you, do you think about the authenticity of a passage in St. John, about the real author of the Fourth Gospel or about the two Isaiahs? When you commune with Christ in the sacrament do the decrees of the Index or the Holy Office disturb you? When, giving yourself up to Mother Church, you enter the shadows of death, is the peace she breathes in you less sweet because a Pope is opposed to Christian Democracy?"
So far, therefore, as Fogazzaro is the spokesman of loyal yet intelligent Catholics, he shows that among them also the process of theological solution has been going on. Like Protestants who still profess creeds which they do not believe, these intelligent Catholics have to resort to strange devices—to devices which to a looker-on appear uncandid if not insincere,—in order to patch up a truce between their reason and their faith. This insincerity is the blight of the present age. It is far more serious than indifferentism, or than the open mockery of the 18th century philosophers. So long as it lasts, no deep, general religious regeneration will be possible. Be it remarked, however, that Signer Fogazzaro himself is unaware of his ambiguous position; being still many removes from Jowett, the typical Mr. Facing-both-Ways of the epoch.
VII
In conclusion, we go back to the book as a work of art, meaning by art not mere artifice,
