When, some years ago, the announcement of the prospective opening of the medical school at Fordham University, New York City, was made, the preliminary faculty were rather astonished to find that a number of intelligent physicians expressed surprise that there should be any question of the establishment of a medical school in connection with a Catholic institution of learning, since, as they understood, the Church forbade the practice of dissection, and in general was distinctly unfavorable to the development of medical science. Most of us had already known of the false persuasion existing in some minds, that by a Papal decree the practice of dissection had been forbidden during the Middle Ages, but it was hard to understand how men should think, in this day of general information, that Catholics were not free to pursue the study of any true science, and above all medical science, without let or hindrance from ecclesiastical authorities. In a word, though we live in what we are pleased to call an enlightened age with the schoolmaster abroad in the land, as is so proudly proclaimed, we encountered the most childish simplicity of belief in a number of old-time prejudices as to the position of the Church with regard to the study of science. We found such a curious state of positive ignorance and such an erroneous, pretentious knowledge with regard to the supposed attitude of the Church to medicine especially, that we realized that the first thing that the {2} new medical department would have to do would be to set about correcting authoritatively the false notions which existed with regard to the Popes and medical science. Most of the misinformation in this matter in American minds, we soon found, had its origin in Dr. Andrew D. White's volumes, "On the History of the Warfare of Science with Theology in Christendom." It is impossible for anyone to read Dr. White's chapter on from Miracles to Medicine in this work without coming to the conclusion that the constant policy of the Church for all the centuries down practically to our own time was to prevent the progress of medicine as far as possible. The reason for this policy, presumably, must be taken to be that it was to the interest of the ecclesiastics to have people apply to them for healing. Sufferers were to look to miracles rather than to drugs for their relief from ailments of any and every kind. Prayers were to be considered as much more efficacious than powders, and Masses much more likely to do good than the most careful nursing. These ecclesiastical offices had to be paid for. Accordingly, people had to be discouraged from applying to physicians, medical schools were kept under an ecclesiastical ban, "dissection was prohibited," anatomy declared "a sin against the Holy Ghost," "chemistry forbidden under the severest penalties," "the medieval miracles of healing checked medical science," "the practice of surgery was relegated mainly to the lowest