when they were consecrating?  Or leave on one side for a moment the sacrament of Orders; the validity of other sacraments is affected by their extension of the doctrine beyond the interpretation of St. Thomas Aquinas.  However improbable it may be that at one moment all the priests of the Catholic Church should lack the intention let us say of absolution, it is a logical possibility, in which case all the faithful would logically speaking be damned.  It was in order to guard against this kind of logical catastrophe that the first split between an actual intention and a virtual intention was made.  The Roman Church teaches that the virtual intention is enough; but if we argue that a virtual intention might be ascribed to the bishops who consecrated Parker, the Roman controversialists present us with another subdivision—­the habitual intention, which is one that formerly existed, but of the present continuance of which there is no trace.  Now really, my dear Mark, you must admit that we’ve reached a point very near to nonsense if this kind of logical subtlety is to control Faith.”

“As a matter of fact,” said Mark, “I don’t think I should ever want to ’vert over the question of the validity of Anglican Orders.  I haven’t any doubts now of their validity, and I think it’s improbable that I shall have any doubts after I’m ordained.  At the same time, there is something wrong with the Church of England if a situation like that in Chatsea can be created by the whim of a bishop.  Our unhappy union between Church and State has created a class of bishops which has no parallel anywhere else in Christendom.  In order to become a bishop in England, at any rate of the kind that has a seat in the House of Lords, it is necessary to be a gentleman, or rather to have the outward and visible signs of being a gentleman, to be a scholar, or to be a diplomat.  Of course, there will be exceptions; but if you look at almost all our bishops, you will find they have reached their dignity by social attainments or by political utility or sometimes by intellectual distinction, but hardly ever by religious fervour, or spiritual honesty, or fearless opinion.  I can sympathize with the dissenters of the seventeenth century in blaming the episcopate for all spiritual maladies.  I expect there were a good many Dr. Cheesmans in the days of Defoe.  Look back and see how the bishops have always voted in the House of Lords with enthusiastic unanimity against every proposal of reform that was ever put forward.  I wonder what will happen when they are called upon to face a real national crisis.”

“I’m perfectly ready to agree with everything you say about bishops,” the Rector volunteered.  “But more or less, I’m sorry to add, it is a criticism that can be applied to all the orders of the priesthood everywhere in Christendom.  What can we, what dare we say in favour of priests when we remember Our Lord?”