[54]:  Santayana, Return in Religion, p. 108.

     [55] Tertullian, De Virg.  Vel., 1.

     [56] Encyclical of October 27, 1901.

     [57] In The Programme of Modernism, and Quello che
     vogliamo.

     [58] The Programme of Modernism, p. 16.

     [59] The Programme of Modernism, pp. 50-54.

     [60] Loisy, Simples Reflexions, p. 168.

     [61] Ibid.  L’Evangile et l’Eglise, pp. 3-5.

     [62] Ibid.  Les Evangiles Synoptiques, p. 119.

     [63] Ibid.

     [64] Ibid. p. 143.

     [65] Ibid. pp. 138, 139.

     [66] Ibid. p. 104.

     [67] Loisy, Les Evangiles Synoptiques, p. 166.

     [68] Ibid. p. 169.

     [69] Ibid.  Le Quatrieme Evangile, passim.

     [70] Loisy, Les Evangiles Synoptiques, p. 214.

     [71] Ibid. p. 218.

     [72] Loisy, Les Evangiles Synoptiques, p. 223.

     [73] The Programme of Modernism, pp. 82, 83.

     [74] Ibid. p. 90.

     [75] Loisy, Simples Reflexions, p. 211.

     [76] Laberthonniere, Le Realisme Chretien et l’Idealisme
     Grec, pp. 44, 45.

     [77] Malachi, ii. 6.

     [78] Le Roy, Dogme et Critique, p. 26.

     [79] Lex Orandi, p. 165 (abridged).

[80] This is not carelessness on the part of the writer.  Paulsen also says (Introduction to Philosophy, p. 112), 4 It is impossible to separate feeling and willing from each other....  Only in the highest stage of psychical life, in man, does a partial separation of feeling from willing occur.’  But it is the highest stage of psychical life, the human, with which we are alone concerned; and in this stage it is both possible and necessary to distinguish between feeling and willing.  Some Voluntarists, hard pressed by facts, try to make ‘will’ cover the whole of conscious and subconscious life, with the exception of logical reasoning, which is excluded as a sort of pariah!

     [81] Mgr.  Moyes, in The Nineteenth Century, December,
     1907.

CARDINAL NEWMAN

(1912)

The life of Newman was divided into two nearly equal portions by his change of religion in October 1845.  For the earlier half of his career we have long had his own narrative; and Newman is a prince of autobiographers.  It was his wish that the ‘Apologia’ should be the final and authoritative account of his life in the Church of England, and of the steps by which he was led to transfer his allegiance to another communion.  The voluminous literature of the Tractarian movement, which includes large collections of Newman’s