of the Franciscan spirit brought to all the world. But it does not follow that it ought to impose its ignorance on all the world. And I think it would have tried to impose it on all the world. For some Franciscans it would have seemed right that Franciscan poetry should expel Benedictine prose. For the symbolic child it was quite rational. It was right enough that for such a child the world should be a large new nursery with blank white-washed walls, on which he could draw his own pictures in chalk in the childish fashion, crude in outline and gay in colour; the beginnings of all our art. It was right enough that to him such a nursery should seem the most magnificent mansion of the imagination of man. But in the Church of God are many manSions.
Every heresy has been an effort to narrow the Church. If the Franciscan movement had turned into a new religion, it would after all have been a narrow religion. In so far as it did turn here and there into a heresy, it was a narrow heresy. It did what heresy always does; it set the mood against the mind. The mood was indeed originally the good and glorious mood of the great St. Francis, but it was not the whole mind of God or even of man. And it is a fact that the mood itself degenerated, as the mood turned into a monomania. A sect that came to be called the Fraticelli declared themselves the true sons
