sacrifices” said a great writer of the first school, “are offered for children who die at an early age, and none of the ceremonies practised at the funerals of adults are performed at their tombs, for it is believed that infants have no hold upon earth or upon terrestrial affections.... The law forbids us to honour them because it is irreligious to lament for those pure souls who have passed into a better life and a happier dwelling-place.”(297) “Whosoever shall tell us,” said a distinguished exponent of the patristic theology, “that infants shall be quickened in Christ who die without partaking in His Sacrament, does both contradict the Apostle’s teaching and condemn the whole Church.... And he that is not quickened in Christ must remain in that condemnation of which the Apostle speaks, ‘by one man’s offence condemnation came upon all men to condemnation.’ To which condemnation infants are born liable as all the Church believes.”(298) The one school endeavoured to plant its foundations in the moral nature of mankind, by proclaiming that man can become acceptable to the Deity by his own virtue, and by this alone, that all sacrifices, rites, and forms are indifferent, and that the true worship of God is the recognition and imitation of His goodness. According to the other school, the most heroic efforts of human virtue are insufficient to avert a sentence of eternal condemnation, unless united with an implicit belief in the teachings of the Church, and a due observance of the rites it enjoins. By the philosophers the ascription of anger and vengeance to the Deity, and the apprehension of future torture at His hands, were unanimously repudiated;(299) by the priests the opposite opinion was deemed equally censurable.(300)