reason for logical satisfaction. The Catholic scheme claims to be pre-eminently logical, and does precisely appeal to the intellect of the inquirer: indeed, it is taught that the ‘convert’ from Rationalism must have a natural rational certitude, more than what is called a moral certitude, before he can receive the ‘light of faith.’ The system has been described in an earlier chapter, but the process would be of this character. The inquirer (if beginning from scepticism) would be offered rational evidence of the existence and personality of God, and (usually, though not necessarily) of the immortality of the soul; if that evidence did not satisfy him there would be no further progress. If convinced on those points he would be offered evidence, still of a purely rational character, of the divinity of Christ and Christianity, and of the authenticity of the Scriptures. Then he would be led, on historical grounds, to accept the divine institution of the Church of Rome, its infallible magisterium and its indispensable ministerium, and the prerogatives of its supreme pastor. He is now prepared to accept statements, logically, on authority, and the rest of the dogmas are, consequently, proved from Scripture, tradition, and the authority of the Church.
But even here reason is not abandoned: not only is it continually sought to confirm statements by rational and historical analogies, but it is admitted as a principle that every dogma must stand the negative test of reason. If any dogma contains a single pro-
