My purpose does not lead me to speak of the exercise of ecclesiastical jurisdiction by the King, in virtue of this new Headship over the Church. As, by virtue of his authority, he had bidden Archbishop Cranmer to pronounce the sentence of divorce, which the Pope had refused, so in the dissolution of the religious houses, he pronounced the monks and nuns in his kingdom freed from the vows they had made to God. In the exercise of the royal supremacy in matters ecclesiastical he appointed Thomas Crumwell, a layman, his Vicar General, and in this capacity, Crumwell presided at all meetings of Bishops and regulated all discussions upon spiritual affairs. There were various other religious changes initiated during the remainder of this reign, like the destruction of shrines and the prohibition of devotion to the saints, but it is one of the perplexing problems of this time why there was not a more radical reconstruction of religion in England upon the lines of the Lutheran principles of the Reformation. The fact is that, though for his own purposes Henry was willing enough to get rid of the Pope, he was never a Lutheran at heart. He had defended Catholic principles against the German Reformed doctrines in his work on the Seven Sacraments. He never wholly lost his Catholic instinct, and to the last he maintained with a strong hand the ancient Catholic Sacramental teaching, and in particular in regard to the most Holy Eucharist and the doctrine of Transubstantiation. In this regard the reforming party, as long as he lived, was kept in check and had to wait for the King's death to secure further changes. To us Catholics, by the act of cutting England from Rome, the principle of Christian Unity was rejected and sacrificed. The branch cut from the tree no longer feeds upon the sap of the parent stock, and disintegration is merely a matter of time. We who look back over the centuries, which have passed since the severance of the English Church from Union with Rome was effected, can see how the disintegration as to doctrine, has gone on ever since. Few can deny that it is still proceeding at a rate, which is rightly alarming those who still cling even to the shreds of the religious formularies evolved in the Reformation settlement. Hundreds of religious bodies, all claiming to be Christian and all differing on vital and essential matters of belief, can be seen round about us to-day. The process of division is still going on and it must continue where there is no authority to speak with a divine commission. We Catholics, as we review this chaos, may well thank God that our English and Irish forefathers have fought and suffered to maintain for us the Christian principle of a Supreme authority in religion. II II THE HOLY MASS