I have criticised this definition in my first Lecture, and have suggested that the words "rationalism" and "reason" ought to be transposed. Elsewhere Harnack says that the distinctions between "Scholastic, Roman, German, Catholic, Evangelical, and Pantheistic Mysticism" are at best superficial, and in particular that it is a mistake to contrast "Scholasticism and Mysticism" as opposing forces in the Middle Ages. "Mysticism," he proceeds, "is Catholic piety in general, so far as this piety is not merely ecclesiastical obedience, that is, _fides implicita_. The Reformation element which is ascribed to it lies simply in this, that Mysticism, when developed in a particular direction, is led to discern the inherent responsibility of the soul, of which no authority can again deprive it." The conflicts between Mysticism and Church authority, he thinks, in no way militate against _both_ being Catholic ideals, just as asceticism and world-supremacy are both Catholic ideals, though contradictory. The German mystics he disparages. "I give no extracts from their writings," he says, "because I do not wish even to seem to countenance the error that they expressed anything that one cannot read in Origen, Plotinus, the Areopagite, Augustine, Erigena, Bernard, and Thomas, or that they represented religious progress." "It will never be possible to make Mysticism Protestant without flying in the face of history and Catholicism." "A mystic who does not become a Catholic is a dilettante." Before considering these statements, I will quote from another attack upon Mysticism by a writer whose general views are very similar to those of Harnack. 23. _Herrmann_ (_Verkehr des Christen mit Gott_). "The most conspicuous features of the Roman Catholic rule of life are obedience to the laws of cultus and of doctrine on the one side, and Neoplatonic Mysticism on the other.... The essence of Mysticism lies in this: when the influence of God upon the soul is sought and found solely in an inward experience of the individual; when certain excitements of the emotions are taken, with no further question, as evidence that the soul is possessed by God: when at the same time nothing external to the soul is consciously and clearly perceived and firmly grasped; when no thoughts that elevate the spiritual life are aroused by the positive contents of an idea that rules the soul,--then that is the piety of Mysticism.... Mysticism is not that which is common to all religion, but a particular species of religion, namely a piety which feels that which is historical in the positive religion to be burdensome, and so rejects it."