Tertullian say, "the human heart is naturally Christian," and men can not be contented to remain long in mere vegetable existence without some sort of religion. They will, when they have nothing else to worship, evoke the spirits of the dead, and institute an illusory demon-worship, as we see in modern spiritism. The Christian religion as presented by Rome, though it flatters not human pride, and is offensive to depraved appetite or passion, is yet adapted to the needs of human nature, and satisfies the purer and noble aspirations of the soul. There is, as we have more than once shown, a natural want in man which it only can meet, and, we may almost say, a natural aptitude to receive it. Hence, we conclude that, when men see before them no alternative but Rome or no religion, downright naturalism able to satisfy nobody, they will, after some hesitation, submit to Rome and rejoice in Catholicity. Nature is very well; we have not a word to say against it when normally developed; but this world is too bleak and wintry for men to walk about in the nakedness of nature; they must have clothing of some sort, and, when they are fully convinced that they can find proper garments only in the wardrobe of the church, they cannot, it seems to us, long hold out against Rome or refuse submission to the law of life. We here close our very inadequate discussion of the great subject we have opened. Our remarks are only supplementary to the article on Rome or Reason in THE CATHOLIC WORLD for September last, and are intended to guard against any false inferences that some might be disposed to draw from the doctrine we there set forth. We hold, as a Catholic, the dogma of original sin, and that our nature has been disordered by the fall and averted from God. We have not wished this fact to be overlooked, or ourselves to be understood as if we recognized no antagonism between this fallen or averted nature and Rome. {19} Our nature is not totally depraved. Understanding and will, if the former has been darkened and the latter attenuated by the fall, yet remain, and retain their essential character; but disorder has been introduced into our nature, and the flesh inclines to sin; its face is turned away from God, and it stands in need of being converted or turned to him. The church brings to this disordered and averted nature whatever is needed to convert it, heal its wounds, and elevate it to the plane of its destiny. But after conversion, after regeneration, the flesh, "the carnal mind," remains, as the Council of Trent teaches, and, as long as it remains, there must be a combat, a warfare. This combat, or warfare, is not, indeed, between reason and faith, revelation and science, nor between nature and grace, but between the law of God accepted and served by the judgment and will, by the inner man, and the law of sin in our members, the struggle between holiness and sin, an internal struggle, of which every one is conscious who attempts to lead a holy life.