way of little methods and industries, multitudinous practices, lucrative
prayers, in a word, to what a critic already quoted describes as _les
petitesses des cerveaux étroits et les anguleuses routines_. [3]

It is one of the narrownesses of Durtal himself to ascribe all this to
the wilful perversity of a person or persons unknown, and not to see in
it the inevitable result of the vulgarizing tendency of modern life upon
the masses. Things being as they are, surely it is better that the
Church should do the little she can than do nothing at all. The
"meditative mind" is incompatible with the rush and worry of a busy
life, especially where educational methods substitute information for
reflection, and so kill the habit, and eventually the faculty, of
thought in so many cases. But if the higher prayer is impossible, the
lower is possible and profitable. Again, if the liturgical sense has in
a great measure become extinct among the faithful owing to the
unavoidable disuse of the public celebration of the Church's worship, it
is well that they should be allowed devotions accommodated to their
limited capacity. As the Church would never dream of expecting a keen
sympathy with her higher dogmas, her mystical piety, her artistic
symbolism, her transcendent liturgy, on the part of a newly-converted
tribe of savages, so neither is she impatient with the civilized
Philistine, but is willing to speak to him in a language all his own,
hoping indeed to tune his tongue one day to something less uncouth. None
can sympathize more cordially than the writer does with Durtal in his
horror of unauthorized devotions, of insufferable vernacular litanies,
of nerveless and sickly hymns, of interminable "acts of consecration"
void of a single definite idea, more especially when these things are
brought into the very sanctuary itself, with stole and cope and every
apparent endeavour to fix the responsibility on the Universal Church.
But if the Church is willing to go in rags to save those who are in