The Catholic brings to history (when I say "history" in these pages I mean the history of Christendom) self-knowledge. As a man in the confessional accuses himself of what he knows to be true and what other people cannot judge, so a Catholic, talking of the united European civilization, when he blames it, blames it for motives and for acts 'which are his own. He himself could have done those things in person. He is not relatively right in his blame, he is absolutely right. As a man can testify to his own motive so can the Catholic testify to unjust, irrelevant, or ignorant conceptions of the European story; for he knows why and how it proceeded. Others, not Catholic, look upon the story of Europe externally as strangers. They have to deal with something which presents itself to them partially and disconnectedly, by its phenomena alone: he sees it all from its centre in its essence, and together. I say again, renewing the terms, The Church is Europe: and Europe is The Church.
The Catholic brings to history (when I say "history" in these pages I mean the history of Christendom) self-knowledge. As a man in the confessional accuses himself of what he knows to be true and what other people cannot judge, so a Catholic, talking of the united European civilization, when he blames it, blames it for motives and for acts 'which are his own. He himself could have done those things in person. He is not relatively right in his blame, he is absolutely right. As a man can testify to his own motive so can the Catholic testify to unjust, irrelevant, or ignorant conceptions of the European story; for he knows why and how it proceeded. Others, not Catholic, look upon the story of Europe externally as strangers. They have to deal with something which presents itself to them partially and disconnectedly, by its phenomena alone: he sees it all from its centre in its essence, and together. I say again, renewing the terms, The Church is Europe: and Europe is The Church.
