The following prayer is taken from the Bodleian MS. Lat. th. d. 15, foll. 115 sqq, being a collection made by Eobert Parkin of Erdwioke le Skete near Doncaster. The MS. is in Parkin's own hand and he entitles this prayer ‘Prayers of Sir Thomas More’ and concludes it with the words ‘Compiled by Sir Thomas More sometime Chancellor of England with these additions following’—and he includes various other prayers, all of which have since been published. This beautiful prayer has apparently not yet been printed or at least is unfamiliar to the general public. The spelling has been slightly modernised.

He began to be sorrowful: he began to be afraid. We live today in a world so haunted by fear that this story of Christ's agony must be very close to us. Anxiety lies heavy on the heart of men; and on the lips of philosophers the very word has become a commonplace. But it is not only fear that we share with this figure in the garden. The most fearful thing about the world's fear is its hopelessness, its sense of futility, a futility reflected again by those philosophers for whom anxiety is an anguish from which there is no issue. Here, in the garden, he began to be afraid: and it was indeed a dread of the torments to come; it was indeed the burden of loneliness; it was the terrible sense of defilement, the even physical horror of the black waters of evil overwhelming him; but added to all this there was the knowledge that it would all to some extent be in vain, to some extent be futile.

Mother Julian was able to resolve the conflicting paradoxes involved in the relation between the world and God because she had attained to that concrete touch by which the Spirit of God brings all into one. By the ‘touch’ of divinity the Spirit draws all the experience and ideas of a life-time into the immediate orbit of the single and simple reality of his being.

And what might this noble Lord do of more worship and joy to me than to shew me that am so simple this marvellous homeliness? (e. 7, p. 16.)

We are often assured by those who should know best that sacramental confession and psychological analysis are very much the same thing. On this point at least there would seem to be a considerable measure of agreement between many Catholic spokesmen and many psychologists: if they differ it is only in the assertion of the superiority of their own respective wares. While the psychologists will tell us that sacramental confession is a sort of naïve and undeveloped, pre-scientitic forerunner of a psychological analysis, it has become almost a commonplace among many Catholic apologists that analysis is a secularised anil truncated form of sacramental confession.

Certain definite effects of divino grace operative through the Church may well he marked off; for in the Church the liberating and redemptive process is to be seen in full career. The Catholic axiom that grace does not mar nature but perfects it, is no empty phrase; nay rather, it epigrammatically states the; exact Catholic doctrine, or the Catholic claim, in the teaching of the Church.