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his Theologia Moralis, Paris, 1834, lib. iii, tract v, cap. iii: De Contractibus, dub, vii. For the eighteenth century attack in Italy, see Bohm-Bawerk, pp. 48 et seq. For Montesquieu's view of interest on loans, see the Esprit des Lois, livre xxii. By the middle of the eighteenth century the Church authorities at Rome clearly saw the necessity of a concession: the world would endure theological restriction no longer; a way of escape MUST be found. It was seen, even by the most devoted theologians, that mere denunciations and use of theological arguments or scriptural texts against the scientific idea were futile. To this feeling it was due that, even in the first years of the century, the Jesuit casuists had come to the rescue. With exquisite subtlety some of their acutest intellects devoted themselves to explaining away the utterances on this subject of saints, fathers, doctors, popes, and councils. These explanations were wonderfully ingenious, but many of the older churchmen continued to insist upon the orthodox view, and at last the Pope himself intervened. Fortunately for the world, the seat of St. Peter was then occupied by Benedict XIV, certainly one of the most gifted, morally and intellectually, in the whole line of Roman pontiffs. Tolerant and sympathetic for the oppressed, he saw the necessity of taking up the question, and he grappled with it effectually: he rendered to Catholicism a service like that which Calvin had rendered to Protestantism, by shrewdly cutting a way through the theological barrier. In 1745 he issued his encyclical Vix pervenit, which declared that the doctrine of the Church remained consistent with itself; that usury is indeed a sin, and that it consists in demanding any amount beyond the exact amount lent, but that there are occasions when on