"At present what one sees going on in the modern world is a vast transformation of moral ideas, which for the moment holds the field. Beside the older ethical fabric—the fabric that the Church built up out of Greek and Jewish material—a new is rising. We think a hundred things unlawful that a Catholic permits; on the other hand, a hundred prohibitions of the older faith have lost their force. And at the same time, for half our race, the old terrors and eschatologies are no more. We fear evil for quite different reasons; we think of it in quite different ways. And the net result in the best moderns is at once a great elaboration of conscience—and an almost intoxicating sense of freedom.—
"Here, no doubt, it is the personal abjection of Catholicism, that jars upon us most—that divides it deepest from the modern spirit.—Molly!—don't frown!—Abjection is a Catholic word—essentially a Catholic temper. It means the ugliest and the loveliest things. It covers the most various types—from the nauseous hysteria of a Margaret Mary Alacoque, to the exquisite beauty of the Imitation…. And it derives its chief force, for good and evil, from the belief in the Mass. There again, how little the Protestant understands what he reviles! In one sense he understands it well enough. Catholicism would have disappeared long ago but for the Mass. Marvellous indestructible belief!—that brings God to Man, that satisfies the deepest emotions of the human heart!—
"What will the religion of the free mind discover to put in its place? Something, it must find. For the hold of Catholicism—or its analogues—upon the guiding forces of Christendom is irretrievably broken. And yet the needs of the soul remain the same….
"Some compensation, no doubt, we shall reap from that added sense of power and wealth, which the change in the root ideas of life has brought with it for many people. Humanity has walked for centuries under the shadow of the Fall, with all that it involves. Now, a precisely opposite conception is slowly incorporating itself with all the forms of European thought. It is the disappearance—the rise—of a world. At the beginning of the century, Coleridge foresaw it.
"… The transformation affects the whole of personality! The mass of men who read and think, and lead straight lives to-day, are often conscious of a dignity and range their fathers never knew. The spiritual stature of civilised man has risen—like his physical stature! We walk to-day a nobler earth. We come—not as outcasts, but as sons and freemen, into the House of God.—But all the secrets and formulae of a new mystical union have to be worked out. And so long as pain and death remain, humanity will always be at heart a mystic!"
* * * * *
Gradually, as the old man touched these more penetrating and personal matters, the head among the shadows had emerged. The beautiful eyes, so full—unconsciously full—of sad and torturing thought, rested upon the speaker. Friedland became sensitively conscious of them. The grey-haired scholar was in truth one of the most religious of men and optimists. The negations of his talk began to trouble him—in sight of this young grief and passion. He drew upon all that his heart could find to say of things fruitful and consoling. After the liberating joys of battle, he must needs follow the perennial human instinct and build anew the "Civitas Dei."
* * * * *
When Friedland and his wife were left alone, Friedland said with timidity:
"Jane, I played the preacher to-night, and preaching is foolishness. But I would willingly brace that poor child's mind a little. And it seemed to me she listened."