Having restored the Catholic practice of Holy Communion under one kind, and likewise the altar, we are not surprised that the "overseers" of the King James version should have become _bishops_, as in Acts xx. 28, although a good many of the _overseers_ have been left in their places, possibly because the "elders" (Acts xv. 2; Tit. i. 5; I. Tim. v. 17 and 19, etc.) have not yet become _priests_, as they are in the Rhemish (Catholic) translation. However, the "elders" are likely to turn out priests at the next revision, because they are not only "ordained," but also "appointed," whereas in the old English revisions of 1562 and 1579 they were ordained elders "by election in every congregation," which is still done in Protestant churches where there are no bishops, and even in some which have "overseers" with the honorary title of "bishop." As to the celibacy question, the revisers have not thought fit to endorse it by translating [Greek: _adelphen gynaicha_] a "woman," a sister; but they adhere to the old "wife," as Beza, in his translation, makes the Apostles go about with their "wives" (Acts i. 14). In the matter of "confession" we have got a degree nearer to the old Catholic version and practice likewise. The Protestant reformers had no "sins" to confess; they had only "faults." Hence they translate St. James v. 16 by "confess your faults." But the revisers of 1881 found out that these "faults" were downright sins, and so they put it. Accordingly we find that the Apostles have power literally "to forgive" sins, whereas formerly, the sins being only faults, it was enough to have them "remitted," which means a sort of passive yielding or condoning on the part of the overseers in favor of repentant sinners, but did not convey the idea of a sacramental power "binding and loosening" in heaven as on earth. Our dear Blessed Lady also receives some justice at the hands of the new translators. She is not simply "highly favored" as in the times of King James and ever since, but now is "endued with grace," though only in a footnote. "It was expected," says an anonymous writer in the above cited article of the _Dublin Review_,[4] "that the revisers, in deference to modern refinement, would get rid of 'hell' and 'damnation,' like the judge who was said to have dismissed hell with costs. 'Damnation' and kindred words have gone.... A new word, 'Hades,' Pluto's Greek name, has been brought into our language to save the old word 'hell' from overwork. The Rich Man is no longer in 'hell,' he is now '_in Hades;_' but he is still 'in torment.' So Hades must be Purgatory, and the revisers have thus moved Dives into Purgatory, and Purgatory into the Gospel. Dives will not object; but what will Protestants say?"