^{page 438 note 1} Dom Jean Leclercq, La tradition: baptème et profession: genèse et évolution de la vie consacrée, in Aspects du monachisme hier et aujourd' hui. Paris, 1968.

^{page 438 note 2} Joachim Jeremias, Infant Baptism in the First Four Centuries. London, 1960.

^{page 439 note 1} H. de Lubac, Exegèse médiévale, Paris, 1959, quoted in Leclercq, op. cit., p. 83.

^{page 439 note 2} Leclercq, op. cit., p. 86.

^{page 439 note 3} I hope to deal in a later article with the present‐day assessment of the evangelical counsels.

^{page 440 note 1} Quotations taken from the English translation by Talcott Parsons. London, 1930.

^{page 441 note 1} Weber held that ‘neither the predominantly Catholic peoples nor those of classical antiquity have possessed any expression of similar connotation for what we know as a calling (in the sense of life‐task, a definite field in which to work), while one has existed for all predominantly Protestant peoples’ (p. 79). In fact, it seems that such a usage entered French around 1850, perhaps by an independent transference from the standard Catholic usage.

^{page 444 note 1} Cf. S. Lyonnet, La vocation chrétienne à la perfection selon Saint Paul, in C. Colombo et al., Latcs et vie chrétienne parfaite, t. 1. Rome, 1963.

^{page 445 note 1} I think there would still be much sense in using the notion of vocation for deacons, priests and bishops in that they are called by the church, by the people of God themselves, to mediate to them the communion, the word and the forgiveness of God. The sooner we return to the idea that God calls men to the ministry through the voice of the faithful, the better. But this is another question from the one we are discussing.