Essay on the Development of Christian Doctrine — CHAPTER XII. Application of the Seventh: its Chronic Vigour. Conclusion

CHRONIC VIGOUR.

We have arrived at length at the seventh and last test, which was laid down when we started, for distinguishing the true development of an idea from its corruptions and perversions: it is this.

A corruption, if vigorous, is of brief duration, runs itself out quickly, and ends in death; on the other hand, if it lasts, it fails in vigour and passes into a decay.

This general law gives us additional assistance in determining the character of the developments of Christianity commonly called Catholic.

2. When we consider the succession of ages during which the Catholic system has endured, the severity of the trials it has undergone, the sudden and wonderful changes without and within which have befallen it, the incessant mental activity and the intellectual gifts of its maintainers, the enthusiasm which it has kindled, the fury of the controversies which have been carried on among its professors, the impetuosity of the assaults made upon it, the ever-increasing responsibilities to which it has been committed by the continuous development of its dogmas, it is quite inconceivable that it should not have been broken up and lost, were it a corruption of Christianity.

Yet it is still living, if there be a living religion or philosophy in the world; vigorous, energetic, persuasive, progressive; _vires acquirit eundo_; it grows and is not overgrown; it spreads out, yet is not enfeebled; it is ever germinating, yet ever consistent with itself.

Corruptions indeed are to be found which sleep and are suspended; and these, as I have said, are usually called "decays:" such is not the case with Catholicity; it does not sleep, it is not stationary even now; and that its long series of developments should be corruptions would be an instance of sustained error, so novel, so unaccountable, so preternatural, as to be little short of a miracle, and to rival those manifestations of Divine Power which constitute the evidence of Christianity.

We sometimes view with surprise and awe the degree of pain and disarrangement which the human frame can undergo without succumbing; yet at length there comes an end.

Fevers have their crisis, fatal or favourable; but this corruption of a thousand years, if corruption it be, has ever been growing nearer death, yet never reaching it, and has been strengthened, not debilitated, by its excesses.

3. For instance: when the Empire was converted, multitudes, as is very plain, came into the Church on but partially religious motives, and with habits and opinions infected with the false worships which they had professedly abandoned.

History shows us what anxiety and effort it cost her rulers to keep Paganism out of her pale.

To this tendency must be added the hazard which attended on the development of the Catholic ritual, such as the honours publicly assigned to Saints and Martyrs, the formal veneration of their relics, and the usages and observances which followed.

What was to hinder the rise of a sort of refined Pantheism, and the overthrow of dogmatism _pari passu_ with the multiplication of heavenly intercessors and patrons?

If what is called in reproach "Saint-worship" resembled the polytheism which it supplanted, or was a corruption, how did Dogmatism survive?

Dogmatism is a religion's profession of its own reality as contrasted with other systems; but polytheists are liberals, and hold that one religion is as good as another.

Yet the theological system was developing and strengthening, as well as the monastic rule, which is intensely anti-pantheistic, all the while the ritual was assimilating itself, as Protestants say, to the Paganism of former ages.

4. Nor was the development of dogmatic theology, which was then taking place, a silent and spontaneous process.

It was wrought out and carried through under the fiercest controversies, and amid the most fearful risks.

The Catholic faith was placed in a succession of perils, and rocked to and fro like a vessel at sea.

Large portions of Christendom were, one after another, in heresy or in schism; the leading Churches and the most authoritative schools fell from time to time into serious error; three Popes, Liberius, Vigilius, Honorius, have left to posterity the burden of their defence: but these disorders were no interruption to the sustained and steady march of the sacred science from implicit belief to formal statement.

The series of ecclesiastical decisions, in which its progress was ever and anon signified, alternate between the one and the other side of the theological dogma especially in question, as if fashioning it into shape by opposite strokes.

The controversy began in Apollinaris, who confused or denied the Two Natures in Christ, and was condemned by Pope Damasus.

A reaction followed, and Theodore of Mopsuestia suggested by his teaching the doctrine of Two Persons.

After Nestorius had brought that heresy into public view, and had incurred in consequence the anathema of the Third Ecumenical Council, the current of controversy again shifted its direction; for Eutyches appeared, maintained the One Nature, and was condemned at Chalcedon.

Something however was still wanting to the overthrow of the Nestorian doctrine of Two Persons, and the Fifth Council was formally directed against the writings of Theodore and his party.

Then followed the Monothelite heresy, which was a revival of the Eutychian or Monophysite, and was condemned in the Sixth.

Lastly, Nestorianism once more showed itself in the Adoptionists of Spain, and gave occasion to the great Council of Frankfort.

Any one false step would have thrown the whole theory of the doctrine into irretrievable confusion; but it was as if some one individual and perspicacious intellect, to speak humanly, ruled the theological discussion from first to last.

That in the long course of centuries, and in spite of the failure, in points of detail, of the most gifted Fathers and Saints, the Church thus wrought out the one and only consistent theory which can be taken on the great doctrine in dispute, proves how clear, simple, and exact her vision of that doctrine was.

But it proves more than this.

Is it not utterly incredible, that with this thorough comprehension of so great a mystery, as far as the human mind can know it, she should be at that very time in the commission of the grossest errors in religious worship, and should be hiding the God and Mediator, whose Incarnation she contemplated with so clear an intellect, behind a crowd of idols?

5. The integrity of the Catholic developments is still more evident when they are viewed in contrast with the history of other doctrinal systems.

Philosophies and religions of the world have each its day, and are parts of a succession.

They supplant and are in turn supplanted.

But the Catholic religion alone has had no limits; it alone has ever been greater than the emergence, and can do what others cannot do.

If it were a falsehood, or a corruption, like the systems of men, it would be weak as they are; whereas it is able even to impart to them a strength which they have not, and it uses them for its own purposes, and locates them in its own territory.

The Church can extract good from evil, or at least gets no harm from it.

She inherits the promise made to the disciples, that they should take up serpents, and, if they drank any deadly thing, it should not hurt them.

When evil has clung to her, and the barbarian people have looked on with curiosity or in malice, till she should have swollen or fallen down suddenly, she has shaken the venomous beast into the fire, and felt no harm.

6. Eusebius has set before us this attribute of Catholicism in a passage in his history.

"These attempts," he says, speaking of the acts of the enemy, "did not long avail him, Truth ever consolidating itself, and, as time goes on, shining into broader day.

For, while the devices of adversaries were extinguished at once, undone by their very impetuosity,--one heresy after another presenting its own novelty, the former specimens ever dissolving and wasting variously in manifold and multiform shapes,--the brightness of the Catholic and only true Church went forward increasing and enlarging, yet ever in the same things, and in the same way, beaming on the whole race of Greeks and barbarians with the awfulness, and simplicity, and nobleness, and sobriety, and purity of its divine polity and philosophy.

Thus the calumny against our whole creed died with its day, and there continued alone our Discipline, sovereign among all, and acknowledged to be pre-eminent in awfulness, sobriety, and divine and philosophical doctrines; so that no one of this day dares to cast any base reproach upon our faith, nor any calumny, such as it was once usual for our enemies to use."

[442:1] 7. The Psalmist says, "We went through fire and water;" nor is it possible to imagine trials fiercer or more various than those from which Catholicism has come forth uninjured, as out of the Egyptian sea or the Babylonian furnace.

First of all were the bitter persecutions of the Pagan Empire in the early centuries; then its sudden conversion, the liberty of Christian worship, the development of the _cultus sanctorum_, and the reception of Monachism into the ecclesiastical system.

Then came the irruption of the barbarians, and the occupation by them of the _orbis terrarum_ from the North, and by the Saracens from the South.

Meanwhile the anxious and protracted controversy concerning the Incarnation hung like some terrible disease upon the faith of the Church.

Then came the time of thick darkness; and afterwards two great struggles, one with the material power, the other with the intellect, of the world, terminating in the ecclesiastical monarchy, and in the theology of the schools.

And lastly came the great changes consequent upon the controversies of the sixteenth century.

Is it conceivable that any one of those heresies, with which ecclesiastical history abounds, should have gone through a hundredth part of these trials, yet have come out of them so nearly what it was before, as Catholicism has done?

Could such a theology as Arianism have lasted through the scholastic contest?

or Montanism have endured to possess the world, without coming to a crisis, and failing?

or could the imbecility of the Manichean system, as a religion, have escaped exposure, had it been brought into conflict with the barbarians of the Empire, or the feudal system?

8. A similar contrast discovers itself in the respective effects and fortunes of certain influential principles or usages, which have both been introduced into the Catholic system, and are seen in operation elsewhere.

When a system really is corrupt, powerful agents, when applied to it, do but develope that corruption, and bring it the more speedily to an end.

They stimulate it preternaturally; it puts forth its strength, and dies in some memorable act.

Very different has been the history of Catholicism, when it has committed itself to such formidable influences.

It has borne, and can bear, principles or doctrines, which in other systems of religion quickly degenerate into fanaticism or infidelity.

This might be shown at great length in the history of the Aristotelic philosophy within and without the Church; or in the history of Monachism, or of Mysticism;--not that there has not been at first a conflict between these powerful and unruly elements and the Divine System into which they were entering, but that it ended in the victory of Catholicism.

The theology of St. Thomas, nay of the Church of his period, is built on that very Aristotelism, which the early Fathers denounce as the source of all misbelief, and in particular of the Arian and Monophysite heresies.

The exercises of asceticism, which are so graceful in St. Antony, so touching in St. Basil, and so awful in St. Germanus, do but become a melancholy and gloomy superstition even in the most pious persons who are cut off from Catholic communion.

And while the highest devotion in the Church is the mystical, and contemplation has been the token of the most singularly favoured Saints, we need not look deeply into the history of modern sects, for evidence of the excesses in conduct, or the errors in doctrine, to which mystics have been commonly led, who have boasted of their possession of reformed truth, and have rejected what they called the corruptions of Catholicism.

9. It is true, there have been seasons when, from the operation of external or internal causes, the Church has been thrown into what was almost a state of _deliquium_; but her wonderful revivals, while the world was triumphing over her, is a further evidence of the absence of corruption in the system of doctrine and worship into which she has developed.

If corruption be an incipient disorganization, surely an abrupt and absolute recurrence to the former state of vigour, after an interval, is even less conceivable than a corruption that is permanent.

Now this is the case with the revivals I speak of.

After violent exertion men are exhausted and fall asleep; they awake the same as before, refreshed by the temporary cessation of their activity; and such has been the slumber and such the restoration of the Church.

She pauses in her course, and almost suspends her functions; she rises again, and she is herself once more; all things are in their place and ready for action.

Doctrine is where it was, and usage, and precedence, and principle, and policy;

there may be changes, but they are consolidations or adaptations; all is unequivocal and determinate, with an identity which there is no disputing.

Indeed it is one of the most popular charges against the Catholic Church at this very time, that she is "incorrigible;"--change she cannot, if we listen to St. Athanasius or St. Leo; change she never will, if we believe the controversialist or alarmist of the present day.

* * * * * Such were the thoughts concerning the "Blessed Vision of Peace," of one whose long-continued petition had been that the Most Merciful would not despise the work of His own Hands, nor leave him to himself;--while yet his eyes were dim, and his breast laden, and he could but employ Reason in the things of Faith.

And now, dear Reader, time is short, eternity is long.

Put not from you what you have here found; regard it not as mere matter of present controversy; set not out resolved to refute it, and looking about for the best way of doing so; seduce not yourself with the imagination that it comes of disappointment, or disgust, or restlessness, or wounded feeling, or undue sensibility, or other weakness.

Wrap not yourself round in the associations of years past; nor determine that to be truth which you wish to be so, nor make an idol of cherished anticipations.

Time is short, eternity is long.

NUNC DIMITTIS SERVUM TUUM, DOMINE,

SECUNDUM VERBUM TUUM IN PACE:

QUIA VIDERUNT OCULI MEI SALUTARE TUUM.

FOOTNOTES:

[442:1] Euseb.

Hist.

iv.

7, _ap.

_ Church of the Fathers [Historical Sketches, vol. i.

p. 408].

THE END.

TRANSCRIBER'S NOTES:

The abbreviations i. e. and e. g. have been spaced throughout the text for consistency.

The following words use an oe ligature in the original: Beroea Moesia coelis Moesian coelistibus Moesogoths coelum Phoenicia coena Poenas Euboea poenitentia foecundæ The following corrections have been made to the text: Page 5: or the vicissitudes[original has vicissisudes] of human affairs Page 20: St. Justin was ready to concede to creatures.

[period missing in original] Page 39: but is modified, or[original has or or] at least influenced Page 100: professes to accept,[original has period] and which, do what he will Page 102: and more explicit than the text.

[period missing in original] Page 118: which is unsuitable to the Ante-nicene[original has Antenicene] period Page 133: almost universality in the primitive Church.

[133:1] [footnote anchor missing in original--position verified in an earlier edition] Page 172: whether fairly or not does not interfere[original has interefere] Page 227: a good-humoured superstition[original has supersition] Page 288: He explained St. Thomas's[original has extraneous comma] Page 306: of Himeria in Osrhoene[original has Orshoëne] Page 309: During the interval, Dioscorus[original has Discorus] was tried Page 320: to contain scarcely[original has scarely] a single inhabitant Page 336: derive its efficacy from human faith."

[quotation mark missing in original] Page 344: orthodoxy will stand or fall together.

[period missing in original] Page 365: true Unitarianism of St. [period missing in original] Augustine.

Page 416: as it is said in the Apocalypse,[original has extraneous quotation mark] "The dragon [13:2] British Critic, July, 1836, p. 193. [period missing in original] [18:3] Basil,[original has period] ed.

Ben.

[period missing in original] vol. 3,[comma missing in original] p. xcvi.

[81:2] _Essay on Assent_, ch. vii.

sect.

2. [period missing in original] [148:1] In Psalm 118, v. 3,[original has period] de Instit.

Virg.

50. [162:1] Serm.

[period missing in original] De Natal.

iii.

3. [213:1] p. 296, t. 5, mem.

p. 63, t. 16,[comma missing in original] mem.

p. 267 [216:1] Sueton.

Tiber.

[period missing in original] 36 [234:3] [footnote number missing in original] Acad.

Inscr.

ibid.

[235:1] Gibbon, Hist.

ch. [period missing in original] 16, note 14. [237:2] In hon. Rom.

62. [original has comma] In Act.

S.

Cypr.

4 [259:1] Hær. 42,[original has period] p. 366. [280:1] De Gub.

[period missing in original] D. iv.

p. 73. [288:1] Lengerke, de Ephrem[original has extraneous period] Syr.

pp. 73-75. [302:2] overthrow of all heresy, _especially_ the Arian,[original has period] [331:2] _Vid.

_ also _supr.

_[period missing in original] p. 256. [369:1] Infra,[original has period] pp. 411-415, &c. [371:1] Epp.

[period missing in original] 102, 18. [371:2] Contr.

Faust.

[original has comma] 20, 23. [371:3] August.

[letter "s" not printed in original] Ep.

102, 18 [399:1] Rosweyde,[original has period] V. P.

p. 618. [442:1] Euseb.

[period missing in original] Hist.

iv.

7 <pre id="pg-footer"> *** END OF THE PROJECT GUTENBERG EBOOK AN ESSAY ON THE DEVELOPMENT OF CHRISTIAN DOCTRINE *** Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U. S.

copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!

) can copy and distribute it in the United States without permission and without paying copyright royalties.

Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark.

Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark.

If you do not charge anything for copies of this eBook, complying with the trademark license is very easy.

You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research.

Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U. S.

copyright law.

Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG™ LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg License available with this file or online at www.

gutenberg.

org/license.

Section 1.

General Terms of Use and Redistributing Project Gutenberg electronic works 1. A.

By reading or using any part of this Project Gutenberg electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement.

If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg electronic works in your possession.

If you paid a fee for obtaining a copy of or access to a Project Gutenberg electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1. E.

8. 1. B.

“Project Gutenberg” is a registered trademark.

It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement.

There are a few things that you can do with most Project Gutenberg electronic works even without complying with the full terms of this agreement.

See paragraph 1. C below.

There are a lot of things you can do with Project Gutenberg electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg electronic works.

See paragraph 1. E below.

1. C.

The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg electronic works.

Nearly all the individual works in the collection are in the public domain in the United States.

If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed.

Of course, we hope that you will support the Project Gutenberg mission of promoting free access to electronic works by freely sharing Project Gutenberg works in compliance with the terms of this agreement for keeping the Project Gutenberg name associated with the work.

You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg License when you share it without charge with others.

1. D.

The copyright laws of the place where you are located also govern what you can do with this work.

Copyright laws in most countries are in a constant state of change.

If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg work.

The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1. E.

Unless you have removed all references to Project Gutenberg: 1. E.

1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg License must appear prominently whenever any copy of a Project Gutenberg work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever.

You may copy it, give it away or re-use it under the terms of the Project Gutenberg™ License included with this eBook or online at www.

gutenberg.

org.

If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1. E.

2. If an individual Project Gutenberg electronic work is derived from texts not protected by U. S.

copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges.

If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1. E.

1 through 1. E.

7 or obtain permission for the use of the work and the Project Gutenberg trademark as set forth in paragraphs 1. E.

8 or 1. E.

9. 1. E.

3. If an individual Project Gutenberg electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1. E.

1 through 1. E.

7 and any additional terms imposed by the copyright holder.

Additional terms will be linked to the Project Gutenberg License for all works posted with the permission of the copyright holder found at the beginning of this work.

1. E.

4. Do not unlink or detach or remove the full Project Gutenberg License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg.

1. E.

5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1. E.

1 with active links or immediate access to the full terms of the Project Gutenberg License.

1. E.

6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form.

However, if you provide access to or distribute copies of a Project Gutenberg work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg website (www.

gutenberg.

org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form.

Any alternate format must include the full Project Gutenberg License as specified in paragraph 1. E.

1. 1. E.

7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg works unless you comply with paragraph 1. E.

8 or 1. E.

9. 1. E.

8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg electronic works provided that: • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg works calculated using the method you already use to calculate your applicable taxes.

The fee is owed to the owner of the Project Gutenberg trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation.

Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns.

Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.

” • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License.

You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

• You provide, in accordance with paragraph 1. F.

3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

• You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1. E.

9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark.

Contact the Foundation as set forth in Section 3 below.

1. F.

1. F.

1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U. S.

copyright law in creating the Project Gutenberg™ collection.

Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1. F.

2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1. F.

3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees.

YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT

LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.

F.

3. YOU AGREE THAT THE FOUNDATION, THE

TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1. F.

3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from.

If you received the work on a physical medium, you must return the medium with your written explanation.

The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund.

If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund.

If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1. F.

4. Except for the limited right of replacement or refund set forth in paragraph 1. F.

3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1. F.

5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages.

If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law.

The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1. F.

6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg work, (b) alteration, modification, or additions or deletions to any Project Gutenberg work, and (c) any Defect you cause.

Section 2.

Information about the Mission of Project Gutenberg Project Gutenberg is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers.

It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg’s goals and ensuring that the Project Gutenberg collection will remain freely available for generations to come.

In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg and future generations.

To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.

gutenberg.

org.

Section 3.

Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service.

The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.

S.

federal laws and your state’s laws.

The Foundation’s business office is located at 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.

gutenberg.

org/contact Section 4.

Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment.

Many small donations ( to ,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States.

Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements.

We do not solicit donations in locations where we have not received written confirmation of compliance.

To SEND DONATIONS or determine the status of compliance for any particular state visit www.

gutenberg.

org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States.

U.

S.

laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses.

Donations are accepted in a number of other ways including checks, online payments and credit card donations.

To donate, please visit: www.

gutenberg.

org/donate.

Section 5.

General Information About Project Gutenberg electronic works Professor Michael S. Hart was the originator of the Project Gutenberg concept of a library of electronic works that could be freely shared with anyone.

For forty years, he produced and distributed Project Gutenberg eBooks with only a loose network of volunteer support.

Project Gutenberg eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U. S.

unless a copyright notice is included.

Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.

gutenberg.

org.

This website includes information about Project Gutenberg, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.