Ch. 8: The North Italian Priesthood

There is now a school in the sanctuary; we met the boys several times. They seemed well cared for and contented. The priests who reside in the sanctuary were courtesy itself; they took a warm interest in England, and were anxious for any information I could give them about the monastery near Loughborough--a name which they had much difficulty in pronouncing. They were perfectly tolerant, and ready to extend to others the consideration they expected for themselves. This should not be saying much, but as things go it is saying a good deal. What indeed more can be wished for?

The faces of such priests as these--and I should say such priests form a full half of the North Italian priesthood--are perfectly free from that bad furtive expression which we associate with priestcraft, and which, when seen, cannot be mistaken: their faces are those of our own best English country clergy, with perhaps a trifle less flesh about them and a trifle more of a not unkindly asceticism.

Comparing our own clergy with the best North Italian and Ticinese priests, I should say there was little to choose between them. The latter are in a logically stronger position, and this gives them greater courage in their opinions; the former have the advantage in respect of money, and the more varied knowledge of the world which money will command. When I say Catholics have logically the advantage over Protestants, I mean that starting from premises which both sides admit, a merely logical Protestant will find himself driven to the Church of Rome. Most men as they grow older will, I think, feel this, and they will see in it the explanation of the comparatively narrow area over which the Reformation extended, and of the gain which Catholicism has made of late years here in England. On the other hand, reasonable people will look with distrust upon too much reason. The foundations of action lie deeper than reason can reach. They rest on faith--for there is no absolutely certain incontrovertible premise which can be laid by man, any more than there is any investment for money or security in the daily affairs of life which is absolutely unimpeachable. The funds are not absolutely sale; a volcano might break out under the Bank of England. A railway journey is not absolutely safe; one person, at least, in several millions gets killed. We invest our money upon faith mainly. We choose our doctor upon faith, for how little independent judgment can we form concerning his capacity? We choose schools for our children chiefly upon faith. The most important things a man has are his body, his soul, and his money. It is generally better for him to commit these interests to the care of others of whom he can know little, rather than be his own medical man, or invest his money on his own judgment; and this is nothing else than making a faith which lies deeper than reason can reach, the basis of our action in those respects which touch us most nearly.

On the other hand,