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Insect faunae were evaluated for ten cover crops grown in two replicated trials. Five crops were assessed in the principal experiment: (1)Faba bean, Vicia faba L. cv ‘Ipro’ (Fabaceae); (2) Hairy ve...

Even the most ardent devotee of ecclesiastical history cannot realistically claim for his special interest a major role in Clio's fraternity in this age of high secularization. Yet it may be said, I believe, that the role is growing rather than diminishing for historians generally as they assess the value of scientific and professional works such as those of the Fliche and Martin series, The Christian Centuries edited by Louis J. Rogier, Roger Aubert, and David Knowles, the successive volumes ofConcilium.Theology in The Age of Renewaldevoted to ecclesiastical history, and the projected Oxford History of the Christian Church under the guiding hand of Owen Chadwick. And parenthetically at the outset I should like to make it clear that while most of the materials used in this paper are related to the Roman Catholic Church simply because of my greater familiarity with her story, I use the term ‘Christian Church’ in the broadest possible sense to embrace the Protestant, Anglican, and Orthodox communions, as well as that of the Church to which I owe my personal faith and allegiance.

By tradition I mean the intellectual heritage of the past. In this usage tradition comprehends the Bible. At one time it might have been thought that Catholics were less linked to the Bible than were Protestants, and at the level of popular religious culture Catholics were in fact less educated in the Bible than Protestants up until Vatican II. In the centuries follow ing the Reformation Protestant emphasis on "Scripture alone" generated a Catholic de-emphasis on Scripture. With the rise of biblical criticism in the nineteenth century Catholics were handicapped by the absence of critical Catholic hermeneutics. Only since Divino afflante spiritu of Pius XII has Catholic biblical scholarship been given high ecclesial encourage ment; only since Vatican II has there been restoration, at a popular level, of the primary place of the Word of God; so that it is less than a generation that the whole Bible has been put forward as an integral element of Catholic culture. But at no time was even popular culture cut off from the Bible. The Epistles and the Gospels of every Mass came from Scripture. The Good Samaritan, the Woman Taken in Adultery, the Good Shepherd, the Nativity, the Trial and Crucifixion of Jesus, the Resurrec tion — these were stories and events and persons familiar to Catholics in scriptural language, part of the Catholic consciousness. At all times for Catholics seriously interested in theology Scripture was starting-point and bedrock. To have access on a weekly or daily basis to this cultural treasure is an immense intellectual advantage. Imagine a people formed by listen ing every Sunday to Homer or to Vergil: they would have a range of reference denied to Sunday golfers. The people brought up on the parables of Jesus, the exhortations of Paul, and the lessons of the Prophets

Few religious thinkers in modern times displayed a keener foresight and perception than John Henry Newman. The extraordinary talent he possessed in that regard rarely showed to better advantage than during Vatican Council II when repeated approbation was expressed in both the formal debates and in the private discussions of the bishops, the periti, and others in attendance at Rome for the theological views that Newman had held—often at the price of grave misunderstanding—a century or more ago. The two particulars which perhaps received more notice than any others were the ideas set forth in his famous essay in The Rambler for July, 1859, “On Consulting the Faithful in Matters of Doctrine,” a new edition of which was published as recently as 1961, and the Essay on the Dcvelopnient of Christian Doctrine, written while Newman was still an Anglican, and which was published in November, 1845, a few weeks after he had been received into the Roman Catholic Church.