Catherine herself, although delightfully free from the long scale of mediations between the soul and God which forms one of the predominant doctrines of the Areopagite, continues and emphasizes most of what is common, and much of what is special to, all and each of these four writers; she is a reflective saint, if ever there was one. And of her too we shall have to say that she is great by what she possesses, and not by what she is without: great because of her noble embodiment of the reflective and emotional, the mystical and volitional elements of Christianity and Religion generally. Religion is here, at first sight at least, all but entirely a thought and an emotion; yet all this thought and emotion is directed to, and occasioned by, an abiding Reality which originates, sustains, regulates, and fulfils it. And although this Reality is in large part conceived, in Greek and specially in Neo-Platonist fashion, rather under its timeless and spaceless, or at least under its cosmic aspect, rather as Law and Substance, than as Personality and Spirit: yet, already because of the strong influence upon her of the noblest Platonic doctrine, it is loved as overflowing Love and Goodness, as cause and end of all lesser love and goodness; and the real, though but rarely articulated, acceptance and influence of History and Institutions, above all the enthusiastic devotion to the Holy Eucharist with all its great implications, gives to the whole a profoundly Christian tone and temper. True, the Church at large, indeed the single soul (if we would take such a soul as our standard of completeness) requires a larger proportion of those crisp, definite outlines, of those factual, historical, and institutional elements; a very little less than what remains in Catherine of these elements, and her religion would be a simple, even though deep religiosity, a general aspiration, not a definite finding, an explicit religion. Yet it remains certain, although ever readily forgotten by religious souls, especially by theological apologists, that without some degree and kind of those outgoing, apprehending, interpreting activities, no religion is possible. Only the question as to what these activities should be, and what is their true place and function within the whole religious life, remains an open one. And this question we can study with profit in connection with such a life and teaching as Catherine’s, which brings out, with a spontaneous, childlike profundity and daring, the elemental religious passion, the spiritual hunger and thirst of man when he is once fully awake; the depths within him anticipating the heights above him; the affinity to and contact with the Infinite implied and required by that nobly incurable restlessness of his heart, which finds its rest in Him alone Who made it. II. DUALISTIC ATTITUDE TOWARDS THE BODY.