But it is not usually noticed that there is a vast difference in the basis of the prediction in the two cases. Rome prides herself on the intellectual value of her credentials, and thinks that time is sure to bring about their universal acceptance. On the other hand, those non-Catholic writers who talk of an ultimate struggle between Rome and Rationalism are under the impression that Rome does not appeal to the intellect at all: they divide mankind into two categories—rational and extra-rational—and think that the ultimate trial of strength will be between reason and authority, which they identify with Rome. There is a curious misunderstanding on both sides; Roman theologians perversely represent Rationalists as men who reject mysteries, miracles, &c., on the mere ground that they are supra-rational, and without reference to their credentials; whereas many Rationalists are under the impression that the Church of Rome professes an irrational method, rebukes and demands the blind submission of reason, instead of offering it satisfactory evidence, and preaches authority from first to last. Under that impression it is not surprising that the Church of Rome is singled out as the ‘fittest to survive’ of the Christian sects; but the impression is erroneous.
Just as the Rationalist does not reject supra-rational theorems if they are not contra-rational, and if there is satisfactory evidence in their favour, so neither does the theologian reject the demands of
