Is it any wonder, then, that the world thinks her extravagant in both directions at once; that the world turns away on Good Friday from the unutterable depths of her sorrow, and on Easter Day from the unscalable heights of her joy, calling the one morbid and the other hysterical? For what does the world know of such passions as these? What, after all, can the sensualist know of joy, or the ruined financier of sorrow? And what can the moderate, self-controlled, self-respecting man of the world know of either? Lastly, then, in the Paradox of Love, the Church holds both these passions, at full blast, both at once. As human love turns joy into pain and suffers in the midst of ecstasy, so Divine Love turns pain into joy and exults and reigns upon the Cross. For the Church is more than the Majesty of God reigning on earth, more than the passionless love of the Eternal; she is the Very Sacred Heart of Christ Himself, the Eternal united with Man, and both suffering and rejoicing through that union. It is His bliss which she at once experiences and extends, in virtue of her identity with Him; and in the midst of a fallen world it is the supremest bliss of that Sacred Heart to suffer pain. V LOVE OF GOD AND LOVE OF MAN _Thou shalt love the Lord thy God with thy whole heart ... and thy neighbour as thyself_.--LUKE x. 27. We have already considered two charges brought against Catholicism from opposite quarters; namely, that we are too worldly and too otherworldly, too much busied with temporal concerns to be truly spiritual, and too metaphysical and remote and dogmatic to be truly practical. Let us go on to consider these same two charges produced, so to speak, a little further into a more definitely spiritual plane; charges that now accuse us of too great activities in our ministry to men and too many attentions paid to God. I. (i) It is a very common complaint against Catholics, laymen as well as clergy, that they are overzealous in their attempts to proselytize. True and spiritual religion, we are told, is as intimate and personal an affair as the love between husband and wife; it is essentially private and individual. "The religion of all sensible men," it has been said, "is precisely that which they always keep to themselves." Tolerance, therefore, is a mark of spirituality, for if I am truly religious I shall have as much respect for the religion of my neighbour as for my own. I shall no more seek to interfere in his relations with God than I shall allow him to interfere with mine. Now Catholics are notoriously intolerant. It is not merely that there are intolerant Catholics, for intolerance is of course to be found in all narrow-minded persons, but it is Catholic principles themselves that are intolerant; and every Catholic who lives up to them is bound to be so also. And we can see this illustrated every day.