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      • Deus meus ex toto corde meo (Act of Contrition)
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      • Litanies Laurentanae (Litany of Loreto)
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      • Oratio Dominica (Our Father)
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      • Oratio Sancti Thomae Aquinatis (Prayer of St. Thomas Aquinas)
      • Oratio ad Joseph (Prayer to St. Joseph)
      • Pater Noster (Our Father)
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      • Sub Tuum Praesidum (Under Your Protection)
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      • Veni Sancte Spiritus (Come O Holy Spirit)
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    • Marian Prayers >
      • The Angelus
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    • Vol. 1 - Preface and Introduction >
      • The First Epistle of Clement to the Corinthians
      • The Epistle of Mathetes to Diognetus
      • The Epistle of Polycarp to the Philippians
      • The Epistle Concerning the Martyrdom of Polycarp
      • The Epistles of Ignatius - Introduction >
        • The Epistle of Ignatius to the Ephesians
        • The Epistle of Ignatius to the Magnesians
        • The Epistle of Ignatius to the Trallians
        • The Epistle of Ignatius to the Romans
        • The Epistle of Ignatius to the Philadelphians
        • The Epistle of Ignatius to the Smyrnæans
        • The Epistle of Ignatius to Polycarp
      • The Ignatian Epistles (Syriac Version) >
        • The Epistle of Ignatius to Polycarp (Syriac Version)
        • The Second Epistle Of Ignatius to the Ephesians (Syriac Version)
        • The Third Epistle of the Same St. Igantius (Syriac Version)
      • Introductory to the Spurious Epistles of Ignatius >
        • The Epistle of Ignatius to the Tarsians (Spurious)
        • The Epistle of Ignatius to the Antiochians (Spurious)
        • The Epistle of Ignatius to Hero, a Deacon of Antioch (Spurious)
        • The Epistle of Ignatius to the Philippians (Spurious)
        • The Epistle of Maria the Proselyte to Ignatius (Spurious)
        • The Epistle of Ignatius to Mary at Nepalis, Near Zarbus (Spurious)
        • The Epistle of Ignatius to St. John the Apostle (Spurious)
        • A Second Epistle of Ignatius to St. John (Spurious)
        • The Epistle of Ignatius to the Virgin Mary (Spurious)
      • Introductory Note to the Martyrdom of Ignatius >
        • The Martyrdom of Ignatius
      • The Epistle of Barnabas
      • The Fragments of Papias
      • Introduction to the Writings of Justin Martyr >
        • The First Apology of Justin Martyr >
          • Epistle of Adrian in behalf of the Christians
          • Epistle of Antoninus to the common assembly of Asia
          • Epistle of Marcus Aurelius to the senate, in which he testifies that the Christians were the cause of his victory
        • The Second Apology of Justin for the Christians Addressed to the Roman Senate
        • Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew
        • The Discourse to the Greeks - Justin Martyr
        • Justin's Hortatory Address to the Greeks
        • Justin on the Sole Government of God
        • Fragments of the Lost Work of Justin on the Resurrection
        • Other Fragments from the Lost Writings of Justin
        • The Martyrdom of the Holy Martyrs Justin, Chariton, Charites, Pæon, and Liberianus, who Suffered at Rome
      • Introductory Note to Irenæus Against Heresies >
        • Against Heresies: Book 1 - Irenaeus
        • Against Heresies: Book 2 - Irenaeus
        • Against Heresies: Book 3 - Irenaeus
        • Against Heresies: Book 4 - Irenaeus
        • Against Heresies: Book 5 - Irenaeus
        • Fragments from the Lost Writings of Irenaeus
    • Vol. 2 - Fathers of the Second Century >
      • The Pastor of Hermas - Introduction >
        • The Pastor of Hermas: Book 1
        • The Pastor of Hermas: Book 2
        • The Pastor of Hermas: Book 3
      • Tatian the Assyrian's Address to the Greeks >
        • Fragments - Tatian the Assyrian
      • Theophilus of Antioch - Introduction >
        • Theophilus of Antioch to Autolycus: Book 1
        • Theophilus of Antioch to Autolycus: Book 2
        • Theophilus of Antioch to Autolycus: Book 3
      • Athenagoras >
        • A Plea For the Christians By Athenagoras the Athenian: Philosopher and Christian
        • The Treatise of Athenagoras the Athenian, Philosopher and Christian, on the Resurrection of the Dead
      • Clement of Alexandria - Introductory Note >
        • Exhortation to the Heathen
        • The Instructor (Paedagogus) - Book 1
        • The Instructor (Paedagogus) - Book 2
        • The Instructor (Paedagogus) - Book 3
        • Elucidations - Clement of Alexandria
        • The Stromata, or Miscellanies - Book 1
        • Elucidations - Purpose of the Stromata
        • The Stromata, or Miscellanies - Book 2
        • Elucidations - The Stromata, Book 2
        • The Stromata, or Miscellanies - Book 3
        • The Stromata, or Miscellanies - Book 4
        • Elucidations - The Stromata, Book 4
        • The Stromata, or Miscellanies - Book 5
        • Elucidations - The Stromata, Book 5
        • The Stromata, or Miscellanies - Book 6
        • Elucidations - The Stromata, Book 6
        • The Stromata, or Miscellanies - Book 7
        • Elucidations - The Stromata, Book 7
        • The Stromata, or Miscellanies - Book 8
        • Elucidations - The Stromata, Book 8
        • Fragments of Clemens Alexandrinus
        • Clemens Alexandrinus on the Salvation of the Rich Man
        • Elucidations - Clemens Alexandrinus on the Salvation of the Rich Man
    • Vol. 3 - Tertullian >
      • Section 1 - Apologetic - Tertullian >
        • The Apology
        • On Idolatry
        • The Shows, or De Spectaculis
        • The Chaplet, or De Corona
        • To Scapula
        • Ad Nationes - Book 1
        • Ad Nationes - Book 2
        • A Fragment Concerning the Execrable Gods of the Heathen
        • An Answer to the Jews
        • The Soul's Testimony
        • A Treatise on the Soul
      • Section 2 - Anti-Marcion - Tertullian >
        • The Prescription Against Heretics
        • The Five Books Against Marcion - Book 1
        • The Five Books Against Marcion - Book 2
        • The Five Books Against Marcion - Book 3
        • The Five Books Against Marcion - Book 4
        • The Five Books Against Marcion - Book 5
        • Against Hermogenes - Containing an Argument Against His Opinion that Matter is Eternal
        • Against the Valentinians
        • On the Flesh of Christ
        • On the Resurrection of the Flesh
        • Against Praxeas
        • Scorpiace
        • Against all Heresies
      • Section 3 - Ethical - Tertullian >
        • On Repentance
        • On Baptism
        • On Prayer
        • Ad Martyras
        • Introductory Notice to the Martyrdom of Perpetua and Felicitas
        • The Passion of the Holy Martyrs Perpetua and Felicitas
        • Of Patience
    • Vol. 4 - Tertullian, Minucius Felix, Commodianus, Origen >
      • Tertullian >
        • On the Pallium
        • On the Apparel of Women
        • On the Veiling of Virgins
        • To His Wife
        • On Exhortation to Chastity
        • On Monogamy
        • On Modesty
        • On Fasting (In Opposition to the Psychics)
        • De Fuga in Persecutione
        • Appendix
      • Minucius Felix >
        • The Octavius of Minucius Felix
  • Books
    • John Henry Cardinal Newman >
      • An Essay on the Development of Christian Doctrine by John Henry Cardinal Newman >
        • An Essay on the Development of Christian Doctrine - Part 1: Doctrinal Developments Viewed in Themselves >
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 1: On the Development of Ideas
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 2: On the Antecedent Argument in Behalf of Developments in Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 3: On the Historical Argument in Behalf of the Existing Developments
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 4: Instances in Illustration
        • An Essay on the Development of Christian Doctrine - Part 2: Doctrinal Developments Viewed Relatively to Doctrinal Corruptions >
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 5: Genuine Developments Contrasted with Corruptions
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 6: Application of the Seven Notes to the Existing Developments of Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 7: Application of the Second Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 8: Application of the Third Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 9: Application of the Fourth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 10: Application of the Fifth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 11: Application of the Sixth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 12: Application of the Seventh Note of a True Development
      • Apologia Pro Vita Sua By John Henry Cardinal Newman >
        • Apologia Pro Vita Sua, Part 1: Mr. Kingsley's Method of Disputation
        • Apologia Pro Vita Sua, Part 2: True Mode of Meeting Mr. Kingsley
        • Apologia Pro Vita Sua, Part 3: History of My Religious Opinions
        • Apologia Pro Vita Sua, Part 4: History of My Religious Opinions--1833 - 1839
        • Apologia Pro Vita Sua, Part 5: History of My Religious Opinions--1839 - 1841
        • Apologia Pro Vita Sua, Part 6: History of My Religious Opinions--1841 - 1845
        • Apologia Pro Vita Sua, Part 7: General Answer to Mr. Kingsley
        • Apologia Pro Vita Sua, Appendix: Answer in Detail to Mr. Kingsley's Accusations
      • The Idea of a University Defined and Illustrated by John Henry Cardinal Newman >
        • The Idea of a University, Discourse 1: Introductory
        • The Idea of a University, Discourse 2: Theology A Branch Of Knowledge
        • The Idea of a University, Discourse 3: Bearing Of Theology On Other Branches Of Knowledge
        • The Idea of a University, Discourse 4: Bearing Of Other Branches Of Knowledge On Theology
        • The Idea of a University, Discourse 5: Knowledge Its Own End
        • The Idea of a University, Discourse 6: Knowledge Viewed In Relation To Learning
        • The Idea of a University, Discourse 7: Knowledge Viewed In Relation To Professional Skill
        • The Idea of a University, Discourse 8: Knowledge Viewed In Relation To Religion
        • The Idea of a University, Discourse 9: Duties Of The Church Towards Knowledge
        • University Subjects, Discussed in Occasional Lectures and Essays >
          • Lecture 1 - Christianity And Letters. A Lecture in the School of Philosophy and Letters
          • Lecture 2 - Literature. A Lecture in the School of Philosophy and Letters
          • Lecture 3 - English Catholic Literature
          • Lecture 4 - Elementary Studies
          • Lecture 5 - A Form Of Infidelity Of The Day
          • Lecture 6 - University Preaching
          • Lecture 7 - Christianity and Physical Science. A Lecture in the School of Medicine
          • Lecture 8 - Christianity And Scientific Investigation. A Lecture Written for the School of Science
          • Lecture 9 - Discipline Of Mind. An Address To The Evening Classes
          • Lecture 10 - Christianity And Medical Science. An Address to the Students Of Medicine
      • Loss and Gain: The Story of a Convert by John Henry Cardinal Newman >
        • Loss and Gain, Part 1, Chapter 1 >
          • Loss and Gain, Part 1, Chapter 2
          • Loss and Gain, Part 1, Chapter 3
          • Loss and Gain, Part 1, Chapter 4
          • Loss and Gain, Part 1, Chapter 5
          • Loss and Gain, Part 1, Chapter 6
          • Loss and Gain, Part 1, Chapter 7
          • Loss and Gain, Part 1, Chapter 8
          • Loss and Gain, Part 1, Chapter 9
          • Loss and Gain, Part 1, Chapter 10
          • Loss and Gain, Part 1, Chapter 11
          • Loss and Gain, Part 1, Chapter 12
          • Loss and Gain, Part 1, Chapter 13
          • Loss and Gain, Part 1, Chapter 14
          • Loss and Gain, Part 1, Chapter 15
          • Loss and Gain, Part 1, Chapter 16
          • Loss and Gain, Part 1, Chapter 17
          • Loss and Gain, Part 1, Chapter 18
        • Loss and Gain, Part 2, Chapter 1 >
          • Loss and Gain, Part 2, Chapter 2
          • Loss and Gain, Part 2, Chapter 3
          • Loss and Gain, Part 2, Chapter 4
          • Loss and Gain, Part 2, Chapter 5
          • Loss and Gain, Part 2, Chapter 6
          • Loss and Gain, Part 2, Chapter 7
          • Loss and Gain, Part 2, Chapter 8
          • Loss and Gain, Part 2, Chapter 9
          • Loss and Gain, Part 2, Chapter 10
          • Loss and Gain, Part 2, Chapter 11
          • Loss and Gain, Part 2, Chapter 12
          • Loss and Gain, Part 2, Chapter 13
          • Loss and Gain, Part 2, Chapter 14
          • Loss and Gain, Part 2, Chapter 15
          • Loss and Gain, Part 2, Chapter 16
          • Loss and Gain, Part 2, Chapter 17
          • Loss and Gain, Part 2, Chapter 18
          • Loss and Gain, Part 2, Chapter 19
          • Loss and Gain, Part 2, Chapter 20
          • Loss and Gain, Part 2, Chapter 21
        • Loss and Gain, Part 3, Chapter 1 >
          • Loss and Gain, Part 3, Chapter 2
          • Loss and Gain, Part 3, Chapter 3
          • Loss and Gain, Part 3, Chapter 4
          • Loss and Gain, Part 3, Chapter 5
          • Loss and Gain, Part 3, Chapter 6
          • Loss and Gain, Part 3, Chapter 7
          • Loss and Gain, Part 3, Chapter 8
          • Loss and Gain, Part 3, Chapter 9
          • Loss and Gain, Part 3, Chapter 10
          • Loss and Gain, Part 3, Chapter 11
    • Saint Augustine of Hippo >
      • The Confessions of Saint Augustine by Saint Augustine, Bishop of Hippo >
        • Book 1 - Confessions by St. Augustine
        • Book 2 - Confessions by St. Augustine
        • Book 3 - Confessions by St. Augustine
        • Book 4 - Confessions by St. Augustine
        • Book 5 - Confessions by St. Augustine
        • Book 6 - Confessions by St. Augustine
        • Book 7 - Confessions by St. Augustine
        • Book 8 - Confessions by St. Augustine
        • Book 9 - Confessions by St. Augustine
        • Book 10 - Confessions by St. Augustine
        • Book 11 - Confessions by St. Augustine
        • Book 12 - Confessions by St. Augustine
        • Book 13 - Confessions by St. Augustine
    • G K Chesterton >
      • Heretics by G.K. Chesterton >
        • Heretics, Chapter 1: Introductory Remarks on the Importance of Orthodoxy
        • Heretics, Chapter 2: On the Negative Spirit
        • Heretics, Chapter 3: On Mr. Rudyard Kipling and Making the World Small
        • Heretics, Chapter 4: Mr. Bernard Shaw
        • Heretics, Chapter 5: Mr. H.G. Wells and the Giants
        • Heretics, Chapter 6: Christmas and the Aesthetes
        • Heretics, Chapter 7: Omar and the Sacred Vine
        • Heretics, Chapter 8: The Mildness of the Yellow Press
        • Heretics, Chapter 9: The Moods of Mr. George Moore
        • Heretics, Chapter 10: On Sandals and Simplicity
        • Heretics, Chapter 11: Science and the Savages
        • Heretics, Chapter 12: Paganism and Mr. Lowes Dickinson
        • Heretics, Chapter 13: Celts and Celtophiles
        • Heretics, Chapter 14: On Certain Modern Writers and the Institution of the Family
        • Heretics, Chapter 15: On Smart Novelists and the Smart Set
        • Heretics, Chapter 16: On Mr. McCabe and a Divine Frivolity
        • Heretics, Chapter 17: On the Wit of Whistler
        • Heretics, Chapter 18: The Fallacy of the Young Nation
        • Heretics, Chapter 19: Slum Novelists and the Slums
        • Heretics, Chapter 20: Concluding Remarks on the Importance of Orthodoxy
      • Orthodoxy by G. K. Chesterton >
        • Orthodoxy, Chapter 1: Introduction in Defense of Everything Else
        • Orthodoxy, Chapter 2: The Maniac
        • Orthodoxy, Chapter 3: The Suicide of Thought
        • Orthodoxy, Chapter 4: The Ethics of Elfland
        • Orthodoxy, Chapter 5: The Flag of the World
        • Orthodoxy, Chapter 6: The Paradoxes of Christianity
        • Orthodoxy, Chapter 7: The Eternal Revolution
        • Orthodoxy, Chapter 8: The Romance of Orthodoxy
        • Orthodoxy, Chapter 9: Authority and the Adventurer
    • Saint Thomas Aquinas >
      • On Prayer and the Contemplative Life by St. Thomas Aquinas >
        • On Prayer, Question LXXXI: Of the Virtue of Religion
        • On Prayer, Question LXXXII: Of Devotion
        • On Prayer, Question LXXXIII: Of Prayer
        • On Prayer, Question LXXII: Of the Prayers of the Saints who are in Heaven
        • On Prayer, Question CLXXIX: Of the Division of Life into the Active and the Contemplative
        • On Prayer, Question CLXXX: Of the Contemplative Life
        • On Prayer, Question CLXXXI: Of the Active Life
        • On Prayer, Question CLXXXII: Of the Comparison between the Active and the Contemplative Life
        • On Prayer, Question CLXXXVI: On the Religious State
      • Summa Theologica Part 1 ("Prima Pars") by St. Thomas Aquinas >
        • Summa Theologica (Questions 1 - 26)
        • Summa Theologica: Treatise on the Most Holy Trinity (Questions 27 - 43)
        • Summa Theologica: Treatise on the Creation (Questions 44 - 49)
        • Summa Theologica: Treatise on the Angels (Questions 50 - 64)
        • Summa Theologica: Treatise on the Work of the Six Days (Questions 65 - 74)
        • Summa Theologica: Treatise on Man (Questions 75 - 102)
        • Summa Theologica: Treatise on the Conservation and Government of Creatures (Questions 103 - 119)
      • Summa Theologica Part 1-2 ("Prima Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Last End (Questions 1 - 5)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Human Acts: Acts Peculiar to Man (Questions 6 - 21)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Passions (Questions 22 - 48)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits (Questions 49 - 54)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Good Habits, i.e., Virtues (Questions 55 - 70)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Evil Habits, i.e., Vices and Sin (Questions 71 - 89)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Law (Questions 90 - 108)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Grace (Questions 109 - 114)
      • Summa Theologica Part 2-2 ("Second Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Theological Virtues (Questions 1 - 46)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Cardinal Virtues (Questions 47 - 122)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Fortitude and Temperance (Questions 123 - 170)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Gratuitous Graces (Questions 171 - 182)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the States of Life (Questions 183 - 189)
      • Summa Theologica Third Part ("Tertia Pars") by St. Thomas Aquinas >
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Incarnation (Questions 1 - 59)
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Sacraments (Questions 60 - 90)
    • The Baltimore Catechism >
      • The Baltimore Catechism, Vol. 1
      • The Baltimore Catechism, Vol. 2
      • The Baltimore Catechism, Vol. 3
      • The Baltimore Catechism, Vol. 4
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Loss and Gain
Part 3, Chapter 6


CHAPTER VI.

Charles went to bed with a bad headache, and woke with a worse. Nothing remained but to order his bill and be off for London. Yet he could not go without taking a last farewell of the place itself. He was up soon after seven; and while the gownsmen were rising and in their respective chapels, he had been round Magdalen Walk and Christ Church Meadow. There were few or none to see him wherever he went. The trees of the Water Walk were variegated, as beseemed the time of year, with a thousand hues, arching over his head, and screening his side. He reached Addison's Walk; there he had been for the first time with his father, when he was coming into residence, just six years before to a day. He pursued it, and onwards still, till he came round in sight of the beautiful tower, which at length rose close over his head. The morning was frosty, and there was a mist; the leaves flitted about; all was in unison with the state of his feelings. He re-entered the monastic buildings, meeting with nothing but scouts with boxes of cinders, and old women carrying off the remains of the kitchen. He crossed to the Meadow, and walked steadily down to the junction of the Cherwell with the Isis; he then turned back. What thoughts came upon him! for the last time! There was no one to see him; he threw his arms round the willows so dear to him, and kissed them; he tore off some of their black leaves and put them in his bosom. "I am like Undine," he said, "killing with a kiss. No one cares for me; scarce a person knows me." He neared the Long Walk again. Suddenly, looking obliquely into it, he saw a cap and gown; he looked anxiously; it was Jennings: there was no mistake; and his direction was towards him. Charles always had felt kindly towards him, in spite of his sternness, but he would not meet him for the world; what was he to do? he stood behind a large elm, and let him pass; then he set off again at a quick pace. When he had got some way, he ventured to turn his head round; and he saw Jennings at the moment, by that sort of fatality or sympathy which is so common, turning round towards him. He hurried on, and soon found himself again at his inn.

Strange as it may seem, though he had on the whole had as good success as Carlton in the "keen encounter of their wits" the night before, it had left an unsatisfactory effect on his mind. The time for action was come; argument was past, as he had himself said; and to recur to argument was only to confuse the clearness of his apprehension of the truth. He began to question whether he really had evidence enough for the step he was taking, and the temptation assailed him that he was giving up this world without gaining the next. Carlton evidently thought him excited; what if it were true? Perhaps his convictions were, after all, a dream; what did they rest upon? He tried to recall his best arguments, and could not. Was there, after all, any such thing as truth? Was not one thing as good as another? At all events, could he not have served God well in his generation, where he had been placed? He recollected some lines in the Ethics of Aristotle, quoted by the philosopher from an old poet, in which the poor outcast Philoctetes laments over his own stupid officiousness, as he calls it, which had been the cause of his misfortunes. Was he not a busybody too? Why could he not let well alone? Better men than he had lived and died in the English Church. And then what if, as Campbell had said, all his so-called convictions were to vanish just as he entered the Roman pale, as they had done on his father's death? He began to envy Sheffield; all had turned out well with him--a good class, a fellowship, merely or principally because he had taken things as they came, and not gone roaming after visions. He felt himself violently assaulted; but he was not deserted, not overpowered. His good sense, rather his good Angel, came to his aid; evidently he was in no way able to argue or judge at that moment; the deliberate conclusions of years ought not to be set aside by the troubled thoughts of an hour. With an effort he put the whole subject from him, and addressed himself to his journey.

How he got to Steventon he hardly recollected; but gradually he came to himself, and found himself in a first-class of the Great Western, proceeding rapidly towards London. He then looked about him to ascertain who his fellow-travellers were. The farther compartment was full of passengers, who seemed to form one party, talking together with great volubility and glee. Of the three seats in his own part of the carriage, one only, that opposite to him, was filled. On taking a survey of the stranger, he saw a grave person passing or past the middle age; his face had that worn, or rather that unplacid appearance, which even slight physical suffering, if habitual, gives to the features, and his eyes were pale from study or other cause. Charles thought he had seen his face before, but he could not recollect where or when. But what most interested him was his dress and appearance, which was such as is rarely found in a travelling-companion. It was of an unusual character, and, taken together with the small office-book he held in his hand, plainly showed Charles that he was opposite a Roman ecclesiastic. His heart beat, and he felt tempted to start from his seat; then a sick feeling and a sinking came over him. He gradually grew calmer, and journeyed on some time in silence, longing yet afraid to speak. At length, on the train stopping at the station, he addressed a few words to him in French. His companion looked surprised, smiled, and in a hesitating, saddish voice said that he was an Englishman. Charles made an awkward apology, and there was silence again. Their eyes sometimes met, and then moved slowly off each other, as if a mutual reconnoitring was in progress. At length it seemed to strike the stranger that he had abruptly stopped the conversation; and, after apparently beating about for an introductory topic, he said, "Perhaps I can read you, sir, better than you can me. You are an Oxford man by your appearance."

Charles assented.

"A bachelor?" He was of near Master's standing. His companion, who did not seem in a humour for talking, proceeded to various questions about the University, as if out of civility. What colleges sent Proctors that year? Were the Taylor Professors appointed? Were they members of the Church of England? Did the new Bishop of Bury keep his Headship? &c., &c. Some matter-of-fact conversation followed, which came to nothing. Charles had so much to ask; his thoughts were busy, and his mind full. Here was a Catholic priest ready for his necessities; yet the opportunity was likely to pass away, and nothing to come of it. After one or two fruitless efforts, he gave it up, and leant back in his seat. His fellow-traveller began, as quietly as he could, to say office. Time went forward, the steam was let off and put on; the train stopped and proceeded, and the office was apparently finished; the book vanished in a side-pocket.

After a time Charles suddenly said, "How came you to suppose I was of Oxford?"

"Not _entirely_ by your look and manner, for I saw you jump from the omnibus at Steventon; but with that assistance it was impossible to mistake."

"I have heard others say the same," said Charles; "yet I can't myself make out how an Oxford man should be known from another."

"Not only Oxford men, but Cambridge men, are known by their appearance; soldiers, lawyers, beneficed clergymen; indeed every class has its external indications to those who can read them."

"I know persons," said Charles, "who believe that handwriting is an indication of calling and character."

"I do not doubt it," replied the priest; "the gait is another; but it is not all of us who can read so recondite a language. Yet a language it is, as really as hieroglyphics on an obelisk."

"It is a fearful thought," said Charles with a sigh, "that we, as it were, exhale ourselves every breath we draw."

The stranger assented; "A man's moral self," he said, "is concentrated in each moment of his life; it lives in the tips of his fingers, and the spring of his insteps. A very little thing tries what a man is made of."

"I think I must be speaking to a Catholic priest?" said Charles: when his question was answered in the affirmative, he went on hesitatingly to ask if what they had been speaking of did not illustrate the importance of faith? "One did not see at first sight," he said, "how it was rational to maintain that so much depended on holding this or that doctrine, or a little more or a little less, but it might be a test of the heart."

His companion looked pleased; however, he observed, that "there was no 'more or less' in faith; that either we believed the whole revealed message, or really we believed no part of it; that we ought to believe what the Church proposed to us on the _word_ of the Church."

"Yet surely the so-called Evangelical believes more than the Unitarian, and the High-Churchman than the Evangelical," objected Charles.

"The question," said his fellow-traveller, "is, whether they submit their reason implicitly to that which they have received as God's word."

Charles assented.

"Would you say, then," he continued, "that the Unitarian really believes as God's word that which he professes to receive, when he passes over and gets rid of so much that is in that word?"

"Certainly not," said Charles.

"And why?"

"Because it is plain," said Charles, "that his ultimate standard of truth is not the Scripture, but, unconsciously to himself, some view of things in his mind which is to him the measure of Scripture."

"Then he believes himself, if we may so speak," said the priest, "and not the external word of God."

"Certainly."

"Well, in like manner," he continued, "do you think a person can have real faith in that which he admits to be the word of God, who passes by, without attempting to understand, such passages as 'the Church the pillar and ground of the truth;' or, 'whosesoever sins ye forgive, they are forgiven;' or, 'if any man is sick, let him call for the priests of the Church, and let them anoint him with oil'?"

"No," said Charles; "but, in fact, _we_ do not profess to have faith in the mere text of Scripture. You know, sir," he added hesitatingly, "that the Anglican doctrine is to interpret Scripture by the Church; therefore we have faith, like Catholics, not in Scripture simply, but in the whole word committed to the Church, of which Scripture is a part."

His companion smiled: "How many," he asked, "so profess? But, waiving this question, I understand what a Catholic means by saying that he goes by the voice of the Church; it means, practically, by the voice of the first priest he meets. Every priest is the voice of the Church. This is quite intelligible. In matters of doctrine, he has faith in the word of any priest. But what, where, is that 'word' of the Church which the persons you speak of believe in? and when do they exercise their belief? Is it not an undeniable fact, that, so far from all Anglican clergymen agreeing together in faith, what the first says, the second will unsay? so that an Anglican cannot, if he would, have faith in them, and necessarily, though he would not, chooses between them. How, then, has faith a place in the religion of an Anglican?"

"Well," said Charles, "I am sure I know a good many persons--and if you knew the Church of England as I do, you would not need me to tell you--who, from knowledge of the Gospels, have an absolute conviction and an intimate sense of the reality of the sacred facts contained in them, which, whether you call it faith or not, is powerful enough to colour their whole being with its influence, and rules their heart and conduct as well as their imagination. I can't believe that these persons are out of God's favour; yet, according to your account of the matter, they have not faith."

"Do you think these persons believe and practise all that is brought home to them as being in Scripture?" asked his companion.

"Certainly they do," answered Charles, "as far as man can judge."

"Then perhaps they may be practising the virtue of faith; if there are passages in it to which they are insensible, as about the sacraments, penance, and extreme unction, or about the See of Peter, I should in charity think that these passages had never been brought home or applied to their minds and consciences--just as a Pope's Bull may be for a time unknown in a distant part of the Church. They may be[1] in involuntary ignorance. Yet I fear that, taking the whole nation, there are few who on this score can lay claim to faith."

[1] "Errantes invincibiliter circa aliquos articulos, et credentes alios, non sunt formaliter hæretici, sed habent fidem supernaturalem, quâ credunt veros articulos, atque adeo ex eâ possunt procedere actus perfectæ contritionis, quibus justificentur et salventur."--_De Lugo de Fid._, p. 169.

Charles said this did not fully meet the difficulty; faith, in the case of these persons, at least was not faith in the word of the Church. His companion would not allow this; he said they received the Scripture on the testimony of the Church, that at least they were believing the word of God, and the like.

Presently Charles said, "It is to me a great mystery how the English people, as a whole, is ever to have faith again; is there evidence enough for faith?"

His new friend looked surprised and not over-pleased; "Surely," he said, "in matter of fact, a man may have more _evidence_ for believing the Church to be the messenger of God, than he has for believing the four Gospels to be from God. If, then, he already believes the latter, why should he not believe the former?"

"But the belief in the Gospels is a traditional belief," said Charles; "that makes all the difference. I cannot see how a nation like England, which has lost the faith, ever can recover it. Hence, in the matter of conversion, Providence has generally visited simple and barbarous nations."

"The converts of the Roman Empire were, I suppose, a considerable exception," said the priest.

"Still, it seems to me a great difficulty," answered Charles; "I do not see, when the dogmatic structure is once broken down, how it is ever to be built up again. I fancy there is a passage somewhere in Carlyle's 'French Revolution' on the subject, in which the author laments over the madness of men's destroying what they could not replace, what it would take centuries and a strange combination of fortunate circumstances to reproduce, an external received creed. I am not denying, God forbid! the objectivity of revelation, or saying that faith is a sort of happy and expedient delusion; but, really, the evidence for revealed doctrine is so built up on probabilities that I do not see what is to introduce it into a civilized community, where reason has been cultivated to the utmost, and argument is the test of truth. Many a man will say, 'Oh, that I had been educated a Catholic!' but he has not so been; and he finds himself unable, though wishing, to believe, for he has not evidence enough to subdue his reason. What is to make him believe?"

His fellow-traveller had for some time shown signs of uneasiness; when Charles stopped, he said, shortly, but quietly, "What is to make him believe! the _will_, his _will_."

Charles hesitated; he proceeded; "If there is evidence enough to believe Scripture, and we see that there is, I repeat, there is more than enough to believe the Church. The evidence is not in fault; all it requires is to be brought home or applied to the mind; if belief does not then follow, the fault lies with the will."

"Well," said Charles, "I think there is a general feeling among educated Anglicans, that the claims of the Roman Church do not rest on a sufficiently intellectual basis; that the evidences, or notes, were well enough for a rude age, not for this. This is what makes me despair of the growth of Catholicism."

His companion looked round curiously at him, and then said, quietly, "Depend upon it, there is quite evidence enough for a _moral conviction_ that the Catholic or Roman Church, and none other, is the voice of God."

"Do you mean," said Charles, with a beating heart, "that before conversion one can attain to a present abiding actual conviction of this truth?"

"I do not know," answered the other; "but, at least, he may have habitual _moral certainty_; I mean, a conviction, and one only, steady, without rival conviction, or even reasonable doubt, present to him when he is most composed and in his hours of solitude, and flashing on him from time to time, as through clouds, when he is in the world;--a conviction to this effect, 'The Roman Catholic Church is the one only voice of God, the one only way of salvation.'"

"Then you mean to say," said Charles, while his heart beat faster, "that such a person is under no duty to wait for clearer light."

"He will not have, he cannot expect, clearer light before conversion. Certainty, in its highest sense, is the reward of those who, by an act of the will, and at the dictate of reason and prudence, embrace the truth, when nature, like a coward, shrinks. You must make a venture; faith is a venture before a man is a Catholic; it is a gift after it. You approach the Church in the way of reason, you enter into it in the light of the Spirit."

Charles said that he feared there was a great temptation operating on many well-informed and excellent men, to find fault with the evidence for Catholicity, and to give over the search, on the excuse that there were arguments on both sides.

"It is not one set of men," answered his companion; "it is the grievous deficiency in Englishmen altogether. Englishmen have many gifts, faith they have not. Other nations, inferior to them in many things, still have faith. Nothing will stand in place of it; not a sense of the beauty of Catholicism, or of its awfulness, or of its antiquity; not an appreciation of the sympathy which it shows towards sinners: not an admiration of the Martyrs and early Fathers, and a delight in their writings. Individuals may display a touching gentleness, or a conscientiousness which demands our reverence; still, till they have faith, they have not the foundation, and their superstructure will fall. They will not be blessed, they will effect nothing in religious matters, till they begin by an act of unreserved faith in the word of God, whatever it be; till they go out of themselves; till they cease to make something within them their standard, till they oblige their will to perfect what reason leaves sufficient, indeed, but incomplete. And when they shall recognize this defect in themselves, and try to remedy it, then they will recognize much more;--they will be on the road very shortly to be Catholics."

There was nothing in all this exactly new to Reding; but it was pleasant to hear it from the voice of another, and him a priest. Thus he had sympathy and authority, and felt he was restored to himself. The conversation stopped. After a while he disclosed to his new friend the place for which he was bound, which, after what Charles had already been saying, could be no great surprise to him. The latter knew the Superior of San Michaele, and, taking out a card, wrote upon it a few words of introduction for him. By this time they had reached Paddington; and scarcely had the train stopped, when the priest took his small carpet-bag from under his seat, wrapped his cloak around him, stepped out of the carriage, and was walking out of sight at a brisk pace.

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        • The Stromata, or Miscellanies - Book 6
        • Elucidations - The Stromata, Book 6
        • The Stromata, or Miscellanies - Book 7
        • Elucidations - The Stromata, Book 7
        • The Stromata, or Miscellanies - Book 8
        • Elucidations - The Stromata, Book 8
        • Fragments of Clemens Alexandrinus
        • Clemens Alexandrinus on the Salvation of the Rich Man
        • Elucidations - Clemens Alexandrinus on the Salvation of the Rich Man
    • Vol. 3 - Tertullian >
      • Section 1 - Apologetic - Tertullian >
        • The Apology
        • On Idolatry
        • The Shows, or De Spectaculis
        • The Chaplet, or De Corona
        • To Scapula
        • Ad Nationes - Book 1
        • Ad Nationes - Book 2
        • A Fragment Concerning the Execrable Gods of the Heathen
        • An Answer to the Jews
        • The Soul's Testimony
        • A Treatise on the Soul
      • Section 2 - Anti-Marcion - Tertullian >
        • The Prescription Against Heretics
        • The Five Books Against Marcion - Book 1
        • The Five Books Against Marcion - Book 2
        • The Five Books Against Marcion - Book 3
        • The Five Books Against Marcion - Book 4
        • The Five Books Against Marcion - Book 5
        • Against Hermogenes - Containing an Argument Against His Opinion that Matter is Eternal
        • Against the Valentinians
        • On the Flesh of Christ
        • On the Resurrection of the Flesh
        • Against Praxeas
        • Scorpiace
        • Against all Heresies
      • Section 3 - Ethical - Tertullian >
        • On Repentance
        • On Baptism
        • On Prayer
        • Ad Martyras
        • Introductory Notice to the Martyrdom of Perpetua and Felicitas
        • The Passion of the Holy Martyrs Perpetua and Felicitas
        • Of Patience
    • Vol. 4 - Tertullian, Minucius Felix, Commodianus, Origen >
      • Tertullian >
        • On the Pallium
        • On the Apparel of Women
        • On the Veiling of Virgins
        • To His Wife
        • On Exhortation to Chastity
        • On Monogamy
        • On Modesty
        • On Fasting (In Opposition to the Psychics)
        • De Fuga in Persecutione
        • Appendix
      • Minucius Felix >
        • The Octavius of Minucius Felix
  • Books
    • John Henry Cardinal Newman >
      • An Essay on the Development of Christian Doctrine by John Henry Cardinal Newman >
        • An Essay on the Development of Christian Doctrine - Part 1: Doctrinal Developments Viewed in Themselves >
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 1: On the Development of Ideas
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 2: On the Antecedent Argument in Behalf of Developments in Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 3: On the Historical Argument in Behalf of the Existing Developments
          • An Essay on the Development of Christian Doctrine - Part 1, Chapter 4: Instances in Illustration
        • An Essay on the Development of Christian Doctrine - Part 2: Doctrinal Developments Viewed Relatively to Doctrinal Corruptions >
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 5: Genuine Developments Contrasted with Corruptions
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 6: Application of the Seven Notes to the Existing Developments of Christian Doctrine
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 7: Application of the Second Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 8: Application of the Third Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 9: Application of the Fourth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 10: Application of the Fifth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 11: Application of the Sixth Note of a True Development
          • An Essay on the Development of Christian Doctrine - Part 2, Chapter 12: Application of the Seventh Note of a True Development
      • Apologia Pro Vita Sua By John Henry Cardinal Newman >
        • Apologia Pro Vita Sua, Part 1: Mr. Kingsley's Method of Disputation
        • Apologia Pro Vita Sua, Part 2: True Mode of Meeting Mr. Kingsley
        • Apologia Pro Vita Sua, Part 3: History of My Religious Opinions
        • Apologia Pro Vita Sua, Part 4: History of My Religious Opinions--1833 - 1839
        • Apologia Pro Vita Sua, Part 5: History of My Religious Opinions--1839 - 1841
        • Apologia Pro Vita Sua, Part 6: History of My Religious Opinions--1841 - 1845
        • Apologia Pro Vita Sua, Part 7: General Answer to Mr. Kingsley
        • Apologia Pro Vita Sua, Appendix: Answer in Detail to Mr. Kingsley's Accusations
      • The Idea of a University Defined and Illustrated by John Henry Cardinal Newman >
        • The Idea of a University, Discourse 1: Introductory
        • The Idea of a University, Discourse 2: Theology A Branch Of Knowledge
        • The Idea of a University, Discourse 3: Bearing Of Theology On Other Branches Of Knowledge
        • The Idea of a University, Discourse 4: Bearing Of Other Branches Of Knowledge On Theology
        • The Idea of a University, Discourse 5: Knowledge Its Own End
        • The Idea of a University, Discourse 6: Knowledge Viewed In Relation To Learning
        • The Idea of a University, Discourse 7: Knowledge Viewed In Relation To Professional Skill
        • The Idea of a University, Discourse 8: Knowledge Viewed In Relation To Religion
        • The Idea of a University, Discourse 9: Duties Of The Church Towards Knowledge
        • University Subjects, Discussed in Occasional Lectures and Essays >
          • Lecture 1 - Christianity And Letters. A Lecture in the School of Philosophy and Letters
          • Lecture 2 - Literature. A Lecture in the School of Philosophy and Letters
          • Lecture 3 - English Catholic Literature
          • Lecture 4 - Elementary Studies
          • Lecture 5 - A Form Of Infidelity Of The Day
          • Lecture 6 - University Preaching
          • Lecture 7 - Christianity and Physical Science. A Lecture in the School of Medicine
          • Lecture 8 - Christianity And Scientific Investigation. A Lecture Written for the School of Science
          • Lecture 9 - Discipline Of Mind. An Address To The Evening Classes
          • Lecture 10 - Christianity And Medical Science. An Address to the Students Of Medicine
      • Loss and Gain: The Story of a Convert by John Henry Cardinal Newman >
        • Loss and Gain, Part 1, Chapter 1 >
          • Loss and Gain, Part 1, Chapter 2
          • Loss and Gain, Part 1, Chapter 3
          • Loss and Gain, Part 1, Chapter 4
          • Loss and Gain, Part 1, Chapter 5
          • Loss and Gain, Part 1, Chapter 6
          • Loss and Gain, Part 1, Chapter 7
          • Loss and Gain, Part 1, Chapter 8
          • Loss and Gain, Part 1, Chapter 9
          • Loss and Gain, Part 1, Chapter 10
          • Loss and Gain, Part 1, Chapter 11
          • Loss and Gain, Part 1, Chapter 12
          • Loss and Gain, Part 1, Chapter 13
          • Loss and Gain, Part 1, Chapter 14
          • Loss and Gain, Part 1, Chapter 15
          • Loss and Gain, Part 1, Chapter 16
          • Loss and Gain, Part 1, Chapter 17
          • Loss and Gain, Part 1, Chapter 18
        • Loss and Gain, Part 2, Chapter 1 >
          • Loss and Gain, Part 2, Chapter 2
          • Loss and Gain, Part 2, Chapter 3
          • Loss and Gain, Part 2, Chapter 4
          • Loss and Gain, Part 2, Chapter 5
          • Loss and Gain, Part 2, Chapter 6
          • Loss and Gain, Part 2, Chapter 7
          • Loss and Gain, Part 2, Chapter 8
          • Loss and Gain, Part 2, Chapter 9
          • Loss and Gain, Part 2, Chapter 10
          • Loss and Gain, Part 2, Chapter 11
          • Loss and Gain, Part 2, Chapter 12
          • Loss and Gain, Part 2, Chapter 13
          • Loss and Gain, Part 2, Chapter 14
          • Loss and Gain, Part 2, Chapter 15
          • Loss and Gain, Part 2, Chapter 16
          • Loss and Gain, Part 2, Chapter 17
          • Loss and Gain, Part 2, Chapter 18
          • Loss and Gain, Part 2, Chapter 19
          • Loss and Gain, Part 2, Chapter 20
          • Loss and Gain, Part 2, Chapter 21
        • Loss and Gain, Part 3, Chapter 1 >
          • Loss and Gain, Part 3, Chapter 2
          • Loss and Gain, Part 3, Chapter 3
          • Loss and Gain, Part 3, Chapter 4
          • Loss and Gain, Part 3, Chapter 5
          • Loss and Gain, Part 3, Chapter 6
          • Loss and Gain, Part 3, Chapter 7
          • Loss and Gain, Part 3, Chapter 8
          • Loss and Gain, Part 3, Chapter 9
          • Loss and Gain, Part 3, Chapter 10
          • Loss and Gain, Part 3, Chapter 11
    • Saint Augustine of Hippo >
      • The Confessions of Saint Augustine by Saint Augustine, Bishop of Hippo >
        • Book 1 - Confessions by St. Augustine
        • Book 2 - Confessions by St. Augustine
        • Book 3 - Confessions by St. Augustine
        • Book 4 - Confessions by St. Augustine
        • Book 5 - Confessions by St. Augustine
        • Book 6 - Confessions by St. Augustine
        • Book 7 - Confessions by St. Augustine
        • Book 8 - Confessions by St. Augustine
        • Book 9 - Confessions by St. Augustine
        • Book 10 - Confessions by St. Augustine
        • Book 11 - Confessions by St. Augustine
        • Book 12 - Confessions by St. Augustine
        • Book 13 - Confessions by St. Augustine
    • G K Chesterton >
      • Heretics by G.K. Chesterton >
        • Heretics, Chapter 1: Introductory Remarks on the Importance of Orthodoxy
        • Heretics, Chapter 2: On the Negative Spirit
        • Heretics, Chapter 3: On Mr. Rudyard Kipling and Making the World Small
        • Heretics, Chapter 4: Mr. Bernard Shaw
        • Heretics, Chapter 5: Mr. H.G. Wells and the Giants
        • Heretics, Chapter 6: Christmas and the Aesthetes
        • Heretics, Chapter 7: Omar and the Sacred Vine
        • Heretics, Chapter 8: The Mildness of the Yellow Press
        • Heretics, Chapter 9: The Moods of Mr. George Moore
        • Heretics, Chapter 10: On Sandals and Simplicity
        • Heretics, Chapter 11: Science and the Savages
        • Heretics, Chapter 12: Paganism and Mr. Lowes Dickinson
        • Heretics, Chapter 13: Celts and Celtophiles
        • Heretics, Chapter 14: On Certain Modern Writers and the Institution of the Family
        • Heretics, Chapter 15: On Smart Novelists and the Smart Set
        • Heretics, Chapter 16: On Mr. McCabe and a Divine Frivolity
        • Heretics, Chapter 17: On the Wit of Whistler
        • Heretics, Chapter 18: The Fallacy of the Young Nation
        • Heretics, Chapter 19: Slum Novelists and the Slums
        • Heretics, Chapter 20: Concluding Remarks on the Importance of Orthodoxy
      • Orthodoxy by G. K. Chesterton >
        • Orthodoxy, Chapter 1: Introduction in Defense of Everything Else
        • Orthodoxy, Chapter 2: The Maniac
        • Orthodoxy, Chapter 3: The Suicide of Thought
        • Orthodoxy, Chapter 4: The Ethics of Elfland
        • Orthodoxy, Chapter 5: The Flag of the World
        • Orthodoxy, Chapter 6: The Paradoxes of Christianity
        • Orthodoxy, Chapter 7: The Eternal Revolution
        • Orthodoxy, Chapter 8: The Romance of Orthodoxy
        • Orthodoxy, Chapter 9: Authority and the Adventurer
    • Saint Thomas Aquinas >
      • On Prayer and the Contemplative Life by St. Thomas Aquinas >
        • On Prayer, Question LXXXI: Of the Virtue of Religion
        • On Prayer, Question LXXXII: Of Devotion
        • On Prayer, Question LXXXIII: Of Prayer
        • On Prayer, Question LXXII: Of the Prayers of the Saints who are in Heaven
        • On Prayer, Question CLXXIX: Of the Division of Life into the Active and the Contemplative
        • On Prayer, Question CLXXX: Of the Contemplative Life
        • On Prayer, Question CLXXXI: Of the Active Life
        • On Prayer, Question CLXXXII: Of the Comparison between the Active and the Contemplative Life
        • On Prayer, Question CLXXXVI: On the Religious State
      • Summa Theologica Part 1 ("Prima Pars") by St. Thomas Aquinas >
        • Summa Theologica (Questions 1 - 26)
        • Summa Theologica: Treatise on the Most Holy Trinity (Questions 27 - 43)
        • Summa Theologica: Treatise on the Creation (Questions 44 - 49)
        • Summa Theologica: Treatise on the Angels (Questions 50 - 64)
        • Summa Theologica: Treatise on the Work of the Six Days (Questions 65 - 74)
        • Summa Theologica: Treatise on Man (Questions 75 - 102)
        • Summa Theologica: Treatise on the Conservation and Government of Creatures (Questions 103 - 119)
      • Summa Theologica Part 1-2 ("Prima Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Last End (Questions 1 - 5)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Human Acts: Acts Peculiar to Man (Questions 6 - 21)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on the Passions (Questions 22 - 48)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits (Questions 49 - 54)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Good Habits, i.e., Virtues (Questions 55 - 70)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Habits in Particular (Questions 55 - 89): Evil Habits, i.e., Vices and Sin (Questions 71 - 89)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Law (Questions 90 - 108)
        • Summa Theologica Part 1-2 ("Prima Secundae"): Treatise on Grace (Questions 109 - 114)
      • Summa Theologica Part 2-2 ("Second Secundae") by St. Thomas Aquinas >
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Theological Virtues (Questions 1 - 46)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the Cardinal Virtues (Questions 47 - 122)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Fortitude and Temperance (Questions 123 - 170)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on Gratuitous Graces (Questions 171 - 182)
        • Summa Theologica Part 2-2 ("Second Secundae"): Treatise on the States of Life (Questions 183 - 189)
      • Summa Theologica Third Part ("Tertia Pars") by St. Thomas Aquinas >
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Incarnation (Questions 1 - 59)
        • Summa Theologica Third Part ("Tertia Pars"): Treatise on the Sacraments (Questions 60 - 90)
    • The Baltimore Catechism >
      • The Baltimore Catechism, Vol. 1
      • The Baltimore Catechism, Vol. 2
      • The Baltimore Catechism, Vol. 3
      • The Baltimore Catechism, Vol. 4
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