The Saint | Page 6

the belief in the Pope's temporal power virtually set up as a part of their creed. The Lord's work was waiting to be done; yet they who ought to be foremost in it were handicapped. Other agencies had stepped in ahead of them. The Socialists were making converts by myriads; skeptics and cynics were sowing hatred not of the Church merely but of all religion. It was time to abandon "the prisoner of the Vatican" humbug, time to permit zealous Catholics, whose orthodoxy no one could question, to serve God and their fellow-men according to the needs and methods of the present age.
At last, in the autumn of 1905, the new Pope, Pius X, gave the faithful tacit permission, if he did not officially command them, to take part in the elections. Various motives were assigned for this change of front. Did even the Ultra-montanes realise that, since France had repealed the Concordat, they could find their best support in Italy? Or were they driven by the instinct of self-preservation to accept the constitutional government as a bulwark against the incoming tide of Anarchism, Socialism, and the other subversive forces? The Church is the most conservative element in Christendom; in a new upheaval it will surely rally to the side of any other element which promises to save society from chaos. These motives have been cited to explain the recent action of the Holy See, but there were high-minded Catholics who liked to think that the controlling reason was religious--that the Pope and his counsellors had at last been persuaded that the old policy of abstention wrought irreparable harm to the religious life of millions of the faithful in Italy.
However this may be, Senator Fogazzaro's book, filled with the Liberal and Christian spirit, has been eagerly caught up as the mouthpiece of the Christian Democrats, and indeed of all intelligent Catholics in Italy, who have always held that religion and patriotism are not incompatible, and that the Church has most injured itself in prolonging the antagonism. In this respect, The Saint, like _Uncle Tom's Cabin_ and similar books which crystallise an entire series of ideals or sum up a crisis, leaped immediately into importance, and seems certain to enjoy, for a long time to come, the prestige that crowns such works. Putting it on the Index can only add to its power.
VI
But readers who imagine that this aspect measures the significance of The Saint have read the surface only. The probability of restoring friendly relations between Church and State is a matter of concern to everybody in Italy; but of even greater concern are the implications which issue from Signor Fogazzaro's thought. He is an evolutionist; he respects the higher criticism; he knows that religions, like states and secular institutions, have their birth and growth and inevitable decay. So Catholicism must take its course in the human circuit, and expect sooner or later to pass away. This would be the natural deduction to draw from the premise of evolution. Signor Fogazzaro, however, does not draw it. He conceives that Catholicism contains a final deposit of truth which can neither be superseded, wasted, nor destroyed.
"My friends," says Benedetto, "you say, 'We have reposed in the shade of this tree but now its bark cracks and dries; the tree will die; let us go in search of other shade.' The tree will not die. If you had ears, you would hear the movement of the new bark forming, which will have its period of life, will crack, will dry in its turn, because another bark shall replace it. The tree does not die, the tree grows."
Through this parable, Signor Fogazzaro reveals his attitude, which it appears, does not differ from that proposed by many Anglicans and other Protestants towards their respective churches. Herein his Saint takes on the largest significance. He is a religious man who constantly praises Reason, and urges his hearers to trust Reason; but who, at a given moment, falls back on Faith, cleaves to Faith, insists that Faith alone brings its own warrant. Hence arise paradoxes, hence contradictions which elude a reasonable solution. For instance, in one discourse Benedetto says: "The Catholic Church, which proclaims itself the fountain of truth, opposes to-day the search for Truth when it is carried on on its own foundations, on the holy books, on the dogmas, on its asserted infallibility. For us this means that it has no longer faith in itself. The Catholic Church which proclaims itself the minister of Life, to-day shackles and stifles whatever lives youthfully within it, and to-day it props itself on all its decadent and antiquated usages." Yet a little farther on he exclaims: "But what sort of faith is yours, if you talk of leaving the Church because certain antiquated doctrines of its heads, certain