Seeking for religious consolation, the French people found a Catholicism which had become embittered and centralised for warfare upon liberal religion and humanitarianism. They found that the only organised religion they knew was dominated by the might of Rome and the powers of the clergy. These even wished France, demoralised as she was for the moment, to undertake the restoration of the Pope’s temporal power in Italy. Further, they were definitely in favour of monarchy: “the altar and the throne” were intimately associated in the ecclesiastical mind. It was the realisation of this which prompted Gambetta to cry out to the Third Republic with stern warning, “Clericalism is your enemy.” Thus began the political fight for which Rome had been strengthening herself. With the defeat of the clerical-monarchy party in 1877 the safety of the Republic was assured. From then until 1905 the Republic and the Church fought each other. Educational questions were bitterly contested (1880). The power of the Jesuits, especially, was regarded as a constant menace to the State. The Dreyfus affair (1894- 1899) did not improve relations, with its intense anti-semitism and anti-clericalism. The battle was only concluded by the legislation of Waldeck-Rousseau in 1901 and Combes in 1903, expelling religious orders. Combes himself had studied for the priesthood and was violently anti-clerical. The culmination came in the Separation Law of 1905 carried by Briand, in the Pope’s protest against this, followed by the Republic’s confiscation of much Church property, a step which might have been avoided if the French Catholics had been allowed to have their way in an arrangement with the State regarding their churches. This was prevented by the severance of diplomatic relations between France and the Vatican and by the Pope’s disagreement with the French Catholics whose wishes he ignored in his policy of definite hostility to the French Government.[6] [6] Relations with the Vatican, which were seen to be desirable during the Great European War, have since been resumed (in 1921) by the Republic. During our period a popular semi-nationalist and semi-religious cult of Jeanne d’Arc, “the Maid of Orleans,” appeared in France. The clergy expressly encouraged this, with the definite object of enlisting sentiments of nationality and patriotism on the side of the Church. Ecclesiastical diplomacy at headquarters quickly realised the use which might be made of this patriotic figure whom, centuries before, the Church had thought fit to burn as a witch. The Vatican saw a possibility of blending French patriotism with devotion to Catholicism and thus possibly strengthening, in the eyes of the populace at least, the waning cause of the Church.