, but on that of science. For the conception of Nature of the ancient Greek Physicists, and indeed that of Aristotle, required to be profoundly de-humanized, de-sentimentalized: a rigorous mathematical Determinism and soulless Mechanism became the right and necessary ideal of Physical Science. But, long before the elaboration of this concept of the ruthless Thing, and of its blind Force, Our Lord had, by His Life and Teaching, brought to man, with abidingly unforgettable, divine depth and vividness, the sense of Spirit and Personality, with its liberty and interiority, its far-looking wisdom and its regenerating, creative power of love. And for some thirteen centuries after this supreme spiritual revelation and discovery, that old anthropomorphic and anthropocentric conception of the Physical Universe continued, well-nigh unchanged, even among the earlier and middle schoolmen, and was readily harmonized with that Spiritual world. Yet they were harmonized, upon the whole, by a juxtaposition which, in proportion as the conception of Nature became Determinist and Mechanical, has turned out more and more untenable; and which, like all simple juxtapositions, could not, as such, have any spiritually educative force. But Spiritual Reality has now,--for those who have become thoroughly awake to the great changes operated, for good and all, in man’s conception of the Physical Universe during now three centuries,--to be found under, behind, across these Physical Phenomena and Laws, which both check and beckon on the mind and soul of man, in quest of their ultimate mainstay and motivation.

(3) And let us note how much some such discipline and asceticism is required by the whole Christian temper and tradition, and the weakening of some older forms of it.

During the first three generations Christians were profoundly sobered by the keen expectation of Our Lord’s proximate Second Coming, and of the end of the entire earthly order of things, to which all their natural affections spontaneously clung; and again and again, up to well-nigh the Crusading Age, this poignant and yet exultant expectation seized upon the hearts of Christians. And then, especially from St. Augustine’s teaching onwards, an all-pervading, frequently very severe, conviction as to the profound effects of Original Sin, a pessimistic turning away from the future of this sublunar world, as leading up to the great Apostacy, and a concentration upon Man’s prehistoric beginnings, as incomparably eclipsing all that mankind would ever achieve here below, came and largely took the place, as the sobering, detaching element in Christianity, of the vivid expectation of the Parousia which had characterized the earlier Christian times.

Clearly, the Parousia and the Original Sin conception have ceased to exercise their old, poignantly detaching power upon us. Yet we much require some such special channel and instrument for the preservation and acquisition of the absolutely essential temper of Detachment and Other-Worldiness. I think that this instrument and channel of purification and detachment--if we have that thirst for the More and the Other than all things visible can give to our souls, (a thirst which the religious sense alone can supply and without which we are religiously but half-awake)--is offered to us now by Science, in the sense and for the reasons already described.

7. Three kinds of occupation with Science.

Let the reader note that thus, and, I submit, thus only, we can and do enlist the religious passion itself on the side of disinterested, rightly autonomous science. For thus the harmony between the different aspects and levels of life is not, (except for our general faith in its already present latent reality, and in its capacity for ultimate full realization and manifestation), the static starting-point or automatically persisting fact in man’s life; but it is, on the contrary, his ever difficult, never completely realized goal,--a goal which can be reached only by an even greater transformation within the worker than within the materials worked upon by him,--a transformation in great part effected by the enlargement and purification, incidental to the inclusion of that large range of Determinist Thing-laws and experiences within the Spirit’s Libertarian, Personal life.

It is plain that there are three kinds and degrees of occupation with Things and Science, and with their special level of truth and reality; and that in proportion as their practice within, and in aid of, the spiritual life is difficult, in the same proportion, (given the soul’s adequacy to this particular amount of differentiation and pressure)--is this practice purifying. And though but few souls will be called to any appreciable amount of activity within the third degree, all souls can be proved, I think, to require a considerable amount of the first two kinds, whilst mankind at large most undoubtedly demands careful, thorough work of all three sorts.

The first kind is that of the man with a hobby. His directly religious acts and his toilsome bread-winning will thus get relieved and alternated by, say, a little Botany or a little Numismatics, or by any other “safe” science, taken in a “safe” dose, in an easy, dilettante fashion, for purposes of such recreation. This kind is already in fairly general operation, and is clearly useful in its degree and way, but it has, of course, no purificatory force at all.

The second kind is that of the man whose profession is some kind of science which has, by now, achieved a more or less secure place alongside of, or even within, religious doctrines and feelings,--such as Astronomy or Greek Archaeology. Here the purification will be in proportion to the loyal thoroughness with which he fully maintains, indeed develops, the special characteristics and autonomy both of these Sciences, as the foreground, part-material and stimulation, and of Religion, as the groundwork, background and ultimate interpreter and moulder of his complete and organized life; and with which he makes each contribute to the development of the other and of the entire personality, its apprehensions and its work. This second kind is still comparatively rare, doubtless, in great part, because of the considerable cost and the lifelong practice and training involved in what readily looks like a deliberate complicating and endangering of things, otherwise, each severally, simple and safe.

And the third kind is that of him whose systematic mental activity is devoted to some science or research, which is still in process of winning full and peaceful recognition by official Theology,--say, Biological Evolution or Biblical Criticism. Here the purification will, for a soul capable of such a strain, be at its fullest, provided such a soul is deeply moved by, and keeps devotedly faithful to, the love of God and of man, of humble labour and of self-renouncing purification, and, within this great ideal and determination, maintains and ameliorates with care the methods, categories and tests special both to these sciences and investigations, and to their ultimate interpretation and utilization in the philosophy and life of religion. For here there will, as yet, be no possibility of so shunting the scientific activity on to one side, or of limiting it to a carefully pegged-out region, as to let Religion and Science energize as forces of the same kind and same level, the same clearness and same finality; but the Science will here have to be passed through, as the surface-level, on the way to Religion as underlying all. What would otherwise readily tend to become, as it were, a mental Geography, would thus here give way to what might be pictured as a spiritual Geology.

8. Historical Science, Religion’s present, but not ultimate, problem.

The reader will have noted that, for each of these three stages, I have taken an Historico-Cultural as well as a Mathematico-Physical Science, though I am well aware of the profound difference between them, both as to their prerequisites and method, and their aim and depth. And, again, I know well that, for the present, the chief intellectual difficulty of Religion, or at least the main conflict or friction between the Sciences and Theology, seems to proceed, not from Physical Science but from Historical Criticism, especially as applied to the New Testament, so that, on this ground also, I ought, apparently, to keep these two types of Science separate.--Yet it is clear, I think, that, however distinct, indeed different, should be the methods of these two sorts of Science, they are in so far alike, if taken as a means of purification for the soul bent upon its own deepening, that both require a slow, orderly, disinterested procedure, capable of fruitfulness only by the recurring sacrifice of endless petty self-seekings and obstinate fancies, and this in face of that natural eagerness and absoluteness of mind which strong religious emotions will, unless they too be disciplined and purified, only tend to increase and stereotype.

The matters brought up by Historical Criticism for the study and readjustment of Theology, and for utilization by Religion, are indeed numerous and in part difficult. Yet the still more general and fundamental alternatives lie not here, but with the questions as to the nature and range of Science taken in its narrower sense,--as concerned with Quantity, Mechanism, and Determinism alone.

If Science of this Thing-type be all that, in any manner or degree, we can apprehend in conformity with reality or can live by fruitfully: then History and Religion of every kind must be capable of a strict assimilation to it, or they must go. But if such Science constitute only one kind, and, though the clearest and most easily transferable, yet the least deep, and the least adequate to the ultimate and spiritual reality, among the chief levels of apprehension and of life which can be truly experienced and fruitfully lived by man; and if the Historical and Spiritual level can be shown to find room for, indeed to require, the Natural and Mechanical level, whilst this latter, taken as ultimate, cannot accommodate, but is forced to crush or to deny, the former: then a refusal to accept more than can be expressed and analyzed by such Physico-Mathematical Science would be an uprooting and a discrowning of the fuller life, and would ignore the complete human personality, from one of whose wants the entire impulse to such Science took its rise.

As a matter of fact, we find the following three alternatives.

Level all down to Mathematico-Physical Science, and you deny the specific constituents of Spirituality, and you render impossible the growth of the Person out of, and at the expense of, the Individual. Proclaim the Person and its Religion, as though they were static substances adequately present from the first, and ignore, evade or thwart that Thing-level and method as far as ever you can, and you will, in so far, keep back the all but simply animal Individual from attaining to his full spiritual Personality. But let grace wake up, in such an Individual, the sense of the specific characteristics of Spirituality and the thirst to become a full and ever fuller Person, and this in contact and conflict with, as well as in recollective abstraction from, the apparently chance contingencies of History and Criticism, and the seemingly fatalistic mechanisms of Physics and Mathematics: and you will be able, by humility, generosity, and an ever-renewed alternation of such outgoing, dispersive efforts and of such incoming recollection and affective prayer, gradually to push out and to fill in the outlines of your better nature, and to reorganize it all according to the Spirit and to Grace, becoming thus a deep man, a true personality.

Once again: take the intermediate, the Thing-level as final, and you yourself sink down more and more into a casual Thing, a soulless Law; Materialism, or, at best, some kind of Pantheism, must become your practice and your creed.--Take the anterior, the Individual-level as final, and you will remain something all but stationary, and if not merely a Thing yet not fully a Person; and if brought face to face with many an Agnostic or Pantheist of the nobler sort, who is in process of purification from such childish self-centredness by means of the persistently frank and vivid apprehension of the Mechanical, Determinist, Thing-and-Fate level of experience and degree of truth, you will, even if you have acquired certain fragmentary convictions and practices of religion, appear strangely less, instead of more, than your adversary, to any one capable of equitably comparing that Agnostic and yourself--you who, if Faith be right, ought surely to be not less but more of a personality than that non-believing soul.

But take the last, the Spiritual, Personal level as alone ultimate, and yet as necessarily requiring, to be truly reached and maintained, that the little, selfish, predominantly animal-minded, human being should ever pass and repass from this, his Individualistic plane and attitude, through the Thing-and-Fate region, out and on to the “shining table-land, whereof our God Himself is sun and moon”: and you will, in time, gain a depth and an expansion, a persuasive force, an harmoniousness and intelligibleness with which, everything else being equal, the Pantheistic or Agnostic self-renunciation cannot truly compare. For, in these circumstances, the latter type will, at best, but prophesy and prepare the consummation actually reached by the integrational, dynamic religiousness, the Individual transformed more and more into Spirit and Person, by the help of the Thing and of Determinist Law. Freedom, Interiority, Intelligence, Will, Grace, and Love, the profoundest Personality, a reality out of all proportion more worthy and more ultimate than the most utterly unbounded universe of a simply material kind could ever be, thus appear here, in full contradiction of Pantheism, as ultimate and abiding; and yet all that is great and legitimate in Pantheism has been retained, as an intermediate element and stage, of a deeply purifying kind.

9. Return to Saints John of the Cross and Catherine of Genoa.

And thus we come back to the old, sublime wisdom of St. John of the Cross, in all that it has of continuous thirst after the soul’s purification and expansion, and of a longing to lose itself, its every pettiness and egoistic separateness, in an abstract, universal, quasi-impersonal disposition and reality, such as God here seems to require and to offer as the means to Himself. Only that now we have been furnished, by the ever-clearer self-differentiation of Mathematico-Physical Science, with a zone of pure, sheer Thing, mere soulless Law, a zone capable of absorbing all those elements from out of our thought and feeling which, if left freely to mingle with the deeper level of the growing Spiritual Personality, would give to this an unmistakably Pantheistic tinge and trend. Hence, now the soul will have, in one of its two latter movements, to give a close attention to contingent facts and happenings and to abstract laws, possessed of no direct religious significance or interpretableness which, precisely because of this, will, if practised as part of the larger whole of the purificatory, spiritual upbuilding of the soul, in no way weaken, but stimulate and furnish materials for the other movement, the one specially propounded by the great Spaniard, in which the soul turns away, from all this particularity, to a general recollection and contemplative prayer.

And we are thus, perhaps, in even closer touch with Catherine’s central idea,--the soul’s voluntary plunge into a painful yet joyous purgation, into a state, and as it were an element, which purges away, (since the soul itself freely accepts the process), all that deflects, stunts, or weakens the realization of the soul’s deepest longings,--the hard self-centredness, petty self-mirrorings, and jealous claimfulness, above all. For though, in Catherine’s conception, this at first both painful and joyful, and then more and more, and at last entirely, joyful, ocean of light and fire is directly God and His effects upon the increasingly responsive and unresisting soul: yet the apparent Thing-quality here, the seemingly ruthless Determinism of Law, in which the little individual is lost for good and all, and which only the spiritual personality can survive, are impressively prominent throughout this great scheme. And though we cannot, of course, take the element and zone of the sheer Thing and of Determinist Law as God, or as directly expressive of His nature, yet we can and must hold it, (in what it is in itself, in what it is as a construction of our minds, and in its purificatory function and influence upon our unpurified but purifiable souls), to come from God and to lead to Him. And thus here also we escape any touch of ultimate Pantheism, without falling into any cold Deism or shallow Optimism. For just because we retain, at the shallower level, the ruthlessly impersonal element, can we, by freely willed, repeated passing through such fatalistic-seeming law, become, from individuals, persons; from semi-things, spirits,--spirits more and more penetrated by and apprehensive of the Spirit, God, the source and sustainer of all this growth and reality.

And yet, let us remember once more, the foreground and preliminary stage to even the sublimest of such lives will never, here below at least, be abidingly transcended, or completely harmonized with the groundwork and ultimate stage, by the human personality. Indeed our whole contention has been that, with every conceivable variation of degree, of kind, and of mutual relation, these two stages, and some sort of friction between them, are necessary, throughout this life, for the full development, the self-discipline, and the adequate consolidation, at the expense of the childish, sophistic individual, of the true spiritual Personality.

IV. Final Summary And Return To The Starting-Point Of The Whole Inquiry: The Necessity, And Yet The Almost Inevitable Mutual Hostility, Of The Three Great Forces Of The Soul And Of The Three Corresponding Elements Of Religion.

Our introductory position as to the three great forces of the soul, with the corresponding three great elements of religion, appears, then, to have stood the test of our detailed investigation. For each of these forces and corresponding elements has turned out to be necessary to religion, and yet to become destructive of itself and of religion in general where this soul-force and religious element is allowed gravely to cripple, or all but to exclude, the other forces and elements, and their vigorous and normal action and influence.

1. Each of these three forces and elements is indeed necessary, but ruinously destructive where it more or less ousts the other two.

(1) The psychic force or faculty by which we remember and picture things and scenes; the law of our being which requires that sense-impressions should stimulate our thinking and feeling into action, and that symbols, woven by the picturing faculty out of these impressions, should then express these our thoughts and feelings; and the need we have, for the due awakening, discipline and supplementation of every kind and degree of experience and action, that social tradition, social environment, social succession should ever be before and around and after our single lives: correspond to and demand the Institutional and Historical Element of Religion. This element is as strictly necessary as are that force and that law.

Yet if this force and need of the soul, and this religious element are allowed to emasculate the other two primary soul-forces and needs and the religious elements corresponding to them, it will inevitably degenerate into more or less of a Superstition,--an oppressive materialization and dangerous would-be absolute fixation of even quite secondary and temporary expressions and analyses of religion; a ruinous belief in the direct transferableness of religious conviction; and a predominance of political, legal, physically coercive concepts and practices with regard to those most interior, strong yet delicate, readily thwarted or weakened, springs of all moral and religious character,--spiritual sincerity and spontaneity and the liberty of the children of God. We thus get too great a preponderance of the “Objective,” of Law and Thing, as against Conviction and Person; of Priest as against Prophet; of the movement from without inwards, as against the movements from within outwards.

The Spanish Inquisition we found to be probably the most striking example and warning here. Yet the Eastern Christian Churches have doubtless exhibited these symptoms, if less acutely, yet more extensively and persistently. And the Protestant Reformation-Movement, (even in the later lives of its protagonists, Luther, Zwingli, and Calvin), much of orthodox Lutheranism and Calvinism, and some forms and phases of Anglican Highchurchism and of Scotch Presbyterianism, show various degrees and forms of a similar one-sidedness. In Judaism the excesses in the Priestly type of Old Testament religion, especially as traceable after the Exile, and their partial continuation in Rabbinism, furnish other, instructive instances of such more or less partial growth,--the Pharisees and the Jerusalem Sanhedrin being here the fullest representatives of the spirit in question. The classical Heathen Roman religion was, throughout, too Naturalistic for its, all but exclusive, externalism and legalism to be felt as seriously oppressive of any other, considerable element of that religion. And much the same could doubtless be said of Indian Brahmanism to this day. But in orthodox Mohammedanism we get the truly classical instance of such a predominance, in all its imposing strength and terrible, because all but irremediable, weakness--with its utterly unanalytic, unspeculative, unmystical, thing-like, rock-solid faith; its detailed rigidity and exhaustive fixity; its stringent unity of organization and military spirit of entirely blind obedience; its direct, quite unambiguous intolerance, and ever ready appeal to the sword, as the normal and chief instrument for the propagation of the spirit; and its entirely inadequate apprehension of man’s need of purification and regeneration in all his untutored loves, fears, hopes and hates.

(2) Then there is the soul-force by which we analyze and synthesize, and the law of our being which requires us to weigh, compare, combine, transfer, or ignore the details and the evidential worth of what has been brought home to us through the stimulation of our senses, by our picturing faculty and memory, and by means of our Social, Historical, and Institutional environment, and which orders us to harmonize all these findings into as much as may be of an intelligible whole of religion, and to integrate this religious whole within some kind of, at least rough, general conception as to our entire life’s experience. And this force and law are answered by the Critical-Historical and Synthetic-Philosophical element of religion. We thus get Positive and Dogmatic Theology. And this element is as humanly inevitable and religiously necessary as is that soul-force and law.

Yet here again, if this force, law, and element are allowed superciliously to ignore, or violently to explain away, the other kinds of approaches and contributions to religious truth and experience, special to the other two soul-forces and religious elements, we shall get another destructive one-sidedness, a Rationalistic Fanaticism, only too often followed by a lengthy Agnosticism and Indifference. Whilst the Rationalist Fanaticism lasts, everything will doubtless appear clear and simple to the soul, but then this “everything” will but represent the merest skimmings upon the face of the mighty deep of living, complete religion,--a petty, artificial arrangement by the human mind of the little which, there and then, it can easily harmonize into a whole, or even simply a direct hypostatizing of the mind’s own bare categories.

The worship of the Goddess of Reason at Notre-Dame of Paris we found to be here, perhaps, the most striking instance. Yet Rationalist excesses, varying from a cold Deism down to an ever short-lived formal Atheism, and the lassitude of a worldly-wise Indifferentism, are traceable within all the great religions. Thus a large proportion of the educated members of the ancient Graeco-Roman world were, from the Sophists and the Second Punic War onward, stricken with such a blight. The Sadducees are typical of this tendency among the Jews for some two centuries. The tough persistence of a mostly obscure current of destructive free-thought throughout Western Europe in the Middle Ages shows well the difficulty and importance of a mental and spiritual victory over these forces of radical negation, and of not simply driving them beneath the surface of society. And the ready lapse of the most daring and intense of the Medieval, Jewish and Christian, Scholastics into a thoroughly Pantheistic Panlogism, points to the prevalence, among these circles, of a certain tyranny of the abstractive and logical faculty over the other powers and intimations of the soul.--Unitarianism again is, in its origins and older form, notwithstanding its even excessive anti-Pantheism, strongly Scholastic in its whole temper and method, and this without the important correctives and supplementations brought to that method by the largely Mystical and Immanental Angel of the Schools. The greater part of the “Aufklärung”-Movement was vitiated by an often even severer, impoverishment of the whole conception of religion. And, in our day, the Liberal movements within the various Christian bodies, and again among Brahmanic religionists in India, rarely escape altogether from ignoring or explaining away the dark and toilsome aspects of life, and the inevitable excess of all deep reality, and indeed of our very experience of it, above our clear, methodical, intellectual analysis and synthesis of it. Too often and for too long all such groups have inclined to assimilate all Experience to clear Knowledge, all clear Knowledge to Physico-Mathematical Science, all Religion to Ethics, and all Ethics to a simple belief in the ultimacy of Determinist, Atomistic Science. The situation is decidedly improving now; History and Culture are being found to have other, more ultimate categories, than are those of Mathematics and Physics, and to bring us a larger amount of reality, and Ethics and Religion are discovered to be as truly distinct as they are closely allied and necessary, each to the deepest development of the other.

(3) The faculty and action of the soul, finally, by which we have an however dim yet direct and (in its general effects) immensely potent, sense and feeling, an immediate experience of Objective Reality, of the Infinite and Abiding, of a Spirit not all unlike yet distinct from our own, Which penetrates and works within these our finite spirits and in the world at large, especially in human history; and by which we will, and give a definite result and expression to, our various memories, thinkings, feelings, and intuitions, as waked up by their various special stimulants and by the influence of each upon all the others: is met by the Mystical and the directly Operative element of Religion. And here again we have a force and law of the human spirit, and a corresponding element of religion, which can indeed be starved or driven into a most dangerous isolation and revolt, but which are simply indestructible.

The Apocalyptic Orgies of the Münster Anabaptists we found to be perhaps the most striking illustration of the dire mischief that can spring from this third group of elemental soul-forces, when they ignore or dominate the other two. Yet some such Emotional Fanaticism can be traced, in various degrees and forms, throughout all such religious groups, schools, and individuals as seriously attempt to practise Pure Mysticism,--that is, religious Intuition and Emotion unchecked by the other two soul-forces and religious elements, or by the alternation of external action and careful contact with human Society and its needs and helps, Art and Science, and the rest.

Thus we find that, after the immense, luxuriant prevalence of an intensely intuitive, emotional, tumultuously various apprehension and manifestation of religion during the first two generations of Christians, and even after the deep, wise supplementation and spiritualization of this element by St. Paul, who in his own person so strikingly combined the Institutional, Rational and Intuitive-Emotional forces and elements, this whole force and element rapidly all but disappeared for long from Western Christian orthodoxy. And Montanism in still early times, and, during the very height of the Middle Ages, the Waldensian and Albigensian movements--all predominantly intuitive, enthusiastic, individualist--appear as so many revolutionary explosions, threatening the whole fabric of Christendom with dissolution. The “Eternal Gospel” movement of Abbot Joachim, on the other hand, gives us the intuitional-emotive element in a more purified, institutionally and rationally supplemented form.

Again we find that, for a while, in reaction from an all but hopelessly corrupt civilization, the Fathers of the Desert attained in many cases, by means of an all but Exclusive Mysticism, to a type of sanctity and to the inculcation of a lesson which the Church has gratefully recognized. We have to admit that many of the Italian, French and Spanish Quietists of the Seventeenth Century were no doubt excessively, or even quite unjustly, suspected or pursued, as far at least as their own personal motives and the effect of their doctrines upon their own characters were concerned; and that the general reaction against even the proved, grave excesses of some of these men and women, went often dangerously far in the contrary direction. Indeed even the fierce fanaticism of the Dutch-Westphalian Apocalyptic Intuitionists can but excuse, not justify, the policy of quite indiscriminately ruthless extermination pursued by Luther, Zwingli and Calvin, and by their official churches after their deaths, towards any and all Illuminism, however ethically pure and socially operative. The “Society of Friends” which, measured by the smallness of its numbers, has given to the world an astonishingly large band of devoted lovers of humankind, is a living witness to the possibility of such an Illuminism.

And we can note how the sane and solid, deep and delicate constituents, which had existed, mixed up with all kinds of fantastic, often hysterical and anti-moral exaltations, within most of those all but purely Intuitionist circles, gradually found their escape away into all sorts of unlikely quarters, helping to give much of their interiority and religious warmth, not only to various, now fairly sober-minded, Nonconformist Protestant bodies on the Continent, in England and America, but also to the more religious-tempered and more spiritually perceptive among modern philosophers--such as Spinoza, Kant, Fichte, Schleiermacher, Schelling and Fechner.

Within the Jewish world, we get much of this element at its noblest and at its worst, in the true and false Prophets respectively; then among the Essenes, for the times between the Maccabean resistance and the revolt of Bar Cochba; and later on in the Kabbala. The Mohammedans still furnish the example of the Sufi-movement. The Classical Heathen world produced the Neo-Platonist and the Mithraic movements; and we can still study, as a living thing, the Buddhist Mysticism of Thibet.

We have then, here too, something thoroughly elemental, which requires both persistent operative recognition and a continuous and profound purification and supplementation by becoming incorporated within a large living system of all the fundamental forces of the soul, each operating and operated upon according to the intrinsic nature and legitimate range of each.

2. Each element double; endless combinations and conflicts.

We have also found that these three forces and elements are each double, and that collisions, but also most fruitful interactions, can and do obtain between even these yoke-fellows: between Institutionalise and History,--the Present and the Past, a direct Sense-Impression and Picture and a Memory; between Criticism and Construction,--Analysis and acuteness of mind, and Synthesis and richness and balance of imagination, head, heart, and will; and between Mysticism and Action, as respectively Intuitive and quiescent and Volitional and effortful.

And both the three forces and elements as a whole, and the single members of each pair, can and do appear in every possible variety of combination with, and of opposition against, the others, although there is a special affinity between the Critical-Speculative and the Intuitive-Volitional pairs (in combination against the Sense-and-Memory pair); between the Sense-and-Memory pair and the single member of Action; and between the single members of Speculation and of Intuition. Yet, ultimately, not any one pair or member can bear its fullest fruit, without the aid of all the others; and there is not one that, in actual human nature, does not tend to emasculate, or to oust as much as possible from the soul, the other pairs or single members.

3. Our entire religious activity but one element of our complete spirit-life.

And we have noted further, how even the fullest development in any one soul of all these three couples of specifically religious activities--even supposing that they could be developed to their fullest, without any participation in and conflict with other degrees and kinds of life and reality--do not, by any means, exhaust the range of even the simplest soul’s actual energizings.

(1) For over and beyond the specifically religious life--though this, where genuine, is ever the deepest, the central life--every soul lives, and has to live, various other lives. And indeed--and this is the point which specially concerns religion--the soul cannot attain to its fullest possible spiritual development, without the vigorous specific action and differentiation of forces and functions of a not directly religious character, which will have to energize, each according to its own intrinsic nature, within the ever ampler, and ever more closely-knit, organization of the complete life of the soul.

(2) And within this complete life, the three pairs of religious forces and elements each possess their own special affinities and antipathies for certain of the forces and elements which constitute the other, less central organizations of man’s marvellously rich activity. The Historical-Institutional element of Religion has necessarily a special affinity for, and borrows much of its form from, social, legal, political history and institutions of a general kind. The Critical-Speculative element of religion is necessarily cognate to, and in a state of interchange with, the general historical criticism and philosophical insight attained during the ages and amongst the races in which any particular religion is intellectually systematized. And the Mystical-Operative element is necessarily influenced by, and largely utilizes the general emotive and volitional gifts and habits, peculiar to the various ages and peoples within which this double religious element is in operation.

(3) It is thus abundantly clear how greatly a work so manifold in its means, and so harmonious in its end, requires, if it is to come to a considerable degree of realization, that single souls, and single classes and types of souls, should have around them a large and varied Historical and Institutional, a Social life both of a specifically religious and of a general kind, and that, within this large ambit of the actualized religion of others and of the still largely potential religion of their own souls, they shall develop and be helped to realize their own deepest spiritual capacities and attrait. They will have to develop these special capabilities to the utmost degree compatible with some practice of the other chief elements of religion, with a continuous respect for and belief in the necessity of the other types of soul, and with a profound belief in, and love of, the full, organized community of all devoted souls, which builds up, and is built up by, all this variety in unity. The Kingdom of God, the Church, will thus be more and more found and made to be the means of an ever more distinct articulation, within an ever more fruitful interaction, of the various attraits, gifts, vocations, and types of souls which constitute its society. And these souls in return will, precisely by this their articulation within this ampler system, bring to this society an ever richer content of variety in harmony, of action and warfare within an ever deeper fruitfulness and peace.

4. Two conditions of the fruitfulness of the entire process.

Yet even the simplest effort, within this innumerable sequence and simultaneity of activities, will lack the fullest truth and religious depth and fruitfulness, unless two experiences, convictions and motives are in operation throughout the whole, and penetrate its every part, as salt and yeast, atmosphere and light penetrate, and purify and preserve our physical food and bodily senses.

The vivid, continuous sense that God, the Spirit upholding our poor little spirits, is the true originator and the true end of the whole movement, in all it may have of spiritual beauty, truth, goodness and vitality; that all the various levels and kinds of reality and action are, in whatever they have of worth, already immanently fitted to stimulate, supplement and purify each other by Him Who, an Infinite Spiritual Interiority Himself, gives thus to each one of us indefinite opportunities for actualizing our own degree and kind of spiritual possibility and ideal; and that He it is Who, however dimly yet directly, touches our souls and awakens them, in and through all those minor stimulations and apprehensions, to that noblest, incurable discontent with our own petty self and to that sense of and thirst for the Infinite and Abiding, which articulates man’s deepest requirement and characteristic: this is the first experience and conviction, without which all life, and life’s centre, religion, are flat and dreary, vain and philistine.

And the second conviction is the continuous sense of the ever necessary, ever fruitful, ever bliss-producing Cross of Christ--the great law and fact that only through self-renunciation and suffering can the soul win its true self, its abiding joy in union with the Source of Life, with God Who has left to us, human souls, the choice between two things alone: the noble pangs of spiritual child-birth, of painful-joyous expansion and growth; and the shameful ache of spiritual death, of dreary contraction and decay.

Now it is especially these two, ever primary and supreme, ever deepest and simplest yet most easily forgotten, bracing yet costing, supremely virile truths and experiences--facts which increasingly can and ever should waken up, and themselves be vivified by, all the other activities and gifts of God which we have studied--these two eyes of religion and twin pulse-beats of its very heart, that have been realized, with magnificent persistence and intensity, by the greatest of the Inclusive Mystics.

And amongst these Mystics, Caterinetta Fiesca Adorna, the Saint of Genoa, has appeared to us as one who, in spite of not a little obscurity and uncertainty and vagueness in the historical evidences for her life and teaching, of not a few limitations of natural character and of opportunity, and of several peculiarities which, wonderful to her entourage, can but perplex or repel us now, shines forth, in precisely these two central matters, with a penetrating attractiveness, rarely matched, hardly surpassed, by Saints and Heroes of far more varied, humorous, readily understandable, massive gifts and actions. And these very limits and defects of her natural character and opportunities, of her contemporary disciples and later panegyrists, and of our means for studying and ascertaining the facts and precise value of the life she lived, and of the legend which it occasioned, may, we can hope, but help to give a richer articulation and wider applicability to our study of the character and necessity, the limits, dangers and helpfulness of the Mystic Element of Religion.

(Some corrections of mistakes in names and references, as given in the foregoing work, have been silently effected in the following Index)

I. Of Subject-Matters

Abelard, I. 61

Absorptions of St. Catherine, I. 226-229

Acarie, Madame, I. 89

Acquasola, Genoa, I. 144, 145 n. 1, 168

Action (reflex), its three elements, I. 57-58

Adorni Family, I. 96, =101=, 102 various, I. 102, 145 n. 1, 151, 153-155, 173, 300, 327, 377

Adorno, Giuliano, I. =101=, =102=, 103, 138, 145 n. 1, =149=, 153, 173, 187, 225, 296, 297 n. 1, 300, 307, 308, 309, 311, 313, 325 n. 1, 377, 378, 379, 382, 386, 388, 394, 454, 455; II. 29, 74 he becomes a Tertiary of the Order of St. Francis, I. 130 his bankruptcy, I. 128-129 character, I. 102 conversion, I. 129 his death, I. 149-156, 379 his illness, I. 149 n. 1. his life in the little house within the Hospital, I. 129-131 his monument, I. 297 n. 1 his natural daughter, I. 129 his will, I. =151-152=, 378-379 moves into the Hospital, I. 141, 142 sells his palace, I. 148 n. 1

Adorno Palazzo, I. 108, 128, 148, 327, 377, 379, 403

Aeschylus, II. 189, 271

Afer, Victorinus, I. 266 n. 3

Affinities, human, furthered by Mysticism, II. 331-335

After-life beliefs, in Asiatic countries, II. 183-185 in Greece, II. 185-189 of the Jews, II. 189-191 problems, ethico-practical difficulties of, II. 197-199 historical difficulties of, II. 182-194 philosophical difficulties of, II. 194-197

After-life, its forecasts in St. Catherine, II. 200-203 Plato’s influence on them, II. 203-211

Agnosticism (Mystical), criticism of, II. 287-296

Agrigentum, II. 188

Aix, Cathedral of, and triptych, I. 96

Akiba, Rabbi, II. 233, 268, 292

Alacoque, St. Marie Marguerite, II. 42, 56, 58

Albigensian movement, II. 391

Alcantara, St. Peter of, II. 143

Alexander VI, Pope (Borgia), I. 95 VII, Pope (Chigi), II. 168 n. 1

Alexandrian School, I. 61

Alfred, King, II. 44

Aloysius, St. Gonzaga, I. 88

Alvarez, Venerable Balthazar, S.J., I. 64

Ambrosian Library, Milan, I. 411 n. 1, 466

America, II. 370, 392

Amos, II. 189, 268

Anabaptists, I. 9, 63; II. 391 their orgies, I. 10, 340; II. 391

Anaxagoras, I. 12

Andrew, Monastery of St., Genoa, I. 325 n. 2

Andrewes, Anglican Bp. Lancelot, I. 63

Angelica Library, Rome, I. 411 n. 1

Angelo, Castel S., Rome, I. 327 of Chiavasso, Blessed, O.S.F., I. 116

Anglican Highchurchism, II. 63, 388

Anglicanism, its three elements, I. 8, 9, 63

Anguisola, Donna Andronica, I. 359, 361, 363, 364, 403, 413, 416

Animal-life, St. Catherine’s sympathy with, I. 163, 164

Anjou, Charles I. of, I. 96 Margaret of, I. 96 René of, King of Naples, I. 96

Annunciation, Church of the, Sturla, I. 451

Annunziata in Portorio, Church of Sma., Genoa, I. 98 n. 1 (99), 130, 201 n. 3, 297 n. 1, 313, 325 n. 1 Monastery of, I. 319, 325

Annunziata, Piazza della Sma., Genoa, I. 102

Anselm, St., Archbishop, I. 78; II. 142, 181

Anthony, St., I. 373

Antiochene School, I. 61

Antiochus Epiphanes, II. 292

Antonietta (servant), I. 149, 153, 226

Apocalypse, II. 269

Apollo Katharsios, II. 93

Apostles, I. 27, 389

Apprehension, Mystical, no distinct faculty of, II. =283-284=

Arc, Jeanne d’, Ven., II. 47

Archives, Archiepiscopal, of Genoa, I. 411 n. 1 of the Cathedral Chapter, Genoa, I. 384

Archivio di Stato in Genoa, I. 153 n. 1, 172, 176 n. 1, 2, 378 n. 1, 379 n. 1, 381 n. 1, 203 n. 1, 213; II. 10 n. 1.

Argentina, del Sale (de Ripalta), I. 149, 151, 162 n. 2 (163), =169-171=, 173, 175, 197 n. 4 (198), 210 n. 1, 213 n. 1, =215-219=, 223, 226, 297 n. 1, 298, 299, 367, 310-312, =313=, =314=, 387-389, 402, =452=, =453=, 464; II. 4, 26 adopted by St. Catherine, I. 170, 171 her fate, I. 313, 314 much alone with St. Catherine in 1510, she helps on growth of legends, I. 203; II. 4, 26, 197 n. 4 (198), 203, 209, 210 n. 1, 219, 452, 453 wills of, I. 313, 381

Arias, Francisco, S.J., I. 89

Aristotle, I. 7, 19, 20, 21, 22, 23, 41, 42; II. 131, 132, 194, 203, 249, 250, 252, 264, 310, 311, 312, 320, 324, 379 his conception of “Unmoving Energy,” II. =131=, =132=, 250 of the Noûs, II. 32 of God as sheer abstract Thought, II. 251 his general doctrine, I. 19-23

Arnold, Dr. Thomas, of Rugby, I. 63

Ars, Curé d’, the Bl. J. B. Vianney, II. 143

Arvenza, on the Riviera, I. 318

Asceticism and Mystical abstractiveness, II. 348-349 ordinary and social Christianity, II. 355-358 ordinary, as practised by Mystics, II. 341-343

Asia Minor, II. 188

Assyria, II. 185

Atman, II. 183

Augsburg, David of, O. S. F., II. 363

Augustine, St., I. 61, 100; II. 117, 129, 131, 142, 205, 211, 212, 213, 214, 215, 261, 266 n. 3, 270, 282, 298, 380 on Evil as negative, II. 293 on fire of Hell, II. 216 on mitigation of sufferings of the Lost, II. 225 on Purgatory, II. 216, 217 on soul’s Rest between death and resurrection, II. 211, 212 on Original Sin, II. 298-301 on God and the soul as out of Space, II. =212=, =213= on Time and Eternity, II. 165 n., =248=

Augustinian Canonesses, I. 103 n. 1; II. 62 Canons, I. 103 n. 1

Augustinianesses, Chapel of the, Genoa, I. 109, 170

Avicebron, see Gebirol Ibn

Avicenna, II. 317

Avignon exile, I. 94

Azzolini, Cardinal, I. 305 dei Manfredi, cavaliere, I. 99 n.

Babylonia, II. 185

Bacon, Francis, II. 369

Baius, condemnation of, II. 242

Balilla, via, Genoa, I. 129

Ballerini, Father Antonio, S. J., I. 121

Bar Cochba, revolt of, II. 392

Barnabites, I. 340

Baronius, Cardinal, I. 318

Basil, St., II. 166

Beethoven, L. von, II. 27, 42, 265

Beguards, II. 131 n. 1

Bellarmine, Cardinal, S.J., I. 88

Bell’Huomo, G., S.J., II. 144

Benedetta Lombarda, servant, I. 130, 149, 153, 172, 176, 226, =311=, =312=, 317, 379

Benedict XIV, Pope (Lambertini), I. 136, 253 St., I. 104, 127, 240, 460

Benedictines, I. =63=, =64=, 103 n. 1, 373; II. 161, 363

Bentham, Jeremy, II. 272

Bergson, Henri, Professor, II. 247, 282, 370

Bernard, St., of Clairvaux, I. 7, 61, 69; II. 242, 182 Claude, II. 192

Bernières-Louvigny, Jean de, II. 141

Bernouilli, Dr. C. A., I. 373

Berulle, Venerable Cardinal de, I. 88, 317

Bible, Catherine’s love of the, I. 258

Biographies, religious, the three attitudes possible concerning, I. =374-375=

Biography, religious, laws regulating its growth, I. =371=

Bismarck, Otto von, II. 272

Bliss, its “pain”-element, II. =255=

Blondel, Prof. Maurice, II. 282

Body, Catherine’s view concerning it, and the elements of this view, II. 123-126 dualistic view concerning it, ever only pragmatic, II. =126-129= dualistic view, un-Catholic, II. 126, 127 its valuation in the N. T., II. 122-123

Boerio, Maestro G. B., I. 200, 201 n. 3, 202, 208, 217, 218, 389, 451, 464; II. 14, 15, 17 Don Giovanni, I. 201 n. 3 (202), 208, 451

Boetius, II. 317

Bollandists, I. 372

Bona, Cardinal, Cistercian, I. 88

Boniface VIII, Pope (Gaetani), II. 83 his Bull “Unam Sanctam,” I. 94

Bosco Bartolomeo, I. 130

Bossuet, Bishop J. B., I. 64, 89; II. 141, 161, 162, 171, 173

Boudon, Archdeacon H. M., II. 141

Bousset, Prof. W., on individual experience and traditional form, II. 309

Brahman, II. 183

Brahmanism, II. 388 its three elements, I. 60

Brescia, Hospital in, I. 322 Vincenzo da, painter, I. 99

Bridgettines, Convent of the, Genoa, I. 312

Browning, Robert, II. 57, 108, 223, 227, 271

Buddha, Gautama, I. 71; II. 184, 268

Buddhism, II. 183, 184, 273 its three elements, I. 60

Buddhist Mysticism, II. 392

Bunyan, John, his works, I. 63

Burke, Edmund, II. 271

Burmah, II. 183

Burnet, Anglican Bishop Gilbert, II. 145

Busenbaum, Hermann, S. J., I. 121

Butler, Anglican Bishop Joseph, II. 371

Caesar, II. 272

Caird, Professor Edward, II. 91 n. 1, 282

Cajetanus, Thomas de Vio, Cardinal, O.P., II. 162

Callisto da Piacenza, Padre, I. 323, 324

Calvin, I. 341, 414, 415; II. 117, 118, 388, 392 Institutio Religionis Christianæ I. 340 Calvinism, I. 9, 63 early stages of, I. 339-341

Cambridge Platonists, the, II. 371

Camillus of Lellis, St., I. 129 n. 2

Campanaro Family, of Genoa, I. 101

Campion, Blessed Edmund, S.J., I. 64; II. 129

Campofregoso, Paolo, of Genoa, I. 101

Canada, II. 141

Canticle of Canticles, I. 258, 356 its imagery dear to V. Battista Vernazza, I. 111, 356, 432 remote from St. Catherine’s mind, I. 229, 258, 432; II. 100, 101, 107

Capuchins, I. 311, 340, 341

Caraccioli, Cardinal, Archbishop of Naples, II. 139

Caraffa, Cardinal, see also Paul IV. (Pope), I. 327, 340

Carenzio, Don Jacobo, 155 n. 1, 175, 202, 204 n. 1, 213, 216, 217, 295, 299, 301, =307-309=, 310 n. 1, 384, 464; II. 26 his fate, I. 307-309

Carenzio, Don Jacobo, his funeral, I. 381

Carlyle, Thomas, II. 271

Cassian, I. 78

Cassino, Monte, I. 103 n. 1

Castagneto, Brigidina, I. 175

Catherine, of Alexandria, St., I. 97, 348

Catherine of Genoa, St. (Caterinetta Fieschi Adorno), I. 86, 95, 97, 98 n. 1, 100, 101, 102, 103, 103 n. 1, 104, 105, 111, 112, 113, 123, 151, 168, 169, 170, 171, 338, 339, 376, 382, 387, 388, 389; II. 42, 50, 56, 58, 63, 64, 96, 97, 98, 109, 131, 136, 142, 146, 170, 172, 206, 208, 209, 218, 288, 289, 297, 298, 304, 306, 395, 396

Catherine, St., her AFTER-LIFE CONCEPTIONS, II. 199-218 her apparitions after death, I. 216, 218 her external appearance, I. 97 ecclesiastical approbation of her doctrine, I. 255, 256, 413, =448=, =449=, 464 and Argentina del Sale, I. 170, 171, 203, 209, 210, 213, 217, 298 her BAPTISM, I. 97 and Baptism, I. 436; II. 76 her birth, I. 93, 97 her breadth of sympathy and unsuspiciousness, II. 83, 84 her brothers, I. 97, 167, 172, 176 her burial, I. 296, 297 her burial-place, shifting of, I. 152, =185-187=, 213 and business, I. 154, 186 the three CATEGORIES of her teaching, ‘In,’ ‘Out,’ ‘Over,’ I. 273-276 her codicils of 1503, I. 168, 169, 380 of 1508, I. 175, 176, 380 of 1510, I. 212-214, 380 colours, her sensitiveness to, I. 208, 210, 298; II. 17, 24 compared with St. Augustine, II. 211-214, 216, 225, 248, 293, 294 with Clement and Origen of Alexandria, II. 219, 234-236 with Pseudo-Dionysius, II. 90-101, 205, 236 with the Joannine writings, II. 79-90 with St. John of the Cross, II. 257, 258, 346, 347, 385, 386 with the Pauline writings, I. 140; II. 63-79, 322 with Plato, II. 66, 201-211, 235, 251 with Plotinus, II. 204, 322, 323 with Proclus, II. 204, 205, 294, 313 with the Synoptic Gospels, II. 122-124, 153-158 with St. Teresa, II. 288, 289, 324, 325 with St. Thomas Aquinas, I. 120; II. 162-164, 222-224, 301, 337, 338 with Ven. Battista Vernazza, I. =332-366=, 408, 409, 423, 429-433 with Ettore Vernazza, I. 317-323, 328, 329, 331-335 and Confession, I. 109, =117-121=, 158, 159, =424-427= and her Confessor (Don Marabotto), I. 155-158, 184, 185, 193-196, 455-457 her Conversion, I. 104-109, 403-406, 458-462; II. 29-31 Cross and Passion, her attitude towards, I. 108, 109, 205, 209, 210, =403-406=, 409, =411-413=, 452, 453 Cultus, her popular, I. 301-303, 332, 335, 394 her DEATH, I. 215, 216 her Deed of Cession, 1456, I. 376, 377 her Deposito, I. 98 n. her desire for death, I. 183, 184, 192, 210 for life, I. 200-202 for human sympathy, I. 195 and the Devil, I. 124, 125, 205, 206, 264; II. 36, 37 men devoted to her spirit, I. 89, 90 her DIALOGO, see Vita (D) in Index II her Dicchiarazione, see Vita (T) in Index II her doctrine presented in theological order, I. 257, 260-294 dualistic tendencies in, considered, II. 121-129 her ECSTATIC states, I. 161, 162, 226, 229; II. 34 and the H. Eucharist, I. 113, 114, 116, 204, 208, 214, 240, 241, 288, 289, 263; II. =87=, =88= her attitude towards Evil, I. 266-270; II. 294 her FASTS, I. 135-139, 155; II. 34 her Father, I. 96, 97, 101 and Tommasa Fiesca, I. 131, 132, 168, 169, 174 GROWTH, her spiritual, I. 112, 113, =236-239= and HEAVEN, I. 159-161; II. =246-258= and Hell, I. 281-288; II. =218-230= her attitude towards historical and institutional religion, I. 190, 204, 206, =239-241= and the Hospital Chronici, I. 173, 174 and the Hospital Pammatone, I. 129-131, 141-143, 175, 202 and her husband, I. 102-104, 129, 152, 153 hysteriform appearances in her health, II. 20, 21, 23-25 her fundamental difference from hysteria-patients, II. =25-27= her ILLNESS, during last days, I. 207, 214; II. 13 during last months, I. 193; II. 9, 10 and Indulgences, I. 123-126, 202 and intercessory prayer, I. 127 and invocation of saints, I. 104, 127 LESSONS of her life, I. 244-246 Life, conceptions of, in, II. 88-90 her literary obligations, I. 234-238; II. 62-110, 203-211 Pure Love, her doctrine of, I, 108, =139-141=, =159-161=, 262, 263, 265, 266 her practice of, I. 116, 144, 170, 184, 185, 187, 197 and MARRIAGE, I. 101, 223-225, 246, 248, 249 her Marriage-settlement, I. 377 materialization of her experiences and ideas, I. 218, 219 matron of Hospital, I. 143, 147, 148 and her NEPHEWS, I. 154, 167, 171, 176, 213 and her Nieces, I. 154, 167, 172, 173 ORIGINALITY of her doctrine, I. =246-250=, 347 and PAIN, physical and psycho-physical, 196-198, 198-200; II. 10, 11 her penitence, I. 109-112, 131-134 the periods of her convert life, I. 111, 112, 112 n. 1, 118, 119, 138, 390-393 first period, I. 128-131 second period, I. 128-140 third period, I. 157-159, 175, 176 and physicians, I. 200, 201, 208, 211, 212 pictures, her care for religious, I. 99, =168=, =169=, 188, 189, 191; II. 29, 30 portraits of, I. 98 n. i, 301 her possessions at time of her death, I. 297-299 her psycho-physical peculiarities, in themselves, I. 176-181, 193, 196-200; II. 10-13, 17-21 her attitude towards them, I. 164, 165, 211, 212; II. 16, =35-39= and Purgatory, I. 283-294; II. =230-246= and prayer of QUIET, I. 227 her quietistic-sounding sayings, I. =236=, =237=, 265, 266, 271, 279 causes of her apparent quietism, II. =34-36= her RELICS, I. 98, n. 1, 300-304 her Rigoristic trend, I. 342 her “SCINTILLA”-experience, I. 187-191, 451 and Holy Scripture, I. 258 her self-knowledge, I. 164, 165, =206=, =207=, 247; II. 14, 15 her extreme sensitiveness, I. 176-181, 207-209 “Serafina,” I. 161, 262 and her servants, I. 148, 149, 161, 162, 169, 171, 172, 175, 176, 217; II. 26 and her sister, I. 100, 105, 167 social interests in 1506, I. 172-174 in 1506-1510, I. 175-176 Spirit, the, her conception of, II. =67-69=, =84=, 320-322 symbols used by,: air and flying, I. 189; II. 103 arrow and wounding, I. 97; II. 105, 106 bread and eating or being devoured, I. 288, 289, =270= cork under water, I. 275 dog and his master, I. 263 drops, liquid, I. 159, 160, 189; II. 52 fountain, I. 189, 260, 261 fragments and table, I. 277 heat and cold, I. 194, 197; II. 109 light, rays of the sun, and fire, sparks of, I. 178-180, 187, 188, 269, 276, =290-292=; II. 94, 95, 323 motes, spots, stains, rust, I. 189, 267; II. 236, =238=, =239= nakedness and garments, I. =275=, =276=, 290-292, 428, 432; II. 77, 78, 98, 123, =209=, =210= places and abiding in them, I. =277=, =278=; II. =69=, =70=, 77, =80=, =81=, 212, 213, 322 the plunge, I. 268, =284=, =285=, 332; II. 70, 89, =207=, =208=, 385 prison, exile, I. 273, 274; II. 105, 126, 239 the (golden) rope, I. 432; II. 92, 93 water (the sea) and drowning, I. =274=, =275=; II. 103, 106, =108=, =109=, 322 symbols used by her, why material and extensional, not personal and successive, I. 237-239, =245-247=; II. =39=, =40=, =100=, =101=, 285, 286, 330, 331, 349, 350 her TEACHING, general character of, I. 229-234 fortunate circumstances of, I. 255, 256 her special temperament, I. 220-223 and Thobia, I. 129, 153, 169 her times, I. 94, 95 and Transcendence, I. 274-277; II. =100= and UNCTION, Extreme, I. 195, 197, 204, 206 Union, her thirst for absolute, I. 116, 159-161, 263, =265=, =266=, 269-271, 280 and Battista VERNAZZA, I. 149, 337 and Ettore Vernazza, I. 145-147, 191-193, 203, 204, 226, 331-335, =453-455= veracity of her mind, I. 119 her VISION of the Bleeding Christ, I. =107-109=, 181, 209, 239, 403, 405, 418, =460-462=, 466 n. 2; II. 31, 32, 71 WARFARE, method of her spiritual, II. =34-39= and the two ways, negative and positive, I. 276-280 words, her last, I. 216, 465 her Wills, i, I. 152, 153, 377-378 ii, I. 152-154, 380 iii, I. 172-174, 380 iv, I. 172-173, 174, 176, 185-187, 202, 203, 308, 380 her wills in general, I. 297-299; II. 26 her “writings” not her composition, I. 87, 407, 433, 447, 448, =466= her YOUTH, I. 99-101 of Siena, I. 87, 94, 306, 341, 382; II. 42, 47, 306, 307

Catholicism, its three elements, I. 63-64

Catholic mind, its characteristics, I. =122-123=

Caussade, Père de, S.J., II. 143

Censor, Dominican, the, of the Vita, I. 372, =413=, 464

Centurione, Adam, Lord, I. 385 Ginetta, Lady, I. 385 Orientina, Donna, I. 385, 391

Cesarini, Cardinal, I. 305

Chantal, St. Jane Frances de, II. 142, 143, 363

Child, the, its apprehension of religion, I. 51

China, II. 182, 183

Chios, Isle of, I. 101, 151; II. 27, 83

Christian conception of life, I. 48-49 doctrine (survey of), I. =25-28= its three N. T. presentations, I. =28-39=

Christianity, conflicts between its Intuitive-Emotional and its other elements, I. =70-77= excludes Pantheism, II. 334-335 its preliminary Pessimism and ultimate Optimism, II. 358-361 its three elements, II. 61 in the Humanist Renaissance, I. 62 the Middle Ages, I. 61-62 the Protestant Reformation, I. 62-63

Christina, Queen of Sweden, I. 305, 305 n. 1

Christofero of Chiavari, I. 168, 298

Chronici, Spedale dei, Genoa, I. =173=, =174=, 317, 319, 326, 327, 333; II. 10 Protectors of, I. 318, 326 Sindaco of, I. 319

Chroniclers of St. Catherine, rivalry between them, I. 216

Chronicles, Books of, David in, I. 373

Church, the, her life and spirit, I. 123

Cibo Donna Maddalena (born Vernazza), I. 322

Cicero, Don Blasio, I. 152

Clement of Alexandria, I. 61, 78; II. 131, 142, =166=, =219=, =235=, 239, 268, 282, 306, 333

Clement XI, Pope (Albani), II. 131, 161 Fénelon’s letter to, I. 69 X, Pope (Altieri), I. 305 XII, Pope (Orsini), I. 306 his Bull of Catherine’s Canonization, I. 466

Cogoleto, on Riviera, I. 318

Coleridge, Samuel Taylor, II. 371

Collino, Padre Serafino, C.R.L., I. 364, 366

Colonna, Vittoria, I. 341, 342 n. 2

Chrysostom, St. John, II. 225

Columbus, Christopher, I. 94, 146

Confucianism, II. 182, 183

Confucius, II. 183

Constance, Council of, I. 94, 342

Constantinople, I. 94

Contarini, Gaspar, Cardinal, I. 342 n. 2

Contemplation and Social Christianity, II. =355-358=

Conversione-booklet, I. 449, 464

Convertite the, Genoa, I. 327

Corsica, I. 156

Counter-reformation, I. 62

Covenant, Book of the, I. 373

Criticism, of the writings of Saints, how far allowed, I. 254 and foll.

Croton, II. 188

Crusading Age, the, II. 380

Cynic school, I. 23

Cyprian, St., II. 43

Cyrenaic school, I. 23

Dante, II. 165, 265

Darwin, Charles, II. 271

David, three stages of his biography, I. 373

Delphi, II. 187

Demeter, II. 97

Democritus, II. 12

Descartes, René, I. 7, 40, 317 his apprehension of law, I. 40

Determinism, its place in the spiritual life, II. 330, 331, =369-379=, 385, 386

Deuteronomy, Book of, Moses in, I. 373

Developments, partial, of the Gospel-Ideal, II. 116-120

de Vere, Aubrey, paraphrases the Trattato, I. 89

Dialogo of St. Catherine, see Vita e Dottrina

Diano, Castello of, on Riviera, I. 308, 309

Dicchiarazione-booklet, I. 464, and see Vita (T)

Dionysiac sect, II. 188

Dionysius (Pseudo-) Areopagite, I. 163 n., 177, 256, 259, 266 n. 3; II. 63, 109, 131, 142, 205, 211, 288, 307, 313, 329, 333, 344, 366 and Catherine, II. =90-101= Catherine’s direct knowledge of, II. 258, 259 his conception of God’s general action, II. 91-94 Deification, II. 99, 100 the soul’s reaction, II. 94-99 his influence in Middle Ages, II. 314-317 Neo-Platonism in, II. 91-99, 294, 312, 313 Platonism, in, II. 93, 94, 96, 97, 101

Diotima, in Plato’s Symposium, St. Catherine compared to, I. 257

Direction, spiritual, its advantages, II. 364

Disciple, the Beloved, symbol of, I. 111

Domenico, Monastero Nuovo di S., Genoa, I. 132, 168, 174, 451 de Ponzo, Padre, O.S.F., I. 140 n. 4

Dominicans, I. =63=, =64=, 253, 413, 464; II. 52, 53 n. 1, 316, 317, 324

Doria, Andrea, Admiral, I. 93, 104-146 other members of family, I. 96, 376

Draco, laws of, II. 87

Drexel, Jeremias, S.J., I. 89

Droysen, J. G., II. 271

Dualism, as regards body, II. 121-129, 289, 298 and question of Evil, II. =290-308= unconscious, in Kant’s Epistemology, II. 278

Eberhard, Father, O.P., II. 52

Ecclesiastes, II. 189

Eckhart, Meister, his Deistic tendencies, II. 252 on Evil as purely negative, II. 294 on Godhead as distinct from God, II. 317, 318 Father Denifle, on, II. 317

Ecstasies, difficulty in testing them, I. 161, 162; II. 49-51 of St. Catherine, I, 139-140, 226-229; II. 34

Ecstasy, in Dionysius, II. 95, 96 in Plotinus and Proclus, I. 24; II. 95, 96

Ecstatics, their psycho-physical organisation, II. =40-47=

Egypt, II. 185, 233

Eleatic philosophers, II. 188

Eleazar, Rabbi, II. 153

Eleusinian Mysteries, II. 185, 187, 189

Elijah, II. 268

Eliot, George, II. 199

Elohist, the, writer, and figure of Moses, I. 373

Embriaco, Guilielmo, I. 100

Emmerich, Anne Catherine, I. 334, 335

Emotional-intuitive element in Religion, I. 8-10 in the various Churches, I. 8-10 in Christian Religion, its exclusiveness, I. =73-79= its danger and yet necessity, I. 6, 59, 60; II. =260-263=, =387-393=

Emotional-intuitive personalities, movements and races, I. 6-7

Empedocles, I. 11; II. 188

Energeia, Aristotle’s great contribution, II. 250-251

England, I. 62, 63, 65, 200; II. 371, 392

Epictetus, II. 268

Epicurean school, I. 23

Epistles, Pastoral, II. 269

Epopteia, the Eleusinian, II. 97

Erasmus of Rotterdam, I. 311, 340; II. 119 n. 1

Eschatology, Catherine’s simplifications of it, II. =211-218=

Esparta, Father Martin, S.J., II. 144

Essays and Reviews, I. 63

Essenes, I. 61; II. 392

Este, Eleonora d’, I. 341

Estius, William, II. 63 n. 2

Eucken, Prof. R., II. 63 n. 2, 282, 333, 370 on Evil as positive, II. 296 hyper-empirical processes as a sine qua non for religion, II. 270, 271 “universal” religion and “characteristic” religion, II. 296

Euripides, II. 189

Evangelicalism, I. 8-10; II. 392

Evil denied by extreme Mysticism, II. 292-293 its origin and Mysticism, II. =279-302= Mysticism and the warfare against, II. 302-308 positive but not supreme, II. =291-297= positive conceptions of, II. 304, 305

Experience not directly transmissible, I. 4-5 of the human race, I. 6-7 personal, its influence upon our convictions, I. 4

Experiences, distinguished from their expression, and their analysis, II. =130-134=

Experimental matter and theoretical form, II. 308-309

Ezekiel, II. 189, 220, 268, 292, 332 his ecstasies and psycho-physical peculiarities, II. =45-46= his individualistic trend, II. 189, 220

Faber, Frederick, Father, I. 65

Falconi, Juan, II. 146 his Alfabeto and Lettera II. 143, 144

Falconieri, St. Juliana, I. 306; II. 56

Fasts, Catherine’s, II. 33 end of, II. 148

Fechner, G. T., II. 392

Felicitas, St., I. 361

Fénelon, I. 64, 68, 89; II. 138, 141, 142, 143, =160-162=, 174, 177 his condemnation, the questions to which it applies, II. =165-169= on need of Metaphysics in Theology, II. 181 on “Passivity,” II. 141, 142 works of, distinction between them, II. 160, 161

Ferrara, Duchess of (Renée de Valois), I. 340, 341

Ferretto, Dottore Augusto, I. 125 n. 1, 152 n. 1, 155 n. 1, 172 n. 2, 176 n. 1, 2; 203 n. 1, 213 n. 1, 378 n. 1, 381 n. 1

Feuerbach, Ludwig, II. 332

Fichte, J. G., II. 271, 392

Ficino Marsilio, his translation of Dionysius’ works, I. 259

Fiesca, Adorna Caterinetta, see Catherine, St.

Fiesca, Francesca, I. 376, 377 Maria, B., I. 176, 302 Tommasa Suor, I. =131=, =132=, 143, 217, 259, 384, 387, 457, 464; II. 62, 175 possible contributions to the Vita, by, I. 457 death of, I. 381 life and works (upon the Areopagite and the Apocalypse), I. 132

Fieschi, Battista, I. 153, 154, 172 Family, I. 95-97, 101, 157, 303 Francesco, I. 125, 213, 315 Giorgio, Cardinal, I. 102 Giovanni, I. 97, 153, 154, 377, 378 death of, I. 167 n. 3 (168), 172 sons of, I. 167 Cardinal, I. 125, 126 Jacobo, I. 149 n. 1; 153, 167 n. 3 (168), 376, 384 death of, I. 172 his daughters, I. 167, 379 Limbania, I. 97, 100, 105, 153, 167, 172, 186, 321, 379; II. 62 Lorenzo, I. 97, 153, 154, 167 n. 3 (168), 172, 187, 215, 299, 370, 377 Cardinal, I. 302 Luca, Cardinal, I. 96 Maria, I. 153, 154, 167, 172 Marietta, I. 146 Napoleone, Cardinal, I. 102 Nicolò, Cardinal, I. 96 Roberto dei, I. 95

Fieschi, Sinibaldo de, see Innocent IV, Pope

Fiesco, Emmanuele, I. 175

Fisher, Bishop John, Blessed, I. 340

Florence, Council of, II. 226 decisions concerning Purgatory, II. 217, 242

Fontana, Padre, Barnabite, II. 226

France, I. 64, 94; II. 148

Franchi, de’, Archbishop, I. 306 Tobia dei, I. 102

Francis, St., of Assisi, I. 8, 65, 389; II. 42, 47, 261 his life and legend, I. 372

Franciscans, I. =61=, =64=, 130, 140 n. 4, 385, 386, 389, 390; II. 105, 106, 109, 143, 144, 316, 317, 363

Francis, St., de Sales, I. 88; II. 142, 143, 363

Frank, Sebastian, I. 63

Fregosi Family, Genoa, I. 96, 101

Ottaviano, Doge, I. 327, 329, 330

Friendship, St. Catherine’s attitude concerning, I. 225, 226

Fust, Printer, I. 94

Galilei, Galileo, I. 7

Gamaliel, II. 63

Ganymede, II. 187

Gardner, Prof. P. and Miss A. on Confession and Direction, II. 364 n. 1

Gemiluth Chasadim, II. 153

General, its relation to Particular according to Greek philosophy, I. 10-25; II. =310-319=

Geneva, I. 9

Genoa, I. 96, 100-102, and passim position and climate, I. 93 Republic of, I. 303, 305, 306, 449

Genoese Republic, I. 203 the people, their character, I. 93-94

George, Bank of Saint, I. 125, 152, 153, 169, 172, 318, 326 n. 1, 330, 365, 376, 379 cartulary of the, I. 149 n. 1, 365, 379

Germano, Borgo San, Genoa, I. 145 n. 1

Germany, I. 62, 94; II. 370

Geronimo of Genoa, Fra, O.P., I. 253, 413, 464

Gerson, John, Chancellor of Paris, I. 62, 94, 342

Gertrude, Saint, I. 64

Giovo, Angelo L., Prot. Ap., I. 93, 172 n. 1, 208 n. 2, 297 n. 1, 395, 396

Giuseppine, Genoa, I. 327

Giustiniano, Agostino, Bishop, his account of St. Catherine’s life, remains and biography, I. 382-384

Gnosticism, approximations and antagonisms to, in Fourth Gospel, II. 81, 82

God as supremely concrete, II. 249, 255 natural conformity between, and all rational creatures, I. 261 hunger after, I. 263 His illumination of souls, I. 270-271 His way of winning souls, I. 271-272 co-operation of the living, and the living soul, I. 73 ever apprehended in His relation to ourselves, II. =169-170= as the Actus Purus, II. 80, 81, 131, 132 the essence of things, I. 256, 266 Unity and Trinity of, I. 66-67 various conceptions concerning His relations with the human soul, II. 319-325 God’s “anger” and offendedness, I. 292; II. 69, 70 “ecstasy,” I. 260, 262, 352; II. 95, 96, =254= immanence, I. 276, 280; II. 280-284, =287-290=, 324, 325, 330, =336-340= “jealousy,” II. 353, 355 transcendence, I. 276, 280

Goethe, II. 229, 271, 327

Gordon, Charles, General, I. 89; II. 271

Görres, Joseph von, and question of true Mysticism, II. 315

Gospels, pre-Pauline and Pauline, apprehensions in the, II. 117-118

Gospels, the, see John, St., Evangelist, and Synoptic Gospels

Grace and Free Will, I. =69=, =70=; II. 141, 142, =174=

Graces, Interior, I. 263, 265

Grasso, Don Giacomo C., I. 299 n. 1

Greece, II. 185, 191, 192

Greeks, I. =10-25=, 151, 155, 246, 259; II. 83, 90-101, 131, 132, 185-189, 205-211, 294, 310-314, 319, 320, 325-327, 333, 356-358, 389

Green, Thomas Hill, II. 371

Gregory I, the Great, Pope, Saint, I. 64 VII, Pope (Hildebrand), I. 64 St., of Nazianzum, II. 166, 181 of Nyssa, I. 61; II. 31, 166

Grimm, Jacob, II. 271

Grisell, Hartwell, I. 98 n. 1 (99)

Grou, Père J. N., S.J., I. 64; II. 143, 363, 365 combines deep mystical life and critical labours, II. =138=

Gutenberg (John Gensfleisch), I. 94

Guyon, Madame la Mothe, II. 138, 143, 175

Hadrian, Emperor, II. 292 V, Pope (Fieschi), I. 95 VI, Pope (Dedel), I. 340

Hamann, J. C., II. 371

Hannibal, II. 272

Heaven and Pure Love according to St. Catherine’s conception, I. =159-160= and Time; concreteness; and pain, II. =247-258=

Hecker, Father Isaac, I. 89; II. 58

Hedley, Bishop J. C., O.S.B., on the condemnation of Fènelon, II. 161

Hegel, G. W. F., II. 271, 291, 296, 371

Hegelian school, II. 269

Hell, St. Catherine and, II. =218-230= disposition of souls in, II. 221-225 endlessness of, II. 227-230 fire of, II. 215-218 mitigation of its pains, II. 225-227 St. Catherine’s doctrine concerning, I. =281-283=

Hellenism, I. =11-25= its qualities, I. 48 its three religious elements, I. 60

Henry VI, of England, I. 96 VII, of England, I. 200, 201, and n. 2 VIII, of England, I. 311

Hensel, Luise, I. 334

Heraclitus, I. 11, 12; II. 188 his doctrine, I. 4, 11

Herder, J. G., II. 327, 371

Hermann, Prof. Wilhelm, II. 263, 264, 265 impossible simplification of religion, II. =269-272= Panchristism of, II. 266

Heroes, Cultus of, II. 187

Hezekiah, II. 190

Hildegard of Bingen, St., I. 64

Hindooism, II. 273

Historical element of Religion, its division, I. 85 science, see Science

Hobbes, Thomas, I. 7

Höffding, Prof. Harald, on religious “Agnosticism,” II. =287=, =288=

Holtzmann, Prof. H., on retaining vivid sense both of determinist physical law and of libertarian spiritual life, II. =377=, =378= on Conditional Immortality, II. 229 on Metaphysical factors in N. T. writings, II. =269=, =270=

Holtzmann, Prof. H., on category of time, as secondary in man’s spiritual life, II. =247=, =248=

Hume, David, II. 272

Hus, John, I. 94

Huxley, Prof. Thomas, II. 272

Huysmans, J. K., II. 56

Hylozoism, I. 12

Hysteria, St. Catherine’s condition only superficially like, II. =22-27= three popular errors concerning, II. 22, 23

Ignatius, of Antioch, St., I. 219 n. 2; II. 43, 133 n. of Loyola, St., I. =68, 80=; II. 142

Illingworth, Rev. J. B., II. 333

Illuminists, I. 9

Imagery, Battista Vernazza’s, I. 409, 432 St. Catherine dominates her own imagery, I. 237, 238 St. Catherine’s imagery, I. 266-268, 270, 277, 284-285, 287-293 compared to B. Vernazzas, I. 409, 432

Immanence, Divine, II. 287-290, =336-340= facts indicative of the, II. =280-284= in V. Battista Vernazza, I. 352; II. 289 St. Catherine, I. 261-263; II. 347 St. Paul, II. 70 Plotinus, II. 92, 96 St. Teresa, II. =324=, =325= St. Thomas, II. 288, 289, =337=, =338= recent thinkers, I. 270, 271, =339-340=

Immortality, belief in, among great Eastern religions, II. 181-185 its beginnings amongst Greeks and Jews, II. 185-191 morbid, character of the Greek beginnings, II. 191-194 philosophical and ethical difficulties of, II. =194-199=

Imperiali, Cardinal, I. 305

Incarnational doctrine, I. 369; II. 136, 139, 194, 195, 237, 238, =253-255=, 343, 344, =355-357=, 395, 396

Incorruption of St. Catherine’s body, I. 302 and n. 2

India, II. 183, 332

Individual, the, its apparent power over the emotions and the will, I. 3-6; its power derived from expressing the Abiding and Personal, =I. 367-370=

Individuality, right, of every soul, II. =255=, =256=

Indulgences, St. Catherine’s assertions about them, I. 123-124 authenticity of, I. 124 St. Catherine’s attitude towards them, I. 124-125 the Congregation of Rites on St. Catherine’s attitude towards indulgences, I. 125-126

Innocent IV, Pope (Fieschi), I. 95 XI. Pope (Odescalchi), I, 253, 305; II. 140, 144, 168 n. 1

Inquisition, Roman, I. 341 Spanish, I. 72; II. 380

Intellectual element of Religion, its division, I. 85-86 personalities, movements and races, I. 6-7 gaps in, stopped by the Emotional-volitional element, I. 7

Intercommunication, will-moving, between men, its conditions, I. 367-370

Interiorization, the soul’s, of God, I. 263

Intuitionists, Dutch-Westphalian Apocalyptic, I. 63; II. 392

Invocation of Saints, by St. Catherine, I. 240 her attitude concerning it, I. 126-127

Isolation, moral and spiritual, I. 5-6

Isaiah, I. 258; II. 189, 268

Italy, I. 65, 94, 259, 311, 315, 341; II. 29, 270, 370 Quietism in, II. 148

Jacobi, F. H., II. 371

Jacopone, da Todi, I. 130, 163 n., 177, 234, 235, 255, 258, 259, 275, 386; II. 62, 63, 83, 205 his Lode, their influence upon Catherine’s conceptions, II. =102-110= Neo-Platonism in, II. 104, 109 Platonism in, II. 103-105, 109

Jahvist and Elohist writings, Moses in, I. 373

Jamblichus, I. 6

James, Saint, Epistle of, II. 116, 269 Prof. William, II. 6, 265 on psychical normality and fruitfulness of formless recollection, II. =266= on pace of conversion, as primarily a temperamental matter, II. 30

Janet, Pierre, Professor, II. 265 on three popular errors concerning Hysteria, II. 22, 23 hysterical peculiarities registered by him, II. 23-25

Japan, II. 183

Jean Baptiste de la Salle, St., I. 78

Jean, François St. Regis, S.J., I. 306

Jean Paul Friedrich Richter, II. 371

Jeremiah, II. 189, 190, 268, 292, 332

Jerome, St., I. 78

Jesuits, I. =63=, =64=, 121; II. 129, 142, 144, 162, 170 n., 225, 226, 241, 242, 245, 288, 307

Jesus Christ, compared with Buddha and Mohamed, I. 71 His Cross, its necessity for the soul’s fullest life, I. 82; II. 331, =360=, =361=, 395 multiplicity within unity of His action and interests, I. =25-28= His place in teaching of V. Battista Vernazzo, I. 359, 360, 405, 406, 413 St. Catherine, I. 108, 109, 209, =239-241=, 360, 412, 413; II. 70-74, 77, 79-83, 85 Joannine writings, II. 80, 81 St. Paul, II. 71, 72, 76-79, 158, 159 in conception of Prof. W. Hermann, II. 263-268, 332 His teaching, primarily not moral, but religious, II. =274= on Pure Love, II. 153-158 its Petrine, Pauline, Joannine presentations, II. 28-39

Jews, II. =189-191=, 194, 213, 214, 220, 224, 233, 234, 239, 315, 316

Joachim, Abbot, II. 391

Job, II. 189

John, St. Damascene, II. 225 St., Evangelist; the Joannine writings, I. 223, 234, 235, 258, 353, 374; II. 62, 63, 116, 202, 205, 253 and organized Ecclesiastical Christianity, II. 83, 84 and St. Paul, II. 80, 82, 85, 87, 88 and the Synoptic Gospels, II. =81-86=, =116=, =117= and other systems, II. 79, 80, 81-83 on God, Salvation, Sacraments, Last Things, compared with St. Catherine’s teachings, II. =84-90=

John, St., on Pure Love, II. 160 the Baptist, St., I. 65, 97 chapel of, Cathedral, Genoa, I. 77, 161 the Beheaded, Company of, I. 327, 328, 430 XXII, Pope (Duèse), II. 318 St., of the Cross, I. 67, 87, 180, 247; II. 50, 59, 142, 143, 146, 147, 288, 306-308, 346, 366 on right attachment, II. =353= on faith, as sole proportionate means of union with God, II. 343, 348 on a loving knowledge producible by God’s aid alone, II. 307 on perception of God’s incomprehensibleness, II. =257=, =258= on the true test of perfection, II. =51= his helpfulness towards finding place for temper of determinist science within the spiritual life, II. 385 his predominant theory requires continuous remembrance of his practice and occasional description of the soul’s other movement, II. =343-345=

Josephus, II. 233

Jowett, Benjamin, I. 63

Judaism, II. 79 its three elements, I. =61=; II. 388, 389, 392

Judas Maccabaeus, II. 233, 292

Juliana, Mother, of Norwich, on Eternal Punishment, II. 218, 219 on negative character of Evil, II. 394 and Direction, II. 363 her Christian optimism, II. =305=, =306=

Julianus, Monk, Pelagianizer, II. 293

Julius II, Pope (Rovere), I. 94, 146, 155

Justina, Benedictine, Congregation of St., Padua, I. 103 n. 1

Justin, St., Martyr, II. 268, 333

Kabbala, II. 392

Kant, Immanuel, I. 43; II. 27, 42, 168, 179, 247, 261, 264, 275, 295, 370, 371, 392 deepens contrast between quantitative science and qualitative spiritual life, I. 43 his defective religious sense, II. =260-262= on disinterested religion, II. 177-179 his dualistic assumption in epistemology, II. 278 on Evil as positive and radical, II. =295=, =296= on obscure apprehensions, II. 265

Keble, Rev. John, I. 63

Kempen, Thomas of, I. 62

Kepler, Johann, I. 7; II. 27

Kierkegaard Sören, his radical Asceticism, II. 345, 346, 353 on God’s utter difference from Man, II. =287=, =288= on “Repetition,” II. 285

Knowledge, its three constituents, I. 54-57

Laberthonnière, Abbé L., Annales de Philosophie Chrétienne, 1905, 1906, II. 307

Lallemant, Louis, Pére, S.J., I. 64; II. 365

Lancisius, Nicolas, S.J., I. 89

Laplace, P. S. de, II. 272

Lateran, Fourth Council of, I. 120, 121

Laud, William, Anglican Archbishop, I. 63

Laurence, St., quarter of, Genoa, I. 377

Lavagna, on Riviera, I. 95

Lazaretto, Genoa, I. 332

Lazzaro, S., Genoa, I. 406 poor of, I. 145 n. 1

Leibniz, I. 42, 113; II. 145, 177, 231, 261, 271, 282, 291 on dim Presentations, II. =338= on Pure Love, II. =176= his share in development of modern scientific spirit, I. =42=, =43=

Leo X (Medici), Pope, I. 259, 311, 321, 322 Bull “Exurge Domine,” I. 340, 448

Lessing, G. E., II. 271, 327 on soul’s incapacity for any unmixed emotion, II. =256= on Purgatory, II. 231

Leucippus, I. 11

Library, University, of Genoa, I. 171 n. 1, 172 n. 1

Life, Spiritual, three stages of, I. =241-244=

Liguria, I. 96

Ligurians, I. 96

Limbania, Beata, of Genoa, I. 97, 100

Littré, Emil, II. 271

Locke, John, II. 261

Loisy, Alfred, Abbé, II. 360 n. 1

Lombard, Peter, I. 120; II. 325 n. 3

Lomellini family, Genoa, I. 327

Lorenzo, Cathedral of S., Genoa, I. 97, 101, 320 Piazza S., I. 97

Lost, mitigation of sufferings of the, II. 225-227 perversion, their total moral, II. =221-225=

Lotze, Hermann, II. 271

Louis XII, King of France, I. 340 XIV, King of France, I. 305 St., King of France, I. 361

Love, of God and of oneself, I. 262-263 Pure, I. 261 according to St. Catherine’s conception, I. 159-160 according to the New Testament, I. =153-159= acts, single, of, II. =163-164= pleasurableness that follows them, II. =170-172= relation of, to Contemplative Prayer, II. 172 and its cognate problems, II. =169-174= Catherine’s, I. 140-141 controversy concerning, II. =160-169= distinction from Quietism, II. 151-181 exactingness of, I. 268-269 Fénelon on, II. 161, 165 the Joannine writings on, II. 160 Kant on, II. 177 Leibniz on, II. 176 Our Lord’s teaching concerning, II. =153-158= St. Paul on, II. =158-160= three rules of, according to St. Catherine, I. 138-139 Spinoza’s view concerning, II. 175, 176 state of, II. =165-169= St. Thomas Aquinas on, II. =162-165=, 301

Loyola, St. Ignatius of, I. 68, 80; II. 142

Lucretius, II. 271

Lugo, John Cardinal de, S.J., I. 121

Lukardis, Venerable Sister, Cistercian, II. 52, 53, 54, 55, 58

Luke, St., I. 351, 374 Acts of the Apostles, I. 162, 374; II. 269 Gospel according to, I. 223 and St. Paul, II. 157, 158

Lunga, Signora, I. 329

Luther, I. 9, 62, 63, 95, 340, 412, 448; II. =117-119=, 263, 388, 392 Theses of, I. 252, 311, =448=

Lutheranism, I. 9; II. 388 early stages of, I. 339-341

Lyell, Sir Charles, II. 271

Maccabean Heroes, I. 373 resistance, I. 392

Maccabees, First and Second Books of, the, the Maccabean heroes in, I. 373

“Maestà” (triptych), I. =168=, 172, 181, 239, 298

Magdalen, Mary, St., I. 110, 170

Maldonatus, Juan, S.J., I. 64

Malebranche, Nicholas, Père, I. 63; II. 331

Mandiletto, Compagnia del, I. 154, 332

Manichaeans, II. 221, 289

Manichaeism, II. 230

Manning, H. E., Cardinal, I. 89

Manuscripts, Genoese, of the Vita, I. 93

Manuscript “A” (University Library), I. 112 n. 1, 159 n. 1, 162 n. 3 (163), 166, 188 n. 1, 197 n. 2, 214, 304, 434, 435, 442, 451 additions and variations of, as compared with Printed Vita, I. =384-394= and Argentina del Sale, I. 387 characteristics of, I. 396 authentic contributions of, I. =387-388= date and scribe of, I. 385 modification from a tripartite to a quadripartite scheme, I. =390-394=

Manuscript “B” (Archives of the Cathedral-chapter), I. 162 n. 3 (163), 166, 188, 197 n. 2, 214, 396, 412, 415, 442 dependence from MS. “A”, I. 394 its divisions, I. 394-395 its very primitive heading, I. =394=

Manuscript “C” (University Library), differences from MSS. A and B, origin and attribution, I. 395-396

“Maona” Company, Genoa, I. 151

Marabotti, various, I. 156, 157

Marabotto Cattaneo, Don, I. 90, 98 n. 1, 110, 117 n. 2, 118, 119, 120, 121 n. 3, 135 n. 1, 140 n. 4, 147 n. 1, =156-159=, 162 n. 3 (163), 166, 172, 173, 175, 176, =185=, =186=, 187, 191, 193, 204 n. 1, 207, 213, 216, 217, 218, 225, 252, 256, 264, 296, 299, 300, 301, 308, 309, 313, 314, 356, 371, 384, 390, 393, =415=, =416=, =419=, =421=, 431, 432, 447, 448, 449, 450, 451, 454, 455, =463=, =464=; II. 9, =15=, =17=, =25=, =26= attitude concerning Catherine, I. 218 character of, I. =157= Catherine’s confessor, I. =157-158= contributions to Vita-proper, I. 392-394, =455-457= contributions to Dicchiarazione (Trattato), I. 447-448 death of, I. 381 family, I. 156-157 fate of, I. 310-311 first relations with Catherine, I. 155-156 influence and work concerning Catherine, I. 193-196 misunderstandings, I. 120 n. 1 scruples, I. 194-195 scent-impression from his hand, I. 184-185 will of, I. 381

Marco del Sale, I. 127, 203, 388, 402 story of his death, I. =169-171=

Marcus Aurelius, Emperor, II. 268

Maria delle Grazie, Santa, Genoa, church and convent of, I. =99-101=, 132, 143, 170, 186, 319, 321, 325, 339, 365, 366 n. 2, =395=, 460; II. 205

Maria delle Grazie Vecchia, S., church of, Genoa, I. 170

Maria di Castello, church of S., Genoa, I. 100, 101, 366 n. 1

Marie de l’Incarnation, the Ven., Ursuline, II. 141

Mariola Bastarda, servant, I. 149, 153, 161, 162 n. 3 (163), 172, 175, 176, 216, 217, 226, =310-313=, 379, 381, 384, 457

Mark, Bishop of Ephesus, II. 225

Mark, St., Gospel according to, I. 67, 257, 374

Marriage, Catherine’s attitude concerning, I, 223-225; II. 124 settlement, Catherine’s, I. 337 Church teaching concerning, II. =128-129=

Martineau, Dr. James, II. 329, 330

Martin St., of Tours, I. 373

Mary, Blessed Virgin, I. 99, 127, 168, 338, 426, 432 (Tudor), Queen of England, I. 95 (Stuart), Queen of Scots, I. 366

Matthew, St., Gospel according to, I. 374 Levi, Apostle, I. 374

Maurice, Frederic Denison, II. 227

Mazone, Giovanni, painter, I. 98 n. 1 (99)

Mazzini, Giuseppe, I. 97

Megaric School, I. 23

Melanchthon, and his Loci, I. 341

Menelaus, II. 186

Mercier, D. Cardinal, Critériologie Générale, II. 7 n. 1

Merovingian Saints, I. 373

Metaphysics and Religion, II. 181, 262, =269-272=

Micah, Prophet, II. 189

Michael Angelo Buonarotti, I. 94

Milan, Dukes of, I. 96

Milano, Carlo da, painter, I. 98 n. 1 (99)

Mill, John Stuart, I. 51; II. 227, 271

Misericordia, Donne della, Genoa, I. 130, 131, 401, 402 Office of, Genoa, I. 152, 154, 319

Missione Urbana, Biblioteca della, Genoa, I. 98 n. 1, 125 n. 1, 167 n. 3 (168), 171 n. 1 (172), 202 n. 2, 203 n. 1, 208 n. 2, 3; 296 n. 1, 297 n. 1, 299 n. 1, 301 n. 1, 308 n. 1, 309 n. 1, 312 n. 1, 313 n. 1, 381 n. 1, 2

Mithraic movement, II. 392

Mohamed, compared with Christ, I. 71

Mohammedanism, II. 270, 388 its three elements, I. =60-61=

Mohammedans, II. 392

Molinos, Miguel de, I. 253; II. 131 n. 1, 141, 145, 365 his condemnation, its history, motives, limits, II. =136-148= Guida Spirituale, II. 140, 143, 144 Breve Trattato, II. 144

Moltke, Field-Marshal von, II. 271

Mommsen, Theodor, II. 272

Monasticism, the abiding needs met by, II. =352-355=

Monica, St., I. 361

Monism, I. 40; II. 294, 314, 326, =377-379=

Montanism, II. 391

Morality, relations to Mysticism, Philosophy and Religion, II. =259-275=

More, Sir Thomas, Blessed, I. 62, 340; II. 129

Moro, Dottore Tommaso, I. 149, 252, 337, 341, 358, 364, 414, 415; II. 83 becomes a Calvinist, I. 341-342

Moro, Dottore Tommaso, his letter to Battista Vernazza; and her letter to him, I. 341-342, =342-344= his return to the Catholic Church, I. 344 Morone, Giovanni, Cardinal, I. 327, 342 n. 2

Moses, I. =373=; II. 189, 268

Mühlhausen, Father Henry of, O.P., II. 52

Multiplicity, within every living Unity, I. =66-70= difficulty of its maintenance, I. 65, =70-77=; II. 264, =273-275= needful for all spiritual life, II. =150-152=, 283, 284, 343, 344

Münsterberg, Prof. Hugo, II. 308, 370

Mysteries, Eleusynian, I. 60; II. 97

Mystical Element, its apparent worthlessness but essential importance, I. 6-10, 48, 49, 50-53, 58-65; II. =260-269=

Mysticism and Pantheism, II. 325-340 and the limits of human knowledge, II. 275-290 and the question of Evil, II. 290-308 and historical religion, II. 263-269 Christian, II. 251, 252 “exclusive” or pseudo-mysticism and “inclusive” or true mysticism, II. 283, =290-291=, 319 ruinousness of exclusive, II. 304-308, =351-353= its place in complete Religion, II. =272-275= and the scientific habit of mind, II. =367-372= points on which it approaches Pantheism, II. =329-334= predominantly individualistic, II. 365-366 tends to neglect the sensible, the successive, and spiritual self-excitation, II. =284-287=

Mystic Saints, II. 142-143

Mystics, I. 61, 247 and spiritual Direction, II. 362-363 their special weaknesses and strengths, II. =284-289=, =289-295=, 297, 298, 301, 302, =343-346=, 385, 386

Naples, I. 97 Hospital in, I. 323, 329 Kingdom of, I. 96 Society for escorting culprits to death, I. 323-324

Napoleon, II. 41-42, 133, 272

Negri Family, Genoa, various members of, I. 97, 100, 377

Nelson, Admiral Lord, II. 133

Neo-Platonism, in general, I. =23-25=, 61 its direct influence with St. Augustine, II. =212=, =213=, =248=, =293= Pseudo-Dionysius, II. =91-99=, 294, =312=, =313= Its influence, through Dionysius, with V. Battista Vernazza, I. =352-354=, 356, 358, 428 St. Catherine, II. =91-99=, =123-126=, =234-239=, 294 Jacopone da Todi, II. 104, 108, 109 Medieval Mystics and Pantheists, II. 131, 147, 314, 315, 317, 318, 323, 324 St. Thomas Aquinas, II. =249-252=, 254, 294, 316, 317 its truth, II. =92=, =248= its weaknesses and errors, II. 252, =287=, =288=, =293=, =294=, =351-353=

Neri, St. Philip, I. 318 Church of, Genoa, I. 102

Nero, Emperor, II. 292

Nervous system, late realization of, II. 4, 5

“Nettezza,” I. 266 n. 3

Newman, John Henry, Cardinal, I. 65, 78; II. 371 Dream of Gerontius, I. 89; II. 245 on Eternal Punishment, II. 230 on Physical Science, its limited scope and its autonomy, II. =369=

Newton, John, I. 63 Sir Isaac, II. 27, 41, 42, 271

Nicolas of Coes (Cusanus), Cardinal, I. 62, 78, 96; II. 131, 142, 282, 291, 331

Nicolas V, Pope (Parentucelli), I. 103 n. 1

Nicolo in Boschelto, S., near Genoa, church and monastery of, I. 103, 189, 213, 313, 319, 321, 325; II. 274

Nietzsche, Friedrich, II. 274

Nominalism, I. 61, 62

Nonconformists, I. 63; II. 392

Nonconformity, I. 8, 9

Novara, Luca da, painter, I. 98 n. 1 (99)

Occam, William of, O.S.F., I. 64

Occhino, Bernardino, I. 341, 342

Oldenberg, H., on Nirvana, II. 183-185

Oratory (French), I. 63

Orders, Catholic, religious, their three tendencies, I. 64

Organic life, the successive stages of, II. 281, 304

Origen, I. 6; II. 131, 142, 219, 239, 268 his Apocatastasis--doctrine, II. 225, 228 on fire of Hell, II. 216 on an ameliorative Purgatory, II. 234-237

Originality, treble, of St. Catherine, I. 246-249

Orphic belief, II. 193 influence, through Plato, upon Christian thought, II. 123, 124, =235-238= literature, II. 235 mysteries, II. 188 sect, II. 192

Palaeologus, Michael, his confession of faith, II. 242

Palladius, Historia Monachorum, I. 373

Pammatone, Hospital of, I. =129-132=, 142, 145 n. 1, 148-153, 169, 170, 213, 226, 300, 303, 310 n. 1, 311, 317, 325-327, 377, 380, 395, 401, 407; II. 9, 10, 17, 27, 33, 62 Books, of the, I. 143 n. 2, 208 Cartulary, of, I. 202 n. 2, 313 Church, of the, I. 98 n. 1, 152, 202 and n. 3, 296, 297 n. 1, 300, 302, 309, 321, 332, 382 House surgeon, of the, I. 200; II. 14 Protectors, of the, I. 175, 187, 216, 297, 299, 307 Book of the Acts of the, I. 172 n. 1, 175 n. 1

Pantheism in Middle Ages, II. 314-318 useful preliminary, of Inclusive Mystics, II. =329-334= escaped by full development of scientific habit within shallower level of a deep spiritual life, II. =374-386= in Spinoza, secret of its power, II. =326-329= ultimate, not Christian, nor generally religious, II. =334=, =335=

Paracelsus, I. 7

Paris, II. 389 University of, I. 62

Parker, Rev. James, I. 250, 266 n. 3

Parmenides, I. 11; II. 188 his doctrine, I. 11

Parousia, the, II. 380

Parpera, Giacinto, P., Oratorian, I. 92, 390

Pascal, I. 78; II. 261, 331

Pascoli, Giovanni, II. 199

Passivity, see Quietism

Pattison, A. S. Pringle, II. 329, 330, 333, 370

Paul, Saint, I. 111, 256, 265, 320, 363, 361, 373, 453; II. 43, 44, 47, 80, 82, 87, 122, 124, 125, 129, 131, 142, 181, 186, 209, 237, 253, 298, 324, 333, 356 and Joannine writings, II. 84-88 and Synoptic Gospels, II. 65, =122-125=, =157=, =158= anthropology of, II. =64-67= his conceptions of God, II. =69-71= of Spirit, II. =67-69=, =320-322= of reconciliation, justification and sanctification, II. 71-74 ecstasies and psycho-physical peculiarities of, II. 43-44 Epistles of, I. 162, 234, 235, 258, 353, 374; II. 62, 63, 116, 202, 205 Eschatology of, II. 76-79, =209=, =210= Judaic conceptions of, II. 69, 71, 72 Platonic influences in, II. 64, =66=, =67=, 69, 122, 123 and the Risen Christ, II. 71 Sacramental teachings of, II. 75-76 Social ethics of, II. =74-75= IV, Pope (Caraffa), I. 322, 327

Pazzi, Maria Magdalena dei, St., II. 42, 56

Peasants’ War, I. 10, 311, 340

Personality, its purification, II. =377-387= Spiritual, II. =336-340=

Petau, Denys, S.J., II. 225

Peter, St., I. 67, 374 Epistles of, II. 116

Peters, Margarethe, Lutheran Quietist, II. 139

Petrone, Igino, Prof., II. 282, 370

Petrucci, Pietro M., Cardinal, II. 140, 141 his writings, II. 144, 145

Pharisees, I. 61, 68; II. 388

Philo, I. 61; II. 63, 69, 93, 131, 196, 233 and the Joannine writings, II. 80, 81 and St. Paul, II. 69, 70

Physicians, and St. Catherine, I. 200, 201, 208, 211, 212

Physicists, the ancient Greek, II. 379

Pico della Mirandoia, I. 7

“Pietà,” picture, I. 181, 209, 239, 460; II. 28

Pietism, Protestant, I. 10

Pindar, II. 188, 189, 271

Pius IV, Pope (Medici), I. 123 VII, Pope (Chiaramonti), II. 226

Plague, in Genoa, 1493, I. 143 St. Catherine and the, I. 143-145 Ettore Vernazza and the, I. 330-332

Plant-life, Catherine’s sympathy for, I. 163, 164 probably dimly conscious, II. 281, 304

Plato, I. 12, 14, 19, 20, 21, 23, 28, 234, 257, 266 n. 3, 353; II. =66=, =124=, 185 n. 2, 186, 188, 192, 193, 196, 199, =202=, =203=, =204=, 249, 252, 253, 268, 282, 311, 357 on amelioration by suffering, II. 208, 209 his earlier and later beliefs as to place of contemplation in complete life, II. =306-309= Immortality, II. 186 his abidingly fruitful combination of four characteristics, I. =17-19= on the Heavenly Eros, I. 17; II. 101, 203, 251 God, how far concrete and ethical in, II. 311, 312 on God’s goodness as cause of His framing this universe, I. 24; II. =334= on the Noûs, II. 319-320 the Orphic strain in, II. 66, 67, =123-126=, 235, 236 his five preformations of St. Catherine’s Trattato teachings, II. =205-211= his Republic, Catherine’s purgatorial picturings compared with, II. 200, 201 on the soul’s determinedness and liberty, II. 210, 211 the soul’s nakedness, II. 209, 210 the soul’s “places,” II. 205-207 the soul’s plunge, II. 207, 208 on Science and Mysticism, respectively, II. 368 on Thumos, II. 203

Plotinus, I. 6, 234, 257, 266 n. 3; II. 93, 97, 98, 99, 101, 109, 120, 196, 202, 204, 212, 213, 248, 268, 282, 298, 324, 326, 327, 329, 356 his doctrine generally, I. =23-25= on Ecstasy, II. 322, 323 places Godhead above all multiplicity, II. 312, 313 on the Henad, the Noûs and the Soul, II. 322, 323 and Spinoza, II. 325-328

Plunge, voluntary of the Soul, I. 249, 250, =284=, =285=; II. 89, =207=, =208=, =385-386=

Plutarch, II. 236

Poor, Catherine’s love for the, I. 225-226

Positivist, Epistemology, II. =275-283=

Possession, Persons in state of, I. 161, 162 n. 3

Possessions, Catherine’s, at her death, I. 297-299

Poveri, Albergo dei, Genoa, I. 332

Prà, near Genoa, I. 102, 103, 128, 129, 186, 313

Prayers for the Dead, Jewish, II. 233-234

Presbyterianism, II. 388

Pre-Socratics, their doctrines, I. 11-12

Priestly code, Moses in, I. 373

Proclus, I. 234, 257; II. 91, 96, 97, 98, 100, 101, 109, 120, 196, 204, 205, 211, 294, 356 doctrine of, I. =23-25=; II. 313, 329, 356 the Areopagite reproduces directly, not Plotinus but, II. 91, 96-101, 205

Prophets, Hebrew, I. 353

Protestantism, II. 273 continental, I. 8, =62=, =63= English, I. =8-9= German, I. 9

Proverbs, Book of, Individual retribution in, II. 189

Psalms, Book of, St. Catherine and, I. 258 Future life in, II. 189-191 David in, I. 373

Psycho-physical and temperamental characteristics of St. Catherine during 1447-1477, II. 28-32 1477-1499, II. 32-40 1497-1510, II. 9-21 Aug. 10-27, 1510, I. 204-209 occasions or expressions, not causes, of Catherine’s doctrine, I. 211, 212, 260; II. =14-20=

Psycho-physical and temperamental characteristics of St. Catherine, inquiry into, difficulty of, II. 7-9 organism, of St. Catherine, I. 176-181 peculiarities of great men, II. 41, 42 peculiarities of ecstatic saints, II. =42-47=, =52-56= abidingly sure spiritual tests of, applied by great mystical saints, II. =48-51= theory, defects and value of ancient, II. 3-6, 47, 48

Purgatory, I. 190, 249, 382 Alexandrine Fathers on, II. 234-236 Catherine’s conceptions of, harbour two currents of thought, II. 232 Catherine’s doctrine concerning, I. 179. 189, =283-294=; II. =230-246= the three sets of theological “corrections” of, traceable in Trattato’s text, I. =434-449= and the New Testament, II. 233, 239, 240 initial experience and act of the soul in, I. 283-285 subsequent state of the soul in, I. 285-294 change of feeling among Protestant thinkers concerning, II. 230-232 fire of, II. 215-218 Judaeo-Roman conceptions of, II. 239-245 Luther’s theses concerning, I. 311, 448 Orphic conception and, II. 237, 238 Platonic conception of, II. =206-211= a truly purging, and Suarez’ simple Satisfactorium, II. =240-245=

“Purità,” I. 266 n. 3

Puritan excesses, I. 10

Pusey, Dr. Edward B., I. 63

Pythagoras, II. 188, 192

Quietism, II. 130, 131, 133, 135, 138, 139, 142, 143, 144, 145, 147, 148, 160, 168 four aberrations of, II. =136-139= Rome’s condemnation of, II. 139-143 distinct from Pure Love question, II. 152, 193 four needs recognized by, II. =148-150= Rome’s alleged change of front concerning, II. 143-148

Rabbinism, II. 63, 213, 214, 233, 234, 268, 388

Rafael Sanzio, the painter, II. 132, 165

Ranke, Leopold von, II. 271

Rationalism, I. 8, 9; II. =260-263=, 275, 276, =382-387=, 389, 390

Rauwenhoff, Prof. L. W. E., on Mysticism as a necessary form of religion, II. 268, 269

Realism, I. 61, 62 advantages of, II. =318-319= Pantheistic trend of strict, II. =314-319=

Reason, goddess of, II. 389

Redactor of Conversione-booklet, I. 464 of Dicchiarazione-booklet, I. 464 1 of Vita-proper, I. 162 n. 3, 188 n. 1, 372, 414 2 of Vita-proper, I. 159, 162 n. 3, 372 of Vita-Dicchiarazione-Dialogo, I. 464

Reformation, Protestant, I. 62, 282, 339-341, 448; II. 232, 388

Reform, Franciscan, I. 341

Regio, Clerk Regular, criticizes Molinos, II. 144

Reinach Salomon, on beginnings of Jewish prayers for the dead, II. 233, 234

Religion and morality, II. =272-275= apprehension by man of, I. =50-55= through sense and memory, I. 51 through Mysticism, I. 53 through speculation, I. 51-52 apprehension by St. Catherine of, I. 247 conflicts between its elements, I. =70-77=; II. 392-393 difficulties of the subjective element of, II. 112-114 disinterested, see Love, Pure emotional-volitional element, its exclusiveness, I. 73-77 historical, relations with Mysticism, II. 266-268 institutional element, its exclusiveness, I. 71-73 relation to Science of, I. 45-48; II. =367-386= Social, and Mysticism, II. 351-366 Subjective and Objective elements of, II. 118-120, =263-266=, 270 the three elements of, I. 50-55; II. =387-396= and their due proportions, II. 387-388 continuous concomitance of, I. 53-55 distribution among men of, I. 58-59 distribution among religions of, I. 60-65 multiplicity of each of them, I. 85, 86 succession in history of, I. 59-60

Religious temper, its longing for simplification, I. 65-66

Renaissance, humanist, I. 62

Renté, Baron de, I. 89

Rhode, Erwin, on the Dionysian and Orphic movements, II. 191, 192 on Plato’s later teaching as to contemplation, II. 356, 357

Ribet, Abbé, and question as to true Mysticism, II. 305

Riccordo, Padre, da Lucca, I. 136

Richelieu, Cardinal, II. 41

Rickert, H., his building up an Organon of the Historical Sciences, II. 370

Rig-Veda, II. 183

Rigorism among pre-Reformation devoted Catholics, I. 339-342 touches of, in V. Battista Vernazza, I. 400-407, 422, 431 St. Catherine, I. 342

Rites, Sacred Congregation of, Rome, I. 126, 253, 305, 306

Ritschl, Albrecht, and his school; their excessive reaction against Hegel, II. 263, 269

Ritschlian school, II. 263

Robespierre, II. 292

Rodriguez, Alfonso, Fr., S.J., I. 89

Romans, the ancient, I. 93; II. 185, 239, 240

Rome, I. 98, 99 n. ; 156, 203, 305, 322; II. 185 Arch-Hospital in, I. 322 Church of, I. 8, 9, 10, 63; II. 273 condemns some propositions of Fénelon, II. 160, 162 condemns Quietism, II. =139-143= sack of, I. 311

Rosmini, Antonio, I. 65, 78

Rothe, Richard, II. 229, 332, 333

Royce, Josiah, Professor, II. 370

Ruysbroek, Johannes, Augustinian Canon-Regular, on the two-fold unity of our spirit with God, II. 323

Sabatier, Paul, his critical labours in early Franciscan history, I. 372

Saccheri, Notary, Genoa, I. 213

Sacraments and St. Catherine: Baptism, I. 436; II. 76, 87 Holy Eucharist, I. 113-116, 204, 208, 240, 241; II. 19, 87, 88 Penance, I. 117-123 Extreme Unction, I. 195, 197, 204, 206

Sadducees, I. 61; II. 389

Saint-Jure, de, S.J., I. 89

Saint-Simon, Duc de, II. 271

Saints, canonized, Catholic principles concerning the teaching of, I. 253-255 invocation of, Catherine’s, I. 240

Samaria, Woman of, I. 188, 189, 406; II. 17

Samaritans, I. 27, 38

Samuel, Books of, David in, I. 373

Sandreau, Abbé A., his sober Mystical doctrine, II. 307

Sauli, Cardinal, of Genoa, I. 322, 327

Savonarola, Fra Girolamo, contrasted with Luther and Calvin, II. 118

Sceptical schools, the, of ancient Greece, I. 23

Schelling, W. S. von, II. 335, 371, 392

Schiller, Friedrich, his “Fiesco,” I. 96

Schism, Papal, I. 95

Schlegel, Friedrich von, I. 89, 424; II. 371

Schleiermacher, Friedrich, II. 231, 296, 371, 392

Scholastics, the, I. 61, 62; II. 162-168, 214, 215, 217, 222-225, 236, 242, 244, 245, =252-254=, 294, 301, =316=, =317=

Schopenhauer, Arthur, II. 271, 291, 371 his appreciation of Asceticism, II. 341, 342

Schram, Dom, Institutiones Theologiae Mysticae, the Preternatural in, II. 305

Schwab, J. B., on Mysticism requiring the Immanence of God, II. 325

Science, character and motives of spirit’s occupation with, I. 40-43 historical and physical sciences have each their specific method and level, II. 370, 382, 384 historical, Religion’s present, but not ultimate, problem, II. =382-385= occupation with, three kinds, II. 381-382 its place and function in man’s spiritual life, I. 43-45, 369, 370; II. =330=, =331=, =376=, =377= and Religion, each autonomous at its own level, I. 45-48; II. 368, 369 Religion and Metaphysics, I. 39-40 Religion, and Philosophy, their respective functions, II. 369-372 to be taken throughout life in a double sense and way, I. 45-47; II. =374-379= and Things, and Religious Doctrine and Sacraments, as variously deep, parallel helps and necessities in man’s spiritual life, II. =372-379= novelty of this position very limited, II. =379-381=, 385, 386

“Scintilla,” experience of St Catherine, I. 187-190, 451; II. 19

Scotland, I. 72

Scott, Thomas, the Evangelical, I. 63 Walter, Sir, his Anne of Geierstein, I. 96

Scotus, John Duns, I. 64, 78 Proclus’ indirect influence upon, II. 315, 316

Scotus, John, Eriugena, II. 252 Proclus’ influence upon, II. 314, 315

Segneri, Paolo, S.J., I. 89; II. 144 his critiques of Molinos, II. 144

Self-knowledge, persistent in St. Catherine, I. 206-207; II. 14, 15

Semeria, --, Secoli Cristiani della Liguria, I. 337

Sensitiveness, extreme, of Catherine, I. 176-181

Sensuousness, lack of, in Catherine, I. 246

Shakespeare, Romeo and Juliet, I. 101

Siegwart, Professor Christian, II. 282

Sight, Catherine’s impressions connected with, I. 181

Silvestro, Convent of S., Genoa, I. 457

Simmel, Georg, Dr., on the specifically religious sense, II. 260, 261 on religion as requiring that man should seek his own beatitude, II. 179

Simon, the Just, Rabbi, II. 153

Simon, Richard, I. 63, 64

Simplicity, causes of, Quietists’ inadequate analysis of, II. 134-136 longing of religious temper for, I. 65-66 all living, ever constituted in multiplicity, I. =66-70=

Sin, and the body, according to St. Catherine, I. 230, 235, 236, 264, 265, 298; II. =123-125= the Orphics, II. 192, 237 St. Paul, II. 66, =68=, =69=, 122, 123 Proclus, II. 98 the Synoptists, II. 69, =122= as purely negative, in Ps.-Dionysius, Eckhart, Spinoza, II. 294 as positive in Kant, Eucken, II. 294-296 as positive and negative in St. Augustine, St. Thomas, Mother Juliana, II. 293, 294 in St. Catherine, II. 235, 294 original, according to Neo-Platonists, II. =298= St. Augustine, II. 298, 299 Tridentine definition concerning, II. 300, 301 difficulty in doctrine of, and Tennant’s interpretation, II. =298-300= value of Mystics’ attitude towards, II. =301=, =302=

Sixtus IV. (Della Rovere), Pope, I. 94

Sixtus V. (Peretti), Pope, I. 366

Smell, Catherine’s impressions connected with, I. 180-181

Socinianism, I. 9, 342; II. 390

Socino, Fausto and Lelio, I. 63, 342

Socrates, I. 12, 13, 14, 15, 16, 17, 41, 60; II. 64, 186 doctrine of, I. =12-13=

Socratic school, I. 23

Sophists, I. 12

Sophocles, II. 189

Sorbonne, the, Paris, II. 325 n. 3

Soul, according to Aristotle, I. 20, 22 Plato, I. 16, 17 Plotinus, I. 24 and the Noûs in Eckhart, II. 323 St. Paul, II. 64, 65 Plotinus, II. 322, 323 and the spirit in V. Battista, I. 353, 354, 399, 431 St. Catherine, I. 189; II. 68 St. Paul, II. =67-69=, =320-322= St. Teresa, II. 324 the three forces of, I. 50-53; II. 387-396 Immanence of God in the, II. 324-325, =336-338= life of, according to St. Catherine, I. 266-270 usual succession in, I. 50-55 its relation to its fellows, II. =353-355=

Soul, its unity in multiplicity, I. 66

Sources, literary of Catherine’s conceptions I. 254, 255, 258-260; II. =62-110= difficulties in their utilization, I. 251-253

Space, and the soul and spirit, in St. Augustine, II. =212=, =213= St. Catherine. I. =277=, =278=; II. 69, 70, 77-81, =212=, =213= Plato, II. 205-207 Plotinus, II. 248 St. Thomas, II. 214 recent writers, II. 247

Spain, I. 62, 64, 72, 95, 96, 305; II. 388

Spencer, Herbert, II. 271

Speyer, Diet of, I. 340

Spinola, Archbishop of Genoa, I. 305 family, and members of, I. 96, 146, 175

Spinoza, I. 7, 40-42; II. 169, 197, 198, 271, 296, 315, 326, 327, 375, 376, 392 compared with Plotinus, II. 325-328 on disinterested Religion, II. 175, 176 doctrine of, I. 41-43 errors of his speculation, greatness of his intuitions, II. =376=, =377= greatest Pure Pantheist, II. 325-327 Reality and Perfection identical for, II. 294

Spirit, Christ as, II. 70, 84, =320=, =321= God as, II. 84, 322 the soul as, see under Soul visitations of the, their suddenness and vehemence, I. 105, 107; II. 30, 96, 97 and Space, II. 212, 213 and Time and Duration, II. =247-249=

Stanley, Arthur P., Dean, I. 63

Stein, Freiherr von, II. 271

Stigmata “Spiritual,” legend of St. Catherine’s, the, I. 209 n. 1, 210 n. 1, =452=, =453=

Stoics, I. 23

Strata, Battista, Notary, I. 155, 308, 379

Strauss, David F., on Purgatory, II. 231

Suarez, Francis, Father, S.J., I. 121; II. =241=

Subconsciousness, late full recognition of, II. 47, 48, 265, =338-340= often described by Plotinus and St. Augustine, II. 91, 92, 248 its deepest equivalent in St. Thomas’s “confused knowledge,” II. =288-289=, 337

Sulze, Emile, fails to recognize necessity of Thing-element in religion, II. =372-374=

Surin, Jean Joseph, S.J., I. 64, 89; II. 141

Suso, Henry, Blessed, Dominican, I. 64, 94

Sylvius, Francis, II. 162

Synoptic Gospels and St. Catherine, II. 69, 84, 87, 89, =122-126=, 153-158 and Joannine writings, II. 84-88 and St. Paul, II. 65, 122-125, =157-158= on forgiveness as of single acts, II. 245, 246 God’s direct interest in world, II. =254=, =255= Pure Love, II. =153-158= present most manifold picture of Jesus’ life and teaching, II. =116-120=

Tacitus, II. 271

Taigi, Anna Maria, Venerable, I. 78

Tarsus, II. 63, 66

Tasso, Torquato, I. 341

Taste, Catherine’s impressions connected with, I. 180

Tauler, John, Dominican, I. 64, 94

Taylor, Prof. A. E., his criticism of Kant’s doctrine of Pure Love, II. 179-180

Tennant, Rev. F. R., on Original Sin, II. 299, 300

Tennyson, Alfred, I. 112; II. 227, 247

Teresa, St., I. 64, 68, 87, 247; II. 5, 27 n. 1, 42, 45, 47, 48, 59, 137, 142, 143, 336, 363, 365 and Direction, II. 363 on occupation with our Lord’s Humanity, II. 169, =365= God’s immanence in the soul, II. =324=, =325= nerves and muscles, II. 5 her psycho-physical peculiarities, II. notes to pp. 14-18, 20, 21, 27, 43, 44 on soul and spirit, II. 324 her tests for locutions and visions, =II. 47=, =50= and social Religion, II. 365

Tertullian, on St. Paul’s “thorn,” “stake” in the flesh, II. 43 prayer for the dead, II. 233, 234

Thales, I. 12

Theatines, I. 322, 340

Thibet, II. 392

Thing-element, its necessity in Religion, I. 245-247; II. =372-374=, =377-381=, 385, 386

Thing, three relations of, with thought. II. =374-377=

Thobia, I. 129, 151, 153, 154, 223, 225, 378, 380; II. 26, 29, 169, 172

Thobia’s Mother, I. 151, 153, 154, 172, 176, 225; II. 29

Thomas, St., Aquinas, I. 7, 61, 78, 120, 121; II. 142, 162, 181, 217, 218, 245, 253, 288, 315, 317, 325, 333 on God as Actus Purus, II. 132, 250 on God’s Being as distinct from His Essence, II. 316, 317 on the soul’s direct dim knowledge of God, II. =288=, =289=, 337 on obligation of Confession, I. 120 on the dispositions of the Lost, II. 222, 223 on the fire of Purgatory and Hell, II. 217 on God’s ecstacy and creative acts, as His supreme self-expression, II. =252-254= on every soul’s individuality, II. =255=, =256= on Pure Love, II. =162-168= on man’s natural exigency of the vision of God, II. =337=, =338= on term “person” as applicable to God, II. 257, 258 on the other-world “places,” II. 214 on Purgatory as truly purgative, II. 244, 245 on simultaneity of soul’s vision of all things in future life, II. 248 St., of Canterbury, I. 372

Thomassin, Louis, Oratorian, I. 64

Thucydides, II. 271

Tiele, C. P., Professor, on the Infinite as present within man, II. 268, =339=, =340= necessity for Ecclesiastical Institutions, II. 352 for metaphysical convictions in Religion, II. 270

Tobit, Book of, the Eminent Good Works in, II. 154

Toleto, Gaspare, Father, Inquisitor, I. 464

Toqueville, Alexis de, II. 271

Touch, St. Catherine’s impressions connected with, I. 178-180

Tracts for the Times, I. 63

Transcendence of God, attitude towards, of V. Battista Vennazza, II. 289 St. Catherine, I. 276, 280; II. =346=, =347=

Transcendence of God, attitude towards, of St. John of the Cross, II. =257=, =258=, 343-345 Sören Kierkegaard, II. 287, 288, =345=, =346= St. Thomas, II. =257= recent thinkers, II. 270, 271, 339, 340, =358=, =359=

Translations of St. Catherine’s relics, I. 300-302, 381 n.

Trattato, see Vita (Dic. or T.).

Trendelenburg, Adolf, on blind Force and conscious Thought, their only possible relations, II. =375=

Trent, Council of, on abuses connected with purgatorial doctrines and practices, II. 232 on Purgatory, II. =242= on Original Sin, II. 300

Troeltsch, Prof. Ernst, II. 282, 333, 370 on Christianity as Inner-worldly and Super-worldly, II. =358-360= abiding individuality of all things historical, II. 256, 257 Kant’s actual conceptions as more religious than his theory of religion, II. 261, 262 the testimony involved in our religious requirements, II. =339=

Tyrrell, Rev. G., on the possibly Totum-Simul consciousness of the Lost, II. 230 the relations between love of God and love of creatures, II. 354, 355 purely natural religion, what might have been but never was, II. =288=

Unity, constituted by multiplicity, I. =66-70= needful for all spiritual life, II. 150

Universe, conditions of its power upon human will, I. 3

Upanishads, the, II. 183

Upton, Prof., II. 330

Urban VIII, Pope (Barberini), I. 98, 304 Bull on Cultus of Saints, I. 98 n. i (99), 304, 305

Varni, Santo, sculptor, I. 332

Vaughan, Diana, II. 305

Venice, I. 93, 203 Hospital in, I. 322

Vergil, II. 271 on the burning out of the soul’s stains, II. 236

Vernaccia (Vernazza) Family, I. 146

Vernazza, Venerable Battista (Tommasa), I. 91, 117 n. 1, 146 n. 2, 217, 252, 253, 316, 321, 322, 325, 327 n. 1, 328, 329, 330, 331, 372, 381, 384, 395, 403, 407, 410, 413, 414, 429, 432, 447, 451, 453, 454, 457, 461, 462; II. 27, 38 n. 1, 48 and Tommaso Moro, I. 339-344 author of Dialogo I, I. =407-410= II, III, I. =429-433= Preface (ancient) of Vita (probably), I. 416 birth of, I. 419 character of, I. 365, 366 death of, I. =366=, =367=, 366 n. 2, 381 Colloquies, I. =344-358=, 416, 433 compared with Catherine’s doctrine, I. 346-358 the Dialogo, I. 399, 403, 408, 431 compared to St. Catherine and E. Vernazza, I. 336, 337 Dialogo della Beata Caterina based practically throughout upon Vita-Dicchiarazione yet shows everywhere thought, feeling, aims, information of, I. 397-410, =417-433= Letters of, I. 345 to Donna Anguisola, I. 359-364 to Padre Collino (1), I. 316-318, 321-324, 327-331 (2), I. 366 to Tommaso Moro, I. 342-344 portrait, I. 366 n. 2 final redactor of Vita, Dicchiarazione, Dialogo, I. 464 her youth, I. 337-339 her writings, I. 344, 345 Catetta (Daniela), I. 166, 321, 325, 339 Ettore, I. 90, 91, 105 n. 1, 114 n. 2, 121 n. 3, 127, 140 n. 4, 145 n. 1, 147 n. 1, 150 n. 1, 154, 159, 166, 167, 169, 174, 175, 183 n. 1, 187, 191, 193, 202, 213, 216, 217, 246, 252, 256, 279, 299, 308, 337, 338, 339, 340, 371, 384, 415, 430, 444, 449, 450, 451, 456, 463, 464; II. 9, 16, 26, 27, 29 his philanthropic work, its character, I. 319-321, 323, 327 its effects, I. 364, 365 in Genoa, Chronici, I. 173, 316, 317 Lazaretto, I. 330, 331 Mandiletto, I. 154, 332 Prisons, I. 327-329 his wills, ii, I. 318-321 iii, I. 166, =324-327= Ven. Battista and, in general, I. 314-316, 336, 337 in June 1524, I. =330-332= traces of their intercourse in Dialogo, I. =406=, =407=, =429-431= St. Catherine and his absence from her death-bed, I. 202-204, 226 his authorization to write about her, I. =191-192= her influence with him, I. 314, 315, 320, 321, 331, 332 his influence with her, I. 159-161, 191-193 upon her memory, I. 145, 146, 453-457 their mutual likeness and unlikeness, I. 314, 315 his character, I. =146=, =147= his contributions to St. Catherine’s biography in Vita-proper, I. 166, =453-455=, 464 in Trattato, I. 447, 448 their general character, I. 147 daughters of, I. 149, 166, 299, 300, 325, 326 his death, I. =331=, 381 his posthumous fame, its unlikeness to Catherine’s, I. 332, 333 Leo X, Pope, and, I. 322 Lunga, Señora, and, I. 329, 330 Manuscript C wrongly attributed to, I. 395, 396 married life of, I. 316-318, 330 monuments to, I. 332, 333 Ginevrina (Maria Archangela), I. 166, 325, 326, 339 Tommasa, see Vernazza Battista village, I. 318

Vernazzi, clan of, I. 318, 320

Vincent, St., de Paul, I. 306

Vinci, Leonardo da, School of, I. 98 n. 1 (99)

Visions of St. Catherine’s, I. 181

Vita e Dottrina di S. Caterina, as in Thirteenth, Ninth Genoese, ed., Sordi Muti, and its three parts, Vita-proper, Dicchiarazione or Trattato, Dialogo, I. 90, 91 its additions to MSS. A and B in Vita-proper, I. 389, 390, 394, 451-453 in Trattato, I. 442 of entire Dialogo I. 389, 395 its additions to MS. C in Vita-proper, I. 396 of Dialogo, Parts II, III, I. 396, 397 to MSS. A, B, C of Title, Approbation, Preface, Subscription, I. 411-417 its changes since first printed edition, 1551, I. 464-466 final redaction for printing of entire corpus, I. 464 booklets, evidence for Conversione-, Dicchiarazione-, Passione-, in about 1512, I. 394, 434, =447-449=, 450, 451, 464 the Dialogo, Part I, I. 396, 397 its author (Battista Vernazza), I. 407, 410 compared with Vita-proper, I. =399-407= its authentic contributions, I. 406, 407 the Dialogo, Parts II, III, their author and character, I. 418, 419, =427-433= compared with Vita-proper, I. 419-424, =424-427= the Trattato (Dicchiarazione), earlier and later part of, I. 439, 440 earlier part, its theological glosses, I. =440-442= later part, its secondary expansions, I. =435-440= upbuilding of whole, and authorship (predominantly Ettore Vernazza), I. 447-449 the Vita-proper, original tripartite scheme of, become quadripartite, I. =390-394= its great divisions and secondary constituents, I. 453 age and authorship of retained constituents, I. =453-463= three tests for discriminating authentic from secondary sayings, I. 462, 463

Volkelt, Johannes, Prof., on immanental inter-relatedness of History and Philosophy, II. =279=, =280= dualism in Kant’s Epistemology, II. 278 fallacy of Positivistic Epistemology, II. =275-278= ultimate Power in world, alive in analogy to a willing individual, II. 277, 278

Wagner, Richard, II. 165

Waldensian movement, II. 391

Ward, James, Prof., II. 265, 287, 370 on receptivity as activity; experience as wider than knowledge; and our own experience, the only one immediately accessible to us, II. =277-280=

Weinel, Heinrich, on visions and psycho-physical peculiarities in sub-apostolic times, II. 42, 43, 308

White, Edward, on Conditional Immortality, II. 229 n. 2

Will, the things and conditions that move the human, I. 3, 367-370; II. 375-385

Wilson, Archdeacon Andrew, on the Fall of Man, II. 299-300

Windelband, W., Prof., on religion’s various elements including metaphysical life, II. 262

Wisdom, Book of, I. 61 attitude towards the body in, and St. Paul, I. 234; II. 227

Wittenberg, I. 9, 95, 311

Wordsworth, William, II. 271

Wycliffe, I. 94

Xenophon, I. 28

Ximenes, Cardinal Francis, O.S.F., I. 62

Youth, its apprehension of religion, I. 51-52

Zaccaria, F. A., S.J., II. 225 n. 2

Zedakah, II. 153

Zeller, Edward, Philosophie der Griechen, I. 11 n. 1; II. 320

Zeus, II. 93, 187

Zwingli, I. 62, 63; II. 119 n. 1, 388, 392

Zwinglianism, I. 9

Ii. Of Literary References

(The more general literary references given under names of authors in Part I)

Holy Scripture--Old Testament

Daniel ix. 24; I. 408 xii. 2; II. 190

Ecclesiasticus vii. 17; II. 224

Ezekiel i. 1-28, etc.; II. 45 n. iv. 1-3, 7, etc.; II. 45 n. iv. 4-8; II. 45, 46 n. viii. i-ix. 11, etc.; II. 45 n. viii. 16, xi. 13, xxiv. 1; II. 45 n.

Genesis i. 5, iii. 18; II. 89 xv. 1; I. 348

Isaiah vi. 3; I. 352 xxvi. 1-19; II. 190 xliii. 10, xliv. 1, xlviii. 10; I. 349 xlix. 6; I. 351

Job xix. 25, 26; II. 190

Maccabees, Book of, ii. 43-45; II. 233

Psalms lxxiii. (lxxii.) 25; II. 159 ci. 13; I. 362 ciii. 13, 14; II. 69 cix. 31; I. 358

Solomon, Cant. v. 10; I. 349 Prov. viii. 31; I. 360 Wisd. of., ix. 15; II. 66, 123

Tobit, Book of, xii. 8, 9; II. 154

New Testament

Acts of the Apostles xxvi. 9-10; I. 33

John, St., Apocalypse, v. 11; I. 349 vii. 9; II. 254 1 Ep., i. 1; I. 36 i. 2; I. 37 iii. 2; II. 82, 257 iii. 14; I. 39; II. 89 v. 10; I. 37 v. 20; I. 39; II. 84 Gospel according to, i. 4, 5; II. 82 i. 9-11; II. 79 i. 14; I. 36 i. 17; II. 79 i. 18; I. 358; II. 81 i. 29; II. 85 ii. 11; I. 37; II. 86 ii. 23, 24; I. 38 iii. 2-5; I. 38 iii. 16; II. 79-80, 83 iii. 18; II. 89 iii. 19; II. 82 iii. 21; I. 37; II. 79-83, 82 iii. 31; II. 82 iii. 34; II. 84 iii. 36; I. 39 iv. 18; II. 160 iv. 24; I. 37; II. 80, 88 iv. 31; II. 81 iv. 42; I. 38; II. 79-80 v. 6; I. 38 v. 24; II. 88-89, 90 v. 28-29; I. 36 vi. 27; II. 88 vi. 35; I. 37; II. 90 vi. 44; I. 37; II. 87 vi. 61, 63; II. 88 vi. 69; II. 86, 88 viii. 21; II. 80 viii. 23; II. 81 viii. 44; II. 80 ix. 41; II. 80 x. 8; II. 80 x. 38; I. 360 xiii. 23; I. 358 xiv. 6; I. 37 xiv. 10; II. 80 xiv. 11; I. 38 xiv. 20-21; I. 39 xiv. 23; I. 360 xvii. 1-13; I. 210 n. 1 xvii. 3; II. 82, 90 xvii. 6; II. 90 xvii. 8, etc.; II. 82 xvii. 18; I. 37 xvii. 21; II. 83 xviii. 9; I. 362 xviii. 37; II. 79 xix. 24; II. 83 xx. 8; II. 86 xx. 29; I. 38; II. 86

Luke, St., Gospel according to, ii. 32; I. 351 vi. 33, 34; II. 158 vi. 38; II. 155 vii. 47; II. 157 ix. 23-24; I. 31 ix. 51-56; I. 27-28 x. 7; II. 154 xii. 6; II. 254 xiv. 27; I. 31 xvi. 23; I. 358 xvii. 10; II. 157 xvii. 33; I. 31 xx. 34-38; I. 32 xxii. 3-11; I. 33 xxii. 15-19; I. 31 xxvi. 9-18; I. 33

Mark, St., Gospel according to, i. 13; II. 122 iv. 27-28; I. 30 vii. 14, 15; I. 31 viii. 34; I. 31 ix. 30-32; I. 27-28 ix. 35-36; I. 32 ix. 38-41 (& Par.); II. 84 ix. 41; II. 154 x. 13-16; I. 27-28 x. 14, 15; I. 32 x. 21; II. 154 x. 23; II. 155 xii. 28-34 (& Par.); II. 254 xii. 36; II. 322 xiv. 22-25; I. 31 xiv. 25; II. 254 xiv. 38 (& Par.); II. 122

Matth., St., Gospel according to, iii. 13-19; I. 31 v. 3; I. 31 v. 5; II. 155 v. 7; II. 154 v. 8; I. 31; II. 154, 155 v. 12; II. 154 v. 17; I. 30 v. 23; I. 30 v. 44, 45, 48; II. 157 vi. 4, 6; II. 154 vi. 16; I. 30 vi. 14, 18, 20; II. 154 vi. 23, 26, 28; I. 30 vi. 33; II. 157 x. 29; II. 254 xii. 24-27; I. 32 xiii. 30-32; II. 122 xvi. 24, 25; I. 31 xvii. 12-14; II. 255 xviii. 32; II. 154 xxii. 3; II. 155 xxii. 11; II. 156 xxii. 12; II. 155-156 xxii. 29-33; I. 32 xxiv. 47; II. 155 xxv. 10; II. 254 xxv. 14-30; II. 157 xxv. 21; II. 155 xxvi. 26-29; I. 31 xxxiv. 42; II. 122 xxxvi. 51, 52; II. 27-28

Paul, St., Ep. to Col. i. 15-17; I. 35 i. 26; I. 34 ii. 2; I. 34 iii. 1; I. 35 iii. 3-4; I. 34 iii. 4; II. 322 1 Ep. to Cor. i. 18; I. 33 i. 22-25; I. 33 ii. 6; I. 34 ii. 10; I. 34 ii. 11; I. 34; II. 321 ii. 14, 15; I. 33; II. 321 iii. 1; I. 34 iii. 10-15; II. 239 v. 5; II. 68 v. 11; II. 67 vi. 19; II. 72, 321 vii. 7; II. 43 x. 3; II. 76 x. 4; I. 35 xi. 7; II. 75 xi. 11; I. 32; II. 75 xi. 23, 26; I. 32 xii.; I. 33; II. 65-66 xiii. 7; II. 160 xiv.; I. 33 xiv. 25; II. 65 xv. 3-8; I. 32 xv. 19, 32; II. 158 xv. 35, 53; II. 64 2 Ep. to Cor. i. 22; II. 65 ii. 4; II. 65 iii. 17; II. 70, 88 iii. 18; I. 35 iv. 4; II. 68, 321 iv. 16; II. 64, 159 v. 1-4; II. 66, 77, 123 v. 4; II. 66 v. 11; II. 73 vi. 14; II. 73, 77 vii. 1; II. 68, 73, 321 x. 10; II. 43 xii. 9; II. 159 xiii. 4; II. 78 xviii. 7-8; II. 43 Ep. to Eph. i. 10; I. 35 i. 18; II. 65 iii. 5; I. 35 iv. 13; I. 35 Ep. to Gal. ii. 20; I. 35; II. 322 iv. 6; II. 65 iv. 14-15; II. 43 iv. 30; II. 160 Ep. to Phil. i. 23; II. 77 iii. 12; II. 257 iv. 1; I. 361 Ep. to Rom. ii. 5; II. 65 ii. 6; II. 158 iii.-xi.; I. 32 v. 5; I. 360; II. 65, 72 v. 15-19; I. 352 vi. 6, 8; I. 35 vi. 12-13; II. 68, 73 vi. 14; II. 68-69 vii. 18; II. 123 vii. 23; II. 65, 68 vii. 24; II. 123 viii. 4-13; II. 68-69 viii. 10; II. 68 viii. 11; I. 35; II. 321 viii. 16; II. 68 viii. 19; II. 74 viii. 31; II. 159 viii. 35, 37-39; II. 159 x. 9; II. 65 xii. 2; II. 65 xiii. 11-14; II. 73 xiv. 14-20; II. 74 1 Ep. to Thess. iv. 15, 16; II. 77 v. 4-8; II. 73

Peter, St., 2 Ep. of, iii. 12; II. 239

Abbott, Dr. E. A., St. Thomas of Canterbury, his Death and Miracles, 2 vols., 1898; I. 372

Alizieri, Federico, “Vita di Suor Tommasa Fieschi,” in Atti della Soc. di Storia Patria, Vol. VIII., 1868; II. 381 n. 2

Ambrose, St., In Lucam, VII. 205; II. 216

Anrich, G., “Clemens und Origenes als Begründer, etc.,” in Theol. Abhandlungen für H. J. Holtzmann, 1892; II. 236, 244 n. 1

Aristotle, de Anima, III. 5, 430a; II. 320 Gen. animal, II. 3, 736b; II. 320 Metaph. VII. 1072b, IX. 1074b; II. 334 XII. 7-10; II. 320 XII. 1072b-1074b; II. 251

Pseudo-Aristotle, Liber de Causis, ed. Bardenhewer, 1882, §§ 2, 4; II. 315

Arnold, Matthew, Culture and Anarchy, 1869; II. 57

Atzberger, Dr. L., continuation of Dr. J. Scheeben’s Dogmatik, Vol. IV., 1903; II. 227

Augustine, St., ed. Ben. Reprint Gaume, Confessiones, I. c. 2; II. 213 VI. c. 15, VII. c. 12, VIII. cc. 5, 11; II. 293 X. c. 26, XIII. c. 17; II. 213 XI. cc. 11, 20; II. 248 XI. c. 23 § 1; II. 306 XI. c. 27 § 3; II. 248 De Civitate Dei, lib. xxi. c. 26 n. 4; II. 211 Contra Julianum, IV. 58 (Vol. X. col. 1073 c); II. 128 De Nuptiis et concupisc., I. 8 (Vol. X. col. 613 a); II. 128 I. 23; II. 293 De Octo Dulcitii quaest., 12, 13; II. 217, 244 De Trinitate, L. XV. c. 16; II. 248 Enarratio in Ps. xxxvi. § i n. 10; II. 211 Enchiridion, CX. CXII; II. 225 Liber de Fide, I. 27, 29; II. 317 Opus imperfectum, III. 56; II. 293 De Peccato Orginali, 40 (Vol. X. col. 590 b); II. 128 Tract in Joannis Ev., VIII. 1; II. 306 XXIV. 1; II. 306

Avicenna, Comm. in Arist. Metaph., Tract. VIII. c. 6; II. 315

Bacher, Prof. W., Die Agada der Palästinensischen Amoräer, Vol. I. 1892; II. 234

Baring-Gould, Rev. S., Lives of the Saints, 1898, Vol. X., Sept. 15; I. 92; II. 22

Baruch, Apocalypse of, XXX. 2; II. 214

Basil, St., Prooemium in Reg. Fus. Tract, n. 3; II. 166

Bellarmine, Cardinal, De Gratia primi hominis, XIV.; II. 214 De Purgat, I. c. IV. 6, c. XIV. 22; II. 245 Lib. II. c. 11; II. 217

Benedicti XIV., De Servorum Beatificatione et Beatorum Canonizatione, 1743, Vol. II. p. 239 a; I. 126, 253, 254

Bergson, H., Les Données Immédiates de la Conscience, ed. 1898; II. 7 n. 1, 165

Berkeley, George, Bp., Alciphron, IV. nos. 17-21; II. 288

Bernard, St., Sermons on the Canticle of Cant., ch. XXVI.; I. 385 Tract. de Gratia et Lib. Arbitrio, ch. XIV. § 47; I. 69-70

Blondel, Maurice, Prof., L’Action, 1893; I. 48 n. 1; II. 7 n. 1

Bossuet, J. B., Bishop, Œuvres, ed. 1816, 1817, Sermons, Vol. XI. p. 376; II. 218 Instruction sur les Etats d’Oraison, and Documents, Vol. XXVII.; II. 131 n. Relation sur le Quiétism, Vol. XXIX.; II. 141

Boudhinon, Abbé A., “Sur l’Histoire des Indulgences,” in Revue d’Hist. et de Litt. Relig., 1898; I. 121; II. 242

Bousset, W., Die Religion des Judenthums, 1903; II. 153 n. 1

Boutroux, Emile, Prof., “La Psychologie du Mysticisme,” Bull. de l’Inst. Psych. Internat., 1902; II. 61

Brieger, T., Prof., “N. Paulus’ Johann Tetzel,” in Theol. Literaturzeitung, 1900; II. 232

Bugge, Die Hauptparabeln Jesu, 1900; II. 156

Butler, Abbot, E. Cuthbert, O.S.B., The Lausiac History of Palladius, 1898, 1904; II. 371

Cadrès, Alphonse, S.J., le Père Jean N. Grou, 1866; II. 363 n.

Caird, Edward, Evolution of Theology in the Greek Philosophers, Vol. I, Lecture XIII.; II. 264 n. 2 Vol. II. L. XIV.; II. 251, 320 LL. XXII. XXIII.; II. 325-327 L. XXV.; II. 273 L. XXVI.; II. 335 “St. Paul and the Idea of Evolution,” Hibbert Journal, Vol. II.; II. 119

Cajetanus, Card, Comm. in Summam, II., ii., qu. 23, art. 1.; II. 162

Celesia, P., Vinc., Storia dell’Ospedale di Pammatone (MS.); I. 155 n. 1, 308 n. 1

Chantepie de la Saussaye, Lehrbuch der Religions-Geschichte, Vol. I., ed. 1887; ed. 1905; II. 183

Charles, Dr. R. H., Critical Hist. of the doctrine of Future Life, 1899; II. 189, 190, 220

Class, Prof. G., Phänomenologie u. Ontologie des menschl-Geistes, 1896; II. 229 n. 2

Clement, of Alexandria, Paedagogus, I. c. VIII.; II. 235 Stromata, I. c. XXVI. 168, 2 (Stählin); II. 234 IV. c. IV. 15, 6 (St.); II. 166 IV. c. VI. 30, 1 (St.); II. 166 IV. c. XXIV. 154, 3 (St.); II. 236 V. c. III. 16, 7 (St.); II. 236 VII. c. VI.; II. 216 VII. c. XXVI.; II. 234

Coconnier, Père, M.Th., L’Hypnotisme Franc, 1897; II. 6 n. 2

Corderins, Bathazar, S.J., “Quaestio Mystica,” in Dionysius Areop., Migne., Vol. I. pp. 1050-1058; II. 288

Crusius, O., Erwin Rhode, 1902; II. 191, 192

Dante, Purgatorio, II. 40-42; II. 244

Deharbe, Joseph, S.J., Die Volkommene Liebe Gottes; II. 162, 170 n. 1

Denifle, H. S., Father, “Meister Eckharts Lateinische Schriften,” in Arch f. Litt. u. Kirchengesch. des M. A., 1886; II. 294, 315, 317

Denzinger, H., Enchiridion Definitionum, ed. 1888, No. 38; I. 448 n. 1 No. 73; I. 217 Nos. 387, 588, 859; II. 242 No. 363; I. 120, 121 No. 454; II. 323 Nos. 437, 455; II. 318

Dilthey, W., Prof., “Auffassung d. Menschen, i. 15 u. 16, Jahrh.,” in Arch. f. Gesh. der Philosophie, 1892; II. 119

Dionysius, the Areopagite (tr. Parker, Oxford, 1897, 1899), Divine Names, I. i; II. 95, 98 I. 5; II. 97, 99 I. 6; II. 100 III. i; II. 91, 98 IV. 1; II. 93 IV. 2; II. 94 IV. 5; II. 93 IV. 6; II. 97 IV. 8-10; II. 95 IV. 13; II. 96 IV. 13, 4, 16; I. 353 IV. 22; II. 222 IV. 23; II. 224, 228 IV. 24; II. 222, 228, 236, 294 V. 1; II. 314 VII. 1, 3; II. 95 VIII. 3, 5; II. 100 VIII. 7; II. 92 IX. 4; II. 91, 92 IX. 5; II. 99 XI. 1; II. 94 Eccl. Hierarchy, I. 2; II. 99 III. 3, 7; II. 99 Heavenly Hierarchy, XV. 2; II. 94 XV. 3; II. 98 Mystic Theology, I.; II. 95, 97 III.; II. 95, 97, 289-290, 314 IV.; II. 314 V.; II. 98

Documenti su S. Caterina (Bibl-Univ. Genoa), I. 115 n. 1, 149 n. 1, 171 n. 1, 172 n. 1, 179 n. 1, 310 n. 2, 376-379

Dubors, F., Abbé, “Le feu du Purgatoire, est-il un feu corporal?” Revue du Clergé Français, 1902, II. 218

Duhm, B., Prof., das Geheinniss in der Religion, 1896; II. 6 n. 3, 159 n. 2

Eckhart, Meister, Werke, ed. Pfeiffer, 1857; II. 318, 323

Elliott, Walter, The Life of Father Hecker, 1894; II. 56

Emery, Abbé J. A., Sur la Mitigation des Peines des Damnés; II. 226

Enoch, Book of; II. 239

Esra, IV. iv. 35; II. 213-214

Eucken, R., Prof., Der Kampf um einen geistig. Lebensinhalt, 1896; II. 271 Der Wahrheitsgehalt der Religion, 1901; II. 269, 296 Die Lebensanschaungen der grossen Denker; I. 39 n. 3

Euripides, Orestes, XXX.; II. 237

Faber, Rev. F. W., All for Jesus, ed. 1889, ch. IX., § 3-5; I. 89; II. 244, 245

Federici, F., Famiglie Nobili di Genova, MS., I. 157 n. 1; II. 231 n.

Fechner, G. T., Die Drei Gründe u. Motive des Glaubens, 1863; II. 231 n. 1

Fénelon, Fr. de S., Archbishop; Œuvres, Versailles, 1817-1821, Epistle II to Pope Clement XI, Vol. IX; I. 68, 69; II. 161 Explication … des Propositions de Molinos, Vol. IV.; II. 142 Existence de Dieu, Vol. I; I. 1, 31; II. 5 Instruction pastorale, 1697, Vol. IV; II. 131, 161 Lettre sur la Charité, Vol. IX; II. 161 Lettre sur l’Oraison Passive, Vol. VIII; II. 131, 161, 173, 174 Première Réponse aux Difficultés de M. l’Evêque de Chartres, Vol. IV; II. 161 Seconde Lettre à M. de Paris, Vol. V; II. 181

Ficino Marsilio, Theologia Platonica, 1482; II. 203, 204

Francis, St., de Sales, Les Controverses in Œuvres, ed. 1892, Vol. I. pt. iii. ch. II.; II. 245

Froude, R. E., “Scientific Speculation and the Unity of Truth,” Dublin Review, Oct. 1900; II. 369

Gardner, Percy, Prof., New Chapters in Greek History, 1892, pp. 333-334; II. 188 Oxford at the Cross Roads, 1903; II. 57

Gebirol Ibn., Fons Vitae, ed. 1895; II. 316

Giovo, Angelo, Vita di S. Caterina (MS.); I. 172 n., 310 n. 2

Giustiniano, Agostino, Castigatissimi Annali della Rep. di Genova, 1537; I. 382-384

Görres, Joseph, Die Christliche Mystik, 1836, 1842; II. 305

Gosselin, Abbé, Analyse raisonnée de la Controverse du Quiétisme (Fénelon, Œuvres, Vol. IV.); II. 162, 172, 173 Vie de M. Emery, 1862, Vol. II.; II. 226

Gousset, Cardinal, Théologie Dogmatique, 1856, Vol. II.; II. 217

Grafe, E., “Verhältniss der paulinischen Schriften zur Sapientia Salomonis,” in Theol. Abhandl. C. von. Weizsäcker Gewidmet, 1892; II. 66

Grandgeorge, M. L., St. Augustin et le Neo-Platonisme, 1896; I. 126, 127, 130, 131; II. 293

Greg, W. E., Enigmas of Life; II. 227, 231

Gregory, St., of Nazianzum, Poema de Seipso; I. 546; II. 216 St., of Nyssa, Catecheticus, VIII. c. 35; II. 244 Orationes, XL. 36; II. 216

Grou, Jean N., S.J., Méditations sur l’Amour de Dieu; II. 307

Gunkel, Prof. H., die Wirkungen des H. Geistes, ed. 1899; II. 6 n. 1

Harnack, Prof. A., Das Wesen des Christenthums, 1902; II. 352 Lehrbuch der Dogmengeschichte, ed. 1888, Vol. II.; II. 351

Hase, Carl von, Handbuch der protest. Polemik, ed. 1864; II. 231 n. 1

Hedley, Bishop J. C., The Spiritual Letters of Fénelon, 1892, Vol. I. Preface; II. 161

Heppe, Heinrich, Prof., Geschichte der Quietistischen Mystik, 1875; II. 139-140

Hermann, Wilhelm, Prof., Der Verkehr des Christen mit Gott, 1892; II. 263-265, 332, 333

Hesiod, Works and Days, II. 187

Höffding, H., Prof., Söron Kirkegaard, 1896; II. 285, 288, 345, 346, 353

Holtzmann, H. J., Prof., Lehrbuch der Neutestamentlichen Theologie, 1897; I. 30 n.; II. 153 n. Vol. II., ch. i.; II. 63 n. 2, 72, 73, 321, 322 Vol. II., ch. iii.; II. 79 n., 190 Richard Rothe’s Speculative System, 1899; II. 229, 247, 248, 269, 270, 377, 378

Homer, Iliad, VIII. 17-20; II. 93 XX. 232 seq.; II. 186-187 Od. IV. 560-568; II. 186-187

Hurter, H., Father, S.J., Theologiae Dogmaticae Compendium, 1893, Vol. III.; II. 242

Inge, W. R., Prof., Christian Mysticism, 1897; I. 30 n. 1; II. 305 n.

Jacopone da Todi, Laudi Spirituali, ed. Florence, 1490; I. 259-260 Lauda, XIII. v. 1-7, 8; II. 102 XXIII. v. 1-6, 10; ibid. XXV. v. 7, 10, 11; ibid. XLV.; II. 103 LVIII. a, v. 10, 11, 12; ibid. LVIII. b, 1-9; II. 204 LVIII. v. 3, 8, 11-14, 16, 19, 20-22; II. 104 LVIII. v. 23; II. 104, 259, 275 LVIII. v. 24, 26, 27, 28-30; II. 105 LXXIV. v. 6; ibid. LXXIV. v. 13; II. 106 LXXIX. v. 3, 6, 16, 24, 26; II. 106 LXXXI. v. 17; II. 106 LXXXIII. v. 5, 15; ibid. LXXXVII. v. 12-20; II. 109 LXXXVIII. v. 5, 6, 7, 10; II. 107 LXXXVIII. v. 11; II. 107, 219 n. 2 LXXXVIII. v. 14, 21, 22, 27; II. 107 LXXXVIII. v. 32, 33; II. 108 LXXXIX. v. 12, 13, 52-54, 70, 98; ibid. LXXXX. v. 4, 13; ibid. LXXXX. v. 18; II. 109 LXXXXIX. v. 6, 12, 13, 14; ibid.

James, William, Prof., The Principles of Psychology, 1891, Vol. II.; II. 194 Varieties of Religious Experience, 1902; II. 30, 41 n. 1, 48, 266, 338 n. 1, 342 The Will to Believe, 1897; I. 51 n. 1

Janet, Pierre, Prof., l’Automatisme Psychologique, ed. 1903; II. 192 Etat Mental des Hysteriques, 1892, 1894, Vol. I.; II. 22-25 Vol. II.; II. 22, 23, 25

Jastrow, Morice, Prof., The Study of Religion, 1901; II. 269

Jerome, St., Apol. c. Rufinum, II.; II. 216 Ep., 124, 7; II. 216 In Isa. lxv. 24; II. 216

John, St., of Cross, Works, tr. David Lewis, ed. 1889: Ascent of Mt. Carmel, Bk. I. ch. v. (pp. 26, 27); II. 51, 206 Bk. II. ch. viii. (94); II. 343, 344 Bk. II. ch. viii. (95-97); II. 343 Bk. II. ch. x. (102); II. 51 Bk. II. ch. xix. (159); II. 51, 306 Bk. II. ch. xix. (163); II. 51 Bk. II. ch. xxii. (195); II. 51, 306 Bk. III. ch. viii. (264, 265); II. 51, 306 Bk. III. ch. xix. (298); I. 68 Bk. III. ch. xxii. (307, 308); II. 354 Bk. III. ch. xxxvi. (353); II. 345 Spiritual Canticle, St. VII. (206, 207); II. 51, 257, 258 St. XIII. (238); II. 51 Letters, L. XIV. (541, 542); I. 68

John, St., Damascene, De Fide Orthodoxa, II. 216 n. 1

Joly, Henry, Psychology of the Saints, Engl. tr. 1898; II. 61

Jones, Henry, Prof., A Critical Account of the Philosophy of Lotze, 1895; II. 278, 279

Josephus, Antiquities, XI. ii. 3; II. 239

Juliana, Mother, of Norwich, Sixteen Revelations of Divine Love, ed. 1902; II. 94, 218, 306, 307

Jülicher, A., Gleichnissreden Jesu, Th. II. 1899; II. 153 n. 1

Kant, Immanuel, Anthropologie, Werke, Berlin, Vol. VII., 1907; II. 165 Briefe, Werke, Berlin, Vol. I., 1900; II. 278 “Der Kanon der reinen Vernunft,” in Kritik der reinen Vernunft, ed. Kehrbach: Werke, Berlin, Vol. III.; II. 177, 178 Grundlegung zur Metaphysik der Sitten, Werke, Berlin, Vol. IV., 1903; II. 178, 296 Religion innerhalb der Grenzen der blossen Vernunft, ed. Hartenstein, Werke, Berlin, Vol. VI., 1907; II. 260, 296

Koch, Dr. Hugo, Pseudo-Dionysius Areopagita, 1900; II. 91 n. 1, 95

Krätzschmar, R., Prof., Das Buch Ezechiel, 1900; II. 46

Laberthonnière, Abbé L., in Annales de Philosophic Chrétienne, 1905, 1906; II. 307 n. 3

Leibniz, G. W. (Philosophische Schriften, ed. Gerhardt, 1882-1885). Nouveaux Essais sur l’Entendement, Vol. V.; II. 265, 266, 338 Principes de la Nature et de la Grace, Vol. VI., 1885; II. 176

Lejeune, Abbé P., Manuel de Théologie Mystique, 1897; II. 307

Lessing, G. E., Leibniz von den Ewigen Strafen, in Lessing’s, Werke, ed. Lachmann-Muncker, Vol. XI., 1895; II. 257, 258

Lightfoot, Bishop J. B., St. Paul’s Epistle to the Galatians, 1881; II. 43-44 n. 1

Loyola, St. Ignatius of, Testament, 1900, p. 91, 92; II. 31

Maineri, Padre, S. J., Vita di S. Caterina; I. 92, 302, 303 n. 1, 302 n. 1

Manning, H. E., Cardinal, Treatise on Purgatory by St. Catherine of Genoa, 1886, Appendix; II. 237, 243

MS. “A”; I. 112 n. 1, 384, 392 Ch. 7 (of MS.) p. 24; I. 136 n. 2 Ch. 10 (of MS.) 40; I. 390 n. 4 Ch. 15 (of MS.) 87, 88; I. 387 (of MS.) 92; I. 162 n. 3 Ch. 20 (of MS.) 134; I. 387 Ch. 24 (of MS.) 160; I. 386-387 (of MS.) 163; I. 388 (of MS.) 168; I. 387, 390 n. 3 Ch. 25 (of MS.) 169; I. 388 (of MS.) 174; I. 402, n. 2 Ch. 29 (of MS.) 193; I. 187 n. 1, 387-388 (no. is omitted in MS.) Ch. 31 (of MS) 198-200; I. 387 Ch. 42 (of MS.) 329; I. 387 348; I. 452 361, 363, 364; I. 386 366; I. 147 n. 1 394, 395, 396; I. 412-416

MS. “B,” 1 v; I. 396 Ch. 5 (of MS.) f. 2 r, v; I. 394 (of MS.) f. 19 r; I. 394 Ch. 24 (of MS.) f. 30 r, v; I. 395

Ms. “f”; I. 216

Mercier, D., Cardinal, Critériologie Générale, ed. 1900; II. 7 n. 1

Mill, J. Stuart, Autobiography, 1875; II. 339 Three Essays on Religion, 1874; II. 231

Molinos, M. de, Guida Spirituale, French, tr., in Recueil de Diverses Pièces concernant le Quiétisme, Amsterdam, 1688; II. 146

Morro, Giuseppe, Inaugurazione della Statua d’Ettore Vernazza, 1863; I. 146 n. 1, 167, 317 n. 1, 320, 324-329, 331 n. 1, 333, 364, 365, 381 n. 2, 382 n. 2

Münsterberg, Prof., Grundzüge der Psychologie, Vol I., 1900; II. 303 Psychology and Life, 1899; II. 302-303

Mystiker, deutsche, des Mittelalters, Vol. I., David von Augsburg, ed. Pfeiffer, 1845; II. 363 n.

Newman, John Henry, Cardinal, Grammar of Assent, 1870; II. 230 Idea of a University, ed. 1873; II. 369 The Via Media, Vol. I., Preface, 1877; I. 53 n.

Nicholas, of Coes (Cusanus), Cardinal, Exercitationum, Lib. VIII.; II. 256

Oldenberg, Buddha, 1897; II. 183-185

Origen, Contra Celsum, IV. 13; II. 236 VII. 13; II. 236, 239 De Orat., XXIX. 15 (263); II. 234-235, 239 De Princ., II. 10, 4; II. 216 In Rom., T. II. i. 477; II. 245

Pammatone Hospital Cartulary, 62; I. 98 n. i, 300, 312 Doc. nos. 8, 14, 30; I. 125

Parpera, Giacinto, B Caterina da Genova … illustrata, 1682; I. 92, 305 n. 1

Pattison, A. S. Pringle, Prof., Hegelianism and Personality, ed. 1893; II. 318 “Martineau’s Philosophy,” Hibbert Journal, Vol. I., 1902; II. 330

Pescetto, G. B., Biografia Medica Ligure, 1846, Vol. I.; I. 201 n. 3, 451 n. 1

Petavius (Petau), Denys, S.J., Dogmata Theologica, ed. Fournials, 1866, Vol. IV., De Angelis, III. viii. 16, 17; II. 225-226

Petre, M. D., The Soul’s Orbit, 1904; II. 308

Philo, Legg. Alleg., I. 3; II. 80

Pirke Aboth, V. 23; II. 154

Plato, Cratylus; II. 67 400 c; II. 237 Gorgias, 477 a; II. 235 523 b-e, 525 b, c, 526 c, d; II. 208-209 Laws, 904 a-e; II. 206 Parmenides, 134 c; I. 19 Phaedo, 64, 67 c, 69 c; I. 18 81 a, 82 a; II. 205 81 c; II. 66 110 b-114 d; II. 206-208 Phaedrus, 245 d; II. 320 246 b, c; II. 103 249 b; II. 210 Philebus, 22 c; II. 312 Republic, II. 10 c, V. 460 c; II. 186 II. 364, b, c, e; II. 235 II. 364 e; II. 236 V. 471 c-VIII.; II. 186 VI. 508 c; II. 94, 312 VII. 517 b; II. 312 VII. 518 b; I. 18 IX 560 d-588 a; II. 186 X. 595 a-608 b; II. 186 X. 616 b, c; II. 93 X. 617 e, 619 e, 920 e; II. 210 Symposium, 197 a; II. 104 216 e; II. 64 Theaetetus, 153 c; II. 93, 94 168 a; I. 18 176 a; I. 19 Timaeus, 28 a, c; II. 312 29 e seq.; II. 334 41 d, e, 42 d; II. 206 92 c; II. 312

Plotinus, Enneads, I. vii. 1, 61 d; II. 312 I. viii. 2, 72 e; II. 312 V. i. 3, 6; II. 323 V. ii.; II. 326 V. v. 8; II. 95 VI. viii. 16; II. 312 VI. ix. 4; II. 192 VI. ix. 8-9; II. 96 VI. ix. 9; II. 91 VI. ix. 9-11; II. 323 VI. ix. 11; II. 95, 104

Proclus, In Cratylum, 103, 107; II. 93 Institutio Theologica, c. 31, 35; II. 91 c. 129; II. 99 In Parmenidem, IV. 34; II. 93, 100 VI. 52; II. 95 In Platonis Alcibidem, II. 78; II. 93 Platonic Theology, III. 132; II. 95

Rauwenhoff, L. W. E., Prof., Religions-philosophie, Germ. tr., 1894; II. 269 n. 2, 291 n. 1, 328

Reinach, S., Cultes, Mythes et Religions, Vol. I. 1905; II. 233, 234

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Reusch, F. H., Der Index der verbotenen Bücher, 1885, Vol. II.; II. 141

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Sulze, Emile, Wie ist der Kampf um die Bedeutung … Jesu zu beendigen? 1901; II. 372, 373

Taylor, A. E., The Problem of Conduct, 1901; II. 169, 179-181, 274

Tennant, Rev. F. R., The Origin and Propagation of Sin, 1902; II. 296, 299-300

Teresa, St., Life Written by Herself, Eng. tr., D. Lewis, 1888, Ch. iv. 17; II. 11 Ch. v. 23, 27, 28, 29; II. 14; 5, 11; 13, 20; 13 Ch. vi. 30, 31; II. 10, 11 Ch. vii. 40, 41; II. 21, 50 Ch. ix. 57, 58; II. 18 n. 1 Ch. xiii. 86; II. 15 Ch. xviii. 124, 130; II. 324, 325 Ch. xix. 136; II. 44 Ch. xx. 146, 149; II. 324, 44 Ch. xxii. 162-174: II. 169 Ch. xxiii. 174; II. 325 Ch. xxv. 190 b, c, 192 c, 193 a, 196 b; II. 48-49 Ch. xxvii. 206; II. 50 Ch. xxviii. 224; II. 48-49 Ch. xxix. 231, 234, 235; II. 18; 10; 11, 20, 44 Ch. xxx. 247; II. 18 Ch. xxxi. 248, 249, 251; II. 21 Ch. xxxii. 263; II. 11 Ch. xxxv. 295; II. 48-49 Ch. xxxviii. 335; II. 325 Rel. vii. 408; II. 16 n. 1(2), 50 Rel. viii. 420, 421, 423; II. 5, 44; 324; 20 Rel. ix. 430, 431; II. 325; 48, 49

Thomas Aquinas, St., De Beatitudine, ch. iii. 3; II. 151-152 De Ente et Essentia, c. 11; II. 316 In libr. Boetii de Trinitate, ed. Ven. 2, ch. viii. 291 a, 341 b, 342 a; II. 289, 337 In libros Sententiarum, Sent. II., dist. 30, qu. 1, art. 2; II. 163 Sent. III., dist. 30, art. 5; II. 164 Summa contra Gentiles, I. 1-3, c. 70 in fine; I. 81 Lib. II. c. xciv. inst.; c. xciii; II. 256 Lib. III. c. xxi. in fine; II. 253 Summa Theologica, I. qu. 4, art. 1 concl.; II. 250 I. qu. 8, art. 2; II. 338 I. qu. 12, art. 1 in corp.; II. 257, 338 I. qu. 12, art. 6 ad 1; II. 257 I. qu. 12, art. 7, in corp.; II. 257 I. qu. 12, art. 8 ad 4; II. 253 I. qu. 12, art. 10, in corp.; II. 248 I. qu. 13, art. 5, concl., et in corp.; II. 337 I. qu. 14, art. 2 ad 2; II. 253 I. qu. 14, art. 4, in corp.; II. 252 I. qu. 14, art. 8, concl.; II. 253 I. qu. 14, art. 11 ad. 3 contra et concl.; II. 253 I. qu. 19, art. 1, concl.; II. 252 I. qu. 19, art. 2, in corp.; II. 254 I. qu. 20, art. 1 ad 1 ad 3; II. 254 I. qu. 20, art. 1, concl.; II. 252 I. qu. 20, art. 2 ad 1; II. 254 I. qu. 25, art. 1 ad 2, and concl.; II. 250 I. qu. 28, art 1, in corp. and ad 2; II. 163 I. qu. 29, art. 3 ad 2 ad 4, and in corp.; II. 256 I. qu. 47, art. 1, in corp.; II. 256 I. ii. qu. 3, art. 2 ad 4; II. 253 I. ii. qu. 3, art. 2 ad 4, and concl.; II. 252 I. ii. qu. 28, art. 1 ad 2, and in corp.; II. 163 I. ii. qu. 86, art. 1 ad 3, and concl.; II. 236, 294 I. ii. qu. 114, art. 4, in corp.; II. 164 II. ii. qu. 3, art. 4 ad 4; II. 254 II. ii. qu. 17, art. 8, in corp.; II. 162 II. ii. qu. 23, art. 6, concl. and in corp.; II. 163 III. qu. 85, art. 2 ad 1; II. 164 III. suppl., qu. 6, art. 3; I. 120, 121 Suppl., qu. 62, art. 2; II. 127, 128 Suppl., qu. 69, art. 1 ad 3, and in corp.; II. 214 Suppl., qu. 69, art. 6, in corp.; ib. Suppl., qu. 69, art. 7, concl.; ib. Suppl., qu. 69, art. 7 ad 9; II. 223 Append.; qu. 2, art 4, in corp. and ad 4; II. 244 App. de Purg., art. 2, in corp.; II. 214

Tiele, C. P., Prof., Elements of the Science of Religion, 1897, Vol. I.; II. 262-263 Vol. II.; II. 268-270, 340

Touzard, Abbé J., “Le Développement de la Doctrine del Immortalité,” Revue Biblique, 1898, pp. 207-241; II. 189

Trendelenburg, A., “Ueber den letzten Unterschied d. philos. Systeme,” Beiträge z. Philos. 1855, II. 10; II. 375

Troeltsch, Prof. Ernst, “Das Historische in Kant’s Religions-philosophie,” Kant Studien, 1904; II. 261, 262 “Religions-philosophie,” in Die Philosophie im Beginn des XXten Jahrh., 1904, Vol. I; II. 327, 376 n. 1 “Die Selbständigkeit der Religion,” Zeitschr. f. Theologie u. Kirche, 1895; II. 399 “Grundprobleme der Ethik,” in Zeitschr. f. Theologie u. Kirche, 1902; II. 127 n. 1, 273, 274, 358, 359 “Geschichts philosophie,” Theol. Rundschau, 1893, II. 256, 257 “Was heisst Wesen des Christenthums?” Christliche Welt, 1903; II. 359, 360

Turmel, Abbé Joseph, “Le Dogme du Pêché Originel dans S. Augustin,” Rev. d’Hist. et de Litt. Rel., 1901, 1902; II. 29 n. 1

Tyrrell, Rev. George, Hard Sayings, 1898; I. 89; II. 230 Lex Orandi, 1903; II. 268, 337 n. 1 The faith of the Millions, 1901, Vol. II.; II. 353, 354

Ueberweg-Heinze, Grundriss d. Gesch. d. Philosophie, Part II., ed. 1898; II. 314, 316, 317

Vallebona, Sebastiano, La Perla dei Fieschi, ed. 1887, I. 129 n. 3, 144, 145 n. 1, 337, 338 n. 1

Vernazza Battista, Ven., Opere Spirituali, Genova, 1755, Vol. I. Preface; I. 100, 117, 344 n. 2 Vol. V. 218-227, Colloquii; I. 346-358 Vol. VI. 192-248, Letters; I. 343-344, 359-364, 409 n. 1, 2

Vita e Dottrina di S. Caterina da Genova. Nona Ed. Genovese. Sordi-Muti (no date). Preface, viic; I. 413, 414 viiia, b; ibid. viiib; I. 281

Vita-proper, Cap. I. 3; I. 104 n. 1 3c; I. 127 Cap. II. 4a, b, c; I. 105 4a-5b; I. 404-406 4a-5c; I. 458-460 4c-5a; I. 107, 108 4c; I. 108 n. 1 5a-c; ibid. 5b; I. 181-412 5b-c; I. 108 n. 2 5c-6; I. 112, 121 n. 3 6; I. 118-119 6a; I. 334 n. 1 6b; I. 118, 412 6c; I. 397 Cap. III. 7a; I. 114 n. 2 7b; I. 116 8a; I. 280 8-9; I. 115 8c; I. 263, 273, 280 9b; I. 180 n. 3, 263, 265, 273 Cap. IV. 10a; I. 135 n. 1, 136 n. 2 10b; I. 180 n. 1 11b; I. 273 11b-c; I. 264 11c; I. 137 n. 1 Cap. V. 12b-13b; I. 121 n. 3 13c; I. 401 14b; I. 134 n. 2 Cap. VI. 14c; I. 121 n. 3, 393 15b; I. 139, 267, 273, 280 15c-16a; I. 140, 265 16b; I. 118 n. 2, 139 Cap. VII. 17b; I. 140 19b; I. 274 Cap. VIII. 20a; I. 401 20b; I. 142 n. 2 20c; I. 143 21a; I. 407 21a-b; I. 401 21b; I. 144, 145 n. 1 21c; I. 143 n. 2 22b; I. 265 Cap. IX. 22c; I. 267, 277 23a; I. 139, 279 23b; I. 267, 274 23c; I. 263, 277 24a; I. 277, 279 24b; I. 274 Cap. X. 25c-26a; I. 265 26b; I. 266 Cap. XI. 27a; I. 280 28c-29b; I. 269 29c; I. 262, 278 30a; I. 278 Cap. XII. 30b; I. 262 31b; I. 271 31c-32a; I. 268 Cap. XIII. 32c; I. 409 n. 1 33c-33b; I. 261 33b; I. 283; II. 222 Cap. XIV. 34c; I. 277 36b; I. 263, 266 36c; I. 266 37; I. 259 38b-39a; I. 282 39b; I. 162 n. 3 Cap. XV. 39b-116b; II. 294 Cap. XVI. 42a; I. 270 42b; I. 269 43c; I. 269, 278 Cap. XVII. 47b; I. 139, 161, 162 47c-48a; II. 92 Cap. XVIII. 48b; I. 266 49a; I. 139, 267 50a; I. 161, 162 50b; I. 266 Cap. XIX. 51-52; I. 140 n. 4, 141 n. 1 51a-53b; I. 390 n. 2, 451 51b; I. 279 52a; I. 279 52c-53a; I. 272 53b; I. 265, 276 Cap. XX. 54b-c; I. 272 55c-56a; I. 262 56b, c; I. 123, 124 n. 1 Cap. XXII. 59c; I. 274, 275 Cap. XXIII. 60c; I. 280 61a; I. 262 61c; I. 277 62a; I. 259, 387 Cap. XXIV. 64b; I. 287 Cap. XXV. 66a; I. 268 66b; I. 268 67c; I. 265 Cap. XXVI. 69a; I. 267 Cap. XXVII. 71c; I. 198 n. 1 72b; I. 162, 163. 164 Cap. XXIX. 74b; I. 263 75b; I. 268 76; I. 387 76a; I. 272 76c; I. 262, 275 77a; I. 275 77b; I. 277; II. 50 Cap. XXX. 78c; I. 284 Cap. XXXI. 79c; I. 262 80b; I. 265 80c-81a; I. 263 81b-c; I. 271 82a: I. 271 82b-83a; I. 394-395 83a; I. 259 Cap. XXXII. 83c-84a; I. 270 86b; ibid. 87a; ibid. 87c; I. 268, 276; II. 50 Cap. XXXIV. 91c; I. 262 92a; I. 259 Cap. XXXVI. 94b-95c; I. 160 94a; I. 276 94b-95c; I. 455 94c; I. 159 n. 1, 279 95b; I. 279 95c; I. 127, 272 96b; I. 148 n. 1 Cap. XXXVII. 97b; I. 140, 148 n. 1, 160, 161, 409 n. 2 97c; I. 388 Cap. XXXVIII. 98-99; I. 166, 183 n. 1 98a-b; I. 183, 454 98a-99b; I. 454-455 98c; I. 192 n. 1 99a; I. 192 n. 1 Cap. XXXIX. 100c-101b; I. 455 101a-b; I. 262 103b; I. 271 Cap. XL. 105c; I. 147 n. 1, 265 Cap. XLI. 106a, c; I. 268 107a; I. 268 107b; I. 274 108b; I. 270 109b; I. 276 Cap. XLII. 113b; I. 164 n. 2; II. 10 113c; I. 274 114a; I. 269 Cap. XLIII. 115a, b; I. 162 n. 3, 457 115c; I. 457 Cap. XLIV. 116c; I. 117 n. 2, 118 n. 1 116c-121b; I. 390 n. 4, 455-456 117b; I. 118 n. 1 117b-121b; I. 451, 455-457 118a, b; I. 158 n. 1 119b; I. 185 n. 1 119c; I. 118, 195 n. 1, 391 120a, b; I. 195 n. 1 Cap. XLV. 122b, c-123a; I. 150 n. 1 122c; I. 272, 388 123, 124; I. 132 n. 3 123b; I. 167, 402 123b-124b; I. 390 n. 3, 457 124b; I. 387 Cap. XLVI. 124b-125; I. 169-171 124c; I. 388 125a; I. 272 125b; I. 402 n. 2 Cap. XLVII. 127-132; I. 166 127a, c; I. 420 129b; I. 119 n. 2 129c; I. 164 n. 2; II. 4 130a; I. 164 n. 2 132a; I. 188 n. 1 Cap. XLVIII. 132b; 188 n. 1 133b; I. 187 n. 1, 188, 450 134a; I. 164 n. 2 135a; I. 189 n. 1 135c-136a; I. 189 n. 2 136b; I. 274 138b; II. 10 138c; I. 193 Cap. XLIX. 139a; I. 388 n. 1 139a-140c; I. 390 n. 4 139c-140b; I. 388 n. 1 140a; I. 194 n. 1 140b, c; I. 119-120 141b-145b; I. 204 n. 1 142a, b, c; I. 197 n. 2, 3 143b; I. 197 n, 4; II. 10 144a; I. 198 n. 2 144b; I. 281 144c; I. 434 145c-146a; I. 198 n. 3 146c-147c; I. 201 n. 3 (202), 390, 451 Cap. L. 148c; I. 204 n. 2 149b; I. 205 n. 1; II. 10 149c; I. 205 n. 1 151a, b; I. 205 n. 4 152b-153c; I. 204 n. 1 152c; II. 10 153a; I. 209 n. 1 154b; I. 208 n. 3, 390, 451 155a; I. 209 n. 1, 273; II. 10 155b-156a; I. 210 n. 1, 389, 412, 452 156b, c; I. 210 n. 1 157c; I. 209 n. 1 158a; I. 209 n. 1 158b; I. 210 n. 3 158c-159a; I. 211 159c; I. 213 n. 1 160a, b; I. 214 160c; I. 215 161; I. 387 161a; I. 215 Cap. LI. 161c-163a; I. 216-218 162a; I. 162 n. 3 Cap. LII. 163b-164a; I. 218 n. 2 164b, c; I. 300 165a; I. 454-455 165c; I. 300, 454, 455

Vita-Trattato, Cap. I. 169b; I. 281 169b-175c; I. 435 169b-184c; I. 435-438 169c-170a; I. 286 169c-170b; I. 417 169c-170c; I. 440-442 170b; I. 283 Cap. II. 170c; I. 287, 291 170c-171b; I. 442-444 171b; I. 287 Cap. III. 171c; I. 278 172a; I. 278, 288 172b; I. 287, 444-445 Cap. IV. 172c; I. 282 173a; I. 445 173a, b; I. 283 173b; I. 226; II. 222 Cap. V. 173c, 174a; I. 287, 446-447 Cap. VI. 174b; I. 288, 289 Cap. VII. 175a; I. 277, 285 175b; I. 284 Cap. IX. 176a; I. 284, 285 Cap. X. 177b; I. 284, 287 Cap. XI. 178a-b; I. 438-439 178b; I. 292, 293 Cap. XIII. 180a-181c; I. 437 180b-181c; I. 438-439 Cap. XVI. 181c, 182b; I. 438-439 182b; I. 286, 290 Cap. XVII. 183c; I. 274

Vita-Dialogo, Part I. 185-225; I. 396-397 185c-190c, 191a-198a; I. 397 n. 1 Cap. VI. 197a; I. 400 198b-206b; I. 398 n. 1 Cap. VIII. 199c-202c; I. 404 201b; I. 409 n. 2 202c-208b; I. 404-406 203a; I. 124 Cap. XI. 208c-209b; I. 404, 405 Cap. XII. 209c-211b; I. 409 n. 1 207c-212a; I. 398 n. 4 211a; I. 404-406, 409 n. 2 211b; I. 400, 404-406, 409 n. 1, 412 211c; I. 409 n. 1 Cap. XIII. 212b, c; I. 398 n. 5 212c; I. 146, 429 212c-213a; I. 406-407 Cap. XIV. 213c-225c; I. 398 n. 6, 420-421 Cap. XV. 215c-216a; I. 399 n. 2, 408 n. 5 Cap. XVIII. 220c; I. 401, 406-407 221b; I. 431 Cap. XIX. 221c; 400, 406-407 221, 222a; I. 402 222b; I. 406-407 Cap. XX. 222c; I. 401 223c; I. 400 Part II. 226b-242b; I. 419 226c-241b; I. 420 227a-241b; I. 420-421 Cap. III. 231a; I. 430 232b-245c; I. 419 232b; I. 431 Cap. V. 234b: I. 427 Cap. IX. 241b; I. 427-428 241c-245c; I. 491 Cap. X. 242b; I. 430, 431 Cap. XI. 245c; I. 417 Part III. Cap. I. 247b; I. 432 248c; I. 430, 432 249a; I. 430 Cap. II. 250a, b; I. 160, 161 250a-263c; I. 422 250b; I. 430 Cap. VI. 259c; I. 432 260b; I. 428 264a-271a; I. 423 Cap. VIII. 264b; I. 412, 433 Cap. IX. 266a, c; I. 425, 426 266b; I. 432 Cap. X. 268c; I. 428 Cap. XI. 269c; I. 428 270b; I. 428 C. XII. XIII. 271b-275a; I. 424 Cap. XIII. 273a; I. 429 275a; I. 429

Vita-Brevi Notizie (Maineri), Traslazione, 278-282; I. 306 n. 1 278b, c; I. 304 Miracoli, 282b; I. 302

Vita Venerabilis Lukardis, in “Analecta Bollandiana,” XVIII. 1899; II. 52-55

Volkelt, J., Prof., Erfahrung u. Denken, 1886; II. 280 Kant’s Erkenntnisstheorie, 1879; I. 56 n. 1; II. 276-278 Schopenhauer, 1900; II. 370, 371

Ward, James, Prof., Naturalism and Agnosticism, ed. 1905; II. 196 n. 1 “Mechanism and Morals,” Hibbert Journal, Oct. 1905; II. 197 n. 1 “On the Definition of Psychology,” Journal of Psych., Vol. I., 1904; II. 280 “Present Problems of Psychology,” (American) Philosophical Review, 1904; II. 277-278

Weinel, Prof. H., Die Wirkungen des Geistes u. der Geister, 1899, 309; II. 43 n. 1

Wesley, John, Journal, ed. Parker, 1903; II. 4 n. 4

Windelband, Prof. W., “Das Heilige,” in Präludien, 1903; II. 262

Zeller, Prof. Edward, Philosophie der Griechen, Part II. ed. 1879; I. 312 Part III., Div. 2, ed. 1881; II. 313

Footnotes

[1] Vita, pp. 143b; 149b, 159b; 153a.

[2] Ibid. p. 153c.

[3] Ibid. pp. 129c, 134a.

[4] I have already traced the steps in the growth of this legend. It is no doubt this element in the biography which irritated John Wesley, the man of absolute judgments; although he himself, with shrewd good sense, indicates its possible secondary origin. “I am sure this was a fool of a Saint; that is, if it was not the folly of her historian, who has aggrandized her into a mere idiot” (Journal, ed. P. L. Parker, London, 1903).

[5] Vita, pp. 127c, 143b, 144b.

[6] Life, tr. by D. Lewis, London, ed. 1888, pp. 27, 420.

[7] Existence de Dieu, I, 1, 31: Œuvres, ed. Versailles, 1820, Vol. I, p. 51.

[8] Pierre Janet, Automatisme Psychologique, ed. 1903; Etat Mental des Hysteriques, 2 vols., 1892, 1893. Hermann Gunkel, Die Wirkungen des heiligen Geistes, Göttingen, 1899. Heinrich Weinel, Die Wirkungen des Geistes und der Geister, Freiburg, 1899. William James, The Varieties of Religious Experience, London, 1902.

[9] Pierre Janet, op. cit. Alfred Binet, Les Altérations de la Personnalité, Paris, 1902. M. Th. Coconnier, L’Hypnotisme Franc, Paris, 1897.

[10] W. James, op. cit., especially pp. 1-25. H. Weinel, op. cit., especially pp. 128-137; 161-208. Bernouilli, Die Heiligen der Merowinger, Tübingen, 1900, pp. 2-6. B. Duhm, Das Geheimniss in der Religion, Tübingen, 1896.

[11] H. Bergson, Essai sur les Données Immédiates de la Conscience, ed. 1898. H. Jones, The Philosophy of Lotze, 1895. J. Ward, Naturalism and Agnosticism, 2 vols., 1899. M. Blondel, l’Action, 1893. J. Volkelt, Kant’s Erkenntnisstheorie, 1879; Erfahrung und Denken, 1886. H. Münsterberg, Psychology and Life, 1899. D. Mercier Critériologie Générale, ed. 1900.

[12] Vita, pp. 96c; 117b; 127a; 97c, 133b (dated November 11, 1509, in MSS.); 146b; 148a.

[13] From my authenticated copies of the original wills in the Archivio di Stato, Genoa.

[14] Vita, pp. 113b, 149c; 143b, 152c; 138b, 155a. Note the parallels in St. Teresa’s Life, written by herself, tr. D. Lewis, ed. 1888. P. 234: “When these (spiritual) impetuosities are not very violent, the soul seeks relief through certain penances; the painfulness of which, and even the shedding of blood, are no more felt than if the body were dead.” P. 30: “I was unable to move either arm or foot, or hand or head, unless others moved me. I could move, however, I think, one finger of my right hand.” P. 31: “I was paralytic, though getting better, for about three years.”

[15] Hyper-aesthesia and sensation of heat: Vita, pp. 142a, 153a. Increase of movement: ibid., and pp. 145b, 143a, 153c, 141a. Loss of speech and sight: pp. 141b, 141c, 159c. Localization of heat: p. 157b. Haemorrhages: 138c, 159c, 160a. Concavities and jaundice: pp. 144a, 153a. Spasms: pp. 143c, 71c, 141c, 142b. Cf. St. Teresa, loc. cit. p. 30: “As to touching me, that was impossible, for I was so bruised that I could not endure it. They used to move me in a sheet, one holding one end, and another the other.” P. 31: “I began to crawl on my hands and feet.” P. 263: “I felt myself on fire: this inward fire and despair.…” P. 17: “The fainting fits began to be more frequent; and my heart was so seriously affected, that those who saw it were alarmed.” P. 27: “It seemed to me as if my heart had been seized by sharp teeth.” P. 235: “I saw, in the Angel’s hand, a long spear of gold, and at the iron’s point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails.… The pain is not bodily, but spiritual.”

[16] Swallow: Vita, pp. 149c, 150a; 159b; 159c; 150a. Odours and colours: 153c, 154b. Cf. St. Teresa, loc. cit. p. 27: “I could eat nothing whatever, only drink. I had a great loathing for food.” P. 43: “I have been suffering for twenty years from sickness every morning.” P. 30: “There was a choking in my throat … I could not swallow even a drop of water.” P. 263: “A sense of oppression, of stifling.”

[17] Exclamations: Vita, pp. 144a, 148b, 155a. Laughter: ibid. 145c, 148b, 149b, 157c. Sudden changes of condition: 135b, 138c, 159b. Cf. St. Teresa, loc. cit. pp. 28, 29: “That very night,” Feast of the Assumption, 1537, “my sickness became so acute that, for about four days, I remained insensible. For a day and a half the grave was open, waiting for my body. But it pleased Our Lord I should come to myself. I wished to go to confession at once. Though my sufferings were unendurable, and my perceptions dull, yet my confession was, I believe, complete. I communicated with many tears.”

[18] Vita, pp. 71c; 145c; 147b; 159c, 159a; 127a. Cf. St. Teresa, loc. cit. p. 23: “I was in my sister’s house, for the purpose of undergoing medical treatment--they took the utmost care of my comfort.” P. 27: “In two months, so strong were the medicines, my life was nearly worn out.” “The physicians gave me up: they said I was consumptive.”

[19] Self-knowledge as to “quietudes”: Vita, pp. 153b, 157a. Marabotto’s attitude: 139b; 141c, 143c, 149a. Relations with Boerio: 147c, 147b. Cf. St. Teresa, loc. cit. p. 86: “My health has been much better since I have ceased to look after my ease and comforts.”

[20] Remark to Vernazza: Vita, pp. 98c, 99a. Persistence of intelligence: 141c; 159b, c; 143a; 143c; 145b. Cf. St. Teresa, loc. cit. p. 408: “She” (Teresa herself) “never saw anything with her bodily eyes, nor heard anything with her bodily ears.” P. 189: “The words of the divine locutions are very distinctly formed; but by the bodily ear they are not heard.” P. 191: “In ecstasy, the memory can hardly do anything at all, and the imagination is, as it were, suspended.” P. 142: “You see and feel yourself carried away, you know not whither.” P. 187: “I fell into a trance; I was carried out of myself. It was most plain.”

[21] Picture: Vita, p. 135a;. Red and black robes: 154b, 156c. Suggestions of odour: 118c, 119a; 9c, 8a, 9b. Cf. St. Teresa, loc. cit. pp. 57, 58: “One day, I saw a picture of Christ most grievously wounded: the very sight of it moved me.” P. 247: “I used to pray much to Our Lord for that living water of which He spoke to the Samaritan woman: I had always a picture of it with this inscription: ‘Domine, da mihi aquam.’” P. 231: “Once when I was holding in my hand the cross of my rosary, He took it from me into His own hand. He returned it; but it was then four large stones incomparably more precious than diamonds: the five wounds were delineated on them with the most admirable art. He said to me that for the future that cross would appear so to me always, and so it did. The precious stones were seen, however, only by myself.”

[22] Synchronisms: Vita, pp. 148b; 150b; 152a, 160c, 161b. Communion and ordinary food: 154a, 154c, 138c; 154c. Heats: “Assalto,” e.g. 138b, c; 143a, c; “ferita” and “saetta,” e.g. 141a, c; 145a. Their localization: 135a, 141c; 153a; 142a, 158a. Their psycho-physical character: 135b, 144b. Thirst and its suggestion: 149c, 159c; 76c; 152b, 135a. Paralyses: 134b; 149c. Cf. St. Teresa, op. cit. p. 28: her death-swoon occurs on evening of the Assumption. P. 235: Heat, piercing of the heart as by a spear, and a spiritual (not bodily) pain, are all united in the experience of the heart-piercing Angel. P. 423: “Another prayer very common is a certain kind of wounding; for it really seems to the soul as if an arrow were thrust through the heart or through itself. The suffering is not one of sense, nor is the wound physical; it is in the interior of the soul.”

[23] Vita, pp. 158a; 160a. Cf. St. Teresa, op. cit. p. 41: “We saw something like a great toad crawling towards us.… The impression it made on me was such, that I think it must have had a meaning.” Contrast, with this naïvely sensible sight and the absence of all interior assurance, such a spiritual vision as “Christ stood before me, stern and grave. I saw Him with the eyes of the soul. The impression remained with me that the vision was from God, and not an imagination” (pp. 40, 41). Another quasi-sensible sight, with no interior assurance, or question as to its provenance and value, is given on pp. 248, 249: “Once Satan, in an abominable shape, appeared on my left hand. I looked at his mouth in particular, because he spoke, and it was horrible. A huge flame seemed to issue out of his body, perfectly bright without any shadow.” Another such impression is recorded on p. 252: “I thought the evil spirits would have suffocated me one night.… I saw a great troop of them rush away as if tumbling over a precipice.”

[24] Lives of the Saints, ed. 1898, Vol. X, September 15.

[25] Pierre Janet, Etat Mental des Hysteriques, 2 vols., Paris, 1892, 1894: Vol. II, pp. 260, 261; 280; Vol. I, pp. 225, 63.

[26] Ibid. Vol. I, pp. 63, 225, 226.

[27] Pierre Janet, Etat Mental, Vol. I, pp. 226, 227.

[28] Ibid. Vol. II, pp. 253, 257.

[29] Pierre Janet, Etat Mental, Vol. I, pp. 7, 8, 11, 12, 57, 21.

[30] Ibid. Vol. II, pp. 82, 91; 70, 71.

[31] Ibid. Vol. II. Troubles of movement, pp. 105, 106; of nutrition, pp. 285, 70, 71; strangulation, heart palpitation, fever heats, p. 282; haemorrhages and red patches, p. 283; jaundice (ictère emotionnel), p. 287; and note the “ischurie,” p. 283, top, compared with Vita, p. 12a.

[32] Pierre Janet, Etat Mental, Vol I, p. 140; Vol. II, pp. 14, 72, 165.

[33] Ibid. Vol. I, pp. 218, 219; 158, 159.

[34] The biographical chapters of Volume I give all the facts and references alluded to in this paragraph. It would be easy to find parallels for most of these peripheral disturbances and great central normalities in St. Teresa’s life.

[35] Prof. W. James has got some very sensible considerations on the pace of a conversion (as distinct from its spiritual significance, depth, persistence, and fruitfulness) being primarily a matter of temperament: Varieties of Religious Experience, 1902, pp. 227-240.

[36] By the term “visionless,” I do not mean to affirm anything as to the presence or absence of ideas or mental images during the times so described, but to register the simple fact, that, for her own memory after the event, she was, at the time, without any one persistent, external-seeming image.--Note how St. Ignatius Loyola in his Testament, ed. London, 1900, pp. 91, 92, considered the profoundest spiritual experience of his life to have been one unaccompanied or expressed by any vision: “On his way” to a Church near Manresa, “he sat down facing the stream, which was running deep. While he was sitting there, the eyes of his mind were opened,” not so as to see any kind of vision, but “so as to understand and comprehend spiritual things … with such clearness that for him all these things were made new. If all the enlightenment and help he had received from God in the whole course of his life … were gathered together in one heap, these all would appear less than he had been given at this one time.”

[37] I would draw the reader’s attention to the very interesting parallels to many of the above-mentioned peculiarities furnished both by St. Teresa in her Life, passim, and by Battista Vernazza in the Autobiographical statements which I have given here in Chapter VIII.

[38] The omnipresence of neural conditions and consequences for all and every mental and volitional activity has been admirably brought out by Prof. W. James, in his Varieties of Religious Experience, 1902, Vol. I, pp. 1-25.

[39] H. Weinel’s Die Wirkungen des Geistes und der Geister im nachapostolischen Zeitalter, bis auf Irenäus, 1899, contains an admirably careful investigation of these things.

[40] Life, written by herself, ed. cit. pp. 235, 423; 136.

[41] Ibid. pp. 149, 420.

[42] Ibid. pp. xxii, 28.

[43] It is to Dr. Lightfoot’s fine Excursus in St. Paul’s Epistle to the Galatians, ed. 1881, pp. 186-191, that I owe all the Pauline texts and most of the considerations reproduced above.

[44] Visions of Jahve’s glory: i, 1-28; iii, 22-27 xl, 1; xliv, 4. The five other Ecstasies and Visions: viii, 1 foll.; xi, 1 foll.; xxiv, 1 foll.; xxxiii, 22; xxxvii, 1 foll. Second Sight: viii, 16; xi, 13; xxiv, 1. Representative Actions: iv, 1-3, 7; iv, 4-6, 8; iv, 10; ix, 11-15; xii, 1-16; xii, 17-20; xxi, 11, 12; xxi, 23-32; xxiv, 1-14; xxiv, 15-27; xxxiii, 22; xxxvii, 15-28.

[45] The above translation and interpretation is based upon Krätzschmar’s admirably psychological commentary, Das Buch Ezechiel, Göttingen, 1900, pp. v, vi; 45, 49. But I think he is wrong in taking that six months’ abnormal condition to have given rise, in Ezekiel’s mind, to a belief in a previous divine order and to an interpretation of this order. All the strictly analogical cases of religious ecstasy, not hysteria, point to a strong mental impression, such as that order and belief having preceded and occasioned the peculiar psycho-physical state.

[46] Op. cit. pp. 190c; 192c, 193a.

[47] See Prof. W. James’s admirable account of these irruptions in his Varieties of Religious Experience, 1902, pp. 231-237.

[48] Life, written by Herself, pp. 190b; 196b; 224c; 295c; 413b.

[49] Vita, passim; Life, ed. cit. pp. 40, 41; 408; 206. Vita, pp. 87c, 77b.

[50] Ascent of Mount Carmel, ed. cit. pp. 159, 163; 264, 265, 102, 195; Spiritual Canticle, ed. cit. p. 238; Ascent, pp. 26, 27; Canticle, pp. 206, 207.

[51] Two Confessors of hers are mentioned by her, Vita, p. 352: Fathers Henry of Mühlhausen, and Eberhard of the Friars Preachers.

[52] Analecta, loc. cit. p. 310.

[53] Analecta, pp. 311-313.

[54] Analecta, pp. 314, 315.

[55] Vita, loc. cit. pp. 317, 319.

[56] Vita, pp. 319, 320.

[57] Ibid., loc. cit. pp. 327, 334, 352.

[58] The Life of Father Hecker, by the Rev. Walter Elliott, New York, 1894, pp. 371, 372, 418.

[59] Robert Browning, in Rabbi Ben Ezra, viii; Matthew Arnold, in Culture and Anarchy, 21; Prof. James Seth, in A Study of Ethical Principles, 1894, pp. 260-262; and Prof. Percy Gardner, in Oxford at the Cross Roads, 1903, pp. 12-14, have all admirably insisted upon this most important point.

[60] I owe much clearness of conception as to the function of auto-suggestion and mono-ideism to the very remarkable paper of Prof. Emil Boutroux, “La Psychologie du Mysticisme,” in the Bulletin de l’Institut Psychologique International, Paris, 1902, pp. 9-26: Engl. tr. in the International Journal of Ethics, Philadelphia, Jan. 1908. There are also many most useful facts and reflections in Prof. Henri Joly’s Psychology of the Saints, Engl. tr., 1898, pp. 64-117.

[61] In Chapter XII, § iv, I shall show reason for strongly suspecting that Catherine possessed some knowledge, probably derived from an intermediate Christian source, of certain passages in Plato’s Dialogues. But the influence of these passages can, in any case, only be traced in her Purgatorial doctrine, and had better be discussed together with this doctrine itself.

[62] My chief obligations are here to Prof. H. J. Holtzmann’s Lehrbuch der Neutestamentlichen Theologie, 1897, Vol. II, pp. 1-225: “Der Paulinismus”; but I have also learnt from Estius and Dr. Lightfoot, and from my own direct studies in St. Paul, Philo, and Plato.

[63] Symposium, 216e.

[64] 1 Cor. xv, 35-53.

[65] E. Grafe, “Verhältniss der paulinischen Schriften zur Sapientia Salomonis,” in Theol. Abhandlungen Carl von Weizsäcker Gewidmet, 1892, pp. 274-276.

[66] “The love of Christ,” Rom. viii, 35, is identical with “the love of God which is in Christ Jesus,” Rom. viii, 39. “The Spirit of God dwelleth in you,” Rom. viii, 9; 1 Cor. iii, 16. “I live, not I: but Christ dwelleth in me,” Gal. ii, 20.

[67] H. J. Holtzmann, op. cit. Vol. II, p. 145.

[68] Holtzmann, op. cit. Vol. II, pp. 151, 152.

[69] My chief obligations are here again to Dr. H. J. Holtzmann’s Neutestamentliche Theologie, 1897, Vol. II, pp. 354-390; 394-396; 399-401; 426-430; 447-466; 466-521.

[70] I am much indebted to the thorough and convincing monograph of the Catholic Priest and Professor Dr. Hugo Koch, Pseudo-Dionysius Areopagita in seinen Beziehungen sum Neo-Platonismus und Mysterienwesen, Mainz, 1900, for a fuller understanding of the relations between Dionysius, Proclus, and Plotinus. I have also found much help in H. F. Müller’s admirable German translation of Plotinus, a translation greatly superior to Thomas Taylor’s English or to Bouillet’s French translation. And I have greatly benefited by the admirable study of Plotinus in Dr. Edward Caird’s Evolution of Theology in the Greek Philosophers, 1904, Vol. II, pp. 210-346.

[71] The Divine Names, iii, I; ix, 4: English translation by Parker, 1897, pp. 49, 50; 106.

[72] Institutio Theologica, c. 35; c. 31.

[73] Enneads, vi, ch. ix, 9.

[74] Divine Names, iii, 1; ix, 4: Parker, pp. 27, 104.

[75] Enneads, vi, ch. ix, 4.

[76] Divine Names, viii, 7: Parker, pp. 98, 99.

[77] Vita, pp. 47c, 48a.

[78] Divine Names, iii, 1: Parker, pp. 27, 28.

[79] In Platonis Alcibiadem, ii, 78 seq.

[80] Divine Names, iv, 1; iv, 5: Parker, pp. 32, 33; 38.

[81] In Parmenidem, iv, 34. In Cratylum, pp. 103; 107.

[82] Republic, VI, 508c. Theaetetus, 153c.

[83] Heavenly Hierarchy, xv, 2: Parker, pp. 56, 57.

[84] Divine Names, xi, 1; iv, 2: Parker, pp. 113, 34. Ad Magnesios, viii, 2.

[85] Mystic Theology, iii: Parker, p. 135.

[86] Platonic Theology, III, p. 132.

[87] Enneads, v, ch. v, 8; vi, ch. ix, 11.

[88] Divine Names, iv, 8-10: Parker, pp. 42-45. In Parmenidem, vi, 52 (see Koch, p. 152).

[89] Divine Names, i, 1; vii, 3; vii, 1; Mystic Theology, 1; Divine Names, vii, 3: Parker, pp. 2; 91, 92; 87; 130; 91, 92.

[90] Divine Names, iv, 13: Parker, p. 48.

[91] Enneads vi, ch. ix, 9.

[92] Ibid. vi, ch. ix, 8; ch. vi, 11.

[93] Parker, p. 142.

[94] Enneads, vi, ch. vii, 36; v, ch. iii, 17; v, ch. v, 7.

[95] Symposium, 210 E. See the admirable elucidations in Rhode’s Psyche, ed. 1898, Vol. I, p. 298; Vol. II, pp. 279; 283, 284.

[96] Divine Names, i, 5: Parker, p. 8.

[97] Divine Names, iv, 6; Mystic Theology, i, iii: Parker, pp. 39, 132.

[98] In Alcibiadem, ii, 302.

[99] Mystic Theology, iv, v; Divine Names i, 1: Parker, pp. 136, 137; 1; In Alcibiadem, ii, 302.

[100] Heavenly Hierarchy, ch. xv, s. 3: Parker, p. 60.

[101] In Alcibiadem, iii, 75.

[102] Divine Names, iii, 1: Parker, pp. 27, 28. In Parmenidem, iv, 68.

[103] Divine Names, i, 5; Ecclesiastical Hierarchy, i, 2; Divine Names, ix, 5: Parker, pp. 8, 69, 104.

[104] Institutio Theologica, c. 129.

[105] Ecclesiastical Hierarchy, iii, 3, 7: Parker, p. 97.

[106] Divine Names, i, 6; viii, 3; 5: Parker, pp. 10, 95, 96.

[107] In Parmenidem, iv, 34; v.

[108] Divine Names viii, 2; iv, 4; iv, 20: Parker, pp. 95, 84, 57.

[109] Laude de lo contemplativo et extatico B. F. Jacopone de lo Ordine de lo Seraphico S. Francesco.… In Firenze, per Ser Francesco Bonaccorsi, MCCCCLXXXX. Only the sheets are numbered; and two Lode have, by mistake, been both numbered LVIII: I have indicated them by LVIIIa and LVIIIb respectively. I have much felt the absence of any monograph on the sources and character of Jacopone’s doctrine.

[110] Enneads, vi, ch. ix, II.

[111] Rabbi Ben Ezra, XXXI.

[112] E. Caird, “St. Paul and the Idea of Evolution,” Hibbert Journal, Vol. II, 1904, pp. 1-19. W. Dilthey has shown this by implication, in his studies of Erasmus, Luther, and Zwingli: Archiv für Geschichte der Philosophie, Vol. V, 1892, especially, pp. 381-385.

[113] Mark i, 13, and parallels; Matt. xix, 10-12.

[114] Mark vi, 8; Matt. x, 26-38; viii, 19-22; xiii, 30-32; xxxiv, 42, and parallels.

[115] Matt. vii, 13, 14; xviii, 1-5; xvi, 24-28.

[116] Mark xiv, 38, and parallels.

[117] Rom. vii, 24, 18.

[118] 2 Cor. v, 1-4 = Wisd. of Sol. ix, 15.

[119] See Erwin Rhode’s Psyche, ed. 1898, Vol. II, p. 101, n. 2.

[120] I owe much help towards acquiring this very important conception, and all the above similes, to Prof. Ernst Troeltsch’s admirable exposition in his “Grundprobleme der Ethik,” Zeitschrift f. Theologie und Kirche, 1902, pp. 163-178.

[121] St. Augustine, ed. Ben., Vol. X, 590b, 613a, 1973c, etc. St. Thomas, Summa Theol., suppl., qu. 62, art. 2.

[122] My chief authorities throughout this section have been Bossuet’s Instruction sur les Etats d’Oraison of 1687, with the important documents prefixed and appended to it (Œuvres de Bossuet, ed. Versailles, 1817, Vol. XXVII); Fénelon’s chief apologetic works, especially his Instruction Pastorale, his Letteres en Réponse à Divers Ecrits ou Mémoires, his Lettre sur l’Etat Passif, and his two Latin Letters to Pope Clement XI (Œuvres de Fénelon, ed. Versailles, 1820, Vols. IV, VI, VIII, and IX); and Abbé Gosselin’s admirably clear, impartial, cautious, and authoritative Analyse de la Controverse du Quiétisme. I have studied these works, and the condemned propositions of the Beguards, of Molinos, and of Fénelon, very carefully, and believe myself to have, in my text, taken up a position identical with M. Gosselin’s.

[123] F. C. S. Schiller, Essay “Activity and Substance,” pp. 204-227,--an admirably thorough piece of work, in Humanism, 1903. See his p. 208.

[124] See Heinrich Heppe, Geschichte der Quietistischen Mystik, Berlin, 1875, p. 521. The obviously strong partisan bias of the author against Rome,--of which more lower down,--does not destroy the great value of the large collection of now, in many cases, most rare and inaccessible documents given, often in extenso, in this interesting book.

[125] Heppe, op. cit. pp. 130-133.

[126] There is a good article on Petrucci in the Catholic Freiburg Kirchenlexikon, 2nd ed., 1895; and Heppe, in his Geschichte, pp. 135-144, gives extracts from his chief book. Bossuet’s attack, Œuvres, ed. 1817, Vol. XXIX.

[127] Reusch, Der Index der verbotenen Bücher, 1885, Vol. II, pp. 611; 622, 623; 625.

[128] Gosselin’s Analyse, Œuvres de Fénelon, ed. cit. Vol. IV, pp. xci-xcv.

[129] Fénelon, Explication … des Propositions de Molinos (Œuvres, Vol. IV, pp. 25-86). Gosselin, Analyse (ibid. pp. ccxvi-ccxxiii).

[130] Œuvres de Fénelon, Vol. VIII, pp. 6, 7.

[131] Heppe, op. cit. p. 62. Reusch, op. cit. Vol. II, pp. 619, 620.

[132] I write with these approbations before me, as reprinted in the Recueil de Diverses Pièces concernant le Quiétisme, Amsterdam, 1688.

[133] Œuvres de Bossuet, ed. 1817, Vol. XXVII, pp. 497-502. Heppe, op. cit. pp. 27g n.; 273-281. Denzinger, Encheiridion, ed. 1888, pp. 266-274.

[134] Reusch, op. cit. Vol. II, p. 618 n. 1.

[135] See Heppe, p. 264, n.

[136] Recueil de Diverses Pièces, pp. 61, 62.

[137] Varieties of Religious Experience, 1902, pp. 209, 211.

[138] De Beatitudine, c. 3, 3.

[139] I have been much helped in my own direct studies of the sources by W. Bousset’s Die Religion des Judenthums im Neutestamentlichen Zeitalter, 1903; by H. J. Holtzmann’s Neutestamentliche Theologie, 1897; and A. Jülicher’s Gleichnissreden Jesu, Theil 2, 1899.

[140] Bousset, pp. 395, 396.

[141] Ch. xii, 8, 9; see too ch. ii, 2, 7.

[142] Pirke Aboth, v, 23.

[143] Matt. v, 12; vi, 4, 6, 18, 20; Mark x, 21; ix, 41; Luke x, 7.

[144] Matt. v, 7; vi, 14; xviii, 32.

[145] Matt. v, 5; Luke xiv, 8-11; Matt. x, 39.

[146] Matt. v, 8.

[147] Matt. x, 41, 42.

[148] Matt. xix, 29; Mark x, 23; Luke vi, 38; Matt, xxii, 12; xxv, 21; xxiv, 47; Luke xii, 37.

[149] Interesting reasons and parallels for holding the Wedding Garment to have been the gift of the King, in Bugge’s Die Haupt-Parabeln Jesu, 1900, pp. 316, 317.

[150] Jülicher, op. cit. p. 467. Bugge, op. cit. p. 277.

[151] Matt. vi, 1, 2, 5, 16.

[152] Matt. vi, 11; xx, 14; Luke xvii, 10; Matt. vi, 33; v, 48, 44, 45; Luke vii, 47. It seems plain that the Parable of the Two Debtors, which appears in this last passage, declares how pardon awakens love; and that the sinful woman’s act and Our Lord’s direct comment on it, which are now made to serve as that Parable’s frame, demonstrate how love produces pardon. In my text I have been busy only with the second of these twin truths.

[153] Luke vi, 33, 34.

[154] Rom. ii, 6; 2 Cor. v, 10.

[155] 1 Cor. xv, 19, 32.

[156] Gal. iii, 19; 2 Cor. iv, 16; xii, 9; Rom. viii, 31, 35, 37-39; xiv, 8.

[157] Ps. lxxiii (lxii), v. 25. I follow Duhm’s restoration of the text.

[158] 1 Cor. xiii, 13; 8, 7.

[159] Œuvres, ed. Versailles, 1820, Vols. IV to IX.

[160] Réponse: Œuvres, Vol. IV, pp. 119-132; Instruction: ibid. pp. 181-308: Lettre sur l’Oraison, Vol. VIII, pp. 3-82; Lettre sur la Charité, Vol IX, pp. 3-56; Epistola II, ibid. pp. 617-677.

[161] The Spiritual Letters of Fénelon, London, 1892, Vol. I, pp. xi, xii.

[162] Œuvres de Fénelon, ed. 1820, Vol. IV, pp. lxxix-ccxxxiv.

[163] Summa Theologica, II, ii, qu. 17, art. 8, in corp.

[164] Comment in II, ii, qu. 23, art. 1.

[165] Summa, II, ii, qu. 23, art. 6, concl., et in corp.; I, ii, qu. 28, art. 1, in corp., et ad 2. See also II, ii, qu. 17, art. 6, in corp.; qu. 28, art. 1 ad 3; I, ii, qu. 28, art. 1, in corp., et ad 2.

[166] In Libr. sent. II, dist. 30, qu. 1 ad 2.

[167] Summa Theol., III, qu. 85, art. 2 ad 1; I, ii, qu. 114, art. 4, in corp. In Libr. sent. III, dist. 30, art. 5.

[168] Some of the finest descriptions of these profoundly organized states common, in some degrees and forms, to all mankind, are to be found in the tenth and eleventh books of St. Augustine’s Confessions, A.D. 397, and in Henri Bergson’s Essai sur les Données Immédiates de la Conscience, 1898.

[169] Stromata, Book IV, ch. vi, 30, 1; ch. iv, 15, 6.

[170] Proemium in Reg. Fus. Tract. n. 3, Vol. II, pp. 329, 330.

[171] Summa Theol., II, ii, qu. 27, art. 3.

[172] The obligation for all of acts of Pure Love is clearly taught by the condemnations, passed by Popes Alexander VII and Innocent XI, upon the opposite contention, in 1665 and 1679: “Homo nullo unquam vitae suae tempore tenetur elicere actum Fidei, Spei et Charitatis, ex vi praeceptorum divinorum ad eas virtutes pertinentium.” Note here how “Charitas” necessarily means Pure Love, since Imperfect Love has already been mentioned in “Spes.”--“Probabile est, ne singulis quidem rigorose quinquenniis per se obligare praeceptum charitatis erga Deum. Tune solum obligat, quando tenemur justificari et non habemus aliam viam qua justificari possumus.” Here Pure Love is undoubtedly meant by “Charitas,” since, outside of the use of the sacraments, Pure Love alone justifies.

[173] The Problem of Conduct, 1901, p. 329, n.

[174] Life, written by Herself, ch. XXII, tr. by David Lewis, ed. 1888, pp. 162-174.

[175] Deharbe, op. cit. pp. 139-179, has an admirable exposition and proof of this point, backed up by conclusive experiences and analyses of Saints and Schoolmen.

[176] See Deharbe’s excellent remarks, op. cit. pp. 109, 110, n.

[177] Analyse, loc. cit. pp. cxxii, cxxiii, Lettre sur l’Oraison Passive, Œuvres, Vol. VIII, p. 47.

[178] Analyse, p. cxxiii.

[179] Lettre sur l’Oraison Passive, Œuvres, Vol. VIII, pp. 10; 18, 11, 12; 14, 15; 74.

[180] Tractatus Theologico-Politicus, c. iv, opening of par. 4, ed. Van Vloten et Land, 1895, Vol. II, p. 4; ibid. middle of par. 3, p. 3; Ethica, p. v, prop. xli, ibid. Vol. I, p. 264; ibid. Scholion, p. 265; ibid. prop. xix, p. 251; ibid. prop. xx, p. 251; ibid. prop. xlii, p. 265; ibid. prop. xxxvi, p. 261.

[181] Die Philosophischen Schriften von Leibniz, ed. Gebhardt, Vol. VI, 1885, pp. 605, 606; and quotation in Gosselin’s Analyse, Œuvres de Fénelon, 1820, Vol. IV, pp. clxxviii, clxxvii.

[182] It is to Schweizer’s admirable monograph, Die Religions-Philosophie Kant’s, 1899, pp. 4-70, that I owe my clear apprehension of this very interesting doubleness in Kant’s outlook.

[183] Loc. cit. pp. 611, 614, 615, 616.

[184] Kant’s Werke, ed. Berlin Academy, Vol. IV, 1903, pp. 393, 394; 396.

[185] Kant, 1904, p. 131.

[186] The Problem of Conduct, pp. 336, 337; 329.

[187] Ibid. p. 327.

[188] See James Seth, A Study of Ethical Principles, 1894, pp. 193-236, where this position, denominated there “Eudaemonism,” is contrasted with “Hedonism,” uniquely or at least predominantly occupied with the act’s sensational materials or concomitances, and “Rigorism,” with its one-sided insistence upon the rational form and end of action.

[189] Taylor, op. cit. p. 901.

[190] Seconde Lettre à Monsieur de Paris, Œuvres, Vol. V, pp. 268, 269. Lettres de M. de Cambrai à un de ses Amis, ibid., Vol. IV, p. 168.

[191] Chantepie de la Saussaye, Lehrbuch der Religions-Geschichte, ed. 1905, Vol. I, pp. 69, 73-83.

[192] Chantepie de la Saussaye, Lehrbuch der Religions-Geschichte, ed. 1887, Vol. I, pp. 248, 249.

[193] Ibid. pp. 358, 373.

[194] Oldenberg, Buddha, ed. 1897, pp. 310-328; especially 313, 314; 316, 317; 327, 328.

[195] My chief authority here has been that astonishingly living and many-sided book, Erwin Rhode’s Psyche, ed. 1898, especially Vol. II, pp. 263-295 (Plato); Vol. I, pp. 14-90 (Homer); 91-110 (Hesiod); pp. 146-199 (the Heroes); pp. 279-319, and Vol. II, pp. 1-136 (Eleusinian Mysteries, Dionysian Religion, the Orphics). The culminating interest of this great work lies in this last treble section and in the Plato part.

[196] Psyche, Vol. I, pp. 308, 312. New Chapters in Greek History, 1892, pp. 333, 334.

[197] See also the important study of the Abbé Touzard, Le Développement de la Doctrine de l’Immortalité, Revue Biblique, 1898, pp. 207-241.

[198] Charles, op. cit. pp. 52, 53; 58; 61; 84; 124, 125; 126-132; 68-77.

[199] B. Stade, Biblische Theologie des Alten Testaments, Vol. I, 1905, p. 184.

[200] L’Automatisme Psychologique, ed. 1903, p. 5.

[201] W. James, The Principles of Psychology, 1891, Vol. II, pp. 442-467.

[202] See Prof. James Ward’s closely knit proof in his Naturalism and Agnosticism, 2nd ed., 1905, and his striking address, “Mechanism and Morals,” Hibbert Journal, October, 1905.

[203] “The Desire for Immortality,” in Humanism 1903, pp. 228-249.

[204] Op. cit. Lib. XVIII, c. x, ed. 1559, fol. 3413.

[205] Neither she nor her friends can have derived these doctrines from Ficino’s Theologia Platonica, Florence, 1482, since precisely the points in question are quite curiously absent from, or barely recognizable in, that book. See its cc. x and xi, Book XVIII, on “the State of the Impure Soul” and “the State of the Imperfect Soul” respectively: ed. 1559, fol. 340, v. seq. See also foll. 318r, 319v.

[206] Phaedo, 81a-82a.

[207] Laws, X, 904a-e.

[208] Timaeus, 41d, e; 42b, d, I have, for clearness’ sake, turned Plato’s indirect sentences into direct ones; and have taken the Timaeus after the Laws, although it is chronologically prior to them, because the full balance of his system, (which requires the originally lofty “place” of each individual soul),--is, I think, abandoned in the Laws: see 904a.

[209] These four passages are all within pp. 110b-114d of the Phaedo.

[210] Gorgias, pp. 525b, c; 526c, d.

[211] Ibid. p. 523b-e.

[212] 2 Cor. v, 2, 3.--Vita, pp. 109b, 66a, 171a.

[213] Republic, X, pp. 617e, 619e, 920e.

[214] Phaedrus, p. 249b.

[215] Enneads, III, 4, 5.

[216] Enarr. in Ps. xxxvi, § 1, n. 10, ed. Ben., col. 375b. See also Enchiridion, CIX, ibid. col. 402d.

[217] So in the De Civitate Dei, Lib. XXI, c. xxvi, n. 4, ibid. col. 1037d.

[218] Confess., Lib. I, c. 2, n. 1; X, c. 26; XIII, c. 7.

[219] De Genesi ad litt., Lib. VIII, n. 39, ed. Ben. col. 387b; n. 43, col. 389a.

[220] Ibid. Lib. XII, n. 32, col. 507c. He soon after attempts to decide in favour of “incorporeal places,” as the other-world destination of all classes of human souls.

[221] Esra IV, iv, 35. See also iv, 41; vii, 32, 80, 95, 101. Apocalypse of Baruch, xxx, 2.

[222] Summa Theol. suppl., qu. 69, art. 1, in corp. et ad 3; art. 6, in corp.; Appendix de Purgat., art. 2, in corp.; suppl., qu. 69, art 7 concl.

[223] De gratia primi hominis, XIV.

[224] Clemens, Stromata, VII, 6. Origen, De Princ., II, 10, 4. St. Greg. Nyss., Orat., XL, 36. St. Greg. Nazianz., Poema de Seipso, I, 546. St. Joann. Damasc., De Fide Orthod., cap. ult.

[225] St. Ambros., In Lucam, VII, 205. St. Hieron., Ep. 124, 7; Apol. contra Ruf., II; in Isa. lxv, 24.

[226] Liber de Fide (413 A.D.), 27, 29; ed. Ben., coll. 313b, 314c. De octo Dulcit. quaestm (422 A.D.) 12, 13; ibid. coll. 219d, 220a. Repeated in Enchiridion (423 A.D.?), LXIX; ibid. col. 382b, c.

[227] De Purgatorio, II, 11.

[228] Denzinger, Enchiridion, ed. 1888, No. LXXIII.

[229] Theol. Dogm., Vol. II, num. 206.

[230] Œuvres, ed. Versailles, 1816, Vol. XI, p. 376.

[231] Le feu du Purgatoire est-il un feu corporel? op. cit., 1902, pp. 263-282; 270. I owe most of my references on this point to this paper.

[232] Sixteen Revelations of Mother Juliana of Norwich, 1373, ed. 1902, pp. 73, 74, 78.

[233] Critical History of the Doctrine of a Future Life, 1899, pp. 63, 64.

[234] Divine Names, ch. iv, secs, xxiii, xxiv: Parker, pp. 61-64.

[235] Vita, pp. 173b; 33b.

[236] Summa Theol., suppl., qu. 69, art. 7 ad 9.

[237] Dionysius, Divine Names, ch. iv, sec. xxiii: Parker, p. 63. St. Thomas, Summa Theol., suppl., qu. 98, art. 1, in corp.

[238] Enchiridion, CX, ed. Ben., col. 403c; CXII, col. 404c.

[239] The passages here referred to will be found carefully quoted and discussed in Petavius’s great Dogmata Theologica, De Angelis, III, viii, 16, 17, with Zaccaria’s important note (ed. Fournials, 1866, Vol. IV, pp. 119-121).

[240] Dogmata Theologica, Vol. IV, p. 120b. See also the interesting note in the Benedictine Edition of St. Augustine, Vol. VI, col. 403.

[241] Vie de M. Emery, by M. Gosselin, Paris, 1862, Vol. II, pp. 322-324.

[242] Vita (Trattato), p. 173b.

[243] So Atzberger, in Scheeben’s Dogmatik, Vol. IV (1903), p. 826.

[244] Enigmas of Life, ed. 1892, p. 255.

[245] Divine Names, ch. iv, secs. 23, 24: Parker, pp, 70, 71.

[246] 2 Cor. iv, 16.

[247] See H. J. Holtzmann, Richard Rothe’s Speculatives System, 1899, pp. 110, 111; 123, 124;--Georg Class, Phänomenologie und Ontologie des Menschlichen Geistes, 1896, pp. 220, 221;--and that strange mixture of stimulating thought, deep earnestness, and fantastic prejudice, Edward White’s Life of Christ, ed. 1876.

[248] Grammar of Assent, 1870, p. 417. Hard Sayings, 1898, p. 113.

[249] G. E. Lessing, “Leibniz von den Ewigen Strafen,” in Lessing’s Sämmtliche Werke, ed. Lachmann-Muncker, 1895, Vol. XI, p. 486. D. F. Strauss, Die christliche Glaubenslehre, 1841, Vol. II, pp. 684, 685. Carl von Hase, Handbuch der protestantischen Polemik, ed. 1864, p. 422. G. T. Fechner, Die drei Gründe und Motive des Glaubens, 1863, pp. 146, 147, 177. G. Anrich, “Clemens und Origenes, als Begründer der Lehre vom Fegfeuer,” in Theologische Abhandlungen für H. J. Holtzmann, 1902, p. 120.

[250] W. R. Greg, Enigmas of Life, ed. 1892, pp. 256, 257, 259. J. S. Mill, Three Essays on Religion, ed. 1874, p. 211.

[251] Sess. XXV, Decret. de Purgatorio, med.

[252] N. Paulus, Johann Tetzel 1899. Brieger’s review, Theologische Literatur-Zeitung, 1900, coll. 117, 118.

[253] 1 Cor. xv, 29.

[254] De Corona, III, IV. See M. Salomon Reinach’s interesting paper, “l’Origine des Prières pour les Morts,” in Cultes, Mythes, et Religions, 1905, pp. 316-331.

[255] W. Bacher, Die Agada der palästinensischen Amoräer, Vol. I, 1892, p. 331.

[256] Strom., VII, 26 (Migne, Ser. Graec, Vol. IX, col. 541); I, 26 (ibid. Vol. VIII, col. 916); VII, 26 (ibid. Vol. IX, col. 540).

[257] De Princ., II, 10, 6. De Orat., XXIX, p. 263.

[258] Paedag., I, 8, p. 51; and Plato, Gorgias, p. 477a.

[259] I owe here almost everything to the truly classical account in Rhode’s Psyche, ed. 1898, Vol. II, pp. 1-136.

[260] Republic II, p. 364b, c, e.

[261] I take these passages from Anrich’s Clemens und Origenes, op. cit. p. 102, n. 5.

[262] Clemens, Strom., V, 3, p. 236. Origen, Contra Cels., VII, 13. Clemens, Strom., IV, 24. Origen, Contra Cels., IV, 13.

[263] Dionysius, Divine Names, ch. iv, sec. 24: Parker, p. 64. St. Thomas, Summa Theol. I, ii, qu. 86, art. 1 ad 3 et concl.

[264] Treatise on Purgatory, by St. Catherine of Genoa, ed. 1880, p. 31.

[265] Plato, Cratylus, p. 400c. Republic, II, p. 364e. Euripides, Orestes XXX, seq., with Schol. Rhode, op. cit. Vol. II, p. 101, n. 2.

[266] Natur. quaest. III, 28, 7; 30, 7, 8.

[267] Disp. XI, Sec. iv, art. 2, §§ 13, 10; Disp. XLVII, Sec. i, art 6.

[268] Scheeben’s Dogmatik Vol. IV, 1903, pp. 856 (No. 93), 723.

[269] See Abbé Boudhinon’s careful article, “Sur l’Histoire des Indulgences,” Revue d’Histoire et de Littérature Religieuses, 1898, pp. 435-455, for a vivid illustration of the necessity of explaining the details of this doctrine and practice by history of the most patient kind.

[270] Denzinger, Enchiridion, ed. 1888, Nos. 387, 588, 859.

[271] Denzinger, ibid., Hurter, op. cit. ed. 1893, Vol. III, p. 591.

[272] Denzinger, Nos. 778, 951.

[273] Cardinal Manning in Treatise, ed. cit. p. 31.

[274] Op. cit. pp. 119, 120: “The Purgatory of the Catholic Church, in strictness, bears its name without warrant.”

[275] Cat., cc. viii, 35.

[276] De octo Dulcitii quaest. 12, 13.

[277] Summa Theol., app., qu. 2, art. 4, in corp. et ad 4.

[278] Divina Commedia, Purg. II, 40-42. See Faber, All for Jesus, ed. 1889, p. 361.

[279] De Purgatorio, Lib. I, c. iv, 6; c. xiv, 22.

[280] Les Controverses, Pt. III, ch. ii, art. 1 (end); Œuvres, Annecy, 1892 seq., Vol. I, p. 365.

[281] Faber’s All for Jesus, 1853, ch. ix, sec. 4; Cardinal Manning’s Appendix (B) to Engl. tr. of St. Catherine’s Treatise on Purgatory, 1858; Cardinal Newman’s Dream of Gerontius, 1865.

[282] In Rom., Tom. II, i, p. 477.

[283] Richard Rothe’s Spekulatives System, 1899, pp. 123, 124.

[284] Richard Rothe’s Spekulatives System, 1899, pp. 69; 74, 75.

[285] St. Augustine, Confessions, Lib. XI, ch. xxvii, 3; ch. xx; ch. xi. De Trinit., Lib. XV, ch. 16, ed. Ben., col. 1492 D.--St. Thomas, Summa Theol., I, qu. 12, art. 10, in corp.

[286] I am here but giving an abstract of Mr. F. C. S. Schiller’s admirable essay, “Activity and Substance,” pp. 204-227 of his Humanism, 1903, where all the Aristotelian passages are carefully quoted and discussed. He is surely right in translating ἠρεμία by “constancy,” not by “rest.”

[287] Summa Theol., I, qu. 4, art. 1, concl. qu. 25, art. 1 ad 2 et concl.

[288] Matt. xxii, 32.

[289] Metaphysic, xii, 1072b, 1074b.

[290] E. Caird, Evolution of Theology in the Greek Philosophers, 1904 Vol. II, pp. 12, 16. See here, too, the fine discussion of the other, rightly immanental as well as transcendental, teaching of Aristotle, pp. 15, 21.

[291] Summa Theol., I, ii, qu. 3, art. 2 ad 4; art. 4, concl.

[292] Ibid. I, qu. 14, art. 4, in corp.; qu. 19, art. I, concl.; qu. 20, art. I, concl.

[293] Summa Theol., I, qu. 14, art. 11, 3; qu. 14, art. 2, ad 2; I, ii, qu. 3, art. 2 ad 4.

[294] Ibid. I, qu. 12, art. 8 ad 4; I, ii, qu. 4, art. 8 ad 3.

[295] Ibid. I, qu. 14, art. 8, in corp.; art. 11, contra et concl.; art. 8, concl.; art. 11, concl.--Contra Gent., Lib. III, c. xxi, in fine.

[296] Summa Theol., II, ii, qu. 3, art. 4, 4; I, qu. 19, art. 2, in corp.; qu. 20, art. 1 ad 1; ad 3; art. 2 ad 1.

[297] Mark xii, 28-34 and parallels; Matt, x, 29; Luke xii, 6; Matt, xxv, 10; Mark xiv, 25 and parallels, and elsewhere; Apoc. vii, 9.

[298] Matt. xviii, 12-14; Luke xv, 1-10; John x, 11-16 (Ezekiel xxxiv, 12-19).

[299] Summa Theol., I, qu. 47, art. 1, in corp.

[300] Summa Theol., I, qu. 29, art. 3 ad 4; ad 2; in corp. Contra Gent., Lib. II, c. xciv, init.; c. xciii.

[301] Excitationum, Lib. VIII, 604.

[302] The World and the Individual, Vol. II, p. 430.

[303] G. E. Lessing: Leibniz von den Ewigen Strafen, Werke, ed. Lachmann-Muncker, Vol. XI, 1895, p. 482. E. Troeltsch, Theologische Rundschau, 1893, p. 72.

[304] Summa Theol., I, qu. 12, art. 1, in corp.; art. 7, in corp.; art. 6 ad 1.

[305] “A Spiritual Canticle,” stanza vii, 10, in Works, transl. by D. Lewis, ed. 1891, pp. 206, 207.

[306] Religion innerhalb der Grenzen der blossen Vernunft, Werke, ed. Hartenstein, 1868, Vol. VI, pp. 252, 274.

[307] Kant, 1904, pp. 129-132.

[308] Das Historische in Kant’s Religions-philosophie, Kant-Studien, 1904, pp. 43, 44.

[309] “Das Heilige,” in Präludien, 1903, pp. 356, 357.

[310] Elements of the Science of Religion, 1897, Vol. I, pp. 274, 275; Vol. II, p. 23.

[311] Der Verkehr des Christen mit Gott, ed. 1892, p. 281.

[312] Der Verkehr des Christen mit Gott, ed. 1892, pp. 27, 28; 230, 231; 262; 23.

[313] E. Caird, Development of Theology in the Greek Philosophers, Vol. I, pp, 367, 362. The whole chapter, “Does the Primacy belong to Reason or to Will?” pp. 350-382, is admirable in its richness and balance.

[314] Verkehr des Christen, pp. 15, 16.

[315] I. Kant, “Anthropologie,” in Werke, ed. Berlin Academy, Vol. VII, 1907, pp. 135, 136. G. W. Leibniz, “Nouveaux Essais sur l’Entendement,” in Die philosophischen Schriften von G. W. L.,” ed. Gerhardt, Vol. V, 1882, pp. 8, 10; 45, 69, 100, 121, 122.

[316] All this first clearly formulated by Leibniz, op. cit. pp. 121, 122.

[317] See his Varieties of Religious Experience, 1902, pp. 209-211; 242, 243; and elsewhere.

[318] The Prophets of Israel, 1882, pp. 11, 12; 10, 11.

[319] Lex Orandi, 1903, pp. xxix, xxxi.

[320] M. Jastrow, The Study of Religion, 1901, pp. 279-286. C. P. Tiele, Elements of the Science of Religion, 1897, Vol. II, pp. 227-234; L. W. E. Rauwenhoff, Religions-philosophie, Germ. tr., ed. 1894, pp. 109-124. R. Eucken, Der Wahrheitsgehalt der Religion, 1901, pp. 59-238; 303-399. There are important points in pp. 425-438, which I do not accept.

[321] Rothe’s Spekulatives System, 1899, pp. 25, 26.

[322] Elements of the Science of Religion, 1897, Vol. II, pp. 61, 62.

[323] Der Kampf um einen geistigen Lebensinhalt, 1896, p. 309.

[324] The Evolution of Religion, 1893, Vol. II, p. 313.

[325] “Grundprobleme der Ethik,” in Zeitschrift für Theologie und Kirche, 1902, pp. 164; 166, 167; 172.

[326] Die Welt als Wille und Vorstellung, I, Anhang, p. 653.

[327] A. E. Taylor’s The Problem of Conduct, 1901, contains, pp. 469-487, a very vigorous and suggestive study of the similarities and differences between Morality and Religion, marred though it is by paradox and impatience.

[328] J. Volkelt, Immanuel Kant’s Erkenntnisstheorie, 1879, pp. 258, 259.

[329] Ibid. pp. 206, 208, 209.

[330] J. Volkelt, Immanuel Kant’s Erkenntnisstheorie, 1879, p. 244.

[331] James Ward, “Present Problems of Psychology,” in (American) Philosophical Review, 1904, p. 607. J. Volkelt, Kant’s Erkenntnisstheorie, p. 241.

[332] In a Letter of 1772, Briefe, ed. Berlin Academy, Vol. I, 1900, p. 126.

[333] H. Jones, A Critical Account of the Philosophy of Lotze, 1895, pp. 102-104; 106, 107; 108, 111.

[334] The Present Problems, pp. 606, 607.

[335] J. Volkelt, Erfahrung und Denken, 1886, p. 485.

[336] James Ward, “On the Definition of Psychology,” in Journal of Psychology, Vol. I, 1904, p. 25.

[337] There is a good description of this doctrine in H. Höffding’s Sören Kierkegaard, Stuttgart, 1896, pp. 100-104.

[338] Höffding’s Kierkegaard, pp. 119, 120.

[339] Ibid. p. 123.

[340] See Works, ed. London, 1898, Vol. II, pp. 299-306.

[341] Quaestio Mystica, at the end of the notes to Chapter V of Dionysius’s Mystical Theology, ed. Migne, 1889, Vol. I, pp. 1050-1058.

[342] In Librum Boetii de Trinitate, in D. Thomae Aquinatis Opera, ed. altera Veneta, Vol. VIII, 1776, pp. 341b, 342a; 291a.

[343] Mystical Theology, Dr. Parker, pp. 135, 136. I have somewhat modified Parker’s rendering.

[344] Religions-philosophie, German tr. ed. 1894, p. 116. His scheme finds three psychological forms and constituents in all religion, Intellectualism, Mysticism, Moralism, each with its own advantages and dangers.

[345] Confessions: “Evil, Negative,” VII, 12, etc. “Evil, Positive,” VI, 15; VIII, 5, 11, etc.

[346] Opus Imperfectum, III, 56, ed. Ben., Vol. X, col. 1750b. De Nuptiis et Concupiscentia, I, 23, ibid. col. 625a.--M. L. Grandgeorge, in his memoir St. Augustin et le Neo-Platonisme, 1896, gives an interesting collection of such Negative and Positive declarations, and traces the former to their precise sources in Plotinus, pp. 126, 127; 130, 131.

[347] Divine Names, ch. iv, sec. xxiv.

[348] Summa Theol., I, ii, qu. 86, art. 1 ad 3.

[349] Vita, pp. 39b, 116b.

[350] Sixteen Revelations, ed. 1902, pp. 69, 70.

[351] Meister Ekhart’s “Lateinische Schriften,” published by Denifle, Archiv f. Litteratur u. Kirchengeschichte des M. A., 1886, p. 662.

[352] Ethica, II, def. vi; IV, prop. lxiv et coroll.; ed. Van Vloten et Land, 1895, Vol. I, pp. 73, 225.

[353] Grundlegung zur Metaphysik der Sitten, 1785, Werke, ed. Berlin Academy, Vol. IV, 1903, p. 393. Religion innerhalb der Grenzen der reinen Vernunft, 1793, Werke, ed. Hartenstein, Vol. VI, 1868, pp. 127, 128.

[354] The Origin and Propagation of Sin, 1902, p. 125.

[355] Wahrheitsgehalt der Religion, 1901, pp. 271, 272.

[356] Prof. Höffding, in his Sören Kierkegaard, pp. 130, 131.

[357] “Le Dogme du Pêché Originel dans S. Augustin,” Revue d’Histoire et de Littérature Religieuses, 1901, 1902. See too F. R. Tennant, The Sources of the Doctrine of the Fall and Original Sin, 1903, which, however, descends only to St. Ambrose inclusively.

[358] So F. R. Tennant, The Origin and Propagation of Sin, 1902, pp. 131, 110.

[359] F. R. Tennant, The Origin and Propagation of Sin, 1902, pp. 82, 95; 107, 108; 115.

[360] Ibid. p. 83.

[361] Ibid. p. 153.

[362] Summa Theol., II, ii, qu. 24, art. 7, in corp.

[363] Psychology and Life, 1899, pp. 267, 268. Grundzüge der Psychologie, Vol. I, 1900, pp. 170, 171.

[364] Mr. W. R. Inge, in his useful Christian Mysticism, 1899, has some sharp expressions of disgust against these long-lived survivals within the Catholic Church. And though his own tone towards Rome in general belongs also, surely, to a more or less barbaric past, he has done good service in drawing forcible attention to the matter.

[365] Sixteen Revelations, ed. 1902, pp. 23, 84, 101.

[366] Ascent of Mount Carmel, tr. Lewis, 1891, pp. 159; 26, 27; 195, 265.

[367] Confessions, Bk. XI, ch. xxiii, 1. Tract in Joann. Ev., VIII, 1; XXIV, 1: ed. Ben., Vol. III, 2, coll. 1770 b, 1958 d.

[368] Sixteen Revelations, ed. cit. p. 210.

[369] J. N. Grou, Méditations sur l’Amour de Dieu, Nouvelle ed. Perisse, pp. 268, 271.

[370] L. Laberthonnière, Annales de Philosophie Chrétienne, 1905, 1906. G. Tyrrell, Hard Sayings, 1898; External Religion, 1902. A. Sandreau, La Vie d’Union à Dieu, 1900; L’Etat Mystique, 1903.

[371] M. D. Petre, The Soul’s Orbit, 1904, p. 113.

[372] Göttinger Gelehrte Anzeigen, 1901, p. 757.

[373] Zeller, Philosophie der Griechen, II, 2, ed. 1879, pp. 309, 312.

[374] Ibid. p. 348.

[375] Republic, VI, 508e; VII, 517b; and Zeller, ibid. II, 1, ed. 1889, pp. 707-710.

[376] Philebus, 22c; Timaeus, 28a, c; 29e, 92c (with the reading ὅδε ὁ κόσμος … εἰκὼν τοῦ ποιητοῦ).

[377] Timaeus, 29e.

[378] Enneads, I, vii, 1, 61d; I, viii, 2, 72e; VI, viii, 16, end. See, for all this, Zeller, Philosophie der Griechen, III, ii, ed. 1881, pp. 476-480; 483; 510-414.

[379] Enneads, VIII. ix, 350b; VI, 2317, 610d; III, ix, 3, 358a, b.

[380] Zeller, op. cit. III, ii, pp. 787-789.

[381] Divine Names, ch. v, sec. 1: tr. Parker, pp. 73-75.

[382] Mystical Theology, ch. iii: Parker, pp. 135, 136.

[383] Mystical Theology, ch. iv, sec. 2: Parker, pp. 136, 137.

[384] De Divisione Naturae, III, 17; I, 78. Ueberweg-Heinze, Grundriss der Geschichte der Philosophie, Vol. II, ed. 1898, p. 159.

[385] Secs. 2, 4, ed. Bardenhewer, 1882, pp. 163-166.

[386] Commentarius, in Aristotelis Metaphysica, Tract. VIII, cap. 6, quoted by Denifle, Archiv f. Litteratur-u-Kirchengeschichte, 1886, p. 520.

[387] Ibn Gebirol, Fons Vitae, ed. Bäumker, 1895: IV, 6, pp. 225, 224; V, 22, p. 298; II, 20, pp. 60-61; V, 24, p. 301.

[388] De Ente et Essentia, c. vi. Summa Theol., I, qu. 3, art. 4 ad 1; and elsewhere.

[389] De Ente et Essentia, c. ii.

[390] See Ueberweg-Heinze, op. cit. pp. 280, 281.

[391] De rerum Principio, qu. viii. Ueberweg-Heinze, op. cit. pp. 295, 296.

[392] H. S. Denifle, Meister Eckhart’s Lateinische Schriften, loc. cit. pp. 489, 490; 540, n. 6.

[393] Ibid. p. 519.

[394] Meister Eckhart, ed. Pfeiffer, 1857, pp. 158, 1; 99, 8; 180, 15; 532, 30; 320, 27; 288, 26; 207, 27.

[395] Denzinger, Enchiridion Symbolorum, ed. 1888, Nos. 437, 455.

[396] Hegelianism and Personality, ed. 1893, pp. 230, 231, and note.

[397] Phaedrus, 245 d; Zeller, op. cit. II, 1, ed. 1889, p. 830.

[398] Ibid. pp. 843, 844; 849, 850.

[399] Pre-existence of the Noûs: Gen. Anim., II, 3, 736b; de Anima, III, 5, 430a; Zeller, op. cit. II, 2, ed. 1879, pp. 593, 595. The Supreme Noûs, purely transcendent: Metaph., XII, 7-10. But see Dr. Edward Caird’s admirable pp. 1-30, Vol. II, of his Evolution of Theology in the Greek Philosophers, 1904.

[400] Rom. viii, 11. See too Rom. viii, 9, 14; 1 Cor. iii, 16; vi, 11; vii, 40; xii, 3.

[401] H. J. Holtzmann, Lehrbuch der N. T. Theology, 1897, Vol. II, pp. 9-12; 15-18.

[402] H. J. Holtzmann, op. cit. Vol. II, pp. 79, 80. Johannes Weiss, Dic Nachfolge Christi, 1895, p. 95.

[403] Col. iii, 4; Phil. i, 21; Gal. ii, 20.

[404] Enneads, V, book 1, cc. 3 and 6.

[405] Ibid. VI, book 9, 9 and 11.

[406] Eckhart, ed. Pfeiffer, pp. 113, 33; 469, 40, 36.

[407] Denzinger, op. cit. No. 454.

[408] Vier Schriften von Johannes Ruysbroek, ed. Ullmann, 1848, pp. 106, 107.

[409] Life, written by Herself, tr. D. Lewis, ed. 1888, pp. 124, 421, 146.

[410] Life, written by Herself, tr. D. Lewis, ed. 1888, pp. 355, 130, 430; 174.

[411] J. B. Schwab, Johannes Gerson, 1858, pp. 361, 362.

[412] I can find but one, secondary Ecclesiastical Censure of the doctrine of God’s substantial presence in the soul,--the censure passed by the Paris Sorbonne on Peter Lombard. The same Sorbonne repeatedly censured St. Thomas on other points.

[413] Vol. II, pp. 210, 211.

[414] Ibid. pp. 230, 231.

[415] Ibid. p. 231.

[416] Ibid. pp. 253-257. Enneads, V, book ii, i.

[417] Vol. II, pp. 232, 233.

[418] “Religions-philosophie,” in Die Philosophie im Beginn des zwanzigsten Jahrhunderts, 1904, Vol. I, pp. 115, 117.

[419] Religions-philosophie, Germ. tr., ed. 1894, p. 140.

[420] “Martineau’s Philosophy,” Hibbert Journal, Vol. I, 1902, pp. 458, 457.

[421] Der Verkehr des Christen mit Gott, ed. 1892, pp. 27, 15, 28, 231.

[422] Der Verkehr des Christen mit Gott, ed. 1892, pp. 20; 19-25.

[423] Timaeus, 29e, seq.

[424] Metaph., VII, 1072b; IX, 1074b.

[425] See Caird, op. cit. II, p. 337.

[426] Summa Theol., I, qu. 13, art. 5, concl. et in corp. (See the interesting note, “The Meaning of Analogy,” in Fr. Tyrrell’s Lex Orandi, 1903, pp. 80-83.) In Librum Boetii de Trinitate: D. Thomae Aquinatis Opera, ed. Veneta Altera, 1776, p. 341b, 342a.

[427] Summa Theol., I, qu. 8, art. 2; qu. 12, art. 1, in corp.

[428] For Leibniz, see especially his Nouveaux Essais, written in 1701-1709, but not published till 1765: Die Philosophischen Schriften van G. W. Leibniz, ed. Gebhardt, Vol. V, 1882, especially pp. 45; 67; 69; 121, 122. For the date 1888, see W. James’s Varieties of Religious Experience, 1902, p. 233.

[429] Autobiography, ed. 1875, pp. 133, 134.

[430] “Die Selbständigkeit der Religion”: Zeitschrift f. Theologie u. Kirche, 1895, pp. 404, 405.

[431] Elements of the Science of Religion, 1897, Vol. II, pp. 227-231.

[432] Die Welt als Wille und Vorstellung, ed. Griesbach, Vol. II, pp. 725, 734, 736.

[433] The Varieties of Religious Experience, 1902, pp. 362, 364.

[434] Ascent of Mount Carmel, tr. David Lewis, ed. 1889, pp. 94, 95, 97.

[435] Ascent, pp. 94; 350.

[436] Ascent, p. 353.

[437] Sören Kierkegaard, von Harald Höffding, Germ. tr. 1896, pp. 116, 118, 120.

[438] Ibid. pp. 122; 130, 131.

[439] Lehrbuch der Dogmengeschichte, ed. 1888, Vol. II, pp. 413, 414; 417.

[440] Das Wesen des Christenthums, ed. 1902, pp. 180, 181.

[441] Höffding’s Kierkegaard, p. 119.

[442] The Faith of the Million, 1901, Vol. II, pp. 49, 50; 52, 53.

[443] Works, tr. David Lewis, ed. 1889, 1891, Vol. I, p. 308; Vol. II, p. 541.

[444] Op. cit. p. 53.

[445] Ibid. pp. 55, 56.

[446] Psyche, ed. 1898, Vol. II, pp. 292, 293.

[447] “Grundprobleme der Ethik”: Zeitschrift für Theologie und Kirche, 1902, pp. 164, 167.

[448] “Was heisst Wesen des Christenthums?” Christliche Welt, 1903, I, coll. 583, 584. The Abbé Loisy has also dwelt, with rare impressiveness, upon the intensely Other-Worldly character of the first Christian teaching.

[449] Deutsche Mystiker des Mittelalters, ed. Pfeiffer, Vol. I, 1845, pp. xli, xlii. Any Life of St. Jane F. de Chantal. A. Cadrès, Le P. Jean N. Grou, 1866, pp. 13, 14. St. Teresa’s Life, written by Herself, tr. David Lewis, ed. 1888, pp. 176, 177; 186. Revelations of Divine Love, showed to Mother Juliana of Norwich, ed. 1902, p. 4.

[450] A. Gardner, “Confession and Direction,” in The Conflict of Duties, 1903, pp. 223-229. P. Gardner, in The Liberal Churchman, 1905, p. 266.

[451] Psyche, ed. 1898, Vol. II, p. 289.

[452] “Christianity and Physical Science” (1855), in Idea of a University, ed. 1873, pp. 432, 433. “University Teaching” (1852), ibid. p. 222. See Mr. R. E. Froude’s interesting paper, “Scientific Speculation and the Unity of Truth,” Dublin Review, Oct. 1900, pp. 353-368.

[453] W. Windelband, Geschichte und Naturwissenschaft, 1894. H. Rickert, Kulturwissenschaft und Naturwissenschaft, 1899. And, above all, H. Rickert, Die Grenzen der Naturwissenschaftlichen Begriffsbildung, 1902.

[454] Schopenhauer, 1900, pp. 344, 345.

[455] Wie ist der Kampf um die Bedeutung … Jesu zu beendigen? 1901, p. 9.

[456] Wie ist der Kampf um die Bedeutung … Jesu zu beendigen? 1901, p. 10.

[457] Ibid. pp. 10, 11.

[458] Ibid. pp. 26, 27.

[459] “Ueber den letzten Unterschied der philosophischen Systeme,” 1847, in Beiträge zur Philosophie, 1855, Vol. II, p. 10.

[460] See the admirably lucid analysis in Prof. Troeltsch’s “Religions-philosophie,” in Die Philosophie im Beginn des zwanzigsten Jahrhunderts, 1904, Vol. I, p. 116, already referred to further back.

[461] Richard Rothe’s Spekulatives System, 1899, pp. 205, 206.

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Footnotes

¹ Von Hügel closes his life's work by tracing the path back through asceticism, social religion, and the scientific habit of mind — the three elements with which he began. The circle is complete. Institutional, intellectual, mystical — all three must be held together, or religion becomes something less than itself. This is the lesson of Catherine's life, and of von Hügel's own: that God meets us in all three dimensions at once, and that to reduce Him to any one of them is to lose Him.