habits and proclivities encroach upon the field of action occupied by this canon, and it presently comes about that the ecclesiastical and sacerdotal structures are partially converted to other uses, in some measure alien to the purposes of the scheme of devout life as it stood in the days of the most vigorous and characteristic development of the priesthood.
Among these alien motives which affect the devout scheme in its later growth, may be mentioned the motives of charity and of social good-fellowship, or conviviality, or, in more general terms, the various expressions of the sense of human solidarity and sympathy. It may be added that these extraneous uses of the ecclesiastical structure contribute materially to its survival in name and form even among people who may be ready to give up the substance of it. A still more characteristic and more pervasive alien element in the motives which have gone to formally uphold the scheme of devout life is that non-reverent sense of aesthetic congruity with the environment, which is left as a residue of the latter-day act of worship after elimination of its anthropomorphic content. This has done good service for the maintenance of the sacerdotal institution through blending with the motive of subservience. This sense or impulse of æsthetic congruity is not primarily of an economic character, but it has a considerable indirect effect in shaping the habit of mind of the individual for economic purposes in the later stages of industrial development; its most perceptible effect in this regard goes in the direction of mitigating the somewhat pronounced self-regarding bias that has been transmitted
