Ch. 8: The North Italian Priesthood - Page 2

as good a case could be made out for placing reason as the foundation, inasmuch as it would be easy to show that a faith, to be worth anything, must be a reasonable one--one, that is to say, which is based upon reason. The fact is, that faith and reason are like desire and power, or demand and supply; it is impossible to say which comes first: they come up hand in hand, and are so small when we can first descry them, that it is impossible to say which we first caught sight of. All we can now see is that each has a tendency continually to outstrip the other by a little, but by a very little only. Strictly they are not two things, but two aspects of one thing; for convenience sake, however, we classify them separately.

It follows, therefore--but whether it follows or no, it is certainly true--that neither faith alone nor reason alone is a sufficient guide: a man's safety lies neither in faith nor reason, but in temper--in the power of fusing faith and reason, even when they appear most mutually destructive. A man of temper will be certain in spite of uncertainty, and at the same time uncertain in spite of certainty; reasonable in spite of his resting mainly upon faith rather than reason, and full of faith even when appealing most strongly to reason. If it is asked, In what should a man have faith? To what faith should he turn when reason has led him to a conclusion which he distrusts? the answer is, To the current feeling among those whom he most looks up to--looking upon himself with suspicion if he is either among the foremost or the laggers. In the rough, homely common sense of the community to which we belong we have as firm ground as can be got. This, though not absolutely infallible, is secure enough for practical purposes.

As I have said, Catholic priests have rather a fascination for me-- when they are not Englishmen. I should say that the best North Italian priests are more openly tolerant than our English clergy generally are. I remember picking up one who was walking along a road, and giving him a lift in my trap. Of course we fell to talking, and it came out that I was a member of the Church of England. "Ebbene, caro Signore," said he when we shook hands at parting; "mi rincresce che Lei non crede come me, ma in questi tempi non possiamo avere tutti i medesimi principii." {15}

I travelled another day from Susa to S. Ambrogio with a priest, who told me he took in "The Catholic Times," and who was well up to date on English matters. Being myself a Conservative, I found his opinions sound on all points but one--I refer to the Irish question: he had no sympathy with the obstructionists in Parliament, but nevertheless thought the Irish were harshly treated. I explained matters as well as I could, and found him very willing to listen to our side of the question.

The one thing, he said, which shocked him with the English, was the manner in which they went about