X. The Cosmological Argument of St. John Damascene. XI. The Argument from Intuition. XII. Aspects of Modern Pantheism. XIII. Christian Idealism. XIV. Malebranche and Fénelon. XV. Boëthius. XVI. Catholic Philosophers of the Nineteenth Century. XVII. The Connection between Soul and Body (Tertullian). XVIII. The Chaldæan Doctrine of the Soul ([Greek: essamenos pyriryr]). XIX. The Idea of Personality. XX. The Identification of Life and Motion. XXI. Maine de Biran. XXII. The Popularization of Catholic Philosophy. II. ECCLESIASTICAL HISTORY. I. The Alexandrian School. II. The Writings of Clement. III. Origen, and his Works. IV. Ephrem the Syrian, and his Works. V. The Apologists. VI. The Three Cappadocians. VII. Julian and his Contemporaries. VIII. The Council of Nicæa. IX. St. Augustine and the Donatists. X. The Saints of the Catacombs. XI. The Discipline of the Secret. XII. The Libyan and Nitrean Anchorites XIII. The Stylites. XIV. Communion in the Early Church. XV. Mediævalism. XVI. The Case of Honorius. XVII. Hildebrand. XVIII. Alexander VI. and Savonarola. XIX. Origin and Spread of Monasticism. XX. The Influence of the Irish Monks on the Continent of Europe. XXI. Schools of Philosophy. XXII. Port-Royal, Pascal, Nicole, Arnauld. XXIII. The Rise and Progress of Jansenism. XXIV. Gallicanism and National Churches. Rather a large order, I thought, as I looked with pitying eyes on the far vision of a curly-headed young priest of forty years ago, and thought of the day-dreams of youth; and what a very slender precipitate of work fell from the vast effervescence of the idealism of inexperience. There remained another page of projected inspiration on the scope and meaning of Holy Scripture; but this I put aside. I found my knowledge, little as it was, was derived from such obsolete and antique commentators as á Lapide, Maldonatus, Estius, and the _Triplex_; and I was ashamed to produce such fossilized literature to the advanced thinkers of the present day. I did not like to face this ordeal:-- "Then you haven't heard of the new schools of interpretation? You know that the great thinkers of Germany, Bahrdt, and Semler, and Eichhorn, have upset all our preconceived ideas about the Bible. The Wolfian ideas have been expanded and developed; and advanced Catholic apologists have set themselves to the task of reconciling our ancient traditions with the discoveries of modern science. The tremendous advances made by philological scientists and experts during these last years--"