In fact, we cannot deny the teaching of history, which shows us, almost always and everywhere, conflicts between the civil and religious power. More than in the conduct of the popes, the true cause of these will be found, we believe, in the fact that Cæsarism--that is to say, the tendency of sovereigns to obtain an empire entire and absolute over their subjects--is to be found in human nature itself. To avoid the possibility of conflicts between Rome and the various governments, it would be necessary to change human nature. Perhaps it may be allowable to say that, in the difficulty which stands in the way, practically to define in an absolute manner the limits of the two powers, we must recognize a providential disposition which has permitted this in order to open a wider field for the exercise of virtue. That which was said by S. Augustine, _Homines sumus, fragiles, infirmi, lutea vasa portantes; sed si angustiantur vasa carnis, dilatentur spatia charitatis_, may find here its application, at least, if from the supreme representatives of the two powers, the pope and the sovereign, we descend to those who exercise these powers in their name in less elevated spheres and in the ordinary details of life. These smaller and subordinate authorities, charged to represent power, and carrying into their representation of power their personal character, their private views, at times their prejudices and their interests, may be well compared to those vases of which S. Augustine speaks--vases of capacity and of varied form, and which must be made to occupy a certain fixed space. Let only charity intervene, round the angles, shape the lines, adapt the prominences to the sinuosities, determine the length, shorten where needful, obtain even the sacrifice of some superfluous ornaments, these vases will then all find their place; space is multiplied by miracle; that which has effected it is the spirit of Jesus Christ, which is charity.