Meanwhile, his popularity increased, and translations of his works began to appear in a number of languages, English, German, Italian, Danish, Swedish, Magyar, Polish and Russian. In 1914 he was honoured by his fellow-countrymen in being elected as a member of the Academie francaise. He was also made President of the Academie des Sciences morales et politiques, and in addition he became Officier de la Legion d'Honneur, and Officier de l'Instruction publique. He found disciples of many varied types, and in France movements such as Neo-Catholicism or Modernism on the one hand and Syndicalism on the other, endeavoured to absorb and to appropriate for their own immediate use and propaganda some of the central ideas of his teaching. That important continental organ of socialist and syndicalist theory, Le Mouvement socialiste, suggested that the realism of Karl Marx and Prudhon is hostile to all forms of intellectualism, and that, therefore, supporters of Marxian socialism should welcome a philosophy such as that of Bergson. Other writers, in their eagerness, asserted the collaboration of the Chair of Philosophy at the College de France with the aims of the Confederation Generale du Travail and the Industrial Workers of the World. It was claimed that there is harmony between the flute of personal philosophical meditation and the trumpet of social revolution. These statements are considered in the chapter dealing with the political implications of Bergson's thought. While social revolutionaries were endeavouring to make the most out of Bergson, many leaders of religious thought, particularly the more liberal-minded theologians of all creeds, e.g., the Modernists and Neo-Catholic Party in his own country, showed a keen interest in his writings, and many of them endeavoured to find encouragement and stimulus in his work. The Roman Catholic Church, however, which still believes that finality was reached in philosophy with the work of Thomas Aquinas, in the thirteenth century, and consequently makes that mediaeval philosophy her official, orthodox, and dogmatic view, took the step of banning Bergson's three books by placing them upon the Index (Decree of June 1, 1914). It was arranged by the Scottish Universities that Bergson should deliver in 1914 the famous Gifford Lectures, and one course was planned for the spring and another for the autumn. The first course, consisting of eleven lectures, under the title of The Problem of Personality, was delivered at Edinburgh University in the Spring of that year.