A good opportunity is now before the Church to give answer as to whether this form of investigation is or is not anything better than a species of sacred antiquarianism. Liturgiology as an aspirant for recognition among the useful sciences may be said at the present moment to be waiting for the verdict. To be sure, it can be asserted for liturgiology that to those who love it it is a study that proves itself, like poetry, "its own exceeding great reward." It is not worth while to dispute this point. Liturgiology pursued for its own sake may not be the loftiest of studies, but this, at least, can be said for it, that it is a not less respectable object of pursuit than many another specialty the devotees of which look down upon the liturgiologist with self-complacent scorn as a mere chiffonier. The forms which Christian worship has taken on in successive generations and among peoples of various blood are certainly as well worthy of analysis and classification as are the flora and fauna of Patagonia or New Zealand. But while the Patagonian naturalist secures recognition and is decorated, every jaunty man of letters feels at liberty to scoff at the liturgiologist as a laborious trifler. Moreover, remembering that in favorite studies, as in crops, there rules a principle of rotation, fashion affecting even staid divines with its subtle influence, we may look to see presently a decline of interest in this particular department of inquiry. Especially may serious men be expected to turn their attention in other directions, should it be found that a _Non possumus_ awaits every effort to make the fruits of their labor available for the nourishment of the Church's daily life. So then, instead of deferring action until liturgical knowledge shall have become more widely spread, and available liturgical material more abundant, we shall, if we are wise, perceive that only by moving promptly will it be possible in this case to take the tide at the full. Never again will opportunity be more ripe.