We have nothing to say on the particular point the learned historian raises about doctrinal decisions of the Holy See, but have quoted his words just as they stand in order to show the similarity of his position to that of Dr. Pusey, and to prove that thoughtful minds in Germany as well as in England are beginning to desire a reconciliation of the separate communions with the great body of Christendom. The Catholic tendency is, therefore, not one which has sprung solely out of the hierarchical and sacramental doctrines preserved by a kind of semi-Catholic tradition in the high church school of the Anglicans. It has a deeper seat and a wider extension. It is not possible to nullify its importance by qualifying converts to the Catholic Church as men who have made an "abnegation of reason, of the faculty which discerns right and wrong, and even of choice and personal responsibility to God," stifled their faculties of thinking for themselves and of discerning between truth and falsehood. This theory will not hold water, as the judgment of the English press on the controversy between Mr. Kingsley and Dr. Newman amply proves. The prejudice against Catholics is wearing away. Many, even devout Protestants, have no longer any objection to join in the prayers or listen to the sermons or read the books of Catholic priests. Catholics and Protestants are becoming connected by ties of blood or marriage, they mingle in the social circle, and they have fought side by side on the bloody battle-field. The impressions made on the imagination of childhood must necessarily be effaced by contact with the reality. The Catholic religion will become known for what it is, and its advocates will receive the respectful hearing to which they are entitled. We have all along intimated that it is not so much the mere exterior argument for the authority of the church, as the dogmatic theology and the interior spiritual doctrine preserved and transmitted by her authoritative teaching, to which we desire to see the attention of our evangelical brethren directed. The soul of the church is the noblest of its parts, and the vivifying principle of the body. The really cardinal question at issue concerns the method by which the individual soul is united with this soul of the church, nourished and perfected in divine knowledge and love. In this is included the nature of that manifestation of itself which the soul of the church makes in its visible body. {116} We have no time to go into this subject at present. Courtesy to both the writers whose articles we are reviewing requires, however, that we should notice some of the topics over which their polemical weapons have clashed so vigorously.