istic sort, notably of the school of Mr. Shaw or Mr. Wells, have treated this dispute as if it were merely a case of the tyranny of wealthy and wicked pontiffs crushing the true Christianity of Christian Socialists. But in truth this extreme ideal was in a sense the very reverse of Socialist, or even refused was that social ownership on which Socialism is built; what they primarily refused to do was what Socialists primarily exist to do; to own legally in their corporate capacity. Nor is it true that the tone of the Popes towards the enthusiasts was merely harsh and hostile. The Pope maintained for a long time a compromise which he had specially designed to meet their own conscientious objections; a compromise by which the Papacy itself held the property in a kind of trust for the owners who refused to touch it. The truth is that this incident shows two things which are common enough in Catholic history, but very little understood by the journalistic history of industrial civilisation. It shows that the Saints were sometimes great men when the Popes were small men. But it also shows that great men are sometimes wrong when small men are right. And it will be found, after all, very difficult for any candid and clear-headed outsider to deny that the Pope was right, when he insisted that the world was not made only for Franciscans.
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St. Francis of Assisi
