"I am not a pious man, as you know. I pay no attention to the ordinary claims of religion. I take precisely the same pleasure in the Tenebrae of the Catholic Church, as I do in the Burial Service of the Church of England. In both you are swept from your ordinary course of placidity on the waves of the eternal. In the first, you have the dull rhythm of sound, with breaks, and curious changes of key and tune—if tune it may be called which is so Gregorian in its methods. Working up, step by step, with the disciples in their vigil with the Lord, you have the putting out of candle upon candle, the pause, the heart-stirring silence, culminating in complete darkness symbolical of dissolution. That is dramatic and intense. In the second, you have the direct voice of God. St. Paul never spoke with so clear a note as in his wonderful description of the triumph of things spiritual over things temporal. ’We shall not sleep, but we shall all be changed.... There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power.... As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly.... The sting of death is sin; and the strength of sin is the law.’ We can never find words to match these either for concentration or for power. "Catholicism is, as you know, not so abhorrent to me as it is to some Anglicans. To begin with, I am an historian; that in itself is a strong point in favour of a creed which personally I dislike. I think myself that it was a good thing for England when she threw off the yoke under which she had bled for so many centuries; my greatest contention against the Catholic power is her interference in the politics of nations, and her attacks on men’s independence. On the other hand, I admit that one of the first charges we bring against her exponents is a paradox; we call them too worldly and too mystic; complaining that their eyes are fixed so steadily on the vision of Heaven, that they fail to recognize ordinary precautions which men of business, dealing with men of business, should observe. There are a million paradoxes in the Church; you can explain them only by admitting her claim, acknowledging her, like Christ Himself, to be the possessor of two different entities, Divine and human.