clergy are content with the slight knowledge of canon law which they necessarily glean from their moral theology. The three years are, therefore, devoted to Scripture and theology proper.
With four lectures each week during a period of two or three years it is impossible to study satisfactorily more than a comparatively small section of the Scriptures. A general introduction precedes, dealing with the idea of inspiration, the formation of the orthodox canon of Scripture, and the history (usually in caricature) of Rationalism and the Higher Criticism; the special introduction to the New Testament endeavours to urge its claims to credibility as an historical narrative, by a host of internal and external arguments. Certain books are then selected for detailed commentary, and the students are supposed to study the exegetical method in order to cover the rest of the ground at their leisure.
How far is the study of Scripture in the Church of Rome affected by the Higher Criticism (and the monuments)? Very profoundly, in point of fact, though the modification of views can find no expression since the celebrated retrograde encyclical of Leo XIII., Newman’s contention that there were obiter dicta in Scripture which did not fall under the inspiring influence introduced a far-reaching principle; it was not necessary to hold that all was inspired. Before the stern criticism of the Rationalists many had begun to admit scientific and historical errors in Scripture,
