The total significance of the man cannot be grasped by isolating him within his time, nor by analyzing separately his accomplishments in the dozen and more disciplines in which he laboured. The specific Bellocian theses—his espousal of both French Republicanism and the monarchical principle, his distributist economics, his defence of the Western continuity with Rome, his doctrine on the relationship between Catholicism and Europe, his contempt and his arrogance before all things demonstrative of the modern temper—march forth and deploy themselves controversially as commanded by an essential, integrated position that can only be called classical in the larger sense of the word. It is for this reason that the causes for which Belloc fought so long and so eloquently can be understood in all their grandeur, and can be evaluated objectively and with full sympathetic precision only if his cardinal intuition is explored and fully grasped. Above all else, Belloc is an unalienated man: a representative of a rarely achieved ideal, that of the integrated Christian humanist. The integrated man achieves himself by making his own all those dimensions of human personality and perfection which when isolated one from another seem mutually incompatible. Integration is a steady struggle. It is not usually characterized by any sudden and dramatic affirmation or negation; it does not lend itself easily to artistic depiction. Integration grows from within, and if it flowers in grace and the supernatural order, it has its roots in the hidden depths of natural man. The classical humanist spirit, whether it be found in the pre-Christian or in the Christian world, always aims at placing before man an ideal that is neither angelic nor animal, but human, and which is therefore limited in the way man is limited. It is an ideal oriented in harmony with the reserves of reality at hand to human beings. For the humanist hopes to unite perfections in the concrete order of existence which, if left to themselves, would tend to conflict. The Christian humanist places his faith and hope in the Incarnation not only as a doctrine to be believed, but as a Divine vindication of the intrinsic goodness of man and of the world in which he lives. He restores all things to God, not by suppressing them, but by seeing in them the Creative Act which is the patent letter of nobility to whatsoever is, in any sense, being. A Christian humanist realizes that he cannot be a Christian man unless he is first man, and hence his supernatural life is grounded in a natural life which has been harmonized. Unfortunately Christian humanism has more often remained an academic ideal than a reality, and in a day in which human dignity is more and more suppressed in a society increasingly inhuman in its techniques and accomplishments, a man who actualized within himself this ideal to an astounding degree should grow in significance.