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arisen. They may not have known anything of the terms. But in the first five centuries the Virgin Mary is spoken of as being unstained by sin of any kind, 1 is called " the earth before it was accursed," " in all things unstained," " super-innocent," &c., and the Council of Trent has (see p. 92) more than a strong hint of it, for it expressly announces that what it has said of Original Sin does not apply to her. There is no need here to labour this point. A pre- judiced mind will gain nothing from a more elaborate 1 Ency. Brit, (eleventh edition), article on the " Immaculate Con- ception," and Passaglia, De Immaculate Deiparce Semper Virginia Conceptu, vol. iii., passim. B 18 ROMAN CATHOLICISM argumentation, and the fair-minded will at once see that there is at least a prima facie case to send it for trial. It would be comparatively easy to have filled this little book by tracing the development of any given article of faith. All that I maintain here is that it is utterly stupid both psychologically and historically to suggest that when an article is announced explicitly in a creed it is therefore a new belief, while, of course, I admit that it is a new necessary belief. A comparison of the creeds (pp. 20-91) will show how the faith of Catholics has developed. It is hardly necessary again to point out that the Tridentine pro-