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Rh for whom this world has passed away and the lusts thereof; one that is centered in God and in eternal life, and yet capable of intense activities; a man who will not swerve from orders received, as he swerves not from his great aim, the love of God and eternal life." And the Protestant Professor Harnack declares that even to-day the Roman Church "possesses in its orders of monkhood and its religious societies, a deep element of life in its midst. In all ages it has produced saints, so far as men can be so called, and it still produces them to-day. Trust in God, unaffected humility, the assurance of redemption, the devotion of one's life to the service of one's brethren, are to be found in it; many brethren take up the cross of Christ and exercise at one and the same time that self-judgment and that joy in God which Paul and Augustine achieved. The Imitatio Christi kindles independent religious life and a fire which burns with a flame of its own."

A still more remarkable reaction seems of late to take place in the minds of Protestant writers, concerning the origin and nature of "monasticism". After various attempts had been made to explain the rise of monasticism from Essene, Brahman, or Buddhist influence, not a few Protestants admit now that it logically, and, as it were, naturally, arose from Christianity. "Monasticism", says Mr. Taylor, "arose from within Christianity, not from without." Professor Harnack even regrets it that the Reformation has abolished monasticism within the Evangelical Church. The words of this leader among rationalistic Protestants deserve to be quoted. After having pictured the