father’s goodness?” Nay, even when he goes on to say that this is precisely the Protestant story of justification, what he wants to impress on his Protestant readers is surely no more than this, that from his point of view there is nothing actually degrading in their very narrow view, as little as in the common Roman Catholic view of the Mass. What he means is no more than that both views as held by the many are grotesquely literal and unintelligent. People who hold such views would be ready to tell you, he says, “the exact hangings in the Trinity’s council chamber.” But, with all that he is anxious to show that not only was the original intention both of Roman and English Catholics good, but that even in its mistaken application it may help towards righteousness. In trying to impress this view both on Protestants and Roman Catholics, Arnold certainly used language which must have pained particularly those who felt that the picture was not altogether untrue. However, his friends, and among them many high ecclesiastics, forgave him. Stanley, I know, admired his theological writings very much. Many of his critics fully agreed with what Arnold said, only they would have said it in a different way. There is a kind of cocaine style which is used by many able critics and reformers. It cuts deep into the flesh, and yet the patient remains insensible to pain. “You can say anything in English,” Arthur Helps once said to me, “only you must know how to say it.” Arnold, like Carlyle and others, preferred the old style of surgery. They thought that pain was good in certain operations, and helped to accelerate a healthy reaction. The only fault that one may find with Arnold, is that he did not himself try to restore the original and true conception of the Trinity to that clear and intelligible form which he as an historian and a man of culture could have brought out better than any one else. The original intention of the Lord’s Supper, or the Mass, can easily be learnt, as Arnold has shown, from the very words of the Bible (St. Luke, xxii., 20): “The cup is the new testament in my blood.” But the doctrine of the Trinity requires a far more searching historical study. As the very name of Trinity is a later invention, and absent from the New Testament, it requires a thorough study of Greek, more particularly of Alexandrian philosophy, to understand its origin, for it is from Greek philosophy that the idea of the Word, the Logos, was taken by some of the early Fathers of the Church.