On leaving Montrigone, with a pleasant sense of having made acquaintance with a new and, in many respects, interesting work, I could not get the sacristan and our difference of opinion out of my head.  What, I asked myself, are the differences that unhappily divide Christendom, and what are those that divide Christendom from modern schools of thought, but a seeing of Joachims as the Virgin’s grandmothers on a larger scale?  True, we cannot call figures Joachim when we know perfectly well that they are nothing of the kind; but I registered a vow that henceforward when I called Joachims the Virgin’s grandmothers I would bear more in mind than I have perhaps always hitherto done, how hard it is for those who have been taught to see them as Joachims to think of them as something different.  I trust that I have not been unfaithful to this vow in the preceding article.  If the reader differs from me, let me ask him to remember how hard it is for one who has got a figure well into his head as the Virgin’s grandmother to see it as Joachim.

A Medieval Girl School {166}

This last summer I revisited Oropa, near Biella, to see what connection I could find between the Oropa chapels and those at Varallo.  I will take this opportunity of describing the chapels at Oropa, and more especially the remarkable fossil, or petrified girl school, commonly known as the Dimora, or Sojourn of the Virgin Mary in the Temple.

If I do not take these works so seriously as the reader may expect, let me beg him, before he blames me, to go to Oropa and see the originals for himself.  Have the good people of Oropa themselves taken them very seriously?  Are we in an atmosphere where we need be at much pains to speak with bated breath?  We, as is well known, love to take even our pleasures sadly; the Italians take even their sadness allegramente, and combine devotion with amusement in a manner that we shall do well to study if not imitate.  For this best agrees with what we gather to have been the custom of Christ himself, who, indeed, never speaks of austerity but to condemn it.  If Christianity is to be a living faith, it must penetrate a man’s whole life, so that he can no more rid himself of it than he can of his flesh and bones or of his breathing.  The Christianity that can be taken up and laid down as if it were a watch or a book is Christianity in name only.  The true Christian can no more part from Christ in mirth than in sorrow.  And, after all, what is the essence of Christianity?  What is the kernel of the nut?  Surely common sense and cheerfulness, with unflinching opposition to the charlatanisms and Pharisaisms of a man’s own times.  The essence of Christianity lies neither in dogma, nor yet in abnormally holy life, but in faith in an unseen world, in doing one’s duty, in speaking the truth, in finding the true life rather in others than in oneself, and in the certain hope that he who loses his life on these behalfs finds more than he has lost.  What can Agnosticism do against such Christianity as this?  I should be shocked if anything I had ever written or shall ever write should seem to make light of these things.  I should be shocked also if I did not know how to be amused with things that amiable people obviously intended to be amusing.