distinguish sharply between ecclesiasticism, theology, and religion. The
future of ecclesiasticism is a political question. In the opinion of
some good judges, the acute nationalism now dominant in Europe will
quickly pass away, and a duel will supervene between the 'Black
International' and the 'Red.' Catholicism, it is supposed, will shelter
all who dread revolution and all who value traditional civilisation; its
unrivalled organisation will make it the one possible centre of
resistance to anarchy and barbarism, and the conflict will go on till
one side or the other is overthrown. This prediction, which opens a
truly appalling prospect for civilisation, might be less terrible if the
Church were to open its arms to a new Renaissance, and become once more,
as in the beginning of the modern period, the home of learning and the
patroness of the arts. But we must not overlook the new and growing
power of science; and science can no more make terms with Catholic
ecclesiasticism than with the Revolution. The Jacobins guillotined
Lavoisier, 'having no need of chemists'; but the Church burnt Bruno and
imprisoned Galileo. Science, too strong to be victimised again, may come
between the two enemies of civilisation, the Bolshevik and the
Ultramontane; it is, I think, our best hope.

I am conscious that I have spoken with too little sympathy in one or two
of these essays about the Ritualist party. I was more afraid of it a few
years ago than I am now. The Oxford movement began as a late wave of the
Romantic movement, with wistful eyes bent upon the past. But
Romanticism, which dotes on ruins, shrinks from real restoration.
Medievalism is attractive only when seen from a short distance. So the
movement is ceasing to be either medieval or Catholic or Anglican; it is
becoming definitely Latin. But a Latin Church in England which disowns
the Pope is an absurdity. Many of the shrewder High Churchmen are, as I
have said in this volume, throwing themselves into political agitation