in the liturgies of the Church. The question will perhaps never cease to be argued, although it is hardly probable that so extreme a view as that of Gregory the Great will ever again become prevalent. Let us take a statement of the question from the utterances of one who will not be suspected of want of capacity or of experience in the matter, or of want of sympathy with stern and serious views respecting education and life. "Some one will say to me perhaps," wrote John Henry Newman in 1859, "our youth shall not be corrupted. We will dispense with all general or national literature whatever, if it be so exceptional; we will have a Christian Literature of our own, as pure, as true as the Jewish." "You cannot have it.... From the nature of the case, if Literature is to be made a study of human nature, you cannot have a Christian Literature. It is a contradiction in terms to attempt a sinless Literature of sinful man. You may gather together something very great and high, something higher than any literature ever was; and when you have done so, you will find that it is not Literature at all. You will simply have left the delineation of man, as such, and have substituted for it, as far as you have had anything to substitute, that of man, as he is or might be, under certain special advantages. Give up the study of man, as such, if so it must be; but say you do so. Do not say you are studying him, his history, his mind and his heart, when you are studying something else. Man is a being of genius, passion, intellect, conscience, power. He exercises his great gifts in various ways, in great deeds, in great thoughts, in heroic acts, in hateful crimes.... Literature records them all to the life....