“However this may be, and whatever more might be said on this vast and interesting subject, it cannot in any case be disputed that the divergences existing between us and the great Greek Church have nothing in common with those which separate us from Protestantism. Protestantism has tampered with and altered all our articles of faith, demolished the Christian mysteries most sacred to belief and dear to affection. It has retained neither the intercession of the saints, the worship of the Blessed Virgin, the sacraments of penance and the Holy Eucharist, nor the veneration of holy images. In fine, apart from the belief in the merits of our Saviour, of which every manifestation is severely restrained, there is nothing in common between Protestants and ourselves.[9] On the contrary, we may say, in respect to the Greeks, that for the simple faithful the difference between them and ourselves is invisible, because they have retained so many things which assimilate their religion to ours, as affecting the mind, the heart, and even the senses. Therefore, for many among them, the barrier does not become sensible until they find themselves disposed to pass over it in order to satisfy the inward need which they experience of participating in the riches of that other church, which seems so like their own, yet differs from it in possessing really what the other offers in a vain semblance. Footnote 9: Our Protestant readers will excuse, we trust, a want of precise accuracy in some of these expressions, very easily accounted for by the fact that Madame Craven is a Catholic Frenchwoman, to whom all the various phases of Protestantism are confused in one vague and indistinct form. “What, then, must be the sentiments of a sincere, fervent, simple, and upright soul, already bathed in the light which radiates from the great mysteries of the faith, and touched by the infinite love of Jesus Christ revealed in them, when it discovers the nature of the obstacles which lie in her path? “She finds all the articles of her faith more solemnly affirmed; all the practices which her piety demands more numerous and accessible; confession, absolution, communion—all is there; and must she refrain from satisfying her thirst for them? “Is it credible that a soul thus thirsty for truth, faith, and love should be much disposed to recoil from the difficulty of accepting one word more in the confession of faith,[10] or of recognizing the head of the _universal_ church as the head of the church in the East as well as of that in the West? Again, is it credible that she will shrink back from the political obstacle, the greatest and most formidable of all—the only one, in fact, which she will find pain in overcoming and need courage to surmount? Footnote 10: Filioque.