[7] t is interesting to observe the literature on Jeanne d’Arc published at this time: Anatole France, Vie de Jeanne d’Arc (2 vols., 1908); Durand, Jeanne d’Arc et l’Eglise (1908). These are noteworthy, also Andrew Lang’s work, The Maid of Orleans (also 1908).

[8] Herein, undoubtedly, lies the strong appeal of the Church to women.

The vast majority of the 39,000,000 French people are at least nominally Catholic, even if only from courtesy or from a utilitarian point of view. Only about one in sixty of the population are Protestant. Although among cultured conservatives there is a real devotion to the Church, the creed of France is in general something far more broad and human than Catholicism, in spite of the tremendously human qualities which that Church possesses. The creed of France is summed up better in art, nature, beauty, music, science, la patrie, humanity, in the worship of life itself.[[9]]

[9] Those who desire to study the religious psychology of France during our period cannot find a better revelation than that given in the wonderful novel by Roger Martin du Card, entitled Jean Barois.

I

It was against such a background of ecclesiastical and political affairs that the play of ideas upon religion went on. Such was the environment, the tradition which surrounded our thinkers, and we may very firmly claim that only by a recognition that their religious and national milieu was of such a type as we have outlined, can the real significance of their religious thought be understood. Only when we have grasped the essential attitude of authority and tradition of the Roman Church, its ruthless attitude to modern thought of all kinds, can we understand the religious attitude of men like Renan, Renouvier and Guyau.

We are also enabled to see why the appeal of the Saint-Simonist group could present itself as a religious and, indeed, Christian appeal outside the Church. It enables us to understand why Cousin’s spiritualism pleased neither the Catholics nor their opponents, and to realise why the “Religion of Humanity,” which Auguste Comte inaugurated, made so little appeal.[[10]] This has been well styled an “inverted Catholicism,” since it endeavours to preserve the ritual of that religion and to embody the doctrines of humanitarianism. Naturally enough it drew upon itself the scorn of both these groups. The Catholic saw in it only blasphemy: the humanitarian saw no way in which it might further his ends.

[10] Littré, his disciple, as we have already noted, rejected this part of his master’s teaching. Littré was opposed by Robinet, who laid the stress upon the “Religion of Humanity” as the crown of Comte’s work.

Comte’s attempt to base his new religion upon Catholicism was quite deliberate, for he strove to introduce analogies with “everything great and deep which the Catholic system of the Middle Ages effected or even projected.” He offered a new and fantastic trinity, compiled a calendar of renowned historical personalities, to replace that of unknown saints. He proclaimed “positive dogmas “and aspired to all the authority and infallibility of the Roman Pontiff, supported by a trained clergy, whose word should be law. Curiously enough he, too, had his anathemas, in that he had days set apart for the solemn cursing of the great enemies of the human race, such as Napoleon. It was indeed a reversed Catholicism, offering a fairly good caricature of the methods of the Roman Church, and it was equally obnoxious in its tyrannical attitude.[[11]] While it professed to express humanity and love as its central ideas it proceeded to outline a method which is the utter negation of these. Comte made the great mistake of not realising that loyalty to these ideals must involve spiritual freedom, and that the religion of humanity must be a collective inspiration of free individuals, who will in love and fellowship tolerate differences upon metaphysical questions. Uniformity can only be mischievous.

[11] Guyau’s criticisms of Comte’s “Religion of Humanity” in his L’Irreligion de l’Avenir are interesting. “The marriage of positive science and blind sentiment cannot produce religion” (p. 314; Eng. trans., p. 366). “Comtism, which consists of the rites of religion and nothing else, is an attempt to maintain life in the body after the departure of the soul” (p. 307; Eng. trans., p. 359).