And all fear of fanaticism will be finally removed by a further most necessary and grandly enlarging insistence upon the Mercenaries and even the Servants having passing moments, and producing varyingly numerous single acts of, Pure Love and of the other supernatural virtues prompted by Pure Love. All souls in a state of Grace throughout God’s wide wide world,--every constituent, however slight and recent, of the great soul of the Church throughout every sex, age, race, clime, and external organization, would thus have some touches, some at least incidental beginnings of Pure Love, and of the other supernatural virtues prompted by Pure Love. All souls would thus, in proportion to their degree of grace and of fidelity, have some of those touches; and the progress of all would consist in the degree to which that variety of acts would become informed and commanded by the supreme motive of all motives, Pure and Perfect Love.[172] And with such an Ideal, required by fundamental Catholic positions, ever increasingly actuating the soul and binding it to all souls beneath, around, above it, what there is of truth in the savage attacks of Spinoza and of Kant and of such recent writers as A. E. Taylor,[173] upon the supposed hypocritical self-seeking in the practice and temper of average Christians, would lose all its force. 3. _Cognate Problems._ Three much-discussed cognate matters require some elucidation here. They answer to the questions: Does reference to the self, as for instance in acts of gratitude and thanksgiving, prevent an act from being one of Pure Love? Is the pleasurableness, normally ever attached and subsequent to all virtuous acts, to be regarded as part of the reward from which Pure Love abstracts? And finally are, I will not say any technically ecstatic or other in part psycho-physical peculiarities and manifestations, but even active Contemplation or the simple Prayer of Quiet, necessary conditions or expressions of a state of Pure Love,--understood in the sense explained above? (1) As to reference to the self, it is highly important to distinguish between acts of Pure Love, and attempts, by means of the maximum possible degree of abstraction, to apprehend the absolute character and being of God. For these two things have no necessary connection, and yet they have been frequently confounded. St. Teresa’s noble confession of past error, and consequent doubly valuable, amended teaching is perhaps the most classical pronouncement extant upon this profoundly important point.[174] The contingent, spacial and temporal, manifestations and communications of God, above all as we have them in the life of Our Lord and in those who have come nearest to Him, but also, in their several degrees and forms, in the lives of each one of us: all these, in their sacred, awakening and healing, particularity and closeness of contact, can and should be occasions and materials for the most perfect, for the purest Love.