III. The solution, then, of this Catholic Paradox is very simple. (i) First, the Church is a Heavenly Society come down from above--heavenly in her origin and her birth. She is the _kingdom of God_, first and foremost, and exists for His glory solely and entirely. She seeks, then, first the extension of His kingdom; and compared with this, nothing is of any value in her eyes. Never, then, must she sacrifice God to Mammon; never hesitate for one instant if the choice lies between them. For she considers that eternity is greater than time and the soul of man of more value than his body. The sacraments therefore, in her eyes, come before an adequate tram-service; and that a man's soul should be in grace is, to her, of more importance than that his body should be in health--if the choice is between them. She prefers, therefore, the priest to the doctor, if there is not time for both, and Holy Communion to a good breakfast. Therefore, of course, she appears too otherworldly to the stockbroker and the provincial mayor, since she actually places the things of God before the things of man and "seeks first His Kingdom." (ii) "And all these things shall be added" to her. For she is Human also, in that she dwells in this world where God has placed her, and uses therefore the things with which He has surrounded her. To say that she is supernatural is not to deny her humanity any more than to assert that man has an immortal soul is to exclude the truth that he also has a body. It is this Body of hers, then--this humanity of hers which enshrines her Divinity--that claims and uses earthly things; it is this Body that _dwells in houses made with hands_ and that claims too, in honour to herself and her Bridegroom, that, so long as her spirituality is not tarnished, these houses shall be as splendid as art can make them. For she is not a Puritan nor a Manichee; she does not say that any single thing which God has made can conceivably be of itself evil, however grievously it may have been abused; on the contrary, she has His own authority for saying that _all is very good_. She uses, then, every earthly beauty that the world will yield to her, to honour her own Majesty. It may be right to set diamonds round the neck of a woman, but it is certainly right to set them round the Chalice of the Blood of God. If an earthly king wears vestments of cloth of gold, must not a heavenly King yet more wear them? If music is used by the world to destroy men's souls, may not she use it to save their souls? If a marble palace is fit for the President of the French Republic, by what right do men withhold it from the King of kings?