Against all this, and in vital opposition to this, we have the humanitarians who, rejecting the doctrine of corruption, believe that human instincts and human reason themselves make for goodness and for God. While Catholicism looks to the past, humanitarianism looks forward, believes in freedom and in progress, and regards the immanent Christ-spirit as working in mankind. Its gospel is one of love and brotherhood, a romantic doctrine issuing in love and pity for the oppressed and the sinful. In the collective consciousness of mankind it sees the incarnation, the growth of the immanent God. Therefore it claims that in democracy, socialism and world brotherhood lies the true Christianity. This, the humanitarians claim, is the true religious idealism—that which was preached by the Founder himself and which his Church has betrayed. The humanitarians make service to mankind the essence of religion, and regard themselves as more truly Christian than the Church. In those countries where Protestantism has a large following, the two doctrines of humanitarian optimism and of the orthodox pessimism regarding human nature are confused vaguely together. The English mind in particular is able to compromise and to blend the two conflicting philosophies in varying degrees; but in the French mind its clearer penetration and more logical acumen prevent this. The Frenchman is an idealist and tends to extremes, either that of whole-hearted devotion to a dominating Church or that of the abandonment of organised religion. In Protestantism he sees only a halfway house, built upon the first principles of criticism, and unwilling to pursue those principles to their conclusion—namely, the rejection of all organised Church religion, the adoption of perfect freedom for the individual in all matters of belief, a religion founded on freedom and on personal thought which alone is free. Such were the two dominant notes in religious thought in France at the opening of our period. Catholicism resisted the humanitarianism of 1848 and strengthened its power after the _coup d’état_. The Church and the Vatican became more staunch in their opposition to all doctrines of modern thought. The French clergy profited by the alliance with the aristocracy, while religious orders, particularly the Jesuits, increased in number and in power. Veuillot proclaimed the virtues of Catholicism in his writings. Meanwhile the Pope’s temporal power decreased, but his spiritual power was increasing in extent and in intensity. Centralisation went on within the Church, and Rome (_i.e._, the Pope and the Vatican) became all-powerful.