to show him God, face to face, as she did for St. Bernard. She replied, kindly as ever, as though she were still the young mother of to-day, with a sort of patient pity for masculine dulness: "My dear outcast, what is it you seek? This is the Church of Christ! If you seek him through me, you are welcome, sinner or saint; but he and I are one. We are Love! We have little or nothing to do with God's other energies which are infinite, and concern us the less because our interest is only in man, and the infinite is not knowable to man. Yet if you are troubled by your ignorance, you see how I am surrounded by the masters of the Schools! Ask them!"
The answer sounded singularly like the usual answer of British science which had repeated since Bacon that one must not try to know the unknowable though one was quite powerless to ignore it; but the Virgin carried more conviction, for her feminine lack of interest in all perfections except her own was honester than the formal phrase of science; since nothing was easier than to follow her advice, and turn to Thomas Aquinas, who, unlike modern physicists, answered at once and plainly:—"To me," said St. Thomas, "Christ and the Mother are one Force,—Love,—simple, single, and sufficient for all human wants; but Love is a human interest which acts even on man so partially that you and I, as philosophers, need expect no share in it. Therefore we turn to Christ and the Schools who represent all other Force. We deal with Multiplicity and call it God. After the Virgin has redeemed by her personal Force as Love all that is redeemable in man, the Schools embrace the rest, and give it Form, Unity and Motive."
This chart of Force was more easily studied than any other possible scheme, for one had but to do what the Church was always promising to do,—abolish in one flash of lightning not only man, but also the Church itself, the earth, the other planets, and the sun, in order to clear the air; without affecting mediaeval science. The student felt warranted in doing what the Church threatened,—abolishing his solar system altogether,—in order to look at God as actual;—continuous movement, universal cause, and interchangeable force. This was Pantheism, but the Schools were pantheist; at least as pantheistic as the Energetik of the Germans; and their deity was the ultimate energy, whose thought and act were one.
