servation of the ancient and beautiful husk after the kernel had been
withered up and discarded; what Patmore looked forward to was the
expansion of the kernel bursting one involucre after another, and ever
clamouring for fairer and more adequate covering. With one, the language
of religion was all too wide; with the other, all too narrow, for its
real signification. Arnold belongs to the first, Patmore to the last of
those three stages of religious thought of which Mr. Champneys writes:

The first is represented by those whose creed is so simple as to afford
little or no ground for contention; the second by such as in their
search for greater precision enlarge the domain of dogma, but fail to
pass beyond its mere technical aspect; the third consists of those who
rise from the technical to the spiritual, and without repudiating or
disparaging dogma, use it mainly as a guide and support to thought which
transcends mere definition.

_Dec._ 1900.

Footnotes:

[Footnote 1: _Coventry Patmore_. By Basil Champneys. Geo. Bell and Sons,
1900.]

XV.

TWO ESTIMATES OF CATHOLIC LIFE.

Dealing as both do so largely with the inner life of English Catholic
society, it is hardly possible to avoid comparing and contrasting _One
Poor Scruple_ [1] with _Helbeck of Bannisdale_,--one the work of a
Catholic who knows the matter she is handling, almost experimentally;
the other the work of a gifted outsider whose singular talent, careful
observation, and studious endeavour to be fair-minded, fail to save her
altogether from that unreality and _a priori_ extravagance which
experience alone can correct. To the non-Catholic, Mrs. Humphrey Ward's
book will appear a marvel of insight and acute analysis; for it will fit
in with, and explain his outside observation of those Catholics with
whom he has actually come in contact, far better than the preposterous
notions that were in vogue fifty years ago. It represents them not as
monstrously wicked and childishly idolatrous; but as narrow,
extravagant, out-of-date, albeit, well-meaning folk--more pitiable than
dangerous.

Formerly when they lived secret and unknown, anything might safely be
asserted about them; nothing was too wild or improbable. In those days
"Father Clement" was the issue of a superhuman effort at charity and
fairness; and the author almost seemed to think an apology was needed
for such temerarious liberalism. But when Catholics began to breathe a
little more