Page:Essays on Catholicism, Liberalism, and Socialism.djvu/93

which compose it will find them in his work; but if he wishes to find the powerful unity which constitutes that civilization, the principle of life which freely circulates through the healthy members of this robust and vigorous social body, he will not find it, because it is not there. Mr. Guizot has perfectly investigated all the visible elements of civilization, and has analyzed all that they contain that is visible. He has also carefully examined those elements which contain nothing that falls within the jurisdiction of the senses. But this is not sufficient. There exists yet another element, which is at the same time visible and invisible; and this element is the Church. The Church influences society in a manner analogous to the other political and social elements, but also in a manner peculiarly her own. Considered as an institution born in time, and made local in space, her influence was visible and limited, like that of other institutions under similar conditions. Considered as a divine institution, she had within herself an immense supernatural strength, which was neither subjected to the laws of time nor to those of space, but exerted a silent, secret, and supernatural influence that was pre-eminent and everywhere felt. To such a degree is this true that, amid the confusion of all the social elements which rendered this epoch so critical, the Church imparted to them all a portion of that which was peculiar to herself, while she alone remained intact, and always preserved her absolute identity. Placed in contact with her, the Roman society, without ceasing to be Roman, became that which it had never been; it became Catholic. And so of the Germanic nations. Political and social institutions, without losing that which was peculiarly their own, received that which was foreign to