Chapter XXVIII: Part III: , Div. 2, ed. 1881; II. 313

FOOTNOTES

[1] _Vita_, pp. 143_b_; 149_b_, 159_b_; 153_a_.

[2] _Ibid._ p. 153_c_.

[3] _Ibid._ pp. 129_c_, 134_a_.

[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. 127_c_, 143_b_, 144_b_.

[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. 96_c_; 117_b_; 127_a_; 97_c_, 133_b_ (dated November 11, 1509, in MSS.); 146_b_; 148_a_.

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

[14] _Vita_, pp. 113_b_, 149_c_; 143_b_, 152_c_; 138_b_, 155_a_. 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. 142_a_, 153_a_. Increase of movement: _ibid._, and pp. 145_b_, 143_a_, 153_c_, 141_a_. Loss of speech and sight: pp. 141_b_, 141_c_, 159_c_. Localization of heat: p. 157_b_. Haemorrhages: 138_c_, 159_c_, 160_a_. Concavities and jaundice: pp. 144_a_, 153_a_. Spasms: pp. 143_c_, 71_c_, 141_c_, 142_b_. 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. 149_c_, 150_a_; 159_b_; 159_c_; 150_a_. Odours and colours: 153_c_, 154_b_. 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. 144_a_, 148_b_, 155_a_. Laughter: _ibid._ 145_c_, 148_b_, 149_b_, 157_c_. Sudden changes of condition: 135_b_, 138_c_, 159_b_. 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. 71_c_; 145_c_; 147_b_; 159_c_, 159_a_; 127_a_. 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. 153_b_, 157_a_. Marabotto’s attitude: 139_b_; 141_c_, 143_c_, 149_a_. Relations with Boerio: 147_c_, 147_b_. 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. 98_c_, 99_a_. Persistence of intelligence: 141_c_; 159_b_, _c_; 143_a_; 143_c_; 145_b_. 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. 135_a_;. Red and black robes: 154_b_, 156_c_. Suggestions of odour: 118_c_, 119_a_; 9_c_, 8_a_, 9_b_. 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. 148_b_; 150_b_; 152_a_, 160_c_, 161_b_. Communion and ordinary food: 154_a_, 154_c_, 138_c_; 154_c_. Heats: “Assalto,” _e.g._ 138_b_, _c_; 143_a_, _c_; “ferita” and “saetta,” _e.g._ 141_a_, _c_; 145_a_. Their localization: 135_a_, 141_c_; 153_a_; 142_a_, 158_a_. Their psycho-physical character: 135_b_, 144_b_. Thirst and its suggestion: 149_c_, 159_c_; 76_c_; 152_b_, 135_a_. Paralyses: 134_b_; 149_c_. 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. 158_a_; 160_a_. 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. 12_a_.

[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. 190_c_; 192_c_, 193_a_.

[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. 190_b_; 196_b_; 224_c_; 295_c_; 413_b_.

[49] _Vita_, passim; _Life_, ed. cit. pp. 40, 41; 408; 206. _Vita_, pp. 87_c_, 77_b_.

[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_, 216_e_.

[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. 47_c_, 48_a_.

[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, 508_c_. _Theaetetus_, 153_c_.

[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 LVIII_a_ and LVIII_b_ 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, 590_b_, 613_a_, 1973_c_, 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. 27_g_ 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. 318_r_, 319_v_.

[206] _Phaedo_, 81_a_-82_a_.

[207] _Laws_, X, 904_a-e_.

[208] _Timaeus_, 41_d_, _e_; 42_b_, _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 904_a_.

[209] These four passages are all within pp. 110_b_-114_d_ of the _Phaedo_.

[210] _Gorgias_, pp. 525_b_, _c_; 526_c_, _d_.

[211] _Ibid._ p. 523_b-e_.

[212] 2 Cor. v, 2, 3.--_Vita_, pp. 109_b_, 66_a_, 171_a_.

[213] _Republic_, X, pp. 617_e_, 619_e_, 920_e_.

[214] _Phaedrus_, p. 249_b_.

[215] _Enneads_, III, 4, 5.

[216] Enarr. in Ps. xxxvi, § 1, n. 10, ed. Ben., col. 375_b_. See also _Enchiridion_, CIX, _ibid._ col. 402_d_.

[217] So in the _De Civitate Dei_, Lib. XXI, c. xxvi, n. 4, _ibid._ col. 1037_d_.

[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. 387_b_; n. 43, col. 389_a_.

[220] _Ibid._ Lib. XII, n. 32, col. 507_c_. 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. 313_b_, 314_c_. _De octo Dulcit. quaestm_ (422 A.D.) 12, 13; _ibid._ coll. 219_d_, 220_a_. Repeated in _Enchiridion_ (423 A.D.?), LXIX; _ibid._ col. 382_b_, _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. 173_b_; 33_b_.

[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. 403_c_; CXII, col. 404_c_.

[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. 120_b_. 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. 173_b_.

[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. 477_a_.

[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. 364_b_, _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. 400_c_. _Republic_, II, p. 364_e_. 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, 1072_b_, 1074_b_.

[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. 341_b_, 342_a_; 291_a_.

[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. 1750_b_. _De Nuptiis et Concupiscentia_, I, 23, _ibid._ col. 625_a_.--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. 39_b_, 116_b_.

[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, 508_e_; VII, 517_b_; and Zeller, _ibid._ II, 1, ed. 1889, pp. 707-710.

[376] _Philebus_, 22_c_; _Timaeus_, 28_a_, _c_; 29_e_, 92_c_ (with the reading ὅδε ὁ κόσμος … εἰκὼν τοῦ ποιητοῦ).

[377] _Timaeus_, 29_e_.

[378] _Enneads_, I, vii, 1, 61_d_; I, viii, 2, 72_e_; 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, 350_b_; VI, 2317, 610_d_; III, ix, 3, 358_a, 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, 736_b_; _de Anima_, III, 5, 430_a_; 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_, 29_e_, _seq._

[424] _Metaph._, VII, 1072_b_; IX, 1074_b_.

[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. 341_b_, 342_a_.

[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.

_Richard Clay & Sons, Limited, London and Bungay._