tual grounds. He had learned now (he knew not how) that the supernatural cried to the supernatural; the Christ without to the Christ within; that pure human reason indeed could not contradict, yet neither could it adequately prove the mysteries of faith, except on premisses visible only to him who receives Revelation as a fact; that it is the moral state, rather than the intellectual, to which the Spirit of God speaks with the greater certitude. That which he had both learned and taught he now knew, that Faith, having, like man himself, a body and a spirit—an historical expression and an inner verity—speaks now by one, now by another. This man believes because he sees—accepts the Incarnation or the Church from its credentials; that man, perceiving that these things are spiritual facts, yields himself wholly to the message and authority of her who alone professes them, as well as to the manifestation of them upon the historical plane; and in the darkness leans upon her arm. Or, best of all, because he has believed, now he sees.
So he looked with a kind of interested indolence at other tracts of his nature.
First, there was his intellect, puzzled beyond description, demanding, Why, why, why? Why was it allowed? How was it conceivable that God did not intervene, and that the Father of men could permit His dear world to be so ranged against Him? What did He mean to do? Was this eternal silence never to be broken? It was very well for those that had the Faith, but what of the countless millions who were settling down in contented blasphemy? Were these not, too, His children and the sheep of His pasture? What was the Catholic Church made for if not to
