Of late years there have been signs of a considerable change in the study of comparative religion, in so far as it affects the origins of the Faith and its relations with the Pagan religions contemporary with its earliest period. Not so long ago it was almost assumed as a commonplace fact among scholars that the application of the Comparative Method to the religions of the Roman Empire had disposed of Catholic Christianity's claim to uniqueness; and on the Catholic side the study of Comparative Religion was generally regarded with suspicion and distrust. Plenty of examples of the first attitude could still be found, especially in the works of the older contemporary scholars; but on the whole students of Comparative Religion who concern themselves primarily with the Mediterranean world are becoming more and more disposed, to admit the uniqueness of Christianity. Works like W. R. Halliday’s Pagan Background of Early Christianity, Guthrie’s Orpheus and Greek Religion (though the authors’ very occasional expressions of their personal views on Christianity sometimes seem rather naive compared with the rest of their work), and Nock’s admirable Conversion are all examples of this tendency in the work of non-Catholic scholars. And on the Catholic side a really scholarly interest in Comparative Religion is growing up, as is exemplified in the new series of C.T.S. pamphlets on the subject and in many other works. This interest is only part of the general modern tendency among Catholics to pay more attention to that element in non-Catholic religion which is positively good and therefore Catholic, and not to contemplate so exclusively as sometimes in the past the negative element which makes it pagan or heretical.