The real reasons are almost the opposite of the recognised reasons. The real difficulties are almost the opposite of the recognised difficulties. This is connected, of course, with a general fact, now so large and obvious but still not clearly comprehended and confessed. The whole case of Protestantism against Catholicism has been turned clean round and is facing the contrary way. On practically every single point on which the Reformation accused the Church, the modern world has not only acquitted the Church of the crime, but has actually charged it with the opposite crime. It is as if the reformers had mobbed the Pope for being a miser, and then the court had not only acquitted him but had censured him for his extravagance in scattering money among the mob. The principle of modern Protestantism seems to be that so long as we go on shouting “To hell with the Pope” there is room for the widest differences of opinion about whether he should go to the hell of the misers or the hell of the spendthrifts. This is what is meant by a broad basis for Christianity and the statement that there is room for many different opinions side by side. When the reformer says that the principles of the Reformation give freedom to different points of view, he means that they give freedom to the Universalist to curse Rome for having too much predestination and to the Calvinist to curse her for having too little. He means that in that happy family there is a place for the No Popery man who finds Purgatory too tender-hearted and also for the other No Popery man who finds Hell too harsh. He means that the same description can somehow be made to cover the Tolstoyan who blames priests because they permit patriotism and the Diehard who blames priests because they represent Internationalism. After all, the essential aim of true Christianity is that priests should be blamed; and who are we that we should set narrow dogmatic limits to the various ways in which various temperaments may desire to blame them? Why should we allow a cold difficulty of the logician, technically called a contradiction in terms, to stand between us and the warm and broadening human brotherhood of all who are full of sincere and unaffected dislike of their neighbours? Religion is of the heart, not of the head; and as long as all our hearts are full of a hatred for everything that our fathers loved, we can go on flatly contradicting each other for ever about what there is to be hated.