Thus, the double charges of the secularists, though throwing nothing but darkness and confusion on themselves, throw a real light on the faith. It is true that the historic Church has at once emphasised celibacy and emphasised the family; has at once (if one may put it so) been fiercely for having children and fiercely for not having children. It has kept them side by side like two strong colours, red and white, like the red and white upon the shield of St. George. It has always had a healthy hatred of pink. It hates that combination of two colours which is the feeble expedient of the philosophers. It hates that evolution of black into white which is tantamount to a dirty gray. In fact, the whole theory of the Church on virginity might be symbolized in the statement that white is a colour: not merely the absence of a colour. All that I am urging here can be expressed by saying that Christianity sought in most of these cases to keep two colours coexistent but pure. It is not a mixture like russet or purple; it is rather like a shot silk, for a shot silk is always at right angles, and is in the pattern of the cross. So it is also, of course, with the contradictory charges of the anti-Christians about submission and slaughter. It IS true that the Church told some men to fight and others not to fight; and it IS true that those who fought were like thunderbolts and those who did not fight were like statues. All this simply means that the Church preferred to use its Supermen and to use its Tolstoyans. There must be SOME good in the life of battle, for so many good men have enjoyed being soldiers. There must be SOME good in the idea of non-resistance, for so many good men seem to enjoy being Quakers. All that the Church did (so far as that goes) was to prevent either of these good things from ousting the other. They existed side by side. The Tolstoyans, having all the scruples of monks, simply became monks. The Quakers became a club instead of becoming a sect. Monks said all that Tolstoy says; they poured out lucid lamentations about the cruelty of battles and the vanity of revenge. But the Tolstoyans are not quite right enough to run the whole world; and in the ages of faith they were not allowed to run it. The world did not lose the last charge of Sir James Douglas or the banner of Joan the Maid. And sometimes this pure gentleness and this pure fierceness met and justified their juncture; the paradox of all the prophets was fulfilled, and, in the soul of St. Louis, the lion lay down with the lamb. But remember that this text is too lightly interpreted. It is constantly assured, especially in our Tolstoyan tendencies, that when the lion lies down with the lamb the lion becomes lamb-like. But that is brutal annexation and imperialism on the part of the lamb. That is simply the lamb absorbing the lion instead of the lion eating the lamb. The real problem is--Can the lion lie down with the lamb and still