of compromise, and the sacrifice is made as a
matter of expediency and duty rather than as a matter of emotion. But
there are other natures to whom it is essential to live by emotion, and
to whom it is a relief and delight to submerge their private
inclinations in some larger national or religious emotion. We have seen
of late, in the case of Germany, what tremendous strength is generated
in a nation which can adore a national ideal so passionately that they
can only believe it to be a blessing to other nations to have the chance
given them, through devastation and defeat, of contributing to the
triumph of German ideals. I do not mean that Catholicism is prepared to
adopt similarly aggressive methods. But what Hugh did not find in
Anglicanism was a sense of united conviction, a world-policy, a faith in
ultimate triumph, all of which he found in Catholicism. The Catholic
believes that God is on his side; the Anglican hopes that he is on the
side of God. Among Anglicans, Hugh was fretted by having to find out how
much or how little each believed. Among Catholics, that can be taken for
granted. They are indeed two different qualities and types of faith, and
produce, or perhaps express, different types of character. Hugh found in
the Roman Church the comfort of corporate ideals and corporate beliefs;
and I frankly admit that the more we became acquainted with Catholicism
the more did we recognise the strong and simple core of evangelicalism
within it, the mutual help and counsel, the insistence on reparation as
the proof of penitence, the insight into simple human needs, the
paternal indulgence combined with gentle authoritativeness. All this is
eminently and profoundly Christian. It is not necessary here to say what
the Anglican does not find in it or at what point it seems to become
inconsistent with reason and liberty. But I desire to make it clear
that what Hugh needed was an emotional surrender and a sense of
corporate activity, and that his conversion was not a logical one, but
the discovery of a force with which his spirit was in unison, and of a
system which gave him exactly the impetus and the discipline which he
required.

It is curious to note that Father Tyrell, whom Hugh consulted, said to
him that he could not receive officially any convert into the Church
except on terms which were impossible to persons of reason; and this is
so far true that I do not believe that Hugh's conversion was a process
of either in