There is an instructive contrast, not only between the working of the voluntary system and that of the Old World establishments, but between the methods of the Catholic Church and the Protestant no-method. Under the control of a strong cooerdinating authority the competitions of the various Catholic orders, however sharp, could never be allowed to run into wasteful extravagance through cross-purposes. It is believed that the Catholics have not erected many monuments of their own unthrift in the shape of costly buildings begun, but left unfinished and abandoned. A more common incident of their work has been the buying up of these expensive failures, at a large reduction from their cost, and turning them to useful service. And yet the principle of sectarian competition is both recognized and utilized in the Roman system. The various clerical sects, with their characteristic names, costumes, methods, and doctrinal differences, have their recognized aptitudes for various sorts of work, with which their names are strongly associated: the Dominican for pulpit eloquence, the Capuchin for rough-and-ready street-preaching, the Benedictine for literary work, the Sulpitian for the training of priests, and the ubiquitous Jesuit for shifty general utility with a specialty of school-keeping. These and a multitude of other orders, male and female, have been effectively and usefully employed in the arduous labor _Romanam condere gentem_. But it would seem that the superior stability of the present enterprise of planting Catholicism in the domain of the United States, as compared with former expensive failures, was due in some part to the larger employment of a diocesan parish clergy instead of a disproportionate reliance on the "regulars."